The terms of this covenant are,-Do this and live. Perfect obedience without one jot of failing or falling,-an entire and universal accomplishment of the whole will of G.o.d,-that is the duty required of man.

There is no lat.i.tude left in the bargain to admit endeavours instead of performance, or desire instead of duty. There is no place for repentance here. If a man fail in one point, he falls from the whole promise; by the tenor of this bargain, there is no hope of recovery. If you would have the duty in a word, it is a love of G.o.d with all our heart and soul, and our neighbour as ourselves; and that testified and verified in all duties and offices of obedience to G.o.d, and love to men, without the least mixture of sin and infirmity. Now, the promise on G.o.d's part is indeed larger than that duty, not only because undeserved, but even in the matter of it, it is so abundant,-life, eternal life, continuance in a happy estate. There is a threatening added, "In the day thou eatest thou shalt surely die;"

that is, thou shalt become a mortal and miserable creature, subject to misery here and hereafter; which is more pressingly set down in that word, "Cursed is he that abideth not in all things written in the law to do them." It is very peremptory; that men dream not of escaping wrath when they break but in one, suppose they did abide in all the rest. Cursed is every man from the highest to the lowest; the Lord Almighty is engaged against him. His countenance, his power is against him, to destroy him and make him miserable. Whoever doth fail but in one jot of the commands, he shall not only fall from that blessed condition freely promised, but lose all that he already possessed, fall from that image of G.o.d, dominion over the creatures, and incur, instead of that possessed and expected happiness, misery here on soul and body, in pains, sicknesses, troubles, griefs, &c., and eternal misery on both, without measure, hereafter,-"eternal destruction from the presence of the Lord, and the glory of his power."

Now, "the law is not of faith," saith the apostle. This opens up the nature of the bargain; and the opposition between the present covenant and that which is made with lost sinners with a Mediator. This covenant is called, of works, "Do this, and live;" _to him that worketh is the promise made, though freely too_. It is grace, that once a reward should be promised to obedience; but having once resolved to give it, herein justice appears in an equal and uniform distribution of the reward, according to works; so that where there is an equality of works there shall be an equality of reward, and no difference put between persons equal; which is the very freedom of the covenant of grace, that it pa.s.ses over all such considerations, and deals equally in mercy with unequal sinners, and unequally, it may be, with them that are equal in nature.

You may ask, was not Adam to believe in G.o.d and did not the law require faith? I answer, Christ distinguishes a twofold faith: "You believe in G.o.d, believe also in me." No question he was called to believe in G.o.d the creator of the world, and that in a threefold consideration.

First, to depend on G.o.d the self-being and fountain-good. His own goodness was but a flux and emanation from that Sun of Righteousness, and so was to be perpetuated by constant abiding in his sight. The interposition of man's self between him and G.o.d did soon bring on this eternal night of darkness. Nature might have taught him to live in him in whom he had life and being and motion, and to forget and look over his own perfections as evanishing shadows. But this quickly extinguished his life, when he began to live in himself.

Next, he was obliged to believe G.o.d's word, both threatening and promise, and to have these constantly in his view. And certainly, if he had kept in his serious consideration, the inestimable blessing of life promised, and the fearful curse of death threatened,-if he had not been induced first to doubt, and then to deny the truth and reality of these,-he had not attempted such a desperate rebellion against the Lord.

Then, thirdly, he was to believe and persuade himself of the Lord's fatherly love, and that the Lord was well-pleased with his obedience; and this faith would certainly beget much peace and quietness in his mind, and also constrain him to love him, and live to him who loved him, and gave him life and happiness out of love. Yet this holds true that the apostle saith, "the law is not of faith," to wit, in a Mediator and Redeemer. It was a bond of immediate friendship; there needed none to mediate between G.o.d and man; there needed no reconciler where there was no odds nor distance. But the gospel is of faith in a Mediator; it is the soul plighting its hope upon Jesus Christ in its desperate necessity, and so supposes man sinful and miserable in himself, and in his own sense too, and so putting over his weight and burden upon one whom G.o.d hath made mighty to save. The law is not of faith, but of perfect works,-a watch-word brought in of purpose to bring men off their hankering after a broken and desperate covenant. It admits no repentance, it speaks of no pardon, it declares no cautioner or redeemer. There is nothing to be expected, according to the tenor of that covenant, but wrath from heaven; either personal obedience in all, or personal punishment for ever. That is the very terms of it, and it knows no other thing. Either bring complete righteousness and holiness to the promise of life, or expect nothing but death.

