Chapter V.
Redemption Makes Known the Exalted Nature and Blessedness of
True Benevolence, and Thereby Induces Intelligent Creatures to
Take Pleasure in Manifesting Good-Will to Others 

Every human being, whose mind is not utterly perverted by sin, experiences a feeling of pain and regret at the sight of suffering, and, on the other hand, an emotion of joy and satisfaction when happiness is presented to his view. The man who can look on the joyous sports of childhood, and listen to the merry laugh of the infant crowd, and feel no sympathy in their pleasure, must be dead to all the higher affections of the human soul. And he who experiences no satisfaction in seeing affliction removed and sorrow changed into joy, and who puts forth no effort to relieve the distressed, or promote the welfare of his fellows, is naturally and universally regarded as a monster and not as a man.

The Scriptures lead us to believe that this benevolent emotion was far more powerful in the unfallen man than it has ever been in any of his sinful descendants; and that in Adam as at first created it formed one of the ruling motives of his soul, and afforded to our great forefather no small portion of the blessedness with which he was endowed.

That it has its dwelling in angelic minds is clearly proved by the interest they are represented as taking in the welfare of man; and more especially by our Saviour's memorable words, when he tells us that "there is joy in the presence of the angels of God over one sinner that repenteth."

When we direct our attention, therefore, to the nature and government of rational creatures, we find that it is of the highest importance that the benevolent affections should be called forth, in order to secure at once their obedience and their enjoyment.

The most effectual means of gratifying any one in whom these emotions prevail, and of securing his cheerful compliance with the calls of duty, is to make him not only a witness of happiness, but to place him in a situation where he may be instrumental in promoting it. If he has the opportunity of doing good, if he is made the means of wiping away the tear of sorrow, and of calling forth the smile of pleasure, if he dwells among those whom he loves, if it is his appointed task to advance the joy of those around him, in so far as his benevolent affections are concerned, his bliss is complete.

We now proceed to shew that all those feelings and affections, which we include under the general term of benevolence, and which produce effects so beneficial, are more especially awakened and encouraged by the revelation of Jehovah's character in the work of redemption, and by the example which Jesus has given in the work which he undertook for man.

The love of God the Father, as exhibited in redemption, shews the exalted nature of true benevolence.—There is an inclination in every intelligent creature to follow the example of the wise, and to imitate the conduct of those who are loved and admired. When, therefore, the character of the great Jehovah is rightly understood, and the appropriate sentiments are awakened towards him, we are naturally led to walk in his ways, and to seek, in as far as it lies in our power, to be conformed to the pattern which he has given us. The contemplation of his benevolence as manifested towards the animated creation, has a natural influence in leading us to take pleasure in witnessing the happiness of others, and induces the desire of being fellow-workers with him in our endeavours to promote their good. This feeling is alluded to by our Lord, when he says, "Love your enemies, bless them that curse you, do good to them that hate you; that ye may be the children of your Father which is in heaven, for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."

The more we contemplate the loving-kindness of God as shewn forth in his works, the more are we led to see the desir­ableness of cherishing a spirit of benevolence towards our fellow-creatures. The work of redemption, therefore, as the most wonderful instance of the Creator's love to any of his creatures, is peculiarly fitted for awakening the benevolent affections. In it we find every circumstance that is calculated to teach us the extent and disinterestedness of Jehovah's tenderness. We judge of any obligation under which we are brought, in the first place, by the importance of the gift, according as it has been great or small; in the next place, by the amount of sacrifice or trouble which it has cost the giver; and then, and more especially, by the motive from which it springs, the smallest token of disinterested affection being preferred to the treasures that are lavished by ostentatious liberality. When we judge in the same manner of the blessings bestowed by God on his people, we find the extent of love which he has shewn to be exceedingly great. No gift can be so precious to perishing sinners as deliverance from eternal wo; no blessing so much to be desired as admission into favour and fellowship with the Most High; no inheritance so much to be coveted as honour, glory, happiness, and peace, for ever and ever. The price that has been paid for these gifts is at the same time great beyond all expression; for we are told that "God so loved the world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life." In what manner the infinite and eternally blessed God sympathized with the sufferings of our Redeemer, we cannot tell. That is one of the mysteries into which created minds are incapable of entering; but the Scriptures speak of the Lord's giving up his Son to die as the special evidence of his love, and the peculiar reason for our gratitude towards him, and as such it will no doubt appear to all those intelligent beings whose minds are not darkened by sin. We further remark, that the disinterested benevolence of the motive, from which Jehovah's bounty flows, is equally deserving of our highest admiration. "God commendeth his love toward us, in that while we were yet sinners Christ died for us." The mighty King of kings, who is infinitely blessed in himself, cannot be benefited by the services of his creatures. All that he does for them proceeds from the simple desire of promoting their joy. In the work of redemption this disinterestedness is exhibited in the most remarkable manner, for in it he manifests his favour to rebels, and bestows his choicest blessings on those who deserve the outpourings of his wrath. The Lord thus shews to his creatures, that however great his indignation against sin may be, he hath no pleasure in the death of the sinner;" that however strict his decrees may be, however rigorous the enforcement of his holy law, they all proceed from a regard to the general good of those who are subject to his sway, and not from any satisfaction that he finds in the sufferings even of the most heinous offenders.

