Rejection of Christ—a Common,

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Rejection of Christ—a Common, and Most Unreasonable Iniquity</strong>

by Samuel Davies, January 16, 1758
"He had one left to send, a son, whom he loved. He sent him last of all, saying, 'They will respect my son.'" Mark 12:6

There is no sin more common or more pernicious in the professing Christian world, than an unsuitable reception of Jesus Christ and the gospel. It is not only the sin of professed unbelievers and profane scoffers—but it often hides itself under the cloak of religion, and a profession of faith. It is of so subtle a nature—that it is often unsuspected, even by those who are destroyed by it; and it is of so deadly a nature—that nothing can save a soul which is under the power of it! A soul that has the offer of Christ and the gospel—and yet neglects him, is certainly in a perishing condition, whatever good works, whatever amiable qualities or appearances of virtue it may be adorned with. "If our gospel be hid—it is hid to those who are lost. He who believes not is condemned already, because he has not believed in the name of the only begotten Son of God." 2 Corinthians 4:3; John 3:18.

This was the sin of the Jews in Christ's time, and this brought both temporal and eternal ruin upon them. To represent this sin in a convictive light, is the primary design of this parable.

The blessed God had chosen the Jews, out of the world, to be his peculiar people, and distinguished them with the gracious privileges of his church. Hence they are represented as his vineyard, enclosed from the wilderness of the world, and furnished with everything necessary to render it fruitful.

And hence God is represented as expecting fruit from them, as a man expects it from his vineyard; which intimates the reasonableness of their obedience; it is what any one would expect, who would judge by what is due and reasonable. But it does not intimate that God does properly look for or expect what will never come to pass; for the certainty and universality of his fore-knowledge excludes all possibility of a disappointment. It is speaking to us in our own human language, which we are most likely to understand; but it must be explained agreeably to the perfection of the nature of God, and not according to the imperfection of ours.

The Scribes and Pharisees, the priests and rulers of the Jews, who were entrusted with the management of their church and state, are represented by the farmers, to whom this vineyard was leased or rented, and they were obliged to make annual payments of a part of the fruit. The succession of servants sent to demand the income of fruit in its season, signifies the prophets and othermessengers of God sent to the Jews to call them to bring forth the fruits of holiness. But, instead of obeying the call—they treated them abusively, persecuted, and killed them, and refused that return of duty which God demanded, and which his distinguishing mercies towards them rendered so due upon the footing of gratitude! After repeated trials, to no purpose, by these servants—the great God resolves to make one trial more, and that by his own Son, his only Son, his beloved Son. Him he will send to these rebellious farmers. And he presumes that, as bad as they are, they would at least respect his Son, and count themselves highly honoured in having such a messenger sent to them. He might justly have sent his army to destroy them, who had murdered his former servants; but instead of this, he sends his Son with proposals of peace once more. He presumes such clemency will melt down the rebels, and make them ashamed of their former conduct. They will respect my Son; as if he should say, "Though they have wickedly abused and slain my servants—but surely they will not dare to treat my Son in the same manner. Surely the very sight of him, must command awe and respect. This will also make them ashamed of their base ingratitude and cruelty to my former messengers."

When the omniscient God represents himself as presuming or expecting that they would receive his Son in a friendly manner, it does not intimate, as I just observed in a similar case, that he is defective in knowledge as to things future, or liable to disappointment; but it only expresses, in the strongest manner, the reasonableness of the thing expected. It is so reasonable, that anyone who judges only according to the reasonableness of the thing, and has no view of futurity, would certainly look for it. It is so reasonable, that God himself would expect it, were he not omniscient, and incapable of being deceived by the most plausible appearances.

In this view God expected, (that is, he looked upon it as infinitely reasonable) that the Jewish rulers should reverence his Son. But, alas! when they saw him, they were raised to a still higher pitch of rebellion and cruelty. They seized the Son himself, cast him out of his own vineyard, and with wicked hands crucified and slew him! On this account the vineyard was taken from them, and let out to others, who would pay the great Proprietor his fruit in its season; that is, the Jews were cast out of the church, and the Gentiles received in their stead, who would make a better use of their privileges.

This is the primary sense of the parable, as referring to the Jews of that age. But it will admit of a more extensive application. It reaches us in these ends of the earth, and all the nations of the world, to whom the gospel has been proposed: and in this latitude I would consider the text.