This may be a sad meditation to us, to stand and look back to our former estate, and compare it with that into which we are fallen. That image we spoke of, is defaced and blotted out, which was the glory of the creation; and now there is nothing so monstrous, so deformed in the world as man.

The corruption of the best things is always worst; the ruins of the most n.o.ble creature are most ruinous; the spot of the soul most abominable. We are nothing but a ma.s.s of darkness, ignorance, error, inordinate l.u.s.t; nothing but confusion, disorder, and distempers in the soul, and in the conversation of men; and, in sum, that blessed bond of friendship with G.o.d broken, discord and enmity entered upon our side and separated us from G.o.d, and so we can expect nothing from that first covenant but the curse and wrath threatened. "By one man's disobedience" sin entered upon all, "and death by sin;" because in that agreement Adam was a common person representing us, and thus are all men once subject to G.o.d's judgment, and come short of the glory of G.o.d, fallen from life into a state of death, and, for any thing that could be expected, irrecoverably. But it hath pleased the Lord, in his infinite mercy, to make a better covenant in Christ his Son, that, what was impossible to the law, by reason of our weakness and wickedness, his Son, sent in the flesh, condemned for sin, might accomplish, Rom. viii. 3. There is some comfort yet after this; that covenant was not the last, and that sentence was not irrevocable. He makes a new transaction, lays the iniquity of his elect upon Christ, and puts the curse upon his shoulders which was due to them. Justice cannot admit the abrogation of the law, but mercy pleads for a temperament of it. And thus the Lord dispenses with personal satisfaction, which in rigour he might have craved; and finds out a ransom, admits another satisfaction in their name. And in the name of that Cautioner and Redeemer is salvation preached upon better terms: Believe and thou shalt be saved, Rom. x. 9.

Thou lost and undone sinner, whoever thou art, that findest thyself guilty before G.o.d, and that thou canst not stand in judgment by the former covenant,-thou who hast no personal righteousness, and trustest in none,-come here, embrace the righteousness of thy Cautioner,-receive him, and rest on him, and thou shalt be saved.

Lecture XXIII.

Of The State Wherein Man Was Created, And How The Image Of G.o.d Is Defaced.

Eccl. vii. 29.-"Lo, this only have I found, that G.o.d hath made man upright; but they have sought out many inventions."

The one half of true religion consists in the knowledge of ourselves, the other half in the knowledge of G.o.d; and whatever besides this men study to know and apply their hearts unto, it is vain and impertinent, and like meddling in other men's matters, neglecting our own, if we do not give our minds to the search of these. All of us must needs grant this in the general, that it is an idle and unprofitable wandering abroad, to be carried forth to the knowledge and use of other things, and in the mean time to be strangers to ourselves, with whom we should be most acquainted.

If any man was diligent and earnest in the inquiry and use of the things in the world, Solomon was. He applied his heart to seek out wisdom, and what satisfaction was in the knowledge of all things natural; and in this he attained a great degree beyond all other men. Yet he p.r.o.nounces of it all after experience and trial, that "this also is vanity and vexation of spirit,"-not only empty and unprofitable, and not conducing to that true blessedness he sought after,-but hurtful and destructive, nothing but grief and sorrow in it. After he had proved all, with a resolution to be wise, yet it was far from him; "I said, I will be wise, but it was far from me," ver. 23. And therefore, after long wandering abroad, he returns at length home to himself, to know the estate of mankind. "Lo, this only have I found, that G.o.d hath made man upright; but they have sought out many inventions." When I have searched all other things, and found many things by search, yet, says he, what doth it all concern me, when I am ignorant of myself? There is one thing concerns me more than all,-to know the original of man, what he once was made, and to know how far he is departed from his original. This only I have found profitable to men: and as the entry and preparation to that blessedness I inquire for,-to have the true discovery of our misery.