This example of Divine love is designed alike for angels and for men, and is well calculated to teach them that in all their intercourse with their fellow-creatures, their conduct should be regulated by a sincere and simple desire of promoting the universal good.

The love of the Redeemer to his people, shews still more clearly the excellence of the benevolent emotions.—When we direct our attention to the character and motives of God, we find such an immeasurable distance between his infinite perfections and our limited attainments, that it is impossible for us rightly to comprehend them. And when we endeavour to take him for our pattern, and seek to fulfil the injunction, "Be ye perfect even as your Father which is in heaven is perfect," we find the example set before us so exalted that our highest imagination is unable to reach it, and the commandment given us so broad that our understandings cannot grasp it. The Eternal Son, therefore, took on him our nature, that through him we might comprehend the otherwise unsearchable perfections of God; and learn the duty that is required of us by seeing how the Creator acts when he occupies the creature's place.

Jesus is the pattern which we are required to set before us in regard to every part of the Divine law. We find, however, that it is to the love which he has shewn to men we are called on more particularly to direct our attention. "This," says he, "is my commandment, that ye love one another, as I have loved you." His love to the human race is the embodiment, if we may so call it, of the Divine beneficence, the personification of the love of Jehovah to his creatures, and, as such, they are required to make it the rule for directing their intercourse with each other.

Having in a former section endeavoured to describe the love of the Redeemer to his people, it is at present unnecessary to enlarge on the subject. Its greatness is proved by the value of the gifts he bestows, which are unspeakably precious. It is yet more evidently manifested by the sufferings which he bore, and the humiliation to which he stooped; by his descent from the summit of glory and blessedness to the lowest abyss of humiliation and wo.

This love of Christ, which passeth all finite understanding, is now set forth as the pattern for man and for angels to follow. The new commandment, "Love one another, as I have loved you," is intended for all. The Saviour counted no suffering too great, no labour too severe, no danger too imminent, when the happiness of his people was the object in view; and all to whom his example is made known, are called on to go and do likewise. Benevolence must swell in their bosoms, like an overflowing stream; must sweep before it every selfish feeling that would contract its course; and still augmenting in depth and volume as it rolls along, must bury beneath its wave every opposing emotion, till, united with devotion to God, in one unruffled and irresistible tide, it fills the whole soul, and actuates every deed.

We may further observe, that the Saviour's conduct in his intercourse with his disciples and fellow-citizens, during the time of his sojourn upon earth, affords us the most instructive example of the manner in which we should exhibit the love which we bear to our fellow-creatures. We see him there as a man, actuated by human feelings, and compassed with human infirmities; we see him occupying the various relations of life, and in every circumstance, and on every occasion, we find him seeking to promote the happiness of others, and sparing no exertion in order to promote that end. In his familiar intercourse with his disciples, we see him warning, reproving, or encouraging them, as circumstances might require; but we find him always acting in the tenderest manner, and seeking their ultimate good. In his going from city to city, we read of his continual wonders of mercy, we are told of the thousands that came to partake of his healing powers; few of them seemed sensible of the obligation under which they were laid, and some of them were so destitute of gratitude, that they did not even render him the outward tribute of thanks, (Luke xvii. 17,) but not one of them was sent empty away. He never turned aside his ear from the cry of distress, or refused to give relief. The nearer he drew to the termination of his earthly career, the more brightly did the light of his example shine. Nothing can be more touching than the account that is given of his weeping over the persecuting city, and saying, "O Jerusalem, Jerusalem! thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" No illustration of the law of love could possibly be given more wonderful than that which his conduct on the cross supplied. In the midst of his unutterable anguish, we find him not only caring for the temporal comfort of his mother, and committing her to the charge of his beloved apostle; but we find him confirming the faith and assuring the hope of the penitent thief, and praying even for his persecutors, and saying, "Father, forgive them, for they know not what they do."

The example of the Saviour, whether we regard the extent and measure of love that it manifested, or the manner in which it was shewn, is admirably fitted for illustrating the law of love which God has given, and it is accordingly set before the whole rational creation for their guidance and encouragement.

The nature of the recompense which is given to the Redeemer, and to his glorified saints, serves still further to shew the excellence of true benevolence, and the blessedness which it produces.—When we examine the statements of Scripture in regard to the work of the Saviour, we are led to understand that it has been in the very highest degree acceptable to God: "Being found in fashion as a man, he humbled himself, and became obedient unto death;—wherefore God also hath highly exalted him, and given him a name which is above every name." Jehovah is represented by the prophet as saying, "Behold my servant, mine elect, in whom my soul delighteth." We are, therefore, led to infer, that the highest glory which it was possible for the Almighty to bestow, and the richest gift which heaven's treasury could furnish, must have been conferred on the Redeemer.