The world had gone on for four thousand years in wickedness, in spite of all the means used for its reformation by lawgivers, educators, social workers, and by the providence of God. Persuasions, warnings, chastisements, mercies, and whatever had a tendency to bring them to repentance, had been used with them. Philosophers had often reasoned. Legislators had prescribed. Prophets had carefully instructed, allured with promises, and deterred with threatenings, and carried their heavenly credentials in their hands. Angels had appeared and conversed with men upon extraordinary occasions. Jesus, the great angel of the covenant, had given frequent preludes of his incarnation; nay, Jehovah himself had ascended, and published his law with Godlike pomp in the ears of his subjects on Mount Sinai. But all this would not do; the world sinned on still, impenitent and incorrigible!

And what shall be done in such a desperate case? What expedient remains to be tried? After so many messengers abused, persecuted, and killed—who will go upon so dangerous a mission again? There is indeed the Son of God, the great co-equal of the Supreme Divinity; if he would undertake it, perhaps something might be done! But oh! who can dare to hope for such condescension from one so high! Who can expect such a favour for rebels ripe for vengeance! Who can hope the Father will give him up! My text seems to hint sundry objections against this possibility. He is God's Son, his Well-beloved Son, and he has but one Son; but one of his rank, though he has produced so many worlds. And will he part with his Son, his well beloved, his only Son—and send him upon such a mission; a mission so difficult, so dangerous, in which so many of his servants have lost their lives? Who could believe that even divine love and mercy could go so far—had we not the testimony of God in the gospel for it? Having one Son, his well-beloved, he sent him also! He sent even him—as dear as he was, as well as his servants of an inferior order. So much had he at heart the salvation of his rebellious creatures!

But observe the TIME when he sent him: he sent him last. He did not send him until every other method was tried in vain, and the case was found to be desperate without him. He did not send him until it appeared, from many experiments, that there wasabsolute need of him. Lawgivers, prophets, philosophers, and other real or pretended reformers, had a clear stage; they had the world to themselves for four thousand years; but in all this time they did nothing to the purpose. Hence we are led to make this remark, which is of great importance to the right understanding of the gospel.

That the Son of God was sent into the world as a Saviour in a desperate case. It appeared, after a long course of trial, that when he undertook the case, there was no relief from any other quarter. And hence, by the way, it follows, that we can never receive him in that view in which he was sent, until we are deeply sensible that our case is desperate; that is, that we can obtain relief from no other!

But probably his being sent last, has a farther meaning. It seems to intimate, that he is the final messenger that God will ever send; that the dispensation of the gospel is the last trial that ever he will make with rebellious men—the final effort of divine grace for their salvation; and that such as are not recovered by it—will be forever given up as desperate, and no farther means used with them. What an alarming thought is this to such of you (and no doubt there are such among you) who have enjoyed the gospel, the dispensation of the Son of God, all your days, without receiving any special benefit from it! If these means will not do, you are not to expect better—but must perish as incurables!

If we consider the unworthiness of our guilty world, and the high character of the blessed Jesus, as his Father's only and well-beloved Son—we could have little reason to expect that he would come into our world as a Saviour!

But suppose he should come! suppose he should leave all the glories of his native heaven, and assume the humble nature of man, converse with mortals, instead of the heavenly courtiers, and conflict with the calamities of life, instead of enjoying the pleasures of paradise! Suppose he should come himself, as a messenger of his Father's grace, and with his own blessed lips assure our guilty race that God is reconcilable! Suppose he should die upon a cross for us, that he might at once purchase redemption, and confirm the tidings of it! Suppose, I say, such wonders as these should happen!

What then is to be expected from sinful man? Oh! may it not reasonably be expected that this divine Messenger will be received with universal welcome? That every heart will glow with his love and every mouth be filled with his praise? May it not be reasonably expected that his appearance among guilty men would cast them all upon the knee as humble penitents, and that now, overcome with his love—they would become his willing subjects for the future, and bitterly lament the baseness and ingratitude of their past disobedience? Is not this the most reasonable expectation that ever was formed?

