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religion. The diligent, the watchful, the circumspect christian, is the growing and improving christian.

Perhaps you know some who set out with you in the christian course. You began together with equal ardour, and have enjoyed in a great measure the same external means and helps: but yet, their improvements, you think, are by far more considerable than your's. Their knowledge of religious truths appears more distinct and clear. Their faith of invisible things is lively and affecting. They are prepared both for life and for death. They have no tormenting fears of the one, nor solicitous desire and concern for the other. Their moderation of affection toward the good and the evil things of this life, you evidently perceive, is not insensibility and stupidity; but a wise and reasonable, and determined preference of things heavenly and eternal, to things earthly and temporal.

They are seldom moved by anger; whereas you often fall into excesses of that passion. They can overlook and forget an injury, when almost every little offence produces deep resentment in your breast. They bear courageously very afflicting strokes of providence. You shrink under the weight of small burdens.

What is the reason of this? Is it not that you have too much depended upon the fervour of your first resolutions, and have much neglected the means of your progress and improvement? Whereas they have been careful in redeeming their time by frequently impressing on their minds the obligations they are under, and reviving the sense of the engagements they have entered into. They allot time for serious meditation and consideration. When they pray, or hear, or engage in other religious services, they are intent, and do it with all their might, as in the presence, and under the eye, of God.

They not only read, but think. They not only hear, but recollect also, and meditate afterwards. They have not only been intent and fully engaged in their private and public devotions, but they have also gladly embraced opportunities of edifying conversation and conference; and have carefully treasured up many valuable observations, which they have made themselves, or received from others. By these and other means they are continually on the improving hand, and grow daily stronger and stronger in the Lord.

4. For better exciting to the right improvement or redeeming of time, you may do well to observe some great examples of diligence and zeal. Such an one was the apos

tle Paul, who was in labours more abundant, and carried the knowledge of true religion to a vast extent in the compass of his indefatigable life. And such was Jesus Christ our Lord and Saviour, who, as St. Peter justly says, "went about doing good," Acts x. 38. And himself once said, "I must work the works of him that sent me, whilst it is day. The night cometh, wherein no man can work," John ix. 4. And how well every portion of the short time of his ministry was employed, we evidently perceive from the history of it in the gospels; which history, though very brief and compendious, sets before us the most eminent example of zeal for the glory of God, and the welfare of men, and of diligence in pursuing those great ends that ever the world

saw.

5. Lastly, consider, that time well improved will afford comfort and peace in a day of affliction, and in the hour of death; especially, if you begin early to mind the true business of life, and proceed with steadiness in the way of religion and virtue. You will not have reason for boasting, nor will you be disposed to it. You will never be proud of your good works, but will humbly own your defects, and cheerfully ascribe the glory of what has been well done to God, the fountain of all perfection, who has upheld, guided, taught, and strengthened you. But still it will be very pleasing and delightful to be conscious of those virtuous dispositions and services which God himself approves and will reward. And you may be able in the end to say with the apostle, and with a like joy and triumph: "I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me at that day; and not to me only, but unto all them also that love his appearing," 2 Tim. iv. 7, 8.

SERMON II.

JESUS MADE A CURSE FOR US.

Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, cursed is every one that hangeth on a tree. That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the spirit through faith. Gal. iii. 13, 14.

EVERY one knows that the main design of the apostle in this epistle, is to dissuade the Galatians from coming under the yoke of the law of Moses, as necessary to acceptance with God, and eternal salvation.

As these christians were his own converts, and they had paid too great regard to some artful men, since come in among them; he reproves them with sharpness, and sets arguments before them with warmth and earnestness. "O foolish Galatians," says he in this third chapter," who has bewitched you, that ye should not obey the truth? before whose eyes Jesus Christ has been evidently set forth crucified among you? He therefore that ministereth the spirit to you, doth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was imputed to him. for righteousness. Know ye therefore, that they which are of faith, the same are the children of Abraham. And the scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying; In thee shall all nations be blessed. So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under a curse. For it is written; Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, is evident. For the just shall live by faith. And the law is not of faith; but the man that doth them shall live in them. Christ has redeemed us from the curse of the law, being made a curse for us. For it is written; Cursed is every one that hangeth on a tree; that the blessing of Abraham might come upon the Gentiles through Jesus Christ."