There are two things, then, concerning man, that you have to search and to know; and that not in a trifling or curious manner, as if you had no other end in it but to know it as men do in other things, but in a serious and earnest way, as in a matter of so much concernment to our eternal well-being. In things that relate particularly to ourselves, we labour to know them for some advantage besides the knowing of them, even though they be but small and lower things; how much more should we propose this unto ourselves in the search and examination of our own estate, not merely to know such a thing, but so to know it that we may be stirred up and provoked in the sense of it to look after the remedy that G.o.d holds forth.

There are two things that you have to know,-what man once was made, and how he is now unmade; how happy once, and how miserable now. And answerable to these two, are branches of the text: "G.o.d made man upright;"

that he was once; "and they have sought out many inventions;" not being contented with that blessedness they were created into, by catching at a higher estate of wisdom, have fallen down into a gulf of misery; as the man that gazed on the stars above him, and did not take notice of the pit under his feet till he fell into it; and thus man is now. So you have a short account of the two estates of men; of the estate of grace and righteousness without sin, and the estate of sin and misery without grace.

You have the true story of man from the creation unto his present condition; but all the matter is to have the lively sense of this upon our hearts. I had rather that we went home bewailing our loss, and lamenting our misery, and longing for the recovery of that blessedness, than that we went out with the exact memory of all that is spoken, and could repeat it again.

"G.o.d made man upright." At his first moulding, the Lord showed excellent art and wisdom, and goodness too. Man did come forth from under his hand in the first edition very glorious, to show what he could do; upright, that is, all right and very exactly conformed to the n.o.ble and high pattern,-endued with divine wisdom, such as might direct him to true happiness,-and furnished with a divine willingness to follow that direction. The command was not above his head as a rod, but within his heart as a natural instinct. All that was within him was comely and beautiful; for that glorious light that shined upon him, having life and love with it, produced a sweet harmony in the soul. He knew his duty, and loved it, and was able to perform it. O how much is in this one word "upright!" Not only sincerity and integrity in the soul, but perfection of all the degrees and parts; no part of holiness wanting, and no measure of those parts; no mixture of darkness or ignorance,-no mixture of indisposition or unwillingness. G.o.dliness was sweet and not laborious. The love of G.o.d, possessing the heart, did conform all within and without to the will of G.o.d; and O how beautiful was that conformity! And that love of G.o.d, the fountain-being, did send forth, as a stream, love and good-will to all things, as they did partake of G.o.d's image; and so holiness towards G.o.d did beget righteousness towards men, and made men to partake of one another's happiness.

This is a survey of him in his integrity as G.o.d made him, but there follows a sad "but,"-a sad and woful exception,-"but they have sought many inventions." We cannot look upon that glorious estate whereunto man was made, but straightway we must turn our eyes upon that misery into which he hath plunged himself, and be the more affected with it, that it was once otherwise. It is misery in a high degree to have been once happy. This most of all aggravates our misery, and may increase the sense of it, that such man once was, and such we might have been, if we had not destroyed ourselves. Who can look upon these ruins, and refrain mourning? It is said, that those who saw the glory of the first temple, wept when they beheld the second, because it was not answerable to it in magnificence and glory; so, I say, it might occasion much sadness and grief, even to the children of G.o.d, in whom that image is in part repaired, and that by a second creation, to think how much more happy and blessed man once was, who had grace and holiness without sin. But certainly, it should and must be at first, before this image be restored, the bitter lamentation of a soul, to look upon itself wholly ruinous and defaced, in the view of that glorious stately fabric which once was made. How lamentable a sight is it to behold the first temple demolished, or the first creation defaced, and the second not yet begun in many souls, the foundation-stone not yet laid!

It was a sad and doleful invention which Satan inspired at first into man's heart, to go about to find out another happiness,-to seek how to be wise as G.o.d, an invention that did proceed from h.e.l.l,-how to know evil experimentally and practically by doing it! That invention hath invented and found out all the sin and misery under which the world groans. It is a poor invention to devise misery and torment to the creature. This was the height of folly and madness, for a happy creature to invent how to make itself miserable and all others. Indeed, he intended another thing-to be more happy, but pride and ambition got a deserved fall, the result of all is sin and misery.

