« הקודםהמשך »
in the flesh, condemned for Sin, might fum, admits another's Satisfaction in their accomplish, Rom. viii. 3. There is some Name: And in the Naine of that CauComfort yet after this ; That Covenant tioner and Redeemer is Salvation preachwas not last, and that Sentence was not ed upon better Terms, Believe and thou irrevocable ; He makes a new Transacti- soalt be saved, Rom. x. Thou loft and uron, lays the Iniquity of his Elect upon done Sinner, whoever thou art, that findest Christ, and puts the Curfe upon his Shoul- thy selfguilty before God, and that thou canst ders which was due to them ; Justice not stand in Judgment by the former Cocannot admit the Abrogation of the Law, venant ; thou who haft no personal Righte. but Mercy, pleads for a Temperament of oufness, and trustsin none, come here, emit; and thus the Lord difpenfes with per- brace the Righteousness of thy Cautioner, fonal Satisfaction, which in Rigour he receive him, and reft on him, and thou might have craved; and finds out a Ran shalt be saved.
Eccl. vii. 29. "Lo, this only bave I found, that God hatb"made Man
upright; but they have fought out mang Inventions. The one half of true Religion conçifts Trial, that ibis also was 'Vanity and
in the Knowledge of our selves, Vexation of Spirit, not only empty and the other half in the Knowledge of God; unprofitable, and not conducing to that true and whatever befides this, Men study to Blessedness he fought after ; but, hurtful know and apply their Hearts unto, it's and destructive, nothing but Grief and vain and impertinent, and like meddling in Sorrow in it. After he had proved all, other Mens Matters, neglecting our own, with a Resolution to be wise, yet it was if we do not give our Minds to the Search far from him, I said, I will be wise. of these. All of us must needs grant this in but it was far from me, Ver. 23. And the general, that it is an idle and unpro- therefore, after long wandring abroad, fitable Wandring abroad, to be carried he returns at length home to himself, to forth to the Knowledge and Ufe of o- know the Eftate of Mankind, Lo, this ther Things, and in the mean Time to only bave I found, &c. Ver. 29.' When be Strangers to our selves, with whom I have searched all other Things, and we Mhould be most acquainted. If any found many Things by Search, yet (fays Man was diligent and earnest in the En. he) What doth it all concern me, when quiry and Use of the Things in the World, I am ignorant of my self? There is one Solomon was; he applied his Heart to Thing concerns me more than all, to seek out Wisdom, and what Satisfaction know the Original of Man, what he once was in the Knowledge of all Things na was made, and to know how far he is rural, and in this he attained a great De departed from his Original. This only I gree beyond all other Men; yet he pro- have found profitable to Men, and as the nounces of it ail, after Experience and Entry and Preparation to that Blessednefs I
enquire for, to have the true Discovery our Loss, and lamenting our Misery, and of our Misery.
longing for the Recovery of that Blessed. There are two Things then concerning ness, than that we went out with the exact Man that you have to search and to Memory of all that is spoken, and could know, and that not in a trilling or curi. repeat it again. ous Manner, as if you had no other End God made Man upright : Af his firt in it but' to know it, as Men do in other moulding the Lord Thewed excellent Art, Things, but in a serious and earneft Way, and Wisdom, and Goodness too ; Man as in a Matter of so much Concernment did come forth from under his Hand in the to our eternal Well-being. In Things first Edition very glorious, to fhew what that relate particularly to our felvés, we he could do; upright, that is, all right and labour to know them for some Advan. very exactly conformed to the noble and tage, besides the knowing of them, even high Pattern, endued with Divine Wifdum though they be but small and lower such as might direct him to true HappiThings ; how much more should we ness, and furnished with a Divine Willing. propose this unto our selves in the Search ness to follow that Direction ;-the Com: and Examination of our own Estate, not mand was not above his Head as a Rod, meerly to know such a Thing, but to but within his Heart as a natural Instinct; know it that we may be stirred up and all that was within him was comely and provoked in the Sense of it to look after the and beautiful; For that glorious Light that Remedy that God holds forth. There shined upon him, having Life and Love are two Things that you have to know; with it, produced a sweet Harmony in the What Man once was made, and how he Soul ; he knew his Duty, and loved it, is now onmade ; how happy once, and and was able to perform it. 0! How how miferable now. And answerable to much is in this one Word, Upright? these two, are Branches of the Text, God Not only Sincerity and Integrity in the made Man upright, that he was once ; Soul, but Perfection of all the Degrees and and they bave fought out many Inven- Parts; no Part of Holiness wanting, and tions, not being contented with that Blef- no Measure of these Parts; no Mixture fedness they were created into, by catch- of Darkness or Ignorance, no Mixture of ing at a higher Estate of Wisdom, have Indisposition or Unwillingness ; Godliness fallen down into a Gulf of Misery, as the was sweet and not laborious ; the Love Man that gazed on the Stars above him, of God, possessing the Heart, did conform and did not take Notice of the Pit under all within and without to the Will of God, his Feer till he fell into it; and thus Man and O how beautiful was that Conformiis now. So you have a short Account of ty! And that Love of God, the Foun. the two Estates of Men, of the Efate taio-being, did send forth as a Stream, Love of Grace and Righteousness without Sin, and Good-will to all Things, as they did and the Eftate of Sin and Misery without partake of God's Image ; and so Holiness Grace: You have the true Story of Man towards God did beget Righteouseness to from the Creation unto his present Conwards Men, and made Men to partake of dition : But all the Matter is, to have the one anothers Happiness. lively Senfe of this upon our Hearts. I This is a Survey of him in his Integrity had rather that we went home bewailing as God made him, but there follows a
but, a fad and woful Exception : But, Torment to the Creature ; this was the they bare fought many Inventions. We Height of Folly and Madness, for a happy cannot look upon that glorious Eftate Creature to invent how to make it self whereunto Man was made, but straight- miserable and all others. Indeed, he inway we must turn our Eyes upon that Mise tended another Thing, to be more happy; ry into which he hath plunged himself, and but Pride and Ambition got a deserved be the more affe&ted with it,that it was once Fall
, the Result of all is Sin and Misery. otherwise. It is Misery in a high Degree And now from the first devilish In. to have been once happy; this moft of vention, the Heart of Man is poffeffed all aggreges our Misery, and may encrease with a Multitude of vain Imaginations. the Sense of it, that such Man once was, Man is now become vain in his Imaginaand such we might have been, if we had tions, and his foolish Heart is darkned ; not destroyed our selves. Who can look that Divine Wisdom he was endued upon these Ruins, and refrain Mourning withal is eclipsed, for it was a Ray of It's said, that those who saw the Glory of God's Countenance, and now he is left the firft Temple, wept when they beheld wholly in the dark without a Guide, withthe fécond, because it was not answerable out a Director or Leader; he is turned to it in Magnificence and Glory : So, 1 out of the Path of Holiness, and so of say, it might occasion much Sadness and Happiness ; a Night of grofs Darkness Grief, even to the Children of God, in and Blindness is come on, and the Way is whom that Image is in part repaired, and full of Pits and Snares, and the End of it that by a second Creation, to think how is at best eternal Misery; and there is no much more happy and blessed Man once Lamp, no Light to shine in it, to sew him was, who had Grace and Holiness with either the Misery that he is posting unto, out Sin. Bur certainly, it should and must or the Happiness that he is fleeing from : be at first, before this Image be restored, 1 There is nothing within him fufficient 10 the bitter Lamentation of a Soul, to look direct his Way to Blessedness, and noupon it felf wholly ruinous and defaced, thing willing nor able to follow such a in the view of that glorious ftately Direction. And thus Man is left to the Fabrick which once was made : How la Invention and Counsel of his own despe. mentable a Sight is it to behold the first rately wicked and deceitful Heart; and Temple demolished, or the first Creation that is above all Plagues to be given up to defaced, and the second not yet begun in a reprobate Mind. He is now left to such many Souls, the Foundation-stone not yet a Tutor and Guider, and it is full of In. laid. It was a sad and doleful Invention ventions indeed. But they are all in vain, which Satan inspired at first into' Man's that is, all of them insufficient for this Hearts to go about to find out another great Purpose ; all of them cannot make Happiness, to seek how to be wise as God, one Hair that is black, white, much less rean Invention that did proceed from Hell, deem the Soul ; but besides, they are dehow to know Evil experimentally and Atructive ; they pretend to deliver, but practically by doing it ; that Invention hath they destroy ; a desperate wicked Heart
invented and found out all the Sin and Mi- imagineth evil continually, evil against sery under which the World groans. It God, and evil to our own Souls; and a is a poor lovention to devise Misery and deceitful Heart (mooths over che Evil,
and presents it under another Notion, and lay, what Man once was, and what you fo, under Pretence of a Friend, 'tis the are now, and bewail your Misery and greateft Enemy a Man hath, a Bocom E- the Fountain of it, our Departure from nemy. All Mens Inventions, Thoughts, the Fountain of Life and Blessedness. Cogitations, Projects and Endeavours, Know what you are, not only weak, but what do they tend to, but to the Satisfac. wicked, whose Art and Power lies only ia sion of their Lusts ; either the Lufts of the Wickedness ; skilful and able only to make Mind, as Ambition, Pride, Avarice, Par. your selves miserable ; and let this Confion, Revenge, and fuch like ; or the fideration make you caft away all your Luft of the Body, as Pleasure to the Ears Confidence in your selves, and carry you: and Eyes, and to the Flesh. Man was forth to a Redeemer, who hath found a made with an upright Soul, with a Domi- Ransom, who hath found out an excellent njon Oyer that brutish Part, more like An Invention to cure all our Distempers and gels ; but now, all his Invention runs up- defperate Diseases. The Counsel of the on that base and beatly Part, how to a. Holy Trinity tha met about (if I may so dorp is, how to beautify it, how to satis speak) our Creation in Holiness and Righfy it, and for this his Soyl must be a teousness after his own Image ; that same Drudge and Slaye: And if Men rise up 10 hath consulted about the rest of it, and any Thoughts of a higher Life, yet what hash found out this Course, that one of is it for, bus to magnify and exalt the Flesh, them shall be made after Man's Image, to seek an Excellency within, which is loft, and for this purpose, that he may restore and so to satisfy the Pride and Self-love again God's Image unto us. O bless this of the Heart. If any Man comes this deep Invention and happy Contrivance of Length, as to apprehend some Misery, yet Heaven, that could never have bred in bow vain are his Invencions about the any Breast, but in the Depths of eternal. Remedy of it; not knowing how desperate Wisdom; and let us abandon and forsake the Disease is, Men feek help in them- our own vain. Imaginations, and foolina Lelyes, and think by Induftry, and Care, Inventions ; leg us become Fools in our and Art, to raise them up in fome Mear own Eyes, that we may become wise.. lure, and please God by some Expiations of Man by seeking to be wise, became a: Sacrifices of their own Works. Now, Fool, that was an unhappy Invention ; now this tends to no other Purpose, but to fx- 'tis turned contrary, leç all Men take. withi tisfy the Lufts of Man's Pride, and fo it their Folly and desperate Wickedness; increases that which was Man's firft Malet not the vain Thoughts and Dreams of lady, and keeps them from the true Phy. our own Well-being and Sufficiency lodge facian. loa Word, all Man's Inventions within us, and we thall be made wise.. are to haften Misery on him, or to blind come to the Father's Wisdom, unto Jesus fold himself till it come op; all his In-Chrift, who is that blessed Invention of vention cannot reach a Delivery from this Heaven for our Remedy. How long Misery. Let us therefore consider this ball vain Tbougbts lodge within you 2 O which Salomon hath found out, and if we when will you be washed from them, how çarefully consider it, and accurately ponder long shall not your Thoughts transcend it in Relation to our own Souls, then have this temporal apd bodily Life? How long ve allo found it with him. Confider, I do you imagine to live in Sin and die in
the Lord, to continue in Sin and escape Love of God, and purchasing his Favour Wrath? Why do ye delude your Souls by your Works? These are some of those with a Dream of having Interest in the many Inventions Man hath fought out.
Rom v. 12. Wberefore as by one Man Sin entered into the World, and
Dearb by Sin: And so Death pased upon all Men, for ibat all bave finned.
yet it is not more sad than useful : reach no further in Justice. But conlider, Though it be unpleasant to hold out a I pray you, the Relation that Adam Glass to Men, to see sheir own vile Faces stood into, and in which he is here holinto, yet is it profitable, yea, and so ne den out as a Figure of Christ. Adam cessary, that till once a Soul apprehend the first Man was a common Person reits broken and desolate Condition in the presenting all Mankind, in whose Hapfirst Adam, it can never heartily imbrace piness or Misery all should share; God and come to the second Adam. You contracts with him on these Terms, that have here the woful and dreadful Effects his Posterity's Eftate should depend on and Consequents of the first Tranfgref his Behaviour. Now if all Mankind fion upon all Mankind; the Effect is cwo would have reaped the Benefit and Adfold, Sin and Misery, or Sin and Death ; vantage of Adam's Perseverance, if such the Subject is universal in both, all Men, an undeserved Reward of eternal Life the whole world. Behöld what a Flood would have redounded by the tree Proof Calamity hath entred at a small Cranny. mise unto them all, what Iniquity is it By one Man's Transgression ? May it that they also be Sharers in his Misery? not be said of Sin in general, which the Our Stock and Treasure was ventured in wise Man speaks of Strife; the Beginning this Veffel, and if we were to partake of
of Sin is as when one lets out Water, its Gain, why not of its Loss? You see therefore it had been good leaving it off among Men, Children have one combefore it had been meddled with, it entred mon Lot with their Parents; if the Father at a small Hole, but it hath overflowed be forfeited, the Heirs suffer in it, and a whole world fince.
are caft out of the Inheritance: It might That which first occurrs, is, That all appear a surer Way to have the Fortunes Mankind proceeding from Adam by ór- of all ( fo to speak) depend upon one, and dinary Birth are involved in Sin by A their Happiness áfüred unto them upon dam's Transgression. But that may seem the standing of one, than to have every a hard saying, that Sin and Death should one left unto himself, and his own wellflow unto the whole Pofterity who had being depending upon his own standing ; no Accession 10 Adam's Transgression : 1 as it is more likely one, and that the firft. I would seem, that every Man Phould one, shall not lip, than many, and especially