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'I shall finish this subject with a few inferences.

1. The redemption of the soul is precious. The salvation of sinners was a work greater than the making of the world. The powerful word commanded, and the universe sprung up into being ; but much more was to be done ere a sinner could be saved from wrath. The eternal Son of God must become man, lay aside the robes of his glory, and clothe himself with the infirmities of human nature, and in that nature purchase redemption by the price of his matchless blood for poor miserable prisoners, and deliver them from the pit of hell and wrath by an exertion of his almighty power.

2. See hero the wonderful love and grace of God in sending his own Son to be the Redeemer of sinful men. It was he that contrived this method of redemption, in the adorable depths of his infinite wisdom. IIe pitched upon his own Son as the only fit person to set miserable captives free. He fitted and furnished him for this work, and sent him to the world with full power and authority to go about it. It was God the Father that was gracious to sinners, saying, 'Deliver them from going down to the pit, I have found a ransom.' What an illustrious display of the astonishing love and grace

of God is it, that he should have remembered them in their low estate, and laid help on one that is mighty to save them. To enlarge upon this a little further, I offer a twofold consideration.

(1.) Who he was that was sent and came into the world to redeem the elect; not an angel or archangel, nor any of the glorious seraphims that stand about God's throne. Indeed, if it had been so, divine love, even in this, had infinitely advanced itself, that God should be pleased to spare one of his own retinue from attending on him, and give such a glorious servant as an angel is, for the redemption of such a rebellious and miserable worm as mau. But O! how may it raise and heighten our admiration, when wo consider that it was not an angel, if he had been capable for the mighty task, but the Lord of angels, not a servant but a Son, that the Father plucked from his own bosom, and sent upon this business ! He spoke to him as it were to this purpose. 'Go haste thee down to the earth : for there are thousands of miserable creatures sinning themselves down to hell, and must for ever fall under the strokes of my dreadful and incensed justice; step thou in between them and it, and receive the blows thyself; die thou under the hand of vindictive justice; that they may be saved and live.' When God tried Abraham's obedience, ho aggravates his command by many piercing words, which must needs tenderly touch, and greatly affect, the heart of a compassionate father, Gen. xxii. 2. Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt-offering,' &c. It greatly heightened Abraham's obedience, that notwithstanding of all aggravations, yet he was willing to sacrifice his beloved Son upon God's command. Just so here God heightens and sets forth his matchless love towards us. He takes his own Son, his only Son, the Son of his eternal delight and love, and cheerfully offers him up as a sacrifice for the sins of men. This is the greatest instance of the love of God that ever was given.

(2.) God's love is exalted here, in that he freely sent his only begotten Son to be the Redeemer of an elect world. He was God's free gift, or else he could never have been obtained. If devils and men had joined their forces, and combined all their strength and power, and thus made an assault upon heaven, yet they could never have plucked the Son of God's love from his eternal embraces. God gave Christ freely to redeem a sinful world, not only without, but against all merit and desert in them, nay, unasked and unsolicited to do so. From all eternity. God foresaw that they would despise and reject his Son, so that they would shed his precious blood, and then trample it under their feet, as an unholy thing ; yet such was the height of his astonishing love, that he bestowed him freely upon them.

(3.) See the matchless love of the Son of God to poor sinners. It was love that induced him to substitute himself in their room, and to undertake to pay their ransom. Ho ‘loved me (says Paul), and gave himself for me, Gal. ii. 20. His love in this, as the apostle speaks passeth knowledge. How cheerfully did he engage to make

. his soul an offering for sin, that thereby he might pay their ransom! Though he knew the difficulty of the work, and the greatness of that wrath which he was to bear, yet he cheerfully complied with the first motion of it that was made unto him by the Father. He knew very well, what a vast burden of sin was to be laid upon him, and the dreadfulness of that wrath he was to undergo ; yet he did not shrink from the imputation of the one, nor from the suffering of the other, he was willing to be reproached, that we might be glorified; to become poor, that we might be made rich; to be accused and condemned, that we might be justified; to cuter into prison, that wo might go free; and to die a cursed ignominious death, that we might live, and reign in honour for ever. O how great was his love to poor sinful men !

4. All who live and die out of Christ must perish ; for there is no other Mediator between God and men but the man Jesus Christ, who gave himself a ransom for sinners, and invites sinners to come and take the benefit thereof. Now, if men will not come unto him,

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that they may have life, their blood must be on their own heads. Christ is the only ordinance of God for life and salvation, and if men will slight and despise this ordinance, they must perish in their sins; for there is no other way of being saved but by him. If sinners will not enter by this door in time, the door of heaven will be shut against them for ever.

5. How highly is our nature exalted and dignified in the person of the Lord Jesus! He took not on him the nature of angels, a nature far superior to the human, but the seed of Abraham, and united it to his divine person. In that nature he performed his whole Mediatory undertaking, and wears it in his exalted state. It is corrupt in the multitude of those that partake of it, yet it is pure and spotless in Christ the Redeemer. Man's nature became so depraved and abominable by Adam's transgression, that it could never again appear before God; but in Christ it is so perfectly pure, that it was capable of an immediate union with the Godhead in his per

Though it be low and mean in itself, yet it is highly honoured and exalted in its union with the Son of God; and shall be the object of the delightful sight and admiration of the redeemed from among men through eternal ages.

