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if after all these views of sin, your eyes are so blinded that you cannot see it, then come take a view of it,

7. In the case of the damned, Here, here you į may have a strange, an heart-affecting view of

sin's ugly face. See the poor wretches lying in bundles, boiling eternally in that stream of brim*ftone, roring under the intolerable, and yét eternal anguilh of their spirits. Take a survey of them in this lamentable posture. If you should see some hundreds of men, women and children, all thrown alive into burning pitch or melted lead, would not this present you with a sad scene of misery and wo? would not this be a dismal sight? indeed it would be so: but all this is nothing to the unspeakable misery of the devils and damned, who have fallen into the hands of the living and fine revenging God, and are laid in chains of mally, and thick darkness, eternally depressed and funk into the bottomless depth of the wrath of God, and choked with the steam of that lake of fire and brimstone; and have every faculty of their soul, every joint of their body, brim-full of the fury of the eternal God: behold, and wonder at this terrible and altonishing sight; and in this take a view of fin. Were hell now opened, and saw you the damned in chains of darkness, and if you heard their dreadful yelling, and found the steam of the bote tomless pit, ye woul, then in every fense get some discovery of sin. It is only sin that has kindled that dreadful and inextinguishable size of wrath, and cast the damned into it; and it is sin that holds them there, and torments them there. If you had but a just impression of these things, how hateful would lin be to you? And if after all that has been hid, you still imagine that lin is not so bad as we

would 1-,

:would represent it, then come once more, and take a view of it,

8. In the sufferings of Christ. Here is a glass, O criminals; wherein you may see your own face. You think it a little thing that you have finned ;: nay; it may be, you roll fin as a sweet morsel un. der your tongues. But come here, and see what a thing it is which you thus dreadfully mistake! 49 Come see it holding the sword; O strange! Nay more, thrusting it into Christ's side! Here, fino ners, is a light that made the earth to tremble, and the Sun to hide his face, as we see, Matth. xxvii. 51. Luke xxiii. 45. In this glass you may fee, (1.) What God's thoughts of sin are. So highly opposite to his nature is it, that the bowels of affection he had to the fon of his love, wliom he fo highly honoured, when the voice came from the excellent glory, saying, This is my beloved for in whom I am well pleased, were not able to hold up the hand of inexorable justice froin striking at him, nay, striking him dead for the sin of the elect world. Would not that be a great proof, think ye, of the aversion of a parent to any thing, if he would rather choofe to slay his son, nay, his only son, his fon whom he loved most tenderly, than it should escape a mark of his d pleasure? (2.) Here you may see more of the pollution of sin than any where else. Never was there any thing that gave so just apprelensions of the stain óf fin, as the death of Chrift. An ingrain'd pollution it must indeed be, if no less will wash it out than the blood of God. (3.) Here is a dreadful evidence of the power of fin. Never did this more appear, than when it blinded the eyes of the degenerate fons of men so far, that they could not discern the glory of the only begotten of the fa.


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ther, who was so full of grace and of truth, whore
divine nature daily beamed, as it were, through
that of his human, in miraculous operations,
works and words, which none but God could do,
none but God could speak.. And no lefs was the
power of fin seen, when it hurried men headlong
into that heaven-daring pitch of impiety, to im
brue their hands in the blood of God. O finners,
would you see what. fin is ? look at it with its
hands reeking in the gore and bload of God, and
tell what you think of it. .
;. But it is like, some of you may fay, What is this
to the purpose ? This is not the fin that we are
guilty of. We have never imbrued our hands in
the blood of God, and so herein we cannot see
our crimes. This makes nothing to that which
now you are doing, the unfolding the hainous
nature of that crime you now implead us as guilty
of before God. To this we answer,

(1.) Should we grant what is alledged as to
your innocency in this matter, to be true, yet
herein there is much of the nature of your fin to
be seen, since it partakes of the common nature of
sin with that of the murder of God; and since it
is every equal way to, if not that very fame, against
which God did evidence his hatred in so wonder,
ful a manner, in the death of his only begotten
fon, whom he spared not, but gave to the death,
when he laid on him the iniquity of the elect world.
· (2.) We say that very fin lies at your door, O
finners; and if you deny it, I would only ask you
one question, Dare you hold up your faces, and in

the sight of God say, That you did receive Jesus · Christ the first time ever there was an offer of him made to you? If not, then you are guilty in that D 2


. you practically determine the purting him to death no crime. You by your practice bear witness to, or assert the justice of the Jews quarrel, and bring the blood of God upon your head: and therefore in their crimes you may see your own. All the world, to whom the gospel report comes, must either be for or against the Jews in their prosecution of him; and no otherwise can we give testimony against them, but by believing the gospel report of him, that he was indeed the son of God, the Saviour of the world. In so far as we refuse a compliance with this, in as far are we guilty of the death of Christ: for unbelief subscribes the Jews charge against the son of God, and afferts him an impostor.

(3.) Either you are believers or unbelievers; if believers, then it was your very sins which killed Christ, it was for your iniquities he was bruised. But he was wounded for our transgreffions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. All we like loft sheep have gone astray: we have turned every one to his own way, and the Lord hath laid on him the iniquity of us all, faith the prophet in the name of all the elect, Ifa. liii. 5, 6. If you be unbelievers, then you do not believe the witness that Christ gave of himself, that he is the son of God; and therefore, do praEtically declare him an impostor, and worthy of death, and so may say of yourselves, with re. spect to the Jews cruelty, that when they condemned hiin, they had your consent to what they did. " · Now, what think ye, O criminals, when we have in these eight different glasses given you a prospect of the crime we implead you of? Is it not

a fear

convicted. 53. a fearful one? If you be not ftrangely stupified,

sure you must own it fo: but left there should be • any so blind, as not to discern what it is we accuse

them of, we shall, .. si . . Secondly, Proceed to mention some great evils that are all implied in the least fin, in every provocation. This charge which we intent against you is no mean thing. For,

1. It has atheism in it. An Atheist who denies the being of a God, is a monster in nature'; a creature so extremely degenerate, that some have doubted, whether there ever was, or could be, any of the sons of Adam so debauched as in principle to avouch this monstrous untruth. But there are practical atheists, such as the apostle mention's and characteriseth, Tit.i. 16. who profefs to know God, but in works deny him, being abominable and disobedient; or, as it is in the first language, children of unperfuafion, or impersuadible, and to every good work reprobate : that there are such none can deny, lince every sinner is in fome sort fuch, n for every sin has atheism in it. In the 14. and 53 Psalms we have a description of the natural state of man; and look to the spring of all the impieties, in the river. The fool bath said in his heart there is no God; and then a train of lament- . able practical impieties follow; they are corrupt, they have done abominable works, there is none that doth good. The Pfalmift doth not there discourfe of some profligate wretches among the Jews, or of the Gentiles who knew not God, but of the whole race of Adam, Jew and Gentile, as the apostle proves in the 10, 11 and 12 verses of this chapter wherein our text lies, when he adduces testimonies from this Pfalm to prove all and every one to have finned and come short of the glory of God. And


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