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when that one knew that the Weiglt of all ruined all. Now that ye. may know his Posterity hung upon him, it might what you are, and what little Reason you have made him very circumspect, know have to be pleased with your felves, and ing of how great Moment his Carriage absolve your selves as ye do, I shall unwas. But certainly we must look a little bowel that Iniquity unto you. Fira, There higher than such Reasons, there was a was in it an open Banner displayed against glorious Purpose of God's predominant God: When the sovereign Lord had enin this, else there was no natural Necessity joined his Creature such a Teftimony of of imputing Adam's Sia to the Children his Homage and Loyalty, and that so easy not yet born, or propagacing it to the to be performed, and such as not a whit Children, He that brought a holy One could abate from his Happinels, what and undefiled out of a Virgia who was open Rebellion was it to refuse it? Ji was defiled, could have brought all others a cafting off the fovereign Dominion of clean out of unclean Parents : But there God, than which nothing can be more is a higher Counsel about it, the Lord heinous, as if the Clay should refuse to would have all Mea lubject to his ^ Judg- serve the Potter's Pleasure, and therefore ment, all Men once guilty, once in an 'tis eminently and signally ftiled Disobediequal State of Misery, to illuftrate that ence, as having nothing in it bur the pure fpecial Grace Thewed in Christ the more, naked Nature of Disobedience ; no Difand demonstrate his Power and Wrach ficulty to excufe it, for it was moft easy ;
That which concerns us no Pleasure to plead for it, for there were moft, is to believe this, that Sin hath over as good Fruit belide,anda World of them; fpread all ; and to have the lively Imprel- no Necessity to excenuare it; so that you Gions of this, were of more Moment to can fee nothing in it, but the ugly Face of true Religion, than many Discourses up- Disobedience and Rebellion, ver. 19. on it. I had racher you went Home not Whereby Man drawerh himself from his curling Adam, or murmuring against the Allegiance due to his Maker, and - Shakech most High, but bemoaning your selves for off the Yoke in reproach of the moft High. your wretched Eftare, than be able to Next, You may behold the vile and abogive Reafons for the general Imputation minable Face of Ingratitude and Unthank and Propagation of Sin. You all see it is, fulnefs in it; and truly Heathens have so and therefore you should rather mourn for abhorred Unthankfulness towards Men, is, chan ask why it is.
chat they could not digeft the Reproach of There is Sin entered in the World by it. Ingratum fi dixeris, omnia dixeris : Imputation, and also by Propagation. If you call me unthankful, you may call Adam's firft Sin and heinous Tranfgreffi- me any Thing, or all Things ; 'ris a Com. on is charged upon all his Pofterity, and pend of all Vices; 'tis even Iniquity grown imputed unto them, even unto them who to Maturity and Ripeness: But that fucha bave not finned according to the Simili a Fruit hould grow out of such a holy and rude of Adam's Transgrellion, that is good Soil, so well dressed and manured actually as he did. Infants whom you call by the Lord, was a Wonder. Lord what Innocents (and indeed fo they are in re was Man that thou fo magnified bim, fpect of you who are come to Age) yet and made bim a little lower sban the diey me guilty before God of that Sin that Angels? That thou put all Things fub
lubary under his feet, and exalted him deny the true God, and yer would be a above them! For that Creature, chofen God it felf; For the Footstool.ro lifi
up and selected from among all, to be his il fell thus, wha an Indignity was it? And Minion, to ftand in his presence, adorned indeed this wretched Aim at fo high an and beautified with such Gifts and Graces, Eltate, hath thrown us down as low as magnified with fuch glorious Privileges, Hel. You see then how injurious this made according to the most excellent Par- Trafgreffion was to God. There was tern, His own Image, to forget all, and Disobedience and Rebellion in it, which forget k, luon; and when he had such a denies his Dominion and Supremacy, there spacious Garden to make use of (as is sup was Unthankfulness in it,denying his Good. posed to make up the third part of the nels and Bounty, there was Unbelief in it, Earth) to eat of no Fruit but that which contradicting his Truth and Faithfulness, was forbidden, there is no such monstrous and finally, Pride opposing it felf to all that Ingratitude can be imagined as here was is in God, reaching up to his very Crown acted. But then conlider the two Foun- of Majesty to take it off. You fee then tains from which this Aowed, Unbelief what you are guilty of, in being guilty of and Pride, and you shall find it che heavi- Adam's Tranfgrefsion; many of you flateft Sin in the World, Unbelief of bis ter your felves in your own Eyes, that you Word and Threatring ;. furft he was have not done much Evil, and you will brought to question it, and doubt of it, justifie your felves in your comparifons and then to deny it. A Word fo folemn- with others : But I beseech you consider ly arid particularly cold him by the Truth this, though