Sixteen Sermons Volume 2, Sermon 1
Serm. I SERMON I. The Preſence of the Meſſias, the Glory of the Second Temple. Preached on Chriſtmas Day.
Haggai II. 6, 7, 8, 9.
For thus ſaith the Lord of hoſts, Yet once, it is a little while, and I will ſhake the heavens, and the earth, and the ſea, and the dry land: And I will ſhake all nations, and the deſire of all nations ſhall come, and I will fill this houſe with glory, ſaith the Lord of hoſts. The ſilver is mine and the gold is mine, ſaith the Lord of hoſts. The glory of this latter houſe ſhall be greater than of the former, ſaith the Lord of hoſts; and in this place will I give peace, ſaith the Lord of hoſts.
THE Author of this Prophecy was the firſt of the three Prophets, which God ſent to the People of Iſrael after the Captivity;VOL. II. and this Prophecy contains ſeveral Meſſages from God, to the Princes, and Elders, and People of Iſrael, in which he reproves their ſlackneſs and negligence in the building of the Temple, and encourageth them thereto, by the promiſe of his aſſiſtance, and tells them, that however in reſpect of the magnificence of the Building, and the rich Ornaments of it, it ſhould be incomparably ſhort of Solomon's Temple, (which ſome that were then alive had ſeen in its glory) yet in other reſpects, it ſhould far excel it; for the time would come, that this ſecond Temple ſhould be graced with the Preſence of the Meſſias, which would be a greater Glory to it, than all the Riches of Solomon's Temple.
And this is fully expreſt in the words which I have read unto you, Thus ſaith the Lord of hoſts, Yet once, it is a little while, and I will ſhake the heavens, and the earth, and the ſea, and the dry land: And I will ſhake all nations, and the deſire of all nations ſhall come, and I will fill this houſe with glory, ſaith the Lord of hoſts. The ſilver is mine, and the gold is mine, ſaith the Lord of hoſts. The glory of this latter houſe ſhall be greater than of the former, ſaith the Lord of hoſts; and in this place will I give peace, ſaith the Lord of hoſts.
Now, that it is ſome very great thing which is here foretold and promiſed, for the Honour of this ſecond Temple, no Man can doubt, that conſiders in what a ſolemn manner it is here expreſt; this great and glorious Title, the Lord of hoſts, being no leſs than five ſeveral times uſed within the compaſs of theſe four Verſes; the like Inſtance whereto is not, perhaps, in the whole Bible: Thus ſaith the Lord of hoſts, Yet once, it is a little while, and I will ſhake the heavens, and the earth, verſe 6. And I will fill this houſe with glory, ſaith the Lord of hoſts, verſe 7. The ſilver is mine and the gold is mine, ſaith the Lord of hoſts, ver. 8. And twice ver. 9. The glory of this latter houſe ſhall be greater than of the former, ſaith the Lord of hoſts; and in this place will I give peace, ſaith the Lord of hoſts. So that by the ſolemn manner of expreſſing of it, we may imagine, that it is ſome very great thing which is ſpoken of, and ſuch as the like had never been before; and ſuch was the incarnation and coming of the Meſſias.
I know that the Modern Jews will by no means have this Text to be underſtood of the Meſſias, and not without cauſe; for he that is ſpoken of in the Text, was to come into the ſecond Temple, which hath now been deſtroyed above 1600 Years ago; and they do not believe the Meſſias to be yet come; and therefore whatever ſhift they make, they muſt interpret this Text, of ſome other Perſon than the Meſſias: But then it is plain for what Reaſon they do ſo, it being evident from their own Talmud, that the Ancient Jews did underſtand of the Meſſias; but being harden'd in their Unbelief, they pervert all thoſe Texts whereby they might be convinc'd, that Jeſus our Bleſſed Saviour was the True Meſſias.
And indeed, whoever carefully conſiders the ſeveral Expreſſions and Circumſtances of this Prediction, cannot underſtand it of any other. To make this Evident, I ſhall explain the ſeveral Expreſſions in the Text, Thus ſaith the Lord of hoſts, Yet once, it is a little while. Yet a little while, ſo it is in the Hebrew. Yet once more, ſo the LXX render it, and ſo it is quoted from the LXX in the New Teſtament, Heb. 12.26. and this Senſe the Hebrew word may likewiſe bear, and our Tranſlation of the Text takes them both in, Yet once, it is a little while.