And now from the first devilish invention, the heart of man is possessed with a mult.i.tude of vain imaginations. Man is now become vain in his imaginations, and his foolish heart is darkened. That divine wisdom he was endued withal is eclipsed, for it was a ray of G.o.d's countenance, and now he is left wholly in the dark without a guide, without a director or leader. He is turned out of the path of holiness, and so of happiness. A night of gross darkness and blindness is come on, and the way is full of pits and snares, and the end of it is at best eternal misery. And there is no lamp, no light to shine on it, to show him either the misery that he is posting unto, or the happiness that he is fleeing from. There is nothing within him sufficient to direct his way to blessedness, and nothing willing or able to follow such a direction. And thus man is left to the invention and counsel of his own desperately wicked and deceitful heart, and that is above all plagues, to be given up to a reprobate mind. He is now left to such a tutor and guider, and it is full of inventions indeed.

But they are all in vain, that is, all of them insufficient for this great purpose. All of them cannot make one hair that is black, white, much less redeem the soul. But besides, they are destructive. They pretend to deliver, but they destroy. A desperate wicked heart imagineth evil continually, evil against G.o.d, and evil to our own souls. And a deceitful heart smooths over the evil, and presents it under another notion, and so, under pretence of a friend, it is the greatest enemy a man hath,-a bosom-enemy. All men's inventions, thoughts, cogitations, projects, and endeavours, what do they tend to but to the satisfaction of their l.u.s.ts,-either the l.u.s.ts of the mind, as ambition, pride, avarice, pa.s.sion, revenge, and such like,-or the l.u.s.t of the body, as pleasure to the ears and eyes, and to the flesh? Man was made with an upright soul, with a dominion over that brutish part, more like angels, but now, all his invention runs upon that base and beastly part, how to adorn it, how to beautify it, how to satisfy it, and for this his soul must be a drudge and slave. And if men rise up to any thoughts of a higher life, yet what is it for, but to magnify and exalt the flesh-to seek an excellency within, which is lost, and so to satisfy the pride and self-love of the heart. If any man comes this length, as to apprehend some misery, yet how vain are his inventions about the remedy of it. Not knowing how desperate the disease is, men seek help in themselves, and think, by industry and care and art, to raise them up in some measure, and please G.o.d by some expiations or sacrifices of their own works. Now, this tends to no other purpose but to satisfy the l.u.s.ts of man's pride, and so it increases that which was man's first malady, and keeps them from the true physician. In a word, all man's inventions are to hasten misery on him, or to blindfold himself till it come on; all his invention cannot reach a delivery from this misery. Let us therefore consider this which Solomon hath found out, and if we carefully consider it, and accurately ponder it in relation to our own souls, then have we also found it with him. Consider, I say, what man once was, and what you are now, and bewail your misery and the fountain of it-our departure from the fountain of life and blessedness.

Know what you are, not only weak but wicked, whose art and power lies only in wickedness, skilful and able only to make yourselves miserable. And let this consideration make you cast away all your confidence in yourselves, and carry you forth to a Redeemer who hath found a ransom-who hath found out an excellent invention to cure all our distempers and desperate diseases. The counsel of the Holy Trinity that met about-if I may so speak-our creation in holiness and righteousness after his own image, that same hath consulted about the rest of it, and hath found out this course, that one of them shall be made after man's image, and for this purpose, that he may restore again G.o.d's image unto us. O bless this deep invention and happy contrivance of heaven, that could never have bred in any breast, but in the depths of eternal wisdom, and let us abandon and forsake our own vain imaginations, and foolish inventions! Let us become fools in our own eyes, that we may become wise.

Man by seeking to be wise, became a fool, that was an unhappy invention.

Now it is turned contrary, let all men take with their folly and desperate wickedness. Let not the vain thoughts and dreams of our own well being and sufficiency lodge within us, and we shall be made wise. Come to the Father's wisdom,-unto Jesus Christ, who is that blessed invention of heaven for our remedy. How long shall vain thoughts lodge within you? O when will you be washed from them? How long shall not your thoughts transcend this temporal and bodily life? How long do you imagine to live in sin, and die in the Lord,-to continue in sin and escape wrath? Why do you delude your souls with a dream of having interest in the love of G.o.d, and purchasing his favour by your works? These are some of those many inventions man hath sought out.

