|« Prev||PART X. Improvement of the Whole.||Next »|
IMPROVEMENT OF THE WHOLE
I proceed now to enter upon some improvement of the whole that has been said from this doctrine.
I. Hence we may learn how great a work is this of redemption. We have now had it, though in a very imperfect manner, set forth, in its whole progress, from its first beginning after the fall, to its consummation. We have seen how God has carried on this building, by a long succession of wonderful works, advancing it higher and higher from one age to another, till the top-stone is laid. And now let us consider how great a work this is. Do men, when they behold some great edifices, admire their magnificence; how well may we admire the greatness of this building of God, which he builds up age after age! There are three things exhibited to us in what has been said, which especially show the greatness of the work of redemption.
1. The greatness of those particular events, and dispensations of Providence, by which it is accomplished. How great are those things which God has done, which are but so many parts of this great work! What great things were done in the world to prepare the way for Christ’s coming to purchase, and what great things were done in the actual purchase of redemption! What a wonderful thing was accomplished to put Christ in an immediate capacity for this purchase, viz. his incarnation, that God should become man! And what great things were done in that purchase, that a person, who is the eternal Jehovah, should live upon earth for four or five and thirty years together, in a mean, despised condition, that he should spend his life in such labours and sufferings, and that at last he should die upon the cross! And what great things have been done to accomplish the success of Christ’s redemption! what great things to put him into a capacity to accomplish this success! For this purpose he rose from the dead, and ascended into heaven, and all things were made subject to him. How many miracles have been wrought, what mighty revolutions have been brought to pass in the world already, and how much greater shall be brought to pass, in order to it!
2. The number of those great events by which God carries on this work, shows the greatness of the work. Those mighty revolutions are so many as to fill up many ages. The particular wonderful events by which the work of creation was carried on filled up six days; but the great dispensations by which the work of redemption is 616 carried on, are so many, that they fill up six or seven thousand years at least, as we have reason to conclude from the word of God.—There were great things wrought in this affair before the flood, and in the flood the world was once destroyed by water, and God’s church was so wonderfully preserved from it in order to carry on this work. And after the flood, what great things did God work relating to the resettling of the world, to the building of Babel, the dispersing of the nations, the shortening of the days of man’s life, the calling of Abraham, the destruction of Sodom and Gomorrah, and that long series of wonderful providences relating to Abraham, Isaac, Jacob, and Joseph; and those wonders in Egypt, and at the Red sea, in the wilderness, and in Canaan in Joshua’s time, and by a long succession of wonderful providences from age to age towards the nation of the Jews.
What great things were wrought by God, in so often overturning the world before Christ came, to make way for his coming ! What great things were done also in Christ’s time, and after that, in overturning Satan’s kingdom in the heathen empire, and in so preserving his church in the dark times of popery, and in bringing about the Reformation!—How many great and wonderful things will be effected in accomplishing the glorious times of the church, and at Christ’s last coming on the day of judgment, in the destruction of the world, and in carrying the whole church into heaven!
3. The glorious issue of this whole affair, in the perfect and eternal destruction of the wicked, and in the consummate glory of the righteous. And now let us once more take a view of this building, now all is finished and the top-stone laid. It appeared in a glorious height in the apostle’s time, and much more glorious in the time of Constantine, and will appear much more glorious still after the fall of Antichrist; but at the consummation of all things, it appears in an immensely more glorious height than ever before. Now it appears in its greatest magnificence, as a complete lofty structure, whose top reaches to the heaven of heavens; a building worthy of the great God, the King of kings.
And from what has been said, one may argue, that the work of redemption is the greatest of all God’s works of which we have any notice, and it is the end of all his other works.—It appears plainly from what has been said, that this is the principal of all God’s works of providence, and that all are subordinate to the great affair of redemption. We see that all the revolutions in the world are to subserve this grand design. This shows how much greater the work of redemption is, than the work of creation: because it is the end of it; as the use of a house is the end of the building it. But the work of redemption, is the sum of all God’s works of providence: all are subordinate to it: so the work of the new creation is more excellent than the old. So it ever is, that when one thing is removed by God to make way for another, the new one excels the old. Thus the temple excelled the tabernacle; the new covenant the old; the new dispensation of the gospel the dispensation of Moses; the throne of David the throne of Saul; the priesthood of Christ the priesthood of Aaron; the new Jerusalem the old; and so the new creation far excels the old.
