Imatges de pàgina

To keep your accomptsstrait, to keep your estatcupright;co keep your body in health by a regular observation thereof, to keep your interest in the love of your freinds: all those be lawful cares of life, and this is an incumbent duty which obligeth and engigeth alimen: but let not these cares swallow us up, and devour our whole life.

These things perish in the very using of them.

The soul of every man, that, is the man; if that be not kept up. right, What profit will it le to a man to winne all the world, and loose the foul?

In the last day an upright foul will be able to stand it out be. fore the judgment feat, when they that have kept all things upright but their souls, Thal see thac nonc bụt upright fouls are

happy: vse. 2.

2. Let us therefore not stand wishing I would I had such a foul; as Balaam, I would I might die che death of the righteous; but let us study and use the means to get such a soul. These are

1. Ihe Word; for in that the spirit Speakech, there is a found of the voyce that com meth to the car, that is not enough, there is the Spirit speaking to the soul; that's the Sermon, the Spirit of God is the Preacher, the souls of men are the audience. So the Psalmist,

I wait for the Lord, my fonl doth wait , and in his Word do I hope.

2. The Sacrament of the Lords Supper; for that is spirituail meat and drink, the Pabulum anime, it is both mcat and medie cine, worthily received; it is Emanuel, God with us.

I may say to you my brethren, as Christ faid to the woman of Joh. 4.10. Samaria : if you knew the gift of God, and understood what grace

is offered you in the word and Sacrament, and how bencficiali chey

how nourishing, bow, cordiall to the inward man; you would not come to the Word when your leasure ferved, but you would put by ail businesses, and make them attend that service: you would not receive the sacrament once a year, if so much;but your Word would be Defiderio defideravi comedere hæc pascha. I only say with Christ,

If you know these things, happy are ge if ye da them.
3, Confession to God is another good means; keep the foul

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upright;we say, even reckonings make long friends.

There is a threefold Confeflion,
1. Confessio frandis;quid omise?
2. Confeffio falti; quid

3. Confeffio laudis: quid retribuam
Here is work enough corake up the whole life of man, and
this keeps our accompe wich God even.

4. I must never leave out prayer; chat must make one in all the
exercises of Christian life, pray continually. And let Our petitie
on be that God would give us wisdom from above; co dirc&t us
in the ordering of our souls so as wemay ever keep them upright:
for it is not in man to order his ways, much lesie co govern his
own foul; let us therefore pray to him who chalengeth interest
in all fouls, who is called The Father of Spirits; and who faith
All fonts are mine.

We have a good encouragement from Saint James;

If any of you want wisdom, let him aske of God who giveth to all Jam. 1.5. men liberally.

And Christ hath promised that whatsoever he shal ask the Fa, ther in bis Name, he wil do ico

5. It wil help to keep our fou's in integrity, to have regard of our conversacion,of our calling, of our recreations, of our time, of our means.

1. That we keep good company, which may not corrupt our manners, either confilio or exemplo, by counsel or example.

2. That we live in a lawful calling, that we may have the testimony of a good conscience; that the means of our mainteDance are honest and lawful, and that we do not spend the wa. ges of unrighteousnesfe, that defileth che soul with an indelible pollution, all your prayers and almes wil not purge you,

3. That your recreations be both lawful and moderate, such
as may make you more fit for the service of God,not such as may
make you suspend the time wherein God thould be served, noc
kuch as may provoke you to impacience, or to blasphemy, and
abusing the name of God.

4. That your time be spent by weight and measure, as those that
are to be accomptants to God for ic.
5. That our means that we enjoy in this life be lo gained, and

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3. Ofe.

managed that they may seem as faculties of well.doing; an! may by no means stoop the foul to any departure from God for love of them, or by abule of them.

3. Let us learn hum.lity; decline pride, for that doth corrupt the soul; to such God givech grace, he that is humillimus, should be humillimus.

But the just shall live by his faith.

This is the second part of the Ancithesis, that contains in it the whole ium of the Gospel,there be three words in it that carrie che contents thereof.

