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Sin Hath defiled and corrupted the whole body, soul, and spirit: hence the apostle prays, that believers may be sanctified throughout the whole man *; and. whereas, the body after spiritual regeneration is not renewed, or changed in its carnal propensities; therefore he saith, the body is dead because of sin-f; nence also, it is called, the body of deaths for by nature the lusts, or desires of the flesh* find of the mind §; are earthly, sensual, devilish H.

£ understanding, and the mind are darkened;

jfhe heart and the affections are alienated and estranged from God J' every one therefore that *,is. saved,. must needs have an enlightened understanding, a new heart, and purified affections renewed in him; if any man be in Christ he is a r.ew creature. Thus judgment and death came upon all men, by the first man's offence;—tkath spiritual, temporal, and eternal, are the wages, and

due desert of sin.—In this death, are contained three

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. things.

l. The absence, and loss of man's original righteousness, wherein he was created, and stood upright. before God. By actual tranlgreffion, the lamp of spiritual life was put out, and utterly lost; sheathe squl looses its righteousness, it looses its ]ife and dies: the life of the soul is upheld by .righteousness; for righteousness delivereth from death.— 2- T°

* i TJiess. v. 13. t R°m- v"*- i0< I ^-om. v"* z4$ EpTs. sf. 3. || Jam. iii. 15. '.'•

"2. Together with original righteousness, man's created purity and holiness, which was bis glory and beauty, departed from him; and instead of Holy and heavenly dispositions, a positive evil qualify, and propensity to sin invaded both his soul and body; and still keeps possession of every man, untfl Christ be formed in him .•

3. With righteousness, and true holiness, he lost all his joy, peace, and felicity: when the rectitude and glory of his nature were gone, his confidence towards God, delight in him, and communion with him immediately vanished. There is no peace, saith my God, to the wicked. By whatever pleasures and employments men seek to divert their minds, intoxicate their spirits, and suppress their mental disquietudes; yet the mo. inent they return to their right fenses, the scripture is fulfilled in them; for they are like the troubled sea, when it cannot rest, whose waters cast up mire and dirtf.

Thus when by a variety of diseases and infirmities, men are rendered incapable of diverting their minds, and stupifying their consciences, by carnal and worldly pursuits; when certain death approaches, and they are constrained to give up the

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ghost, their guilt and dread is made manifest; nothing then remains, but a fearful koking for o> judgment and fiery indignation which shall devour the adversaries of righteousness, and true holiness: of God and his Christ.

The scripture further testifies, that in every maq thiscorruption of nature is entire, and universal.—It asserts, that every imagination of the thoughts of man's heart, is only evil continually *. How full, and universal, is this depravity of man's nature!

His heart is evil; yea, the thoughts, the meditations, and exercifes of his heart are evil; the imagination also; that is, the figuring, or framing of his thoughts are evil, nor is there any exception ; everj imagination of the thoughts of man's heart is evil. What! no holy desires, notc»<? good thought, with all the evil ones? No, not one; they are only evil: and are they always so, is there no intermission, no interval when the soul is otherwise minded, and the thoughts otherwise employed? No, in no wise, for they are only evil continually.

~ How abominable then and filthy is man? Nor is he thus, only when grown up to manhood, but eten front his youth f. Moreover, this corruption of manVnature, was not washed away by the universal; • Gen. vi . 5» f G«n. viii. z\.

verfal deluge •, even Noah himself, a preacher of righteousness, whom God had accepted, and miraculously preserved from perishing by the fl. >r>d, was afterwards overtaken with a fauk, and transgressed by wine; thereby plainly discovering, that corruption of nature which is common to man, and from which the faithful are not wholly freed, until death; and it it appears in them, how much more is it in those that are unregenerate? This is also manifest from other parts of scripture-, for when the Lord looked down from Heaven upon the children of men, to see if there were any that did understand ani seek after Gon; he beheld them universally and totally corrupt; they are all, faith he, gone out of the way; they are together become filthy, there is none that doeth good, nt not one * Therefore hath the scripture concluded aU under sin f.

And thus we are all slain by Adam's fall, naturally corrupt, and dead in trespasses, and sins: for this cause he testifies, except a man be born again he cannot fee the kingdom of God. Hence also he hath promised to give unto his people a new heart, and to renew aright spirit within them.—Is it rational than to suppose, that God should permit this corruption of nature to be hereditary to us, and inherent in us; if we were not from the birth guilty creatures, and sinners in hi* sight? but our text is clear, and express; by

one

* Psel. xiv. z, 3. f Gal- "»• «2«

one man's disobedience, many were made sinners.

Secondly, it appears from incontestable saB.\ and daily experience.—We fee that children are transgressors from the womb, they can no sooner speak, but falfhood and lies drop from their tongues: a plain proof that their natures are corrupt, and that they are born with a vicious evil principle. They are stubborn, and rebellious, prone to evil, and averse to good ; and if it be manifestly thus with some, it is the undoubted state of all; for their hearts and natures are fashioned alike; all men are of one blood, and of one original; the fountain of their nature is one and the same; however then there appears to be a difference in the natural dispositions and propensities of children to evil; it cannot be that any of them can be naturally disposed to good; for a hitter fountain cannot send forth sweet waters although in some of its streams it may be less perceptible than in others.—Who can bring a clean thing out of an unclean *? or how can a corrupt tree bring forth good fruit f? Pride, covetousness, vain thoughts and foolish desires are not so obvious; as what is more flagrantly vicious; jtyuricus to men, and blasphemous against God: hence many are counted righteous and holy persons who are as far from it as the east is from the west; •' and

* Job. xiv. 4. f Matt. vii. 18.

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