God has used the creation for no other purpose, but to subserve the designs of this affair. To answer this end, he hath created and disposed of mankind, to this the angels, to this the earth, to this the highest heavens. God created the world to provide a spouse and a kingdom for his Son: and the setting up of the kingdom of Christ, and the spiritual marriage of the spouse to him, is what the whole creation labours and travails in pain to bring to pass. This work of redemption is so much the greatest of all the works of God, that all other works are to be looked upon either as parts of it, or appendages to it, or are some way reducible to it; and so all the decrees of God some way or other belong to that eternal covenant of redemption which was between the Father and the Son before the foundation of the world. Every decree of God is some way or other reducible to that covenant. And seeing this work of redemption is so great, we need not wonder that the angels desire to look into it. And we need not wonder that so much is made of it in Scripture, that it is so much insisted on in the histories, and prophecies, and songs of the Bible; for the work of redemption is the great subject of the whole, its doctrines, its promises, its types, its songs, its histories, and its prophecies.
II. Hence we may learn how God is the Alpha and Omega, the beginning and ending of all things. Such are the characters and titles we find often ascribed to him in Scripture. Isa. xli. 4.“Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last, I am he.” And particularly does the Scripture ascribe such titles to God, where it speaks of providence, as it relates to, and is summed up in, the great work of redemption; as Isa. xliv. 6, 7and xlviii. 9-12.) Therefore, when Christ reveals the future great events of providence relating to his church and people, to his disciple John, he often reveals himself under this character. Rev. i. 8. “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.” So again, ver. 10, 11. “I heard behind me a great voice as of a trumpet, saying, I am Alpha and Omega, the first and the last.” Alpha and Omega being the names of the first and the last letters of the Greek alphabet, it signifies the same as his being the first and the last, and the beginning and the ending: as Rev. xxi. 6. “And he said unto me, It is done. I am Alpha and Omega, the beginning and the end.” And so chapter xxii. 12, 13. “And behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last.”
We have seen on what design God began the course of his providence in the beginning of the generations of men; and how he has all along carried things on agreeably to the same design without ever failing; and how at last the conclusion and final issue of things are to God; and therefore may well now cry out with the apostle, Rom. xi. 33. “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” and ver. 36. “For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.”
We have seen how other things came to an end one after another; how states and kingdoms, and empires, fell, and came to nothing, even the greatest and strongest of them; we have seen how the world has been often overturned, and will be more remarkably yet; we have seen how it was first destroyed by water, and how at last it shall be utterly destroyed by fire: but yet God remains the same through all ages. He was before the beginning of this course of things, and he will be after the end of them; (Psal. cii. 25, 26.) Thus God is he who is, and who was, and who is to come.
We have seen, in a variety of instances, how all other gods perish. Those in the nations about Canaan, and throughout the Roman empire, are all destroyed, and their worship long since overthrown. We have heard how Antichrist, who has called himself a god on earth; how Mahomet, who claims religious honours; how all the gods of the heathen through the world, will come to an end; and how Satan, the great dragon, that old serpent, who has set up himself as god of this world, will be cast into the lake of fire, there to suffer his complete punishment: but Jehovah remains, his kingdom is an everlasting kingdom, and of his dominion there is no end. We have seen what mighty changes there have been in the world; but God is unchangeable, the same yesterday, to-day, and for ever.
We began at the head of the stream of divine providence, and have traced it through its various windings, till we are come to the end where it issues. As it began in God, so it ends in him. God is the infinite ocean into which it empties itself.—Providence is like a mighty wheel, whose circumference is so high that it is dreadful, with the glory of the God of Israel above upon it; as it is represented in Ezekiel’s vision. We have seen the revolution of this wheel, and how as it was from God, its return has been to God again. All the events of divine providence are like the links of a chain; the first link is from God, and the last is to him.