If we take the Words in the firſt Senſe, Yet a little while, they ſignifie, that God was then beginning thoſe Changes in the World, which were to precede and make way for the coming of the Meſſias. This indeed was not till about Four Hundred Years after; but a great while before that time God began thoſe Changes in the World, which were to prepare the way for his coming; and conſidering the long time which was paſt from the firſt promiſe made to Abraham, Four Hundred Years in compariſon of that may ſeem but a little while. But I rather chooſe the latter Senſe of this Phraſe, Yet once more; becauſe the Hebrew will bear it, and becauſe it is ſo quoted in the New Teſtament; as if the Prophet had ſaid, That God had before done a great thing in the World, and accompanied with great Miracles; viz. The giving of the Law by Moſes, which was attended with great Commotions, both in Egypt, by bringing the People of Iſrael out from thence with a mighty hand, and by deſtroying the Nations before them, whoſe Land God gave them for a Poſſeſſion; but now he would do one greater thing more, the ſending of the Meſſias, and the planting of his Religion in the World; in order whereunto there ſhould be much greater, and more univerſal Commotions and Changes in the World, and more and greater Miracles wrought; Yet once more, and I will ſhake the heavens, and the earth, and the ſea, and the dry land, and I will ſhake all nations. From which Words the Apoſtle to the Hebrews argues the aboliſhing of the Jewiſh Diſpenſation, and the bringing in of another that ſhould be unalterable, Heb. 12.27, And this Word, Yet once more, (ſays the Apoſtle) ſignifies the removing of thoſe things that are ſhaken, that thoſe things which cannot be ſhaken way remain. And this I ſhall have occaſion to explain more fully in the following parts of this diſcourſe.
Yet once more I will ſhake the heavens and the earth, &c. For the underſtanding whereof, we are to conſider, That the Hebrews have no one Word whereby to expreſs the World, and therefore they do it by an enumeration of the principal Parts of it. So Gen. 1. when Moſes would expreſs the Creation of the World, he ſays, In the beginning God created the heaven and the earth. And ſo St. Peter, when he would expreſs the Revolution of all things, after the univerſal Conflagration of the World, calls it, a new heaven and a new earth, 2 Pet. 3.13. Nevertheleſs we, according to his promiſe, look for new heavens, and a new earth; that is, a new World, a quite other Frame and State of things, than that which we now ſee. And ſo the Prophet here in the Text to expreſs the great Commotions and Changes that ſhould be in the World before the coming of the Meſſias, ſays, that God will ſhake the heavens, and the earth, and the ſea, and the dry land; that is, he would cauſe great Revolutions in the World; there ſhould be great Wars and Confuſions, and the Empires of the World ſhould paſs from one Hand to another. And thus we find this very expreſſion interpreted, ver. 21, 22. of this Chapter, I will ſhake the heavens and the earth, and I will overthrow the throne of kingdoms, and I will deſtroy the ſtrength of the kingdoms of the nations. And to ſhew that by ſhaking the heavens and the earth, is meant great Changes in the World, and as it were an univerſal Commotion of it, he adds in the Text, by way of farther Explication, and I will ſhake all nations.
And then it follows, and the deſire of all nations ſhall come. This we (as the ancient Jews alſo did) take to be a plain Character and Deſcription of the Meſſias, he is the deſire of all nations; he whom all Nations had reaſon to deſire, becauſe of thoſe great Bleſſings and Benefits which he was to bring to the World. Thus Interpreters generally underſtand theſe Words, and it is very true the Meſſias was ſo: But this does not ſeem to be the true importance of this phraſe; for the Hebrew Word ſignifies Expectation as well as Deſire, and ſo I ſhould rather chooſe to render it, the Expectation of all Nations ſhall come; which ſignifies, that about the time of the coming of the Meſſias, not only the Jews, but other Nations, ſhould be in a general Expectation of ſome great Prince then to appear; which was moſt eminently accompliſhed in our Bleſſed Saviour, as I ſhall ſhew by and by.
