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Consider how highly the angels, who are so much above you, do set by the glory and excellency of Christ. They admire and adore the glory of Christ, and cease not day nor night to praise the same in the most exalted strains. Rev. v. 11, 12. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. The saints admire the excellency of Christ, and the glorious angels admire it, and every creature in heaven and earth, but only you unbelieving children of men.

Consider not only how much the angels set by the glory of Christ, but how much God himself sets by it: for he is the darling of heaven, he was eternally God's delight; and because of his glory God hath thought him worthy to be appointed the heir of all things, and hath seen fit to ordain that all men should honour the Son even as they honour the Father.-Is he thus worthy of the infinite esteem and love of God himself? and is he worthy of no esteem from you?

2. Hereby you may be convinced of your danger. You must needs think that such guilt will bring great wrath. Dreadful destruction is denounced in scripture against those that despise only the disciples of Christ, Matt. xviii. 6. What destruction then will come on them that despise all the glorious excellency of Christ himself?

Consider that you not only have no value for all the glory and excellency of Christ; but you are enemies to him on that very account. The very ground of that enmity and opposition which there is between your hearts and Jesus Christ, is the glorious perfections and excellencies that there are in Jesus Christ. By being such an holy and excellent Saviour, he is contrary to your lusts and corruptions. If there were a Saviour offered to you that was agreeable to your corrupt nature, such a Saviour you would accept. But Christ being a Saviour of such purity, holiness and divine perfection, this is the cause why you have no inclination to him, but are offended in him.

Instead of being a precious stone in your eyes, he is a stone of stumbling and a rock of offence to you. That he is a Saviour who hath manifested such divine perfections in what he hath done and suffered, is one principal reason why you set nothing by him. Consider how provoking this must needs be to God the Father, who has given his only begotten Son for your salvation; and what wrath it merits from the Son whom you thus treat. And consider how you will hereafter bear

this wrath.

It is but a

Consider that, however Christ be set at nought by you, he shall be the head of the corner. Though you set him low, yet he shall be exalted even with respect to you. vain thing for you to make light of Christ and treat him with contempt. How much soever you contemn him, you cannot break his bands asunder, nor cast his cords from you. You will still be in his hands. While you despise Christ, God will despise you, and the Lord will have you in derision. God will set his King on his holy hill of Zion in spite of all his enemies; Psalm ii. 1-6. Though you say, We will not have this man to reign over us, yet Christ will rule over you; Psalm cx. 2., "Rule thou in the midst of thine enemies." you will not submit to the sceptre of his grace, you shall be subject to the rod of his wrath, and he will rule you with a rod of iron; Psalm ii. 9—12.


3. You may hence be led to see how worthless many of those things in yourselves are, that you have been ready to make much of. Particularly, if you set nothing by all the glory of Christ, what are those desires that you have after Christ good for? and that willingness that you think you find to come to Christ? Sinners are often wont to excuse themselves in their unbelief, because they see not but that they are willing to come to Christ, and would gladly come to him if they could. And they make much of such desires, as though God were unjust to punish them for not coming to Christ, when they would gladly come if they could. But this doctrine shows that your willingness and desires to come to Christ are not worthy to be mentioned as any excuse; for they are not from any respect to Christ, but are merely forced; you at the same time set nothing by all his excellency and glory.

So you may hence learn the worthlessness of all your pains and endeavours after Christ. When sinners have taken a great deal of pains to get an interest in Christ, they are wont to make a righteousness of it; little considering that at the very time they are taking so much pains, they set nothing at all by Christ for any glory or excellency there is in him; but set him wholly at nought, and seek him out of respect to their own interest.

4. Hence learn how justly God might for ever refuse to give you an interest in Christ. For why should God give you any part or interest in him whom you set at nought, all whose glory and excellency you value not in the least, but rather trample it under your feet.

Why should God give you any interest in him whom you so despise? Seeing you despise him, how justly might you be obliged to go without any interest in him! How justly might you be refused any part in that precious stone, whose preciousness you esteem no more than that of the stones of the street!

Is God obliged to cast such a pearl before swine who will trample it under their feet? Is God obliged to make you possessors of his infinitely glorious and dear Son, when at the same time you count him not worth the having, for the sake of any worth or excellency that there is in him; but merely because you cannot escape hell without him?





Remember Lot's Wife.

CHRIST here foretels his coming in his kingdom, in answer to the question which the Pharisees asked him, viz. When the kingdom of God should come. And in what he says of his coming, he evidently has respect to two things; his coming at the destruction of Jerusalem, and his coming at the end of the world. He compares his coming at those times to the coming of God in two remarkable judgments that were past; first, to that in the time of the flood; "and as it was in the days of Noah, so shall it be also in the days of the Son of Man." Next he compares it to the destruction of Sodom and Gomorrah; "likewise also, as it was in the days of Lot, even thus shall it be in the day when the Son of Man is revealed."

Then he immediately proceeds to direct his people how they should behave themselves at the appearance of the signal of that day's approaching, referring especially to the destruction of Jerusalem. "In that day, he which shall be upon the house-top, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back." In which words Christ shows that they should make the utmost haste to flee and get out of the city to the mountains, as he commands, Matt. xxiv. 15, &c.-"When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place; then let them which be in Judea flee to the mountains; let him which is on the house-top not come down to take any thing out of the house, neither let him which is in the field turn back to take his clothes."

Jerusalem was like Sodom, in that it was devoted to destruction, by special divine wrath; and indeed to a more terrible destruction than that of Sodom. Therefore the like

*Dated May, 1735.

direction is given concerning fleeing out of it with the utmos haste, without looking behind, as the angel gave to Lot, when he bid him flee out of Sodom, Gen. xix. 17. "Escape for thy life; look not behind thee, neither stay thou in all the plain." And in the text Christ enforces his counsel by the instance of Lot's wife. He bids them remember her, and take warning by her, who looked back as she was fleeing out of Sodom, and became a pillar of salt.

If it be inquired why Christ gave this direction to his people to flee out of Jerusalem, in such exceeding haste, at the first notice of the signal of her approaching destruction; I answer, it seems to be, because fleeing out of Jerusalem was a type of fleeing out of a state of sin. Escaping out of that unbelieving city typified an escape out of a state of unbelief. Therefore they were directed to flee without staying to take any thing out of their houses, to signify with what haste and concern we should flee out of a natural condition, that no respect to any worldly enjoyment should prevent us one moment, and that we should flee to Jesus Christ, the refuge of souls, our strong rock, and the mount of our defence, so as, in fleeing to him, to leave and forsake heartily all earthly things.

This seems to be the chief reason also why Lot was directed to make such haste, and not to look behind; because his fleeing out of Sodom was designed on purpose to be a type of our fleeing from that state of sin and misery in which we naturally are.


We ought not to look back when we are fleeing out of Sodom. The following reasons may be sufficient to support this doctrine:

1. That Sodom is a city full of filthiness and abominations. It is full of those impurities that ought to be had in the utmost abhorrence and detestation by all. The inhabitants of it are a polluted company, they are all under the power and dominion of hateful lusts. All their faculties and affections are polluted with those vile dispositions that are unworthy of the human nature, that greatly debase it, that are exceedingly hateful to God, and that dreadfully incense his anger. Every kind of spiritual abomination abounds in it. There is nothing so hateful and abominable but that there it is to be found, and there it abounds.

Sodom is a city full of devils and all unclean spirits: there they have their rendezvous, and there they have their dominion. There they sport, and wallow in filthiness, as it is said of mystical Babylon, Rev. xviii. 2. Babylon is become the habitation of

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