III. We may see by what has been said, how Christ has in all things the pre-eminence. For he is the great 617 Redeemer; and therefore the work of redemption being the sum of God’s works of providence, shows the glory of our Lord Jesus Christ, as being above all, and through all, and in all. That God intended the world for his Son’s use in the affair of redemption is one reason why he created the world by him, Eph. iii. 9-12. What has been said, shows how all the purposes of God are purposed in Christ; and how he is before all, and above all. All things consist in him, are governed by him, and are for him, Colos. i. 15-18. God makes him his first-born, higher than the kings of the earth, and sets his throne above their thrones. God has always upheld his kingdom, when others have come to an end; that appears at last above all, however greatly opposed for so many ages. All other kingdoms fall, but his kingdom is the last, and never gives place to any other.
We see, that whatever changes there are, and however highly Christ’s enemies exalt themselves, yet he reigns in uncontrolled power and immense glory: in the end, his people are all perfectly saved and made happy, and all his enemies become his footstool. And thus God gives the world to his Son for his inheritance.
IV. The consideration of what has been said, may greatly serve to show us the consistency, order, and beauty, of God’s works of providence. If we behold events in any other view, all will look like confusion, like the tossing of waves; things will look as though one confused revolution came to pass after another, merely by blind chance, without any regular or certain end. But if we consider the events of providence in the light in which they have been set before us, and in which the Scriptures set them before us, they appear an orderly series of events, all wisely directed in excellent harmony and consistence, tending all to one end. The wheels of providence are not turned round by blind chance, but are full of eyes round about, (as Ezekiel represents them,) and are guided by the Spirit of God: where the Spirit goes, they go. All God’s works of providence, through all ages, meet at last, as so many lines meeting in one centre.
God’s work of providence, like that of creation, is but one. The events of providence are not so many distinct, independent works; but rather so many different parts of one work, one regular scheme. They are all united, just as the several parts of one building: there are many stones, many pieces of timber, but all are so joined, and fitly formed together, that they make but one building; they have all but one foundation, and are united at last in one top-stone.
God’s providence may not unfitly be compared to a large and long river, having innumerable branches, beginning in different regions, and at a great distance one from another, and all conspiring to one common issue. After their very diverse and apparent contrary courses, they all collect together, the nearer they come to their common end, and at length discharge themselves at one mouth into the same ocean. The different streams of this river are apt to appear like mere confusion to us, because of our limited sight, whereby we cannot see the whole at once. A man who sees but one or two streams at a time, cannot tell what their course tends to. Their course seems very crooked, and different streams seem to run for a while different and contrary ways: and if we view things at a distance, there seem to be innumerable obstacles and impediments in the way, as rocks and mountains, and the like; to hinder their ever uniting, and coming to the ocean; but yet if we trace them, they all unite at last, all come to the same issue, disgorging themselves in one into the same great ocean. Not one of all the streams fail.
V. From the whole that has been said, we may strongly argue, that the Scriptures are the word of God, because they alone inform us what God aims at, in his works. God doubtless is pursuing some design, and carrying on some scheme, in the various changes and revolutions which from age to age came to pass in the world. It is most reasonable to suppose, that there is some certain great design to which Providence subordinates all great successive changes in affairs. It is reasonable to suppose, that all revolutions, from the beginning of the world to the end of it, are but the various parts of the same scheme, all conspiring to bring to pass that great event which the great Creator and Governor of the world has ultimately in view; and that the scheme will not be finished, nor the design fully accomplished, and the great and ultimate event fully brought to pass, till the end of the world, and the last revolution is brought about.