And I will fill this houſe with glory, ſaith the Lord of hoſts, ſpeaking of the Second Temple, which was then in building, which though it fell very much ſhort of Solomon's, in point of State and Magnificence; yet by being honoured with the Preſence of the Meſſias, it ſhould be much more Glorious than Solomon's Temple. The ſilver is mine, and the gold is mine, ſaith the Lord of hoſts; not that God wanted the command of Gold and Silver, to have made the Second Temple equal to Solomon's in outward Glory and Splendour; he could eaſily have made it ſo in that reſpect; and Joſephus tells us, that not long before the time of our Saviour's coming, Herod had built and beautified it to that degree, that in ſome reſpects it excelled Solomon's; and of this ſome underſtand the next words, The glory of this latter houſe ſhall be greater than of the former; namely, that this was accompliſhed in that Beauty and Magnificence which was added to it, when it was re-edified by Herod the Great: But however that be this, is certain, that it was much more Glorious in another reſpect, namely, that it entertained the Meſſias the great Expectation and Bleſſing of all Nations
And in this place will I give peace, ſaith the Lord of hoſts. Some underſtand this, of that Univerſal Peace which was throughout the World, when our Saviour was born in the Reign of Auguſtus Caeſar. Others with great probability interpret this of the Meſſias himſelf, who is called here by the name of Peace; and ſo ſome of the ancient Jews underſtood it; in this place will I give peace, that is, the Meſſias. For the Hebrew Word ſignifies all kind of Happineſs, and ſo it includes all thoſe Bleſſings and Benefits, that Happineſs and Salvation which the Meſſias brought to the World. And this will appear very probable, if we conſider, how frequently in Scripture this Title is given to the Meſſias. Iſai. 9.6. he is called the Prince of peace; and Zach. 9.10. it is ſaid of him, that he ſhould ſpeak peace to the nations; and the Apoſtle to the Hebrews, parallels him with Melchiſedech in this Particular, that he was King of Salem, that is, King of Peace; and which is very little different from this, he is frequently in Scripture called Salvation, which ſignifies the Happineſs of being reſcued and delivered from all kind of Evil; as Peace ſignifies all kind of Good, Iſai. 49.6. I will alſo give thee for a light to the Gentiles, that thou mayeſt be my Salvation to the end of the earth: And Luke 2.30. when Simeon had our Bleſſed Saviour in his Arms, when he was firſt brought into the Temple, he calls him the Salvation of God; Mine Eyes (ſaith he to God) have ſeen thy ſalvation; and John 4.22. Salvation is of the Jews, that is, the Meſſias was to be of that Nation. But which is more expreſs, Chriſt is called our peace, Eph. 2.14. nay, he is expreſly called peace, or the peace, Micah 5.5. and this man (ſpeaking of the Meſſias) ſhall be the peace, that is, one of his Names or Titles ſhall be peace. So that I make little doubt, but that in this Expreſſion in the Text, of giving peace, is meant, giving the Meſſias; and that this is render'd as the Reaſon, why the Glory of the Second Temple ſhould be greater than of the Firſt, becauſe in that place the Meſſias ſhould appear, and remarkably ſhew himſelf. God could have given this Second Temple, if he had thought fit, as much outward Glory and Beauty as that of Solomon's Building; for ſilver and gold are his, and all the Riches of the World are at his Command; but he choſe to put a far greater Honour upon it than that of Silver and Gold, and to make it much more Glorious in another reſpect, the glory of this latter houſe ſhall be greater than of the former; becauſe in this place I will give the Meſſias the peace, and Happineſs, and Salvation of Mankind, and incomparably the greateſt Bleſſing that ever was given to the World.
The Words being thus explained, it will now be more eaſie to ſhew, how the ſeveral parts of this Prediction do agree to our Bleſſed Saviour, and to no other.
I. That there ſhould be great Changes and Commotions in the World before his coming; I will ſhake the heavens, and the earth, and the ſea, and the dry land, and I will ſhake all nations; and then he ſhould come.
II. That about the time of his coming, the World ſhould be in a general Expectation of him; and the expectation of all nations ſhall come.
III. That he ſhould come during the continuance of the Second Temple; for it was his coming that ſhould fill that Houſe with Glory, and in that place the Meſſias, who is called Peace, is promiſed to be given; and in this place will I give peace, ſaith the Lord of hoſts.
IV. That this coming of the Meſſias ſhould be the laſt diſpenſation of God for the Salvation of Men, and conſequently ſhould be perpetual and unalterable; yet once more, and I will ſhake the heavens and the earth; yet once more, from whence the Apoſtle to the Hebrews argues, that the Goſpel ſhould be a perpetual and unalterable diſpenſation. Of theſe I ſhall ſpeak ſeverally, and as briefly as I can.