God speaks after the manner of men in my text: and, therefore, when he says, "They will respect my Son," it intimates, that this would be the universal expectation of mankind, and of all reasonable creatures who consider the reasonableness of the thing. "They will respect my Son—surely they will. As wicked and ungrateful as they are, the very sight of him must melt them into gratitude and obedience! Though they have rejected, persecuted, and murdered prophets and lawgivers, and all my other servants—yet surely they will reverence my Son."

Oh! is not this a most reasonable expectation? Who would apprehend the contrary, in so plain a case? Who would fear that such a divine Saviour , a Saviour in so desperate a case—would be received with neglect? Who would fear that sinners, on the brink of everlasting destruction—would be careless about such a Deliverer? We cannot think they would act thus, without supposing them madmen, as well as sinners, and that they have lost their reason and self-love, as well as moral goodness!

But, alas! these are only the presumptions of reason from the reasonableness of the thing—and not matters of fact gathered from observation of the actual conduct of mankind. However likely it be from appearances that the Son of God will universally meet with an affectionate reception from creatures who stand in such absolute need of him; and however improbable it is, in an abstract view, that such creatures should neglect him—yet it is an astonishing, melancholy, notorious fact—that Jesus Christ has but little of the reverence and love of mankind!

The prophetic character given of him long ago by Isaiah still holds true, "He whom man despises; he whom the nations abhor!" Isaiah 49:7. He is despised and rejected by men. The riches, honours, and pleasures of the world—are preferred to him. His creatures are loved more than himself. Nay, sin itself, the most hateful thing upon earth, or even in hell—is more beloved! The salvation which he purchased with his blood—is looked upon as hardly worth seeking! His favour is not earnestly sought, nor his displeasure carefully shunned.

In short, he has but a small place, and is but of little importance in the thoughts, the affections, and conversation of mankind! This is a most melancholy and astonishing thing; it may spread amazement and horror through the whole universe! But, alas! it is a fact; a plain fact, though but few are convinced of it! And it is a melancholy fact, though few lament it. My chief design at present is to fasten conviction upon the guilty; a very unacceptable design—but not therefore the less necessary or useful.

In prosecuting it, I intend,

I. To show what kind of reception it may justly be expected we should give to the Son of God.

II. To consider the reasonableness of that expectation, And,

III. And lastly, To show how different a reception he generally meets with from what might be reasonably expected.

Hearken, my brethren, hearken attentively, to what you are so greatly concerned in. And to engage your attention the more, let this consideration have weight with you, that your making light of this matter is a strong presumption that you make light of Christ, and do not give him that reception which he demands. Your being unconcerned in the trial of this case—is sufficient to prove you guilty! I am,

I. To show you what kind of reception we may reasonably be expected to give to the Son of God. In general, we should give him a reception agreeable to the character which he sustains, and agreeable to the designs upon which he was sent into our world, or to those views in which he appears in it.

We should treat everyone according to his character: reason expects that we should do so, and God requires it. Therefore we should treat this divine Messenger according to his character.

More particularly Jesus Christ appears in our world—under the character of a Saviour in a desperate case, a relief for the remediless, a helper for the helpless! Then it may reasonably be expected that his appearing in our world under this character, would immediately flash universal conviction upon mankind, that they are altogether undone and helpless in themselves, and can obtain relief from no other quarter!

It may reasonably be expected—that they should give up all their proud, self-righteous conceit of themselves, and abandon all trust in their own righteousness and good works; for until they do this, they can never receive him in his character as a Saviour in a desperate case. It may reasonably be expected, they should welcome Christ as the great, the only Deliverer, and give up themselves entirely to him, to be saved by him, who alone is mighty to save. And it may reasonably be expected, that every heart should be transported with admiration, joy and gratitude, at his appearance: and a contrary temper towards him can proceed from nothing but stupid ignorance of our sin and danger, and an ungrateful, base disaffection to him!

Does Jesus appear among men as a great High Priest, making atonement for sin? Then it may justly be expected that we should place all our trust upon the virtue of his atonement, and that all hands should be eagerly stretched out to receive those pardons which he offers, in consequence of his sin-atoning sacrifice.

Does he appear to destroy the works of the devil, and to save men from sin by making them holy; and are the influences of the Holy Spirit, entrusted to his disposal to renew their nature and implant every grace and virtue in their hearts? Then, who would not expect that we would all fall in with his design, all form a noble conspiracy against sin, seek for the sanctification of our hearts, and earnestly apply to him for the influences of divine grace to make us holy!