1. Righteousnese. 2. Faith. 3. Life. Righteousnesse and Faich are the way of life: they are two (pecial pieces of that spiritual armour which the Apostle doth

advise all the children of God to use againsi their enemies: The Eph. 6.14. breast-plate of Righteousnesse, and the Sheild of Faith.

1. Of Righteouinesse
This is that vertue which denominateth a man just and rightc.
ous, and it is a vertue which doth give (unm cuique ; to God in
the obedience of the first cable of the law; to man in the obedia
ence of the second table.

S 1. Legally.
This is given

2. Evangelically
For the first which is Legal righteousnese; it is the fulfilling of

the whole Law in every part of it, by the whole man in body and Eclef.7.31 foal, the whole time of his life; and Adam who was created in Eph 4.24.

the image of God, was cloathed with this righteousnesse as the Apoft le faich; created in the image of God and in righteoulnesse and crue holynesie.

And this righteousneile was lost by Adams fal, and was ne. ver found in any man since, but in the Man Jesus Christ, who is

called ö dixeros' that just one. A d.23 14. And of him it is said, that He put on Righteozaj nesse as it Ifa. 59.17.


* And this Righteousnesie the Saints in glory have; so the Apo1:6.12 23 {tle calleth them, The spirits of just men made perfect. m.3.10 But on earth, There is none righteous, no-not one.


I Joh. 3-4:

The Church of Rome doth directly contradict the Spirit of God speaking in Scriprure concerning this righteousnesse. For Sef. 6. the counsel of Trent hath set it down for a Canon,

Can. 18. Siquis dixerit dei precepta homini justificato, o sub gratia come Bituto, esse ad observandum impossibilia,anathema fit

. Let me then clear the Church cenent concerning this point, that Legal Righteousnefle is altogether impossible to man in the present state of defertion from our creation,

Our Argument is this, Whosoever finneth breakech the Law of Gud; but every one that liveth sinnech. Ergo every one that liveth breakech the law.

The first proposition is proved by the definition of sinne given by the Apoftle. αμαρτία 15 ανομία:

But every man that liveth sinneth ; Saint fames will make that good, in multis offendimus omnes, in many chings we offend all.

The conclusion followeth; ergo omnis prævaricatur legem.

Andradius answereth with a distinction to the minor , every mànsioneth; sins are of two forts.

1. Mortall, to every man finneth not, for he that is borne of God Ginneth no“, nor can fin.

2. Veniall, so every man finneth ; but this kind of sinning faith be, doch not break the law of God, because they deserve not the wrath of God and condemnation, Lyndanus. Levicula vitiola lapsuum quotidianorum aspergines navuli sunt qui per. se non maculant contaminani, sed quasi pulvisculo leviter asper. gunt vitam bumanam.

Yet as light as they make of this pollution; it is no way to be purged but by the blood of Christ; and Christ is answerable to the Father and to the justice of his Law,even for the least of these. Therefore the Prophet faith, God laid upon him the iniquity of us all, and all our fins met in him, this cannot but include veniali fins, for the ele have no mortalsins.

Yet our tener is, that all, even the least obliquity of thought, primi motus ad peccata sunt peccata, the first motions to sinne are fins, and directly against the tenth Commandment; and he that breaketh the least of the ten is guilty of all, for he breaketh ché Law. So then the veniality of fin is not in the nature and merit of


Pf.32.1.2. Finne, but in the favour of God by Christ, he suffering and satis

fying for it, and we by faith applying this to our telves, and it will follow; for in its own nature every sin is mortal,deserving death: and the just are not said to be blessed because they have no finne, but because their iniquities are forgiven, and their fin is covered; and because God imputeth nor their finne to them as some are quic by Proclamation, because no evidence is given in against them.

2. We must then fly to Evangelical righteousneffe, which hach two parts.

The one is called the righteousnesle of faith, the other of a Rom. :0.6 good conscience.

Pray for us; for we trust we have a good conscience in all things, H<6.13.18 willing to live honestly.

1. The righteousnesfc of faith. This is Christs righteousnesleby faith received of us, by grace imputed to us, as the Apostle saith,

Christ is the end of the law for righteousnesse to everyone that bea Rom. 10