« 前へ次へ »
to be done towards a purchase of salvation for sinners; nor has ever any thing been done since, nor will any thing more be done for ever and ever.
Improvement of the Second Period. In surveying the history of redemption, we have now shown how this work was carried on through the two former of the three main periods into which this whole space of time was divided, viz. from the fall to the incarnation of Christ, and from thence to the end of the time of Christ's humiliation. In the first of these periods we have particularly explained how God prepared the way for Christ's appearing and purchasing redemption; and, in the second period, how that purchase was made and finished. I would now make some improvement of what has been said on both these subjects considered conjunctly.
An Use of Reproof. I BEGIN with an use of reproof; a reproof of unbelief, of self-righteousness, and of a careless neglect of the salvation of Christ.
I. How greatly do these things reprove those who do not believe in, but reject the Lord Jesus Christ ! i.e. all those who do not heartily receive bim. Persons may receive him in profession outwardly, and may wish that they had some of those benefits that Christ has purchased, and yet their hearts not receive him. They may be hearty in nothing that they do towards Christ; they may have no high esteem of, nor any sincere respect to Christ; they may never have opened the door of their heart to him, but have kept him shut out all their days, ever since bis salvation has been offered to them. Though their hearts have been opened to others, their doors flung wide open to them, with free admittance at all times; though they have been embraced, and the thrones of their hearts have been allowed them; yet Christ has always been shut out, and they have been deaf to all his calls. They never could find an inclination of heart to receive him, nor would they ever trust in him.
Let me now call upon such to consider, how great is their sin, in thus rejecting Jesus Christ. You slight the glorious person, for whose coming God made such great preparation in such a series of wonderful providences from the beginning of the world, and whom, after all things were made ready, God sent into the world, bringing to pass a thing before unknown, viz. the union of the divine nature with the buman in one person. You have been guilty of slighting that great Saviour, who, after such preparation, actually accomplished the purchase of redemption; and who, after he had spent three or four and thirty years in poverty, labour, and contempt, in purchasing redemption, at last finished the purchase by closing his life under such extreme sufferings as you have heard; and so by his death, and continuing for a time under the power of death, completed the whole. This is the person you reject and despise. You make light of all the glory of his
person, and of all the glorious love of God the Father, in sending him into the world, and all his wonderful love appearing in the wbole of this affair. That precious stone which God hath laid in Zion for a foundation in such a manner, and by such wonderful works as you have heard, is a stone set at nought by you.
Sinners sometimes are ready to wonder why unbelief should be looked upon as a great sin; but if you consider what you have heard, how can you wonder ? If this Saviour is so great, and this work so great, and such great things have been done in order to it, truly there is no cause of wonder that the rejection of this Saviour is so provoking to God. It brings greater guilt than the sins of the worst of heathens, who never heard of those things, nor have had this Saviour offered to them.
II. What has been said, affords matter of reproof to those who, instead of believing in Christ, trust in themselves for salvation. Is it not a common thing with men to take it upon themselves to do that great work which Christ came into the world to do? to trust in their prayers, their good conversations, the pains they take in religion, the reformation of their lives, and their self-denial, in order to recommend them to God, to make some atonement for their past sins. Let such consider three things :
1. How great a thing that is which you take upon you. It is to do the work of the great Saviour of the world. Though you are poor, worthless, vile, and polluted, yet you arrogantly take upon you that very work for which the onlybegotten Son of God became man; and in order to which God employed four thousand years in all the great disperisa. tions of his providences, aiming chiefly to make way for Christ's coming to do this work. This is the work that you
foolishly think yourself sufficient for ; as though your prayers and other performances were excellent enough for this purpose. Consider how vain is the thought which you entertain of yourself. How must such arrogance appear in the sight of Christ, whom it cost so much. It was not to be obtained even by him, so great and glorious a person, at a cheaper rate than bis going through a sea of blood, and passing through the midst of the furnace of God's wrath. And how vain must your arrogance appear in the sight of God, when he sees you imagining yourself sufficient, and your worthless, polluted performances excellent enough for the accomplishing of that work of his own Son, to prepare the way for which he was employed in ordering all the great affairs of the world for so many ages!
2. If there be ground for you to trust, as you do, in your own righteousness, then all that Christ did to purchase salvation, and all that God did from the fall of man to prepare the way for it, is in vain. Your self-righteousness charges God with the greatest folly, as though he has done all things in vain, to bring about an accomplishment of what you alone, with your poor polluted prayers, and the little pains you take in religion, are sufficient to accomplish for yourself. For if you can appease God's anger, and commend yourself to him by these means, then you have no need of Christ; Gal. ii. 21. If righteousness come by the law, then Christ is dead in vain.