Again, does Christ appear in the character of a mediatorial King, invested with all power in heaven and earth, and demanding universal homage? Then it may be reasonably expected that we should all bow the knee in humble submission, all make his will the rule of our conduct, and labour after universal obedience.

Further, does he appear both as the publisher, and the brightest demonstration of the Father's love? and has he revealed his own love by the many labours of his life, and by the agonies and tortures of his cross? Oh! may it not be expected we should return him our love—for his love? The love of worms—for the love of a God! An obediential love—for his bleeding, dying love! May it not be expected that the sight of a crucified Saviour, dying in agonies of love and pain, should melt every heart, and draw the whole world to his arms!

He himself had this reasonable expectation: I, says he, if I be lifted from the earth (that is, suspended on the cross) I will draw all men unto me. If such love will not draw—then what can?

May it not be expected that this strong assurance that their offended Sovereign is reconcilable, and so much in earnest to pardon obnoxious rebels—would at length make them sensible of their base ingratitude, would melt them down into sincere generous sorrows for their unnatural rebellion against so good a God, and determine them to cheerful obedience in future?

Again, does Christ exhibit himself as able to save to the uttermost, all who come unto God through him; and that he is as willing—as able, as gracious—as powerful? Then may it not reasonably be expected that all the unbelieving fears and tremblings of desponding penitents should vanish forever; that they should all fly to his arms with cheerful hope and humble confidence, and do him the honour, and themselves the kindness to believe themselves safe, upon their compliance with his invitation?

Further, does Christ appear in the character of a great Prophet sent to publish his Father's will, to reveal the deep things of God, and to show the way in which guilty sinners may be reconciled to God? a way which all the philosophers and sages of antiquity, after all their perplexing searches, could never discover! May it not then be reasonably expected that we should be all attention to his instructions; that we should resign our understandings to him as our Teacher, and readily believe what he has revealed, and particularly that we should cheerfully comply with the only method of salvation contained in the gospel?

Once more, Does Christ assume the awesome character of supreme Judge of the living and the dead, and must we all appear before the judgement seat of Christ? Then it may be expected we should all humbly revere and adore him, fear to offend him and make him our enemy, and prepare for our appearance before him.

In short, considering him as the supreme Excellency, it is infinitely reasonable we should love and esteem him as the Physician of sick souls; that we should put ourselves under his all-healing hands, and submit to his prescriptions!

If we consider him as our Advocate—we should present all our petitions in his name, and depend upon his intercession for acceptance. And as he is all in all in the mediatorial dispensation of religion under which we live, the only religion for sinners, that he should be all in all to us.

This is a brief view of the reception which we OUGHT to give to the Son of God, upon his appearance in our world. Unless we receive him thus, we can receive no benefit from him; but must incur the aggravated guilt of rejecting him. But to as many as thus receive him, to them he gives power to become the sons of God, even to as many as believe on his name. John 1:12.

Do not imagine that none are concerned to give him a proper reception, but those with whom he conversed in the days of his flesh. We who are at the distance of 1700 years, and six or seven thousand miles from the time and place of his appearance in human form—are as much concerned with him as they. He is an ever-present Saviour, and he left his gospel on earth in his stead, when he went to heaven.

It is with the motion of the mind and heart, and not of the body—that sinners must come to him; and in this sense we may come to him, as properly as those who conversed with him when he was on earth. He demands the reverence, love, and trust of mankind now—as well as seventeen hundred years ago! And we need his righteousness, his influence, and his salvation now—as well as the sinners of Judea, among whom he once appeared in person.

Nay, as his glory has now pierced through the cloud that obscured it in the days of his flesh, and as he is exalted to the height of honour and dignity—it may be expected with still more reason that we should reverence him, and submit to him in his high character. He is not now the object of our bodily senses, we cannot see and handle him; but he is now an object for the acts of the mind with peculiar advantage. That must be a mere lump of flesh, or a beast, and not a man—who can love nothing—but what he can see and feel. Spiritual and intellectual things are the most proper objects for all reasonable creatures. Therefore, though Jesus is not now within reach of our senses—yet reason and faith may reach him, and perceive his glories: and it is reasonably expected we should admire, love, trust, and serve him. This, I say, is reasonable to expect of us. I now proceed:

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