Lecture XXIV.

Of Sin By Imputation And Propagation.

Rom. v. 12.-"Wherefore, as by one man sin entered into the world, and death by sin; and so death pa.s.sed upon all men, for that all have sinned."

This is a sad subject to speak upon, yet it is not more sad than useful.

Though it be unpleasant to hold out a gla.s.s to men, to see their own vile faces into, yet is it profitable, yea, and so necessary, that till once a soul apprehend its broken and desolate condition in the first Adam, it can never heartily embrace and come to the second Adam. You have here the woful and dreadful effects and consequents of the first transgression upon all mankind. The effect is twofold,-sin and misery, or sin and death. The subject is universal in both,-"all men," the whole world. Behold what a flood of calamity hath entered at a small cranny-by one man's transgression! May it not be said of sin in general, what the wise man speaks of strife,-"the beginning of" sin "is as when one letteth out water?" Therefore it had been good leaving it oft before it had been meddled with, it entered at a small hole, but it hath overflowed a whole world since.

That which first occurs, is, that all mankind, proceeding from Adam by ordinary birth are involved in sin by Adam's transgression. But that may seem a hard saying, that sin and death should flow unto the whole posterity who had no accession to Adam's transgression. It would seem, that every man should die for his own iniquity, and that it should reach no further injustice. But consider, I pray you, the relation that Adam stood into, and in which he is here holden out as a figure of Christ.

Adam, the first man, was a common person, representing all mankind, in whose happiness or misery all should share. G.o.d contracts with him on these terms that his posterity's estate should depend on his behaviour.

Now, if all mankind would have reaped the benefit and advantage of Adam's perseverance,-if such an undeserved reward of eternal life would have redounded by the free promise unto them all,-what iniquity is it that they also be sharers in his misery? Our stock and treasure was ventured in this vessel, and if we were to partake of its gain, why not of its loss? You see among men, children have one common lot with their parents. If the father be forfeited, the heirs suffer in it, and are cast out of the inheritance. It might appear a surer way to have the fortunes of all-so to speak-depend upon one, and their happiness a.s.sured unto them upon the standing of one, than to have every one left to himself, and his own well-being depending upon his own standing, as it is more likely one, and that the first one, shall not sin, than many; and especially when that one knew that the weight of all his posterity hung upon him, it might have made him very circ.u.mspect, knowing of how great moment his carriage was.

But certainly we must look a little higher than such reasons, there was a glorious purpose of G.o.d's predominant in this, else there was no natural necessity of imputing Adam's sin to the children not yet born, or propagating it to the children. He that brought a holy One and undefiled out of a virgin who was defiled, could have brought all others clean out of unclean parents. But there is a higher counsel about it. The Lord would have all men subject to his judgment,-all men once guilty, once in an equal state of misery, to ill.u.s.trate that special grace showed in Christ the more, and demonstrate his power and wrath upon others. That which concerns us most is to believe this, that sin hath overspread all, and to have the lively impressions of this were of more moment to true religion than many discourses upon it. I had rather you went home not cursing Adam, or murmuring against the Most High, but bemoaning yourselves for your wretched estate than be able to give reasons for the general imputation and propagation of sin. You all see it is, and therefore you should rather mourn for it than ask why it is.

There is "sin entered into the world" by imputation, and also by propagation. Adam's first sin and heinous transgression is charged upon all his posterity, and imputed unto them, even unto them who have not sinned according to "the similitude of Adam's transgression," that is, actually as he did. Infants, whom you call innocents,-and indeed so they are in respect of you, who are come to age,-yet they are guilty before G.o.d of that sin that ruined all. Now, that ye may know what you are, and what little reason you have to be pleased with yourselves, and absolve yourselves as ye do, I shall unbowel that iniquity unto you. First, There was in it an open banner displayed against G.o.d. When the sovereign Lord had enjoined his creature such a testimony of his homage and loyalty, and that so easy to be performed, and such as not a whit could abate from his happiness, what open rebellion was it to refuse it! It was a casting off the sovereign dominion of G.o.d, than which nothing can be more heinous, as if the clay should refuse to serve the potter's pleasure, and therefore it is eminently and signally styled disobedience, as having nothing in it but the pure naked nature of disobedience, no difficulty to excuse it, for it was most easy, no pleasure to plead for it, for there were as good fruit beside, and a world of them, no necessity to extenuate it, so that you can see nothing in it but the ugly face of disobedience and rebellion, (ver.