I. Here is a Prediction of great Changes and Commotions in the World, before the coming of the Meſſias; thus ſaith the Lord of hoſts, I will ſhake the heavens, and the earth, and the ſea, and the dry land, and I will ſhake all nations, and the deſire of all nations ſhall come; plainly ſignifying hereby, that before the coming of the Meſſias (who is here called the deſire and expectation of all nations) there ſhould be very great Commotions and Changes in the World, that the Empire of the World ſhould be overturned; for ſo I have told you, that this Expreſſion of ſhaking the heavens and the earth is explained, verſe 21. of this Chapter, I will ſhake the heavens and the earth, and will overthrow the throne of kingdoms. And this was fulfilled in a moſt remarkable manner, between the time of this Prophecy, and the coming of our Bleſſed Saviour, during which time, (though it was but four hundred Years) there happened great Commotions, and much more conſiderable Revolutions, in the great Kingdoms of the World, than had done in above two thouſand Years before, and in almoſt One thouſand ſeven hundred Years ſince; ſo that it is no wonder, that the Prediction of theſe things is by God himſelf expreſt in ſo very ſolemn a manner, as I obſerved before.
At the time of this Prophecy, the Empire of the World was newly tranſlated from the Aſſyrians to the Medes and Perſians; and not long after, the Grecians under Alexander the Great quite overthrew the Perſian Empire, and that by as ſudden a Change as was ever perhaps made in the World, poſſeſſing themſelves by ſo ſwift and ſpeedy a Conqueſt of a great part of the then known World, as if to paſs through it, and to conquer it, had been all one.
After the death of Alexander, the Empire of the Grecians was ſhared among his great Captains, whom the Romans by degrees conquered, beſides a great many other Kingdoms which Alexander never ſaw, and ſome of them perhaps had never heard of. At laſt the Empire of the World, in all its greatneſs and Glory, was poſſeſt by Auguſtus, in whoſe time our Bleſſed Saviour was born.
So that here were mighty Commotions in the World, wonderful Changes of Kingdoms and Empires, before the coming of the Meſſias; far greater, and of much larger extent, than thoſe that, were in Egypt and Paleſtine, at the bringing of the Children of Iſrael out of Egypt, and the giving of the Law from Mount Sinai. And theſe did not only go before the coming of the Meſſias, but they made way for the more eaſie propagating of his Doctrine and Religion; for the Grecians, and eſpecially the Romans, ſetled their Conqueſts in ſuch a manner, as in a good meaſure to propagate their Language among the Nations which they conquered; and particularly the Romans did make the Ways for Travel and Commerce much more eaſie and commodious than ever they were before, by employing their Armies, when they had no other Work, to make High-ways, for the convenience of Paſſage from the Station of one Legion to another; the Benefit and effect whereof we in England enjoy to this day; (a Pattern to all Princes and States that have neceſſary occaſion for Armies, how to employ them;) And this very thing proved afterwards a mighty Advantage for the more eaſie and ſpeedy ſpreading of Chriſtianity in the World.
II. Another part of this Prophecy is, That about the time of the coming of the Meſſias, the World ſhould be in a general expectation of him; and the Expectation of all Nations ſhall come: And I doubt not but this Character of the Meſſias is taken out of that famous Prophecy concerning him, Gen. 49.10. The ſcepter ſhall not depart from Judah, till Shiloh come, (and by Shiloh the ancient Jews generally underſtood the Meſſias) and to him ſhall the gathering of the people be; or as it is render'd by the Septuagint, and ſeveral other Tranſlations, and he ſhall be the Expectation of the Nations. In alluſion to which ancient Prophecy concerning him, he is here in the Text called, the Expectation of all Nations; and ſo by the Prophet Malachi, chap. 3. ver. 1. and the Lord whom ye expect, or look for, ſhall ſuddenly come into his temple. Now this part of the Prediction in the Text, was moſt eminently fulfilled in our Bleſſed Saviour. For about the time of his coming, the Jews were in a general expectation of him, as appears not only from that ancient and general Tradition of theirs, from the School of Elias, that at the end of the ſecond two thouſand years of the World, the Meſſias ſhould come; (and our Bleſſed Saviour's coming did accordingly happen at that time;) but likewiſe from that particular Computation of the Jewiſh Doctors, not long before our Saviour's coming, who, upon a ſolemn debate of the matter, did determine that the Meſſias would come within fifty Years. And this is farther confirmed, from the great Jealouſie which Herod had concerning a King of the Jews, that was expected to be born about that time; and from that remarkable Teſtimony in Joſephus, who tells us, That the Jews rebelled againſt the Romans, being encouraged thereto by a famous Prophecy in their Scriptures, that about that time a great Prince ſhould be born among them, that ſhould rule the World: And Joſephus flattered Veſpaſian ſo far, as to make him believe that he was the Man; and thereupon perſwaded him to deſtroy the Line of David, out of which, the Tradition was, that the Meſſias ſhould ſpring; as if the Accompliſhment of a Divine Prediction could be hinder'd by any Human endeavour.
