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at every approach of sin, with as much affrightment as if an enemy were near, or the sea broke in upon the flat country; and all this only to persuade men not to be extremely miserable, for nothing, for vanity, for a trouble, for a disease : for some sins naturally are diseases, and all others are natural nothings, mere privations or imperfections, contrary to goodness, to felicity, to God himself. And yet God hath hedged sin round about with thorns, and sin of itself too brings thorns; and it abuses a man in all his capacities, and it places poison in all those seats and receptions, where he could possibly entertain happiness : for if sin pretend to please the sense, it doth first abuse it shamefully, and then humours it: it can only feed an imposture; no natural, reasonable, and perfective appetite: and besides its own essential appendages and proprieties, things are so ordered, that a fire is kindled round about us, and every thing within us, above, below us, and on every side of us, is an argument against, and an enemy to sin; and, for its single pretence, that it comes to please one of the senses, one of those faculties which are in us, the same they are in a cow, it hath an evil so communicative, that it doth not only work like poison, to the dissolution of soul and body, but it is a sickness like the plague, it infects all our houses, and corrupts the air and the

very

breath of heaven: for it moves God first to jealousy, and that takes off his friendship and kindness towards us; and then to anger, and that makes him a resolved enemy; and it brings evil, not only upon ourselves, but upon all our relatives, upon ourselves and our children, even the children of our nephews, 'ad natos natorum, et qui nascentur ab illis?,' to the third and fourth generation. And therefore, if a man should despise the eye or sword of man, if he sins, he is to contest with the jealousy of a provoked God: if he doth not regard himself, let him pity his pretty children: if he be angry, and hates all that he sees, and is not solicitous for his children, yet let him pity the generations which are yet unborn ; let him not bring a curse upon his whole family, and suffer his name to rot in curses and dishonours ; let not his memory remain polluted with an eternal stain. If all this will not deter a man from sin, there is no instrument left for that man's virtue, no hopes of his feli

· Virg. Æn. 3. 98.

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city, no recovery of his sorrows and sicknesses; but he must sink under the strokes of a jealous God into the dishonour of eternal ages, and the groanings of a never-ceasing sorrow.

God is a jealous God”—That is the first and great stroke he strikes against sin; he speaks after the manner of men; and, in so speaking, we know that he is jealous,-is suspicious,-he is inquisitive,-he is implacable. l. God is pleased to represent himself a person very 'suspicious,' both in respect of persons and things. For our persons we give him cause enough: for we are sinners from our mother's womb: we make solemn vows, and break them instantly; we cry for pardon, and still renew the sin; we desire God to try us once more, and we provoke him ten times farther; we use the means of grace to cure us, and we turn them into vices and opportunities of sin ; we curse our sins, and yet long for them extremely; we renounce them publicly, and yet send for them in private, and shew them kindness; we leave little offences,but our faith and our charity are not strong enough to master great ones; and sometimes we are shamed out of great ones, but yet entertain little ones; or if we disclaim both, yet we love to remember them, and delight in their past actions, and bring them home to us, at least by fiction of imagination, and we love to be betrayed into them: we would fain have things so ordered by chance or power, that it may seem necessary to sin, or that it may become excusable, and dressed fitly for our own circumstances; and for ever we long after the flesh-pots of Egypt, the garlic and the onions : and we do so little esteem manna, the food of angels, we so loathe the bread of heaven, that any temptation will make us return to our fetters and our bondage. And if we do not tempt ourselves, yet we do not resist a temptation; or if we pray against it, we desire not to be heard; and if we be assisted, yet we will not work together with those assistances: so that unless we be forced, nothing will be done. We are so willing to perish, and so unwilling to be saved, that we minister to God reason enough to suspect us, and therefore it is no wonder that God is jealous of us. We keep company with harlots and polluted persons; we are kind to all God's enemies, and love that which he hates : how can it be otherwise but that we should be suspected? Let us make our best of it, and see if we can recover the

sons.

good opinion of God; for as yet we are but suspected per

2. And therefore God is “inquisitive;' he looks for that which he fain would never find : God sets spies upon us; he looks upon us himself through the curtains of a cloud, and he sends angels to espy us in all our ways, and permits the devil to winnow us and to accuse us, and erects a tribunal and witnesses in our own consciences, and he cannot want information concerning our smallest irregularities. Sometimes the devil accuses : but he sometimes accuses us falsely, either maliciously or ignorantly, and we stand upright in that particular by innocence; and sometimes by penitence; and all this while our conscience is our friend. Sometimes our conscience does accuse us unto God; and then we stand convicted by our own judgment. Sometimes, if our conscience acquit us, yet we are not thereby justified : for, as Moses accused the Jews, so do Christ and his apostles accuse us, not in their persons, but by their works and by their words, by the thing itself, by confronting the laws of Christ, and our practices. Sometimes the angels, who are the observers of all our works, carry up sad tidings to the court of heaven against us.

