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which you may understand that if we were not called from heaven, and God did not give us ears to hear, and draw finners with power from above, there were little hopes of reclaiming finners from their desperate condition. And that is the first thing in this particular, man in this state is not as be frould be, because he hath contracted guilt, because he hath marred his spirit and spoiled his principle : he hath done that which is unnatural. And you must know, that as the edge of a razor is sooner turned, because of its keenness ; so in this case, the mind of man, being made to carry accuracy of apprehension ; if he do a base, vile and unnatural act, he doth more marr and spoil his mind that is made to ingenuity : whereas blunter edges would endure more violence. Man therefore is a more confiderable creature than his present state doth represent him to be.

2. Neither is he, as he would be, if he do well consider ; for this we have experience of, that if any man hath worsted himself, and his circumstances be grown worse than they have been, and he apprehends himself a loser ; he will never fit down fatisfied, but his whole thought and contrivance will be about his recovery, and to become as he was. This we observe in nature, that there is nothing at rest and quiet, being in an unnatural state, but every thing endeavours to recover itself. Water, if it be sullied never so much, if it hath time, will work the dregs to the bottom. And every thing in nature if it may, it will not only preserve itself in its natural condition : but being diverted from its na

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tural course, will recover itself, as soon as it may. And do you think that the rational nature will not desire to be as well, as by nature, it could be ? Now we having contracted guilt, and spoiled our princi. ples by consenting to iniquity : if we do but confider, it will come into our minds, to recover ourselves by repentance; by which there is a revoking, and as it were, an undoing of what hath been unduly done. For whosoever commits a sin and doth not repent of it, he lives in it : but he that having committed a fin, repents of it, he doth revoke and undo it as far as it is in his power. Therefore man in a state of fin, is not as he should be, for sin is unnatural : neither is he as he would be, because he is in a state of deformity, and impurity; and it is natural for every thing not only to conferve, but to recover its own perfection. That is the second particular which thews man to be a more valuable creature than his state in this world doth represent him to be : because in this state, he neither is as he should be, (nor if he considers) as he would be.

3. There are many appearances in this world, that seem to represent man a very mean and ordinary creature : whereas, upon a true account, he is very noble and generous, fit for attendance upon God, and converse with angels. Now if I can make this out, you will easily grant, that man is a much more valuable creature, than this world doth represent him ; and this I shall do in fix particulars.

1. The state of man in this world doth represent him subject to the same vanity, that all other creatures lie under, as in Job. xvii. 14. I have said to

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corruption, thou art my father : to the worm, thou art my mother and my sister. And what worse thing befalls any creature, than to be exposed to corruption and rottenness ? So Ecclef. iii. 19. saith the wise man, that which befalleth the fons of men, befalleth beasts, even one thing befalleth them : as the one dieth, fo dieth the other, yea they have all one breath ; so that a man hath no preheminence above a beast, for all is vanity. Thus Solomon (the great searcher into things) represents man. But this is all as to his outward state and appearance ; for in reality, man is made for immortality, and his soul is divine. For fo Solamon faith, Eccl. xii. 7. The spirit doth return to God that gave it ; and Job. xix. 25. I know that my Redeemer liveth, and that I shall see him at the last. And though I do believe that the first meaning of these wrods, is to express Job's faith and confidence in God, that he should have his worldly estate restored again to him, as it did afterwards prove, and that with his very eyes, that were then even wasted and destroyed by his bodily infirmities, he should see his Redeemer : yet according to a fuller sense, I understand these words of the state of the resurrection and glory, which should be after this life was ended ; upon which account our Saviour puts that question, what Mall it profit a man to gain the whole world and to lose his own soul ? Matt. xvi. 26. A very bad bargain, because that which is given as a price, is of much more worth and value, than that which is purchased. If we believe these fcriptures, we must acknowledge, that mens souls shall continue after their bodies ; and if fo, he is much more confider

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able, than his mean state and condition in this world do represent him. This is the first ? But

2. This state represents a man as very low and mean, because he is subjected to low and mean employments, fit only to converse with other creatures. And accordingly many men condemn themselves to the drudgery of this world ; and do make their rational faculties very Gibeonites, and employ them to hew wood and draw water ; and much of this hath an antecedent foundation in the curse, Gen. iii. 19. In the sweat of thy face shalt thou eat bread, 2 Thess. iii. 10. He that will not work, neither let him eat. And man is born to labour, faith Job. And he that will not employ himlelf to the utmost, to maintain himself, comes not within the compass of other mens charity. And therefore Solomon sends the fluggard to school to learn of the irrational creatures, Go to the ant thou suggard, consider her ways and be wise, Prov. vi. 6. Now this state of man represents him as made to common drudgery and service. Whereas if we consider, man is made for attendance upon God, and to be happy in the enjoyment of him : and that 'tis the business of man to govern himself according to the dictates of reason, truth and virtue, and to maintain converse and fellowship with God. To this, man was made ; this was the very end and defign of his creation, to have a sense of God as the first caufe ; and to have rest in him, as the center : and to have intention of God as the last end. O Lord thou hast made us for thyself, and for thy pleasure we are and were created. And the. wise man faith, the spirit in man is the candle of the

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Lord. And in this sense is that true which Solomon faith, Ecclef. iii. 11. God hath set the world in mens heart ; not as we set it, by covetousness, and inordinate desire ; but to fhew that man's soul doth in value and worth transcend the whole creation below him. God hath contracted the dispersed excellencies of the creation in man's heart ; man in respect of vivacity and possibility to act, doth transcend the whole creation below him.

3. This present state represents a man in a condition of beggary, dependence, and necesity, Job. i. 21. Naked came I into the world, and naked shall I go out. I Tim. vi. 7. We brought nothing into this world, and it is certain we can carry nothing out. We are beholden to every creature, either for food, or for raiment, or for defence, or for some other accommodation. Man hath nothing, but the use of his reason, whereby he doth outwit the creatures below him, and spoil them of their several excellencies, and by that which is their defence, defend himself against them. Man comes into the world most shiftless and helpless, the most unprovided for of any creature ; he hath no way to help himself, but by crying, and yet that (without any declaration, of why, and what it ails) is fufficient. Indeed, there is no security to human nature, in respect of our coming into the world, but only this, that man is born in the hands of reason, and loving affection. Thus man appears to be in a condition of beggary, dependence and necesi. ty; whereas if we consider man duly, we shall find him to be the glory of God's creation in this lower world ; the master-piece of God's workmanship ;

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