6. It is impious and absurd to ascribe any part of man's redemption to any other. In the close of his sufferings on the cross, he cried with a loud voice, ' It is finished,' and gave up the ghost; intimating, that ho had then perfected and completely finished the great work of redemption committed to and undertaken by him. It is therefore dishonourable to Christ, and dangerous for men, to join any thing of their own to his righteousness, in point of justification before God. The blessed Redeemer will never endure it. It reflects upon his Mediatory undertaking. If he be the only Redeemer of God's elect, then certainly there can be no other. If he hath finished that work, then there is no need of our additions. And if that work be not finished by him, how can it be finished by men ? It is simply impossible for any creature to finish that which Christ himself could not. But men would fain be sharing with him in this honour, which he will never endure. He is the only Saviour of sinners; and he will never divide the glory of it with us. Men would fain have something of their own to atone offended justice. There is a legal strain, a strong bias towards the first covenant, running in the hearts of all men by nature. We would do something for ourselves, and are unwilling to be obliged to another for our deliverance from that wretched condition that sin hath brought us into. 'What good thing shall I do (said the young man in the gospel) that I may have eternal life.' But all our righteousnesses are but

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as filthy rags. Though your heads were waters, and your eyes a fountain of tears, and you should weep day and night continually; nay, though you should weep tears of blood, all would be in vain; for it could not cleanse you from the guilt and pollution of the least sin. To depend upon anything that ever ho did, or can possibly do, is but like the setting up of a paper-wall to keep off a devouring fire: for it cannot screen you from the consuming flames of God's wrath and fiery indignation. By the works of the law (says the apostle), no flesh can be justified.'

7. Lastly, If ye would be delivered from the state of sin and misery into which ye are brought by your fall in the first Adam, come unto and accept of the Lord Jesus Christ as your Redeemer. God has laid help for you upon this mighty One, who is both able and willing to save all that come unto God by him. Close with him by faith, and you shall be redeemed from the guilt of sin, have its power subdued in you, and at last be delivered from the inbeing of it, and from all the penal consequences and effects thereof. He is now saying, Behold me, behold me; O do not refuse him, lest ye perish for ever.

OF CHRIST'S INCARNATION.

Luke i. 35.— The Holy Ghost shall come upon thee, and the power of

the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God.

These words are the angel's answer to Mary, who, understanding the angel as speaking of a thing presently to be done before Joseph and she should come together, desires to know how she, being a virgin, should conceive. Here,

1. The angel tells her how she should conceive and bring forth a Son,' namely by the power of the Holy Ghost, which is the power of the Highest, the Spirit of God being the true God, and so the Highest. The author of this conception is the Holy Ghost, not to exclude the Father and the Son, who also concurred to this work, as to all works without God himself; and besides the power of all the three persons is one. But it is appropriated to the Spirit, as creation to the Father, and redemption to the Son, so the consummation of all things to the Spirit. The way of the Spirit's powerful working to this miraculous conception, is denoted by two words. One is, that the Holy Ghost should come upon her, not in an ordinary way, as

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in the conception of all men, Job x. 8. 'Thine hands have made me, and fashioned me together round about ;' but in an extraordinary way, as on the prophets, and those that were raised to some extraordinary work. The other is, that the power of the Highest, which is infinite power, should overshadow her, to wit, make her, though a virgin, to conceive by virtue of the efficacy of infinite power, by which the world was created, when the same Spirit moved on the waters, cherished them, and framed the world. I shall say no more of this, seeing the Holy Spirit did overshadow or cast a cloud over the virgin in this operation, that men might not pry curiously into this mystery.

2. He shows what should follow on this miraculous conception, namely, that the fruit of her womb, the child she should bear, should be called the Son of God. Where the angel teaches two things. (1.) The immaculate sinless conception of the child Jesus, that holy thing, a holy thing though proceeding from a sinful creature, not tainted with sin, as all other children are. Job asks, • Who can bring a clean thing out of an unclean ?' and answers, • Not one. But though this be impossible with men, yet it is possible with God, whose infinite power can do every thing. The powerful operation of the divine Spirit sanctified that part of the virgin's body of which the human nature of Christ was formed, so that by that influence it was separated from all impurity and defilement. So that, though it proceeded from a creature infected with original sin, there was no sin or taint of impurity in it. This was a glorious instance of the power of the Highest. (2.) He tells the virgin, that therefore, seeing that child to be thus conceived, he should be called, that is, owned to be, the Son of God. He says not, Therefore that holy thing shall be the Son of God, for he was the Son of God before, by virtue of his eternal generation; but, Therefore he shall be culled, i. e. owned to be really so, and more than a

The reason of this is, because Isaiah had prophesied that the Son of God should be the Son of a virgin. When therefore you, a virgin, shall conceive, your child shall be acknowledged to be the Son of God in man's nature. Matth. i. 22, 23. ' Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Immanuel, which, being interpreted, is, God with us. He was promised to the church as the Messiah, ' a child born unto us, a sou given unto us,' Isa. ix. 6. And ho actually was so, Luke ii. 11. Doct. 'Jesus Christ, the Son of God, became man, by taking to

himself a true body and a reasonable soul, being conceived by the

man.

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