19.) whereby man draweth himself from his allegiance due to his Maker, and shaketh off the yoke in reproach of the Most High. Next, you may behold the vile and abominable face of ingrat.i.tude and unthankfulness in it, and truly heathens have so abhorred unthankfulness towards men, that they could not digest the reproach of it,-_Ingratum si dixeris, omnia dixeris,_ if you call me unthankful, you may call me any thing or all things.(153) It is a compend of all vices. It is even iniquity grown to maturity and ripeness. But that such a fruit should grow out of such a holy and good soil, so well dressed and manured by the Lord was a wonder! Lord, what was man that thou didst so magnify him, and make him a little lower than the angels,-that thou didst put all things sublunary under his feet, and exalt him above them! For that creature chosen and selected from among all, to be his minion, to stand in his presence, adorned and beautified with such gifts and graces, magnified with such glorious privileges, made according to the most excellent pattern, his own image, to forget all, and forget so soon, and when he had such a s.p.a.cious garden to make use of as is supposed to make up the third part of the earth, to eat of no fruit but that which was forbidden,-there is no such monstrous ingrat.i.tude can be imagined as here was acted! But then consider the two fountains from which this flowed, unbelief and pride, and you shall find it the heaviest sin in the world,-unbelief of his word and threatening. First, he was brought to question it, and to doubt of it, and then to deny it. A word so solemnly and particularly told him by the truth itself, that ever a question of it could arise in his mind or get entry, what else was it than to impute iniquity to the holy One, and that iniquity, falsehood and lying, which his nature most abhors? What was it but to blaspheme the most high and faithful G.o.d, by hearkening to the suggestions of his enemy, and to credit them more than the threatenings of G.o.d,-to give the very flat contradiction to G.o.d,-we shall not die, and to a.s.sent so heartily to Satan's slanders and reproaches of G.o.d? And this unbelief opened a door to ambition and pride, the most sacrilegious ingredient of all, which is most opposite to G.o.d, and unto which he most opposed himself from the beginning: "Ye shall be as G.o.ds." Was he not happy enough already, and according to G.o.d's image? Nay, but this evil principle would arise up to the throne of G.o.d, and sit down in his stead. Pride hath atheism in it; to deny the true G.o.d, and yet would be a G.o.d itself! For the footstool to lift up itself thus, what an indignity was it! And indeed this wretched aim at so high an estate hath thrown us down as low as h.e.l.l. You see then how injurious this transgression was to G.o.d. There was disobedience and rebellion in it, which denies his dominion and supremacy; there was unthankfulness in it, denying his goodness and bounty; there was unbelief in it, contradicting his truth and faithfulness; and finally, pride, opposing itself to all that is in G.o.d, reaching up to his very crown of Majesty to take it off. You see then what you are guilty of, in being guilty of Adam's transgression. Many of you flatter yourselves in your own eyes that you have not done much evil, and you will justify yourselves in your comparisons with others; but I beseech you, consider this, though you had never done personally good or evil here, that which drowned the world in misery is your sin, and charged upon you. You are guilty of that which ruined all mankind, and makes the creation "subject to vanity" and corruption. O if ye believe this, you would find more need of the second Adam than you do! O how precious would his righteousness and obedience be to you, if you had rightly apprehended your interest in the first man's disobedience!