Now there is nothing else that informs us what this scheme and design of God in his works is, but the Holy Scriptures. Nothing else pretends to set in view the whole series of God’s works of providence from beginning to end, and to inform us how all things were from God at first, for what end they are, how they were ordered from the beginning, how they will proceed to the end of the world, what they will come to at last, and how then all things shall be to God. Nothing else but the Scriptures has any pretence for showing any manner of regular scheme or drift in those revolutions which God orders from age to age. Nothing else pretends to show what God would effect by the things which he has done, is doing, and will do; what he seeks and intends by them. Nothing else pretends to show, with any distinctness or certainty, how the world began, or to tell us the true original of things. Nothing but the Scriptures set forth how God governed the world from the beginning of the generations of men upon the earth, in an orderly history; and nothing else sets before us how he will govern it to the end, by an orderly prophecy of future events; agreeable to the challenge which God makes to the gods, and prophets, and teachers of the heathen, in Isa. xli. 22, 23. “Let them bring them forth, and show us what shall happen: let them show the former things what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods.”
Reason shows, that it is fit and requisite, that the intelligent and rational beings of the world should know something of God’s scheme and design in his works: for they doubtless are principally concerned. God’s great design in his works, is doubtless concerning his reasonable creatures, rather than brute beasts and lifeless things. The revolutions by which God’s great design is brought to pass, are doubtless chiefly among them, and concern their state, and not the state of things without life or reason. And therefore surely it is requisite, that they should know something of it; especially since reason teaches, that God has given his rational creatures a capacity of seeing him in his works; for this end, that they may see God’s glory in them, and give him that glory. But how can they see God’s glory in his works, if they do not know what his design in them is, and what he aims at by what he is doing in the world?
Further, it is fit that mankind should be somewhat informed of God’s design in the government of the world, because they are made capable of actively falling in with that design, of promoting it, and acting herein as his friends and subjects. It is therefore reasonable to suppose, that God has given mankind some revelation to inform them of this: but there is nothing else that does it but the Bible. In the Bible this is done. Here we may learn the first original of things, and have an orderly account of the scheme of God’s works from the beginning, through those ages that are beyond the reach of all other histories. Here we are told what God aims at in the whole, what is the great end, how he has contrived the grand design, and the great things he would accomplish. Here we have a most rational excellent account of this matter, worthy of God, and exceedingly showing forth the glory of his perfections, his majesty, his wisdom, his glorious holiness, grace, and love; and his exaltation above all, as the first and the last.
Here we are shown the various parts of the work of providence, and how all are connected together in a regular, beautiful, and glorious frame. In the Bible, we have an account of the whole scheme of providence, from the beginning of the world to the end of it, either in history or prophecy, and are told what will become of things at last; how they will issue in the subduing of God’s enemies, and in the salvation and glory of his church, and setting up of the everlasting kingdom of his Son.
How rational, worthy, and excellent a revelation is this! and how excellent a book is the Bible, which contains so 618 much beyond all other books in the world! and what characters are here of its being indeed a divine book! a book that the great Jehovah has given to mankind for their instruction, without which we should be left in miserable darkness and confusion.
VI. From what has been said, we may see the glorious majesty and power of God in this affair of redemption. His glorious power appears in upholding his church for so long a time, and carrying on this work; upholding it oftentimes when it was but as a little spark, or as smoking flax, in which the fire was almost extinct, and the powers of earth and hell combined to destroy it. Yet God has never suffered them to quench it, and finally will bring forth judgment unto victory. God glorifies his strength in his church’s weakness; in causing his people, who are like a number of little infants, finally to triumph over all earth and hell; so that they shall tread on the lion and adder; the young lion and dragon shall they trample under foot. The glorious power of God appears in conquering his many and mighty enemies by that person who was once an infant in a manger, and appeared as a poor, weak, despised man. He conquers them, and triumphs over them in their own weapon, the cross.