We read again, that "for the joy that was set before him, he endured the cross, and despised the shame;" and the prophet, after referring to his agony, says, "He shall see of the travail of his soul, and shall be satisfied." If, therefore, his work was unspeakably arduous, and his anguish was unutterably severe, how great must that joy be for which he endured the cross and despised the shame; and how transcendent must that reward be which satisfied him for the travail of his soul!

What is, then, the recompense which the Father hath bestowed on him? He is exalted, and he is blessed; but in what does his exaltation and his blessedness consist? The psalmist tells us, that he is "a priest for ever after the order of Melchizedek;" and the apostle, when referring to that prophecy, informs us, that, like Melchizedek, he is king of righteousness, and king of peace, and priest of the Most High God, for ever and ever. He is seated on the throne of the Eternal. That throne, however, is not like the thrones of earth; and the honour and blessedness that its possession confers, are not like the honours and joys which those who covet temporal dominion desire to share. He is a king like God. He does not, like the monarchs of earth, desire the service of his subjects that it may add to his power, or minister to his ease, for he stands in no need of any obedience which they can render; but as the Creator continually employs unerring wisdom and untiring power in caring for the beings whom he hath formed, so the Redeemer "rules over all things for the good of his people," and exerts unceasingly the influence which the Father hath given him in furthering the happiness of creation, and securing its peace. He is also through eternity a priest. He has not only once offered up himself a sacrifice for men, but "he ever liveth to make intercession." His work of suffering is over, but he knows no rest from his labour of love, and his work of unremitting beneficence continueth for ever. What is, then, his reward? It is the blessedness that arises from promoting the good of others. Under the Father, he is the head and king of creation, the visible representative and viceroy of the unseen and incomprehensible One. He maintains the sovereignty of God, he makes known the counsel and purpose of the Eternal, and rules over all, that every soul may be filled with reverence, and render to the Almighty the tribute that is due. At the same time, in order to secure the happiness of the creatures, he stands before God as their advocate and intercessor, and procures for them the blessings that they require. He is the channel through which, on the one hand, prayers and praises ascend to the Lord; and through which, on the other, blessings of every kind flow forth to those that fear Jehovah's name. He is the Mediator, using the word in its more extended meaning, between the Creator and the creature. He is the wondrous link that binds the universe to him that made it. And the blessedness that arises from the exercise of this beneficent office is the recompense he receives from his Father.

In a similar manner, Jehovah deals with believers. They whom the Saviour has ransomed from among men, to whom he imputes his righteousness, with whom he shares his title to reward, and who can consequently claim through him the highest honours and the richest gifts that the Almighty can bestow, who are openly acknowledged as "sons" and "heirs of God, and joint-heirs with Christ," partake in the rewards that are bestowed on their glorified head. They are "kings and priests unto God." They sit with the Saviour on his throne, and "reign with him." Associated with him in his office as king, they employ all the influence with which the Lord has endowed them, in promoting the enjoyment of others. Partaking of his priesthood, they plead with the Hearer of prayer for blessings on all around; and partaking of the mind that was in Christ, they find their own delight, their exceeding great reward, in the happiness which they thereby diffuse.

We know not how far the intelligent creation extends. The universe of matter contains thousands of thousands of shining orbs, and we see no limit to its expanse. And these may be peopled by unnumbered tribes of rational beings; and to these, men may be sent on messages of love, to tell of God and of righteousness, of transgression, misery, and death. And none can be so well fitted for describing the fearful consequences of sin, as those who have been snatched as brands from the burning; none can be so well qualified for making known the extent of Jehovah's love, and the sovereignty of his grace, as those who from enemies have been transformed into sons. Be this conjecture, however, as it may, we know that there is an "innumerable company of angels," and that to them God makes known, by his church, his manifold wisdom. And it is in making known the character of God, and thereby diffusing joy throughout creation, that the glorified saints find their unceasing occupation, and their never-failing source of delight.

The recompense that is thus awarded to the Redeemer and to his glorified saints, very clearly shews the excellence and blessedness of true benevolence. From it we learn that the highest privilege and the greatest blessing which the Creator can bestow on the perfected creature, nay, even on his own incarnate Son, is the power and opportunity of promoting the happiness of others.

When Jehovah sets the Redeemer on the throne, and places his saints around him; when he makes him "king of righteousness," "king of peace," and "priest of the Most High God;" and when he makes them "kings and priests unto God," he thereby proclaims to all creation, "Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant." He that would attain to the highest rank in heaven's nobility, let him abound in labours of love.

He says to angels and to men, "It is more blessed to give than to receive." Let him who desires to partake of the purest pleasure, keep the "new commandment," and love as Jesus has loved; and then he will share with the Saviour in his reward, and taste of his blessedness, the God-like blessedness that arises from doing good.