But besides this imputation, there is much more propagated unto all, and that is a total corruption and depravation of nature in soul and body, whereby man is utterly indisposed, disabled, and made opposite unto all that is truly and spiritually good, and wholly inclined to all evil, and that continually, which is commonly called original sin,-a total averseness from G.o.d and from all goodness, an antipathy against the ways of holiness,-and a propension and strong impulse towards evil, even as a stone moves downwards. This poison and contagion of sin entering into the world hath infected all, and gone through all the members. Neither is it any wonder that it is so, when this leprosy hath defiled the walls and roof of the house,-I mean, hath made the creation "subject to vanity" and corruption; it is no wonder that it spread abroad in his issue, and makes all unclean like himself. And truly this is it which most abases man's nature, and, being seen, would most humble men. Yea, till this be discerned, no man can be indeed humbled. He will never apprehend himself so bad as he is, but still imagine some excellency in himself, till he see himself in this gla.s.s. You talk of good natures, and good dispositions, but in our flesh, saith the apostle, "dwelleth no good thing." The seeds of all wickedness are in every one of us; and it is the goodness of G.o.d for preserving of human society, that they are restrained and kept down in any from the grossest outbreakings. They know not themselves, who know any good of themselves; and they know not themselves, who either are in admiration at, or in bitterness or contempt against, other sinners, whose sins are manifest to all. This were the only way to profit by looking on their evils, if we could straightway retire within and behold the root of that in ourselves, the fountain of it within us, and so grow in loathing, not of those persons, but of human nature, and in suitable thoughts of ourselves and others, and might wonder at the goodness and undeserved bounty of the Lord, that pa.s.ses an act of restraint upon our corruption, and dams it up. O that we could learn to loathe ourselves in other men's evils! Thus we might reap good out of the evil, and prevent more in ourselves. But the looking upon gross provocations as singularities, makes them more general, because every man does not charge himself with the corruption that is in all these, but prefers himself to another. Therefore are reins loosed to corruption, and a sluice opened that it may come out-that he who would not see his own image in another's face, may behold it in the gla.s.s of his own abominations. There is no point less believed than this though generally confessed, that man is dead in sins and trespa.s.ses, and impotent to help himself. You will hardly take with wickedness when you confess weakness, as if nature were only sick, but not dead,-hurt, but not killed. Therefore it is that so many do abide in themselves, and trusting to their own good purposes and resolutions and endeavours, do think to pacify G.o.d and help themselves out of their misery. But O look again, and look in upon yourselves in the gla.s.s of the word, and there is no doubt but you will straightway be filled with confusion of face, and be altogether spoiled of good confidence and hope, as you call it! You will find yourself plunged in a pit of misery, and all strength gone, and none on the right hand, or the left to help you; and then, and not till then, will the second Adam's hand, stretched out for help, be seasonable.

That which next follows is that which is the companion of sin inseparably,-"Death hath pa.s.sed upon all," and that by sin. Adam's one disobedience opened a port for all sin to enter upon mankind, and sin cannot enter without this companion, death. Sin goes before, and death follows on the back of it; and these suit one another, as the work and the wages, as the tree and the fruit. They have a fitness one to another.

Sowing to corruption reaps an answerable harvest, to wit, corruption.

Sowing to the wind, and reaping the whirlwind, how suitable are they! That men may know how evil and bitter a thing sin is, he makes this the fruit of it in his first law and sanction given out to men,-he joins them inseparably,-sin and death, sin and wrath, sin and a curse. By death is not only meant bodily death, which is the separation of the soul from the body, but first the spiritual death of the soul, consisting in a separation of the soul from G.o.d's blessed, enlightening, enlivening, and comforting countenance. Man's true life, wherein he differs from beasts, consists in the right aspect of G.o.d upon his soul,-in his walking with G.o.d, and keeping communion with him. All things besides this are but common and base, and this was cut off. His comfort, his joy and peace in G.o.d extinct, G.o.d became terrible to his conscience; and therefore man did flee and was afraid, when he heard his voice in the garden. Sin being interposed between G.o.d and the soul, cut off all the influence of heaven.

Hence arises darkness of mind, hardness of heart, delusions, vile affections, horrors of conscience. Look what difference is between a living creature and a dead carcase, so much is between Adam's soul, upright, living in G.o.d, and Adam's soul separated from G.o.d by sin. Then upon the outward man the curse redounds. The body becomes mortal which had been incorruptible. It is now like a besieged city. Now some outer forts are gained by diseases, now by pains and torments; the outward walls of the body are at length overcome; and when life hath fled into a castle within the city, the heart, that is, last of all, besieged so straitly, and stormed so violently, that it must render unto death upon any terms.