The glorious majesty of God appears in conquering all those mighty enemies of the church one age after another; in conquering Satan, that proud and strong spirit, and all his hellish host; in bringing him down under foot, long after he had vaunted himself as god of this world, and when he did his utmost to support himself in his kingdom. Christ, our Michael, has overcome him, the devil was cast out, and there was found no more place for him in heaven; but he was cast out into the earth, and his angels were cast out with him. He is conquered in that kingdom wherein his pride, and subtlety, and cruelly, above all appears, viz. the kingdom of Antichrist. And the glorious power of God appears in thus conquering the devil, and bringing him under foot, after long time given him to strengthen himself to his utmost. He was once overthrown in his heathen Roman empire, after he had been making himself strong in those parts of the world, ever since the building of Babel. It appears also in overthrowing his kingdom more fatally and universally all over the world, after he had another opportunity to strengthen himself to his utmost for many ages, by setting up those two great kingdoms of Antichrist and Mahomet, and to establish his interest in the heathen world. We have seen how these kingdoms of God’s enemies look strong, as though it was impossible to overthrow them; yet, when God appears, they seem to melt away, as the fat of lambs before the fire, and are driven away as the chaff before the whirlwind.
Those mighty kingdoms of Antichrist and Mahomet, which have made such a figure for so many ages, and have trampled the world under foot, when God comes to appear, will vanish away like a shadow, and will disappear of themselves, as the darkness in a room does, when the light is brought in. What are God’s enemies in his hands? How is their greatest strength weakness when he rises up! and how weak will they all appear together at the day of judgment! Thus we may apply those words in the song of Moses, Exod. xv. 6. ’‘Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy.” And how great doth the majesty of God appear in overturning the world from time to time, to accomplish his designs, and at last in causing the earth and heavens to flee away, for the advancement of the glory of his kingdom !
VII. From what has been said, we may see the glorious wisdom of God. It shows the wisdom of God in creating the world, in that he has created it for such an excellent use, to accomplish in it so glorious a work. And it shows the wisdom of Divine Providence, that he brings such great good out of such great evil, in making the fall and ruin of mankind, which in itself is so sorrowful and deplorable, an occasion of accomplishing such a glorious work as redemption, and of erecting such a glorious building, whose top should reach unto heaven, and of bringing his elect to a state of such unspeakable happiness. And how glorious doth the wisdom of God appear in that long course and series of great changes in the world, in bringing such order out of confusion, in so frustrating the most subtle machinations, and in causing the greatest works of Satan, those in which he has most glorified himself, to be wholly turned into occasions of so much the more glorious triumph of his Son Jesus Christ! And how wonderful is the wisdom of God, in bringing all such manifold and various changes and overturnings in the world to such a glorious period at last, and in so directing all the wheels of Providence by his skilful hand, that every one of them conspires, as the manifold wheels of a most curious machine, at last to strike out such an excellent issue, such a manifestation of the divine glory, such happiness to his people, and such a glorious and everlasting kingdom to his Son!
VIII. From what has been said, we may see the stability of God’s mercy and faithfulness to his people; how he never forsakes his inheritance, and remembers his covenant to them through all generations. Now we may see what reason there was for the words of the text, “The moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall endure for ever and ever, and my salvation from generation to generation.” And now we may see abundant reason for that name of God which he reveals to Moses, Exod. iii. 14. “And God said unto Moses, I am that I am:” i.e. I am the same that I was when I entered into covenant with Abraham, Isaac, and Jacob, and ever shall be the same: I shall keep covenant for ever: I am self-sufficient, all sufficient, and immutable.
And now we may see the truth of Psalm xxxvi. 5, 6. “Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth unto the clouds. Thy righteousness is like the great mountains; thy judgments are a great deep.” And if we consider what has been said, we need not wonder that the psalmist, in the 136th Psalm, so often repeats this, “For his mercy endureth for ever;” as if he were in an ecstasy at the consideration of the perpetuity of God’s mercy to his church, delighted to think of it, and knew not how but continually to express it. Let us with like pleasure and joy celebrate the everlasting duration of God s mercy and faithfulness to his church and people, and let us be comforted by it under all the dark circumstances of the church of God, and all the uproar and confusions that are in the world, and all the threatenings of the church’s enemies. And let us take encouragement earnestly to pray for those glorious things which God has promised to accomplish for his church.
IX. Hence we may learn how happy a society the church of Christ is. For all this great work is for them. Christ undertook it for their sakes, and for their sakes he carries it on; it is because he has loved them with an everlasting love. For their sakes he overturns states and kingdoms. For their sakes he shakes heaven and earth. He gives men for them, and people for their life. Since they have been precious in God s sight, they have been honourable; and therefore he first gives the blood of his own Son, and then gives the blood of all their enemies, many thousands and millions, all nations that stand in their way, as a sacrifice to their good.