If you can do this by your prayers and good works, Christ might have spared his pains; he might have spared his blood; he might have kept within the bosom of his father, without coming down into this evil world, to be despised, reproached, and persecuted to death. God 'needed not have busied bimself, as he did for four thousand years, causing so many changes in the state of the world all that while, in order to bring about that which you can accomplish in a few days, only with the trouble of a few religious performances. Consider, what greater folly could you have devised to charge upon God than this, that all those things were done so needlessly; when, instead of all this, he might only bave called you forth, and committed the business to you, which you think you can do so easily. Alas! how blind are natural men! and especially how vain are the thoughts which they have of themselves! How ignorant of their own littleness and pollution! What great things do they assume to themselves!
3. You that trust to your own righteousness, arrogate to yourselves the honour of the greatest thing that ever God himself did. You seem not only sufficient to perform divine works, but such is your pride and vanity, that you are not content without taking upon you to do the very greatest work that ever God himself wrought. You see by what has been
said, how God has subordinated all his other works to this of redemption. God's works of providence are greater than those of creation; and all his works of providence, from the beginning of tbe generations of men, were in order to make way for the purchasing of redemption. To take on yourself to work out redemption, is a greater thing than if you had taken it upon you to create a world. What a figure you would make, if you should seriously go about to create a world; or, decking yourself with majesty, should pretend to speak the word of power, and call an universe out of nothing, intending to go on in order, and say, “ Let there be light; let there be a firmament," &c. But then consider, that in attempting to work out rerlemption for yourself, you attempt a greater thing than this, and are serious in it, and will not be dissuaded from it. You strive in it, are full of the thought that you are sufficient for it, and big with hopes of accomplishing it.
You take upon you to do the very greatest and most difficult part of this work, viz. to purchase redemption. Christ can accomplish other parts of this work without cost; but this part cost him his life, as well as innumerable pains and labours. Yet this is that part which self-righteous persons go about to accomplish for themselves. If all the angels in heaven had been sufficient for this work, would God have set himself to effect such things as he did in order to it? and would be ever have sent his own Son, the creator of the angels, into the world, to have done and suffered such things ?
What self-righteous persons take to themselves, is the same work that Christ was engaged in when he was in his agony and bloody sweat, and when he died on the cross, which was the greatest thing that ever the eyes of angels beheld. Great as it is, they imagine they can do the same that Christ accomplished by it. Their self-righteousness does in effect charge Christ's offering úp himself in these sufferings, as the greatest instance of folly that ever men or angels saw, instead of being the most glorious display of the divine wisdom and grace. Yea, self-righteousness makes all that Christ did through the whole course of his life, all that he said and suffered, and his incarnation itself, and not only so, but all that God had been doing in the great dispensations of his providence from the beginning of the world to that time, as nothing but a scene of the most wild, extreme, and transcendent folly.
Is it any wonder, then, that a self-righteous spirit is so represented in scripture, and spoken of, as that which is most fatal to the souls of men ? And is it any wonder, that Christ is represented in scripture as being so provoked with the Pharisees and others, who trusted in themselves that they were
righteous, and were proud of their goodness, and thought that their own performances were a valuable price of God's favour and love?
Let persons hence be warned against a self-righteous spirit. You that are seeking salvation, and taking pains in religion, take heed to yourselves that you do not trust in what you do. Harbour no such thoughts, that God now, seeing how much you are reformed, how you are sometimes affected, will be pacified towards you, and will not be so angry for your former sins; that you shall gain on him by such things, and draw his heart to show you mercy. If you entertain the thought, that God is obliged to do it, and does not act justly if he refuse to regard your prayers and pains; if you quarrel with God, and complain of him for not doing it, this shows what your opinion is of your own righteousness, viz. that it is a valuable price of salvation, and ought to be accepted of God as such. Such complaining of God, and quarrelling with him, for not taking more notice of your righteousness, plainly shows that you are guilty of arrogance, thinking yourself sufficient to offer the price of your own salvation.
III. What has been said on this subject, affords matter of reproof to those who carelessly neglect the salvation of Christ. These live a senseless kind of life, neglect the business of religion and their own souls, not taking any course to get an interest in Christ, or what he has done and suffered, or any part in that glorious salvation be has purchased. They have their minds taken up about the gains of the world, or the vanities and pleasures of youth, and make light of what they hear of Christ's salvation, to that degree, that they do not at present so much as seek after it. Let me here apply myself to you in some expostulatory interrogations.
1. Shall so many prophets, and kings, and righteous men, have their minds so much taken up with the prospect, that the purchase of salvation was to be wrought out in ages long after their death; and will you neglect it when actually accomplished? You have heard what great account the church in all ages made of the future redemption of Christ'; how joyfully they expected it, bow they spoke of it, how they studied and searched into these things, how they sung joyful songs, and had their hearts greatly engaged about it, though they did not expect that it would be accomplished till many ages after their death, 1 Pet. i. 10–12. How much did Isaiah and Daniel, and other prophets, speak concerning this redemption! And how much were their hearts engaged, and their attention and study fixed upon it! How was David's mind taken up in this subject! He declared that it was all his salvation, and all his desire; 2 Sam. xxiii. 5. How did he employ his voice and harp in celebrating it, and the glorious