The body of man is even a seminary of a world of diseases and grievances, that if men could look upon it aright, they might see the sentence of death every day performed. Then how many evils in estate, in friends and relations, in employments, which being considered by heathens, hath made them praise the dead more than the living, but him not yet born most of all, because the present life is nothing else but a valley of misery and tears, a sea of troubles, where one wave continually prevents another, and comes on like Job's messengers; before one speaks out his woful tidings, another comes with such like, or worse. But that which is the sum and accomplishment of G.o.d's curse and man's misery is that death to come,-eternal death,-not death simply, but an "everlasting destruction from the presence of the Lord and the glory of his power;"-an infinite loss, because the loss of such a glorious life in the enjoyment of G.o.d's presence; and an infinite hurt and torment beside, and both eternal.

Now this is what we would lay before you. You are under such a heavy sentence from the womb, a sentence of the Almighty, adjudging you for Adam's guilt and your own, to all the misery in this world and in the next,-to all the treasures of wrath that are heaped up against the day of wrath. And strange it is, how we can live in peace, and not be troubled in mind, who have so great and formidable a party! Be persuaded, O be persuaded, that there shall not one jot of this be removed,-it must be fulfilled in you or your cautioner! And why then is a Saviour offered, a city of refuge opened, and secure sinners will not flee into it? But as for as many as have the inward dreadful apprehension of this wrath to come, and know not what to do, know that to you is Jesus Christ preached, the second Adam, a quickening spirit, and in that consideration, better than the first,-not only a living soul himself, but a spirit to quicken you who are dead in sins,-one who hath undertaken for you, and will hold you fast. Adam, who should have kept us, lost himself; Christ in a manner lost himself to save us. And as by Adam's disobedience all this sin and misery hath abounded on man, know, that the second Adam's obedience and righteousness are of greater virtue and efficacy to save and instead of sin to restore righteousness, and instead of death to give life. Therefore you may come to him, and you shall be more surely kept than before.

Lecture XXV.

Of The Way Of Man's Delivery.

1 Tim. i. 15-"This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners."

Of all doctrines that ever were published to men, this contained here is the choicest, as you see the very preface prefixed to it imports. And truly, as it is the most excellent in itself, it could not but be sweet unto us, if we had received into the heart the belief of our own wretchedness and misery. I do not know a more sovereign cordial for a fainting soul, than this faithful saying, "That Christ Jesus came into the world to save sinners." And therefore we are most willing to dwell on this subject, and to inculcate it often upon you, that without him you are undone and lost, and in him you may be saved. I profess, all other subjects, howsoever they might be more pleasing to some hearers, are unpleasant and unsavoury to me. This is that we should once learn, and ever be learning-to know him that came to save us, and come to him.

We laboured to show unto you the state of sin and misery that Adam's first transgression hath subjected all mankind unto, which if it were really and truly apprehended, I do not think but it would make this saying welcome to your souls. Man being plunged into such a deep pit of misery, sin and death having overflowed the whole world, and this being seen and acknowledged by a sinner, certainly the next question in order of nature is this, hath G.o.d left all to perish in this estate? Is there any remedy provided for sin and misery? And this will be indeed the query of a self-condemned sinner. Now there is a plank after this broken ship; there is an answer sweet and satisfactory to this question; "Christ Jesus came into the world to save sinners."

We shall not expatiate into many notions about this, or multiply many branches of this. The matter is plain and simple, and we desire to hold out plainly and simply, that this is the remedy of sin and misery. When none could be found on the right hand or left hand, here a Saviour from heaven comes down from above, whence no good could be expected, because a good G.o.d was provoked. "Can there any good thing come out of Nazareth?"-that was a proverb concerning him. But I think in some sense it might be said, Can any good come down from heaven, from his holy habitation to this accursed earth? Could any thing be expected from heaven but wrath and vengeance? And if no good could be expected that way, what way could it come? Sure if not from heaven, then from no airth.(154) Yet from heaven our help is come, from whence it could not be looked for,-even from him who was offended, and whose justice was engaged against man. That he might both satisfy justice and save man,-that he might not wrong himself nor destroy man utterly,-he sends his only begotten Son, equal with himself in majesty and glory, into the world, in the state of a servant, to accomplish man's salvation, and perform to him satisfaction.