For their sakes he made the world, and for their sakes he will destroy it; for their sakes he built heaven, and for their sakes he makes his angels ministering spirits. Therefore the apostle says, 1 Cor. iii. 21, &c. “All things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours.” How blessed is this people who are redeemed from among men, and are the first-fruits unto God, and to the Lamb; who have God in all ages for their protection and help! Deut. xxxiii. 29. “Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee, and thou shalt tread upon their high places.”
Let who will prevail now, let the enemies of the church exalt themselves as much as they will, these are the people that shall finally prevail. The last kingdom shall finally be theirs; the kingdom shall finally be given into their hands, and shall not be left to other people. We have seen to what a blessed issue things shall finally be brought, and what glory they shall arrive at, and remain in possession 619 of, after all the kingdoms of the world are come to an end, and the earth is removed, and mountains are carried into the depth of the sea, or where the sea was, and this lower earth shall all be dissolved. O happy people, and blessed society! Well may they spend an eternity in praises and hallelujahs to him who hath loved them, and will love them to eternity.
X. And, lastly, hence all wicked men, all that are in a Christless condition, may see their exceeding misery. You that are such, whoever you are, shall have no part or lot in this matter. You are never the better for any of these things: yea, your guilt is but so much the greater, and the misery you are exposed to so much the more dreadful. You are some of those against whom God, in the progress of the work, exercises so much manifest wrath; some of those enemies who are liable to be made Christ’s footstool, to be ruled with a rod of iron, and to be dashed in pieces. You are some of the seed of the serpent, to bruise the head of which is one great design of all this work. Whatever glorious things God accomplishes for his church, they will not be glorious to you. The most glorious times of the church are always the most dismal to the wicked and impenitent. (Isa. Ixvi. 14.) And so we find, wherever glorious things are foretold concerning the church, there terrible things are foretold concerning the wicked, its enemies. So it ever has been in remarkable deliverances wrought for the church, there has been also a remarkable execution of wrath on its enemies. When God delivered the children of Israel out of Egypt; at the same time he remarkably poured out his wrath on Pharaoh and the Egyptians. When he brought them into Canaan by Joshua, and gave them that good land, he remarkably executed wrath upon the Canaanites. When they were delivered out of their Babylonish captivity, signal vengeance was inflicted on the Babylonians. When the Gentiles were called, and the elect of God were saved by the preaching of the apostles, Jerusalem and the persecuting Jews were destroyed in a most awful manner.
I might observe the same concerning the glory accomplished to the church in the days of Constantine, at the overthrow of Satan’s visible kingdom in the downfall of Antichrist, and at the day of judgment. In all these instances, and especially in the last, there have been, or will be, exhibited most awful tokens of the divine wrath against the wicked.
God will indeed make use of you in this affair; but it will be for the glory of his justice, and not of his mercy. The enemies of God are reserved for the triumph of Christ’s glorious power in overcoming and punishing them. You are some of those who shall be consumed with this accursed world after the day of judgment, when Christ and his church shall triumphantly and gloriously ascend to heaven. Therefore let all who are in a Christless condition seriously consider these things, and not be like the foolish people of the old world, who would not take warning, when Noah told them, that the Lord was about to bring a flood of waters upon the earth; or like the people of Sodom, who would not regard, when Lot told them, that God would destroy that city, and would not flee from the wrath to come, and so were consumed in that terrible destruction.
And now I would say, to conclude my whole discourse on this subject, “These sayings are faithful and true, and blessed is he that keepeth these sayings. Behold Christ cometh quickly, and his reward is with him, to render to every man according as his work shall be. And he that is unjust, shall be unjust still; and he that is filthy, shall be filthy still; and he that is holy, shall be holy still. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city: for without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. He that testifieth these things, saith, Surely I come quickly. Amen; even so come, Lord Jesus.
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