Thus two angels were the informers against Sodom : but yet these were the last; for before that time the cry of their iniquity had sounded loud and sadly in heaven. And all this is the direct and proper effect of his jealousy, which sets spies upon all the actions, and watches the circumstances, and tells the steps, and attends the business, the recreations, the publications, and retirements, of every man, and will not suffer a thought to wander, but he uses means to correct its error, and to reduce it to himself. For he that created us, and daily feeds us, he that entreats us to be happy with an importunity so passionate as if not we, but himself were to receive the favour; he that would part with his only Son from his bosom and the embraces of eternity, and give him over to a shameful and cursed death for us, cannot but be supposed to love us with a great love, and to own us with an entire title, and therefore, that he would fain secure us to himself with an undivided passion. And it cannot but be infinitely reasonable: for to whom else should any of us belong but to God? Did the world create us? or did lust ever do us any good ? Did Satan ever suffer one stripe for our advantage? Does not he study all the ways

to ruin us? Do the sun or the stars preserve us alive? or do we get understanding from the angels? Did ever any joint of our body knit, or our heart ever keep one true minute of a pulse, without God ? Had not we been either nothing, or worse, that is, infinitely, eternally miserable, but that God made us capable, and then pursued us with arts and devices of great mercy to force us to be happy ? Great reason therefore there is, that God should be jealous lest we take any of our duty from him, who hath so strangely deserved it all, and give it to a creature, or to our enemy, who cannot be capable of any. But, however, it will concern us with much caution to observe our own ways, since 'we are made a spectacle to God, to angels, and to men.' God hath set so many spies upon us, the blessed angels and the accursed devils, good men and bad men, the eye of heaven, and eye of that eye, God himself,—all watching lest we rob God of his honour, and ourselves of our hopes. For by this prime intention he hath chosen so to get his own glory, as may best consist with our felicity: his great design is to be glorified in our being saved. 3. God's jealousy hath a sadder effect than all this. For all this is for mercy; but if we provoke this jealousy, if he finds us in our spiritual whoredoms, he is implacable, that is, he is angry with us to eternity, unless we return in time; and if we do, it may be, he will not be appeased in all instances; and when he forgives us, he will make some reserves of his wrath; he will punish our persons or our estate, he will chastise us at home or abroad, in our bodies or in our children; for he will visit our sins upon our children from generation to generation : and if they be made miserable for our sins, they are unhappy in such parents ; but we bear the curse and the anger of God, even while they bear his rod. “God visits the sins of the fathers upon the children.” That's the second great stroke he strikes against sin, and is now to be considered.

That God doth so is certain, because he saith he doth : and that this is just in him so to do, is also as certain therefore, because he doth it. For as his laws are our measures, so his actions and his own will are his own measures. He that hath right over all things and all persons, cannot do wrong to any thing. He that is essentially just (and there could be no such thing as justice, or justice itself could not

be good, if it did not derive from him), it is impossible for him to be unjust. But since God is pleased to speak after the manner of men, it

may well consist with our duty to inquire into those manners of consideration, whereby we may understand the equity of God in this proceeding, and to be instructed also in our own danger if we persevere in sin.

1. No man is made a sinner by the fault of another man without his own consent: for to every one God gives his choice, and sets life and death before every of the sons of Adam; and therefore, this death is not a consequent to any sin but our own.

In this sense it true, that if ‘ the fathers eat sour grapes, the children's teeth shall not be set on edge:' and therefore the sin of Adam, which was derived to all the world, did not bring the world to any other death but temporal, by the intermedial stages of sickness and temporal infelicities. And it is not said that sin passed upon all men,' but death;' and that also no otherwise but i' Trávtec nuapTov, “inasmuch as all men have sinned ;” as they have followed the steps of their father, so they are partakers of this death. And therefore, it is very remarkable, that death brought in by sin was nothing superinduced to man; man only was reduced to his own natural condition, from which before Adam's fall he stood exempted by supernatural favour: and therefore, although the taking away that extraordinary grace or privilege was a punishment; yet the suffering the natural death was directly none, but a condition of his creation, natural, and therefore not primarily evil; but, if not good, yet at least indifferent. And the truth and purpose of this observation will extend itself, if we observe, that before any man died, Christ was promised, by whom death was to lose its sting, by whom death did cease to be an evil, and was, or might be, if we do belong to Christ, a state of advantage. So that we, by occasion of Adam's sin, being returned to our natural certainty of dying, do still, even in this very particular, stand between the blessing and the cursing. If we follow Christ, death is our friend : if we imitate the prevarication of Adam, then death becomes an evil; the condition of our nature becomes the punishment of our own sin, not of Adam's. For although his sin brought death in, yet it is only our sin that makes death to be evil. And I de. sire this to be observed, because it is of great use in vindicating

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