I shall first endeavour to show what is meant by Christ's

being made " a curse for us:" after which we will observe the end and design of it.

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1. The meaning of the expression is, that our Lord had suffered the death of the cross. Christ," says he, "has redeemed us from the curse of the law, being made a curse for us." The word, indeed, is harsh; but I say it truly; and I may justly so express myself. "For it is written,' in the law: "cursed is every one that hangeth on a tree." The text here referred to, is in Deuteronomy. "And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree, his body shall not remain all night upon the tree; but thou shalt in anywise bury him that day. For he that is hanged is accursed of God; that the land be not defiled, which the Lord thy God giveth thee for an inheritance," Deut. xxi. 22, 23.

The usual punishments among the Jews were strangling and stoning; and it is generally supposed, that by the hanging in Deuteronomy is intended the doing so after death. This appears from the preceding words, which speak of the man's being put to death before his suspension; which shows that this punishment was not exactly the same as the Roman crucifixion; for they crucified men alive, whereby they expired before they were taken down. But this was only hanging up their bodies after they were dead, exposing them to open shame for a time.

So say very judicious expositors. And if this be right then, by our Lord's being on a cross so as to die there, he was made a curse in a very emphatical sense.

This "hanging on a tree," according to the law of Moses, was a suspension of men, after they had been put to death for idolatry or blasphemy, or some other great offence. But Jesus suffered the pain of crucifixion, and died upon a

cross.

The words of the law, before cited, are," If thou hang him on a tree, his body shall not remain all night upon the tree; but thou shalt in anywise bury him that day. For he that is hanged is accursed of God; that thy land be not defiled."

That is, he is an object of execration, which ought to be taken out of the way; or he that is hanged on a tree, is an abomination; that is, the dead body of a man hung up and exposed above ground, is a thing extremely impure, and offensive, and disagreeable, and therefore it must be soon taken down and removed out of sight.

Our Lord therefore was treated as if he had been accursed and abominable in the sight of God and men.

The history of our Lord's death in the gospels is a comment upon this text, and is well known to all. He was apprehended, tried, condemned, and crucified as a criminal. And he suffered death at the common place of execution without the gates of Jerusalem.

Every one did not consider him as an offender, or guilty of any thing worthy of death. But the voice of the people, concurring with the opinion of their great council, prevailed; and the sentence was executed without abatement.

Nor should we omit to observe the word, made; "being made a curse for us." He was innocent, but was treated as an offender; and that, according to the permission, will, and appointment of God the Father, in which our Lord acquiesced. "Therefore does my Father love me," says he, "because I lay down my life, that I might take it again. No man taketh it from me; but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father," John x. 17, 18.

For this great trial he prepared himself by prayer and meditation. When it drew near, he earnestly requested "that the cup might pass from him:" but added; "not my will, but thine be done." Prayer being ended, he rose up, and went cheerfully through the scene of sufferings that was allotted to him. So Christ was made a curse for us. Or, as it is expressed in another text: "For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him," 2 Cor. v. 21.

2. In the next place therefore we are to consider the ends and effects of this appointment, which are here expressed in a twofold phrase: " redeeming us from the curse of the law," and obtaining "the blessing of Abraham."

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These words may be easily understood by observing the context, which was read at the beginning of this discourse. "For as many as are of the works of the law," ver. 10. that is, who aim to be justified by the works of the law, "are under the curse. For it is written, cursed is every one that continueth not in all things which are written in the book of the law to do them;" which is next to impossible; and therefore every one who adheres to the law, comes under a sentence of condemnation. "But Christ has redeemed us from the curse of the law :" having set us free from an obligation to it, and taught us how we may be justified by faith, or according to the rule of his gospel.

Which is the same as the other privilege here mentioned, "that the blessing of Abraham might come upon the Gen

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