And this was not only the generl Expectation of the Jews about that time, but of a great Part of the World; as appears from thoſe Two famous Teſtimonies of Two of the moſt Eminent Roman Hiſtorians, Suetonius and Tacitus. The words of Suetonius are theſe, Percrebuerat Oriente toto vetus & constans opinio, eſſe in fatis, ut Judaeâ profecti rerum potirentur: There was an ancient and general Opinion, famous throughout all the Eaſtern Parts, that the Fates had determined, that there ſhould come out of Judea thoſe that ſhould govern the World; and he adds what I quoted before out of Joſephus, Id Judaei ad ſe trehentes rebellarunt; that the Jews taking this to themſelves, did thereupon rebel. Now it is very remarkable, that the very words of this Tradition, ſeem to be a verbal Tranſlation of that Prophecy in Micah, That out of Judah ſhould come the Governour: Ʋt Judpaeâ profecti reruni potirentur. The other Teſtimony is out of Tacitus; and his Words are theſe, (lib. 21) Pluribus perſuaſio inerat antiquis Sacerdotum libris contineri, eo ipſo tempore fore, ut valeſceret Oriens; profectique Judaeâ rerum potirentur: A great many (ſays he) were poſſeſſed with a Perſuaſion that it was contained in the ancient Books of the Prieſts, that at that very time the Eaſt ſhould prevail, and that they who ſhould govern the World, were to come out of Judeâ. By the ancient Books of the Prieſts, he in all probability means, the ancient Prophecies of Scripture; for the laſt Expreſſion is the ſame with that of Suetonius taken out of the Prophet Micah; and the other, that the Eaſt ſhould prevail, does plainly refer to that Title given to the Meſſias by the Prophet Zachary, chap. 6.12. where he is called, The Man whoſe name is foreign, which ſignifies Oriens and Germen, both the Eaſt and a Branch; our Tranſlation hath it, the Man whoſe name is the Branch; but it might as well be render'd, the Man whoſe name is the Eaſt. Thus you ſee this Character of our Saviour in this Prophecy moſt literally fulfilled, that he was the Expectation of all Nations. I proceed to the
III. Circumſtance of this Prediction, That he who is here foretold, ſhould come during the continuance of this ſecond Temple; becauſe it was his Preſence, that ſhould fill that houſe with glory; and it was in that place that the Meſſias, who is called the Peace, is promiſed to be given; and in this place will I give Peace, ſaith the Lord of Hosts. And this is likewiſe moſt expreſly foretold by the Prophet Malachi, chap. 3.1. Behold, I will ſend my Meſſenger, and he ſhall prepare the way before me; and the Lord whom ye look for, ſhall ſuddenly come into his temple; even the Meſſenger of the Covenant, whom ye delight in, behold he ſhall come, ſaith the Lord of Hosts: And accordingly Jeſus our Bleſſed Saviour came during the ſecond Temple; he was preſented there by his Parents, and owned by Simeon for the Meſſias; he Diſputed there, and Taught frequently there, and by his Preſence filled that houſe with glory. For that the Son of God Taught publickly there, was a greater Honour to it, than all the Silver and Gold of Solomon's Temple.
And not long after his death (according to his expreſs Prediction) this ſecond Temple was deſtroyed to the Ground; ſo that not one ſtone of it was left upon another. And when ſome Hundred of Years after, it was attempted to be Rebuilt Three ſeveral times, the laſt whereof was by Julian the Apoſtate, in oppoſition to Chriſtianity, and to our Saviour's Prediction; Fire came out of the Foundation, and deſtroyed the Workmen; ſo that they deſiſted in great Terror, and durſt never attempt it afterwards. And this not only the Chriſtian Writers of that Age in great numbers do teſtifie, but Ammianus Marcellinus (a Heathen Hiſtorian who lived in that time) does alſo give us a very particular Account of this memorable matter. So that if by the Expectation of the Nations be here meant the Meſſias, (as I have plainly ſhewn) then he is long ſince come, and was no other than Jeſus our Bleſſed Saviour, who, according to this Prophecy, was to fill the ſecond Temple with glory; which hath now been demoliſh'd above One thouſand ſix hundred Years ago, and the Rebuilding whereof hath been ſo often and ſo remarkably hinder'd from Heaven. The Conſideration of all which were ſufficient to convince the Jews of their vain Expectation of a Meſſias yet to come; were they not ſo obſtinately rooted and fixed in their Infidelity. There remains now the
IV. And Last Circumſtance of this Prophecy, viz. That the coming of the Meſſias was to be the laſt Diſpenſation of God, for the Salvation of Men; and conſequently was to be perpetual and unchangeable: Yet once more, and I will ſhake the heavens, and the earth, and the ſea, and the dry land: And I will ſhake all nations, and the Expectation of all nations ſhall come. Yet once more; from which Words, the Apoſtle to the Hebrews argues the Perpetuity of the Goſpel, and that it was the Diſpenſation which ſhould never be changed, Heb. 12.27. And this word, Yet once more, ſignifies, the removing of thoſe things which are ſhaken, as of things that are made, that thoſe things which cannot be ſhaken may remain. And then it follows, Wherefore we receiving a kingdom which cannot be moved, &c. It was uſual with the Jews to deſcribe the times of the Goſpel, by the Kingdom of the Meſſias; and accordingly the Apoſtle here calls the Diſpenſation of the Goſpel, a kingdom which cannot he moved: In oppoſition to the Law, which was an imperfect and alterable Diſpenſation. For this is plainly the ſcope of the Apoſtle's reaſoning; namely, to convince the Jews, that they were now under a more gracious and perfect Diſpenſation than that of the Law, ver. 18. Ye are not come unto the mount, that might be touched, and that burned with fire; meaning Mount Sinai, which was a ſenſible literal Mountain, a mountain that might be touched, in oppoſition to the myſtical and ſpiritual Mount Sion; by which the Diſpenſation of the Goſpel is deſcribed: Which by the way prevents the Objection of its being called the Mountain that might be touch'd, when it was forbidden to be touch'd upon pain of Death; Ye are not come to the Mount that might be touched; that is, I am not now ſpeaking of a literal and ſenſible Mountain, ſuch as was Mount Sinai, from whence the Law was given; but of that Spiritual and Heavenly Diſpenſation of the Goſpel, which was typified by Mount Sion and by Jeruſalem; but ye are come to mount Sion, and unto the City of the living God, the heavenly Jeruſalem, and to Jeſus the Mediator of the new Covenant. And then he cautions them to take heed how they reject him that came from Heaven, to make this laſt Revelation of God to the World; which becauſe of the clearneſs and perfection of it, ſhould never need to receive any change, ver. 25. See that ye refuſe not him that ſpeaketh; for if they eſcaped not, who refuſed him that ſpake on earth, (viz. Moſes, who delivered the Law from Mount Sinai) much more ſhall not we eſcape, if we turn away from him that ſpeaketh from heaven: whoſe voice then ſhook the earth, (alluding to the Earthquake at the giving of the Law) but now he hath promiſed, ſaying, Yet once more, I ſhake not the earth only; but alſo heaven; that is, the whole World, in order to the coming of the Meſſias, and the planting of the Goſpel in the World; and then he argues from the Words once more, that the former Diſpenſation ſhould be removed, to make way for that which ſhould perpetually remain.
And indeed there is no need of any farther. Revelation after this; nor of any change of that Religion which was brought from Heaven by the Son of God; becauſe of the Perfection of it, and its fitneſs to Reform the World, and to recover Mankind out of their lapſed and degenerate Condition, and to bring them to Happineſs; both by the Purity of its Doctrine, and the Power of its Arguments to work upon the Minds of Men, by the clear diſcovery of the mighty Rewards and Puniſhments of another World.
And now the proper Inference from all this Diſcourſe, is the very ſame with that which the Apoſtle makes, from the Conſideration of the Perfection and Excellency of this Revelation, which God had made to the World by his Son. See that ye refuſe not him that ſpeaketh: for how ſhall we eſcape, if we turn away from him that ſpeaketh from Heaven? And at the 28th. Verſe of that Chapter, Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may ſerve God acceptably, with reverence and godly fear; that is, Let us Live as becomes thoſe to whom God hath made ſo clear and perfect a Revelation of his Will. We have all the Advantages of the Divine Revelation which the World ever had, and the laſt and moſt perfect that the World ever ſhall have: We have not only Moſes and the Prophets, but that Doctrine which the Son of God came down from Heaven on purpoſe to declare to the World. God hath vouchſafed to us that clear and compleat Revelation of his Will, which he denied to many Prophets and righteous men; who deſired to ſee the things which we ſee, but could not ſee them; and to hear the things which we hear, but could not hear them. There were good Men in the World under thoſe imperfect Revelations which God made to them; but we have far greater Advantages, and more powerful Arguments to be Good than ever they had. And as we ought thankfully to acknowledge theſe bleſſed Advantages; ſo ought we likewiſe, with the greateſt Care and Diligence, to improve them.
And now how does the ſerious Conſideration of this Condemn all Impenitent Sinners under the Goſpel, who will not be reclaimed from their Sins and perſwaded to Goodneſs, by all that God can do; by the moſt plain Declaration of his Will to the World, by the moſt perfect Precepts and Directions for a good Life; by the moſt encouraging Promiſes to Obedience, and by the moſt ſevere Threatnings of an Eternal and Unutterable Ruin, in caſe of diſobedience; by the wrath of God, revealed from heaven, againſt all ungodlineſs and unrighteouſneſs of men; by the Terrors of the great day, and the Vengeance of Eternal Fire; by the wonderful and amazing Condeſcenſion of the Son of God, appearing in our Nature; by his merciful undertaking for the Redemption of loſt and ſinful Man; by his cruel Sufferings for our Sins, and by the kindeſt Offers of Pardon and Reconciliation in his Blood, and by the glorious hopes of Eternal Life!
What could God have done more for us, than he hath done? What greater concernment could he ſhew for our Salvation, than to ſend his own ſon, his only ſon, to ſeek and ſave us? And what greater demonſtration could he give of his Love to us, than to give the Son of his Love to die for us? This is the laſt Effort that the Divine Mercy and Goodneſs will make upon Mankind. So the Apoſtle tells us in the beginning of this Epiſtle, chap. 1.1. that God who at ſundry times, and in divers manners, ſpake in times paſt unto the Fathers, by the Prophets, hath in theſe laſt days, ſpoken to us by his Son: And if we will not hear him, he will ſpeak no more; after this it is not to be expected that he ſhould make any farther Attempts for our recovery, he can ſend no greater and dearer Perſon to us, than his own Son. If we deſpiſe him; whom will we Reverence? If we reject him, and the great Salvation which he brings and offers to us; we have all the reaſon in the World to believe that our caſe is deſperate, and that we ſhall die in our ſins. This was the Condemnation of the Jews, that they did not receive and believe on him whom God had ſent. And if we who profeſs to believe on him, and to receive his Doctrine, be found diſobedient to it, in our Lives, we have reaſon to fear, that our Condemnation ſhall be far heavier than theirs: For ſince the appearance of the Son of God for the Salvation of men, the wrath of God is revealed from heaven againſt all ungodlineſs and unrighteouſneſs of men, eſpecially againſt thoſe who detain the truth of God in unrighteouſneſs; that is, againſt thoſe who entertain the Light of God's Truth in their Minds, but do not ſuffer it to have its proper Effect and Influence upon their Hearts and Lives; and make that a Priſoner, which would make them free. So our Lord tells us, that the truth ſhall make us free; but if after we have received the knowledge of the truth, we are ſtill the ſervants of ſin; our Condemnation is much worſe, than if the Son of God had never come: For the Chriſtian Religion hath done nothing; if it do not take men off from their Sins, and teach them to live well.
Eſpecially at this time when we are celebrating the coming of the Son of God, to destroy the works of the Devil, we ſhould take great heed, that we be not found guilty of any Impiety and Wickedneſs; becauſe this is directly contrary to the main Deſign of the grace of God, which brings Salvation, and hath appeared to all men, (and the appearance whereof we do at this time commemorate) for That teacheth men to deny ungodlineſs and worldly luſts, and to live ſoberly and righteouſly and godlily in this preſent world: And we cannot gratifie the Devil more, than by ſhewing our ſelves more diligent than ordinary to uphold his Works, at this very time, when the Son of God was manifeſted on purpoſe to diſſolve them: We cannot poſſibly chooſe a worſe, a more improper Seaſon to ſin in, than when we are Celebrating the Birth of the Bleſſed Jeſus, who came to ſave us from our ſins. This is, as if a ſick Man, for joy that a Famous Phyſician is come to his Houſe, ſhould run into all manner of Exceſs, and ſo do all he can to enflame his Diſeaſe, and make his caſe deſperate. Not but that our inward Joy may lawfully be accompanied with all outward innocent Expreſſions of it: but we cannot be truly thankful, if we allow our ſelves at this time in any thing contrary to the Purity and Sobriety of the Goſpel. It is matter of juſt and ſad complaint, being of great ſcandal to our Saviour, and his holy Religion, that ſuch irregular and extravagant things are at this time commonly cone by many, who call themſelves Chriſtians; and done under a pretence of doing Honour to the Memory of Chriſt's Birth; as if, becauſe the Son of God was at this time made Man, it were fit for Men to make themſelves Beaſts.
If we would honour him indeed, we muſt take care that our Joy do not degenerate into Sin and Senſuality, and that we do not expreſs it by Lewdneſs and Luxury, by Intemperance and Exceſs, by prodigal Gaming, and profuſe waſting of our Eſtates, as the manner of ſome is; as if we intended literally to requite our Saviour, who being rich, for our ſakes became poor. This is a way of parting with houſes and land, and becoming poor for his ſake, for which he will never thank, nor reward us. This is not to commemorate the Coming of our Saviour; but to contradict it, and openly to declare that we will uphold the Works of the Devil, in deſpight of the Son of God, who came to deſtroy them. It is for all the World like that lewd and ſenſleſs piece of Loyalty, too much in faſhion ſome Years ago, of being Drunk for the King. Good God! that ever it ſhould paſs for a piece of Religion among Chriſtians, to run into all manner of exceſs for Twelve days together, in honour of our Saviour! A greater Aggravation of Sin cannot eaſily be imagined, than to abuſe the Memory of the greateſt Bleſſing that ever was, Chriſt coming into the World to take away ſin, into an opportunity of committing it; this is to repreſent the Son of God as a Patron of Sin and Licentiouſneſs, and to treat him more contumeliouſly than the Jews did, who bowed the Knee to him and mocked him, and called him King and ſpat upon him; and, under a pretence of rejoycing for his Birth, to crucifie to our ſelves afreſh the Lord of life and glory; and to put him to an open ſhame.
I will conclude all with the Apoſtle's Exhortation, Rom. 13.12, 13, 14. Let us caſt off the works of darkneſs, and let us put on the Armour, of Light. Let us walk decently as in the day; not in rioting and drunkenneſs, not in chambering and wantonneſs, not in ſtrife and envying. But put ye on the Lord Jeſus Chriſty, and make not proviſion for the fleſh, to fulfil the luſts thereof.
Now to our moſt gracious and merciful God, the great Friend and Lover of Souls, who regarded us in our low and loſt Condition, and caſt an Eye of pity upon us, when we were in our Blood, and no other Eye pityed us, and when we had loſt and ruined our ſelves, was pleaſed in tender compaſſion to Mankind, to ſend his only begotten Son into the World, to ſeek and ſave us, and by the Purity of his Doctrine, and the Pattern of his Life, and the Sacrifice of his Death, to purchaſe Eternal Life for us, and to direct and lead us in the way to it: And to him alſo, the Bleſſed Saviour and Redeemer of Mankind, who came down from Heaven, that he might carry us thither, and took Human Nature upon him, that we thereby might be made Partakers of a Divine Nature; and humbled himſelf to Death, even the Death of the Croſs, that he might exalt us to Glory and Honour, and whilſt we were bitter Enemies to him, gave ſuch a Demonſtration of his Love to us, as never any Man did to his beſt Friend: Ʋnto him that ſitteth upon the Throne, and to the Lamb that was ſlain, to God, even our Father, and to our Lord Jeſus Chriſt, the firſt begotten from the dead, and the Prince of the kings of the Earth, to him who hath loved us, Serm. II.and waſhed us from our ſins in his own Blood, and hath made us kings and prieſts unto God and his Father, to him be glory and honour, dominion and power, now and for ever. Amen.