you had never done perfoit felf, that ever a Question of it could nally Good or Evil, here that which arise in his Mind or get Entry, what elfe drowned the World in Misery is your Sin, was it than to impute Iniquity to the Holy and charged upon you ; you are guilty of One ? And that Iniquity of Fallood and that which ruined all Mankind, and makes Lying, which his Nature moft abhors? the Creation subject to Vanity and CorWhat was it to blafpheme the most high ruption, Oifye believed this, you would and faithful God, by hearkning to the Sug. find more need of the second Adam than gestions of his Enemy, and credit them you do. O how precious would this more than the Threatnings of God? To Righteousness and Obedience bero you, if give the very fat Contradiction to God, you had rightly apprehended your intereft we sball noi die ; and to aflene fo hearuly in the firft Man's Disobedience. to Satan's Slanders and Reproaches of God. But besides this Impucation, there is And this Uobelief opened a Door to Am- much more propagated unto all, and that bition and Pride, che most sacriketas In- is a total Corruption and Depravation of gredient of all, which is most opposite to Nature in Soul and Body, whereby Man God, and unto which he molt opposed is utterly indisposed, disabled, and made himself from the Beginning. You jball be opposite unto all that is truly and fpirituallike Gods's was he not happy enough at ly Good, and wholly inclined to all Evil, ready, and, according to God's Image and that continually, which is commonly Nay, but this evil Principle would are called Original Sin ; total Averfeness up to the "Throne of God, and sit down in from God, and from al Goodness, an Anhis fiend. Pride batb Atheism is it, to ltipathy againfachese Ways of Holiness, and
a. Propenfion and Atrong Impulse towards Vent more in our felves. But the look. Evil, even as a Stone moves downwards. ing upon grofs Provocations as Singulari. This Poison and Contagion of Sin entering ties, makes them more general, because into the World, hath infected all, and gone erery Man does not charge bunself with through all the Members; neither is it any the Corruption that is in all there, but Wonder it be so, when this Leprosy hath prefers himself to another; therefore are defiled th: Walls and Roof of the House, Reins looted to Corruption, and a Shuice I mean, hath made the Creation fubject to opened, that it may come out, that he Vanity and Corrupcion ; it is no wonder who would not see his own Image in ano. shat it spread Abroad in his lllue, and thers Face, may behold it in the Glass of makes all unclean like himself. And wuly his own Abominations. There is no this is it which moft abases Man's Nature, Point less believed than this, though gene and being feen, would moft humble Men; rally coofeffed, that Man is dead in Sins yet, till this be discerned, no Man can be and Trefpasses, and impotent to help indeed bumbled, he will never apprebend himself. You will hardly take with Wick. himself fo bad as he is, but still imagine edness when you confels Weakness, as if Come 'Excellency in himself, till he - see Nacure were only lick, but not dead, hurt himfelf in this Glass. You talk of good buc noc killed; therefore it is that so many Natures, and good Difpofitions, but in do abide in themselves, and trusting to our Fleso (faith the Apoftle) dwells no cheir own good Purposes and Resolutions, good Thing, the Seeds of all Wickedness and Endeavours, do think to pacify God are in every one of us, and 'cis the Good and help themselves out of their Misery. ness of God for preserving of human Soci- Buc, Olook again, and look in upon your ety, that they are restrained and kept selves in the Glass of the Word, and dowain any from the grofleft Out-break there is no doubt, but you will straightings. They know not themselves, who way be filled with Confusion of Face, know any Good of themselves, and they and be, altogether spoiled of good Confiknow not themselves, who either are in dence and Hope, as you call it : You will Admiration a, or in Bitterness or Con- find your felf plunged in a Pit of Miserý, tempe against other Sioners, whole Sins are and all Strength gone, and none on the manitekt to all. This were the only way right Hand or the left to help you ; and -&o profit by looking on their Evils, if we chen, and not till then, will the second could straight-way retire within and be Adam's Hand ftretched out for help hold ihe Root of that in our felves; the be feasonable. Fountain of it within us, and fo grow in That which gext follows is, that which Loathing not of these persons, but of bu is the Companion of Sin infeparably, man Nature, and in suitable Thoughts of Deatb batb paft upon all, and that by our felves and others, and might wonder Sin. Adam's once Disobedience opened at the Goodness and undeserved Bounty of a Port for all Sin to enter upon Mankind, the Lord, that palles an Act of Restraint and Sin cannot enter without this Compa upon our Corruption, and damms.it nion Death Sin goes before, and Death up. Oh! that we could learn to loath follows on the back of it, and these fuit our felves in other Mens Evils! Thus we one another, as the work and the Wages, miglat rap good ouş of the evil, and pre- as she Tree and the Fruit, they have ?
Fitness one to another : Sowing to Cor belieged so ftraitly, and stormed fo Vio ruption reaps an afwerable Harveft, to lently, that it must render unto Deach up wit, Corruption. Sowing to the Wind, on any Terms, the Body of Man is even and reaping the Whirl-wind, how suitable a Seminary of a World of Difeafes and are they? That Men may know how Grievances, that if Men: could look upon evil and bitter a Thing Sin. is, he makes it aright, they might see the Sentence of this the Fruit of it in his first Law and Death every Day performed. Then how Sanction given out to Mer, he joins many Evils in Eftate, in Friends and Re them inseparably, Sin and Death, Sin and lations, in Imploynients, which being con Wrath, Sin and a Curse.
fidered by Heathens, hath made them By Death is not only meant bodily praise the dead more than the living, but Death, which is the Separation of the him not yet born most of all, because the Soul frorn the Body, bur first the spiritual present Life is nothing else but a Valley of Death of the Soul, confifting in a Sepa- Misery and Tears, a Sea of Troubles, ration of the Sow from God's blessed em where one Wave continually prevents anolightening. enkvening and comforting ther, and comes on like Foo's Messengers ; Countenance. Man's true Life, wherein before one speaks out his
, woful Tidings, be differs from Beasts, consists in the another comes with such like, or worse.But right Alpe&t of God upon his Sout, in his that which is the Sum and Accomplishment Walking with God, and keeping Communi- of God's Curfe and Man's Misery, is that on with him ; au Things besides this, are Deatb to come, eternal Death, not Death but common and base, and this was cut off; timply, but an everlafting Dejtruction his Comfort, his Joy and Peace in God from tbe Presence of the Lord, and the extinct, God became terrible to his Con Glory of bis Power : An infinite Loss, science, and therefore Man did fie and because the loss of fuch a glorious Life in was afraid, when he heard his voice in the Enjoyment of God's Presence ; and an the Garden.. Sin being interpofed between infinite Hurt and Torment beside, and both God and the Soul, cut off all the Influence Eternal. Now this is what we would say of Heaven. Hence arises Darkness of before you, you are under such an heavy Mind, Hardness of Heart, Delusions, vile Sentence from the Womb, a Sentence of Affections, Horiors of Conscience. Look the Almighty, adjudging you for Adam's what Difference is between a living Crea. Guilt, and your own, to all the Misery in rure and a dead Carcase, fo much is be this World, and the next ; to all the Treatween Adam's Soul upright, living in God, fures of Wrath that are beaped up against and Adam's Soul separated from God by the Day of Wrath; and trange- it is, how Sin." Then upon the outward Man the we can live in Peace and not be troubled Curse redounds, the Budy becomes mor. in Mind, who have fo great and formital which had been incorruptible, 'tis now dable a Party. Be perswaded, O be perkike a belieged City; now fome outter fwaded, that there thall not one Jot of Forts are gained by Diseases, now by this be reinoved, it must be fulfilled in Paids and Torments, the outward Walls you or your Cautioner. And why then of the Body are at dength overcome ; and is a Saviour offered, a. City of Refuge when Life hath fled into a Caftle within opened, and secure Sinners will nor Aie * the City, the Heart, that is at luft of all into it? But, as for as many as have the
inward dreadful Apprehenfion of this left himself to save us : And as by Adam's Wrach to come, and know not what to do, Disobedience all this Sin and Misery hark Inow, that to you is Jesus Chrift preached, abounded on Man, know, that the fecond che second Adam a quickning Spirit, and Adam his Obedience and Righteousness in that consideration better than the firft, is of greater Vertue and Efficacy to fare bot only a living Soul himself, but a and in stead of Sin to reftore Righteouf Spirit to quicken you who are dead in Sins, nefs, and in stead of Death to give Life : one who hath undertaken for you and will Therefore you may come to him, and you hold you faft: Adam who should have thall be more furely kept than before. kept us, loft himself. Chrif in a manner
> Tim. i. is. This is a faithful Saying, and wortby of all Accepta
tion, that Jesus Christ came into the World to save Simers. Op all
Fall Do&trines that ever were pub- truly apprehended, I do not think, but it
blished to Men, this contained here, would make this Saying welcome to your is the choifeft, as you see the very Preface Souls. Man being plunged into fucba prefixed to it imports; And truly, as is deep Pit of Misery, Sin and Death having is the most excellent in it felf, it could not overflowed the whole world, and this bur be sweet unto us, if we had received being seen and acknowledged by a Sinner, into the Heart ghe Belief of our own certainly the next Question in order of Wretchednefs and Misery. I do not Nature is this, hath God left all to perich know a more fovereign Cordial for a in this Eftate? . Is there any Remedy fainting Soul, than this faithful Saying, provided for Sin and Misery? And this Tbat Jefus Cbrift came into the World will be indeed the Querý of a self-con10 fave. Sinners. And therefore we are demned Sinner. Now there is a Plank moft willing to dwell on this Subject, and after this broken Ship, there is an Anfwer to inculcate it often upon you that without sweet and satisfa&ory to this Question : him you are undone and soft, and in Him Jesus Cbrift came into tbe World to you may be faved. "I profess, all other Tave Sinners. Subjects, (howsuever they might be more We shall not expariate into many No. pleafing to some Hearers) are unpleasant tions about this, or multiply many Branand unfavoury to me. This is that we ches of this.' The Marter is plain and should once learn, and ever be learning to imple, and we desire to hold it out plainknow him tharcame to fave us, and comely and fimply, that this is the Remedy of to him.
Sin and Misery.' When: none could be We laboured to thew unto you the found on the right Hand or left Hand, Scare of Sin and Misery char Adam's here. a Saviour from Heaven comes lf Transgression hath subjected all Man town from above, whence no Good could bied uplo, which if it were really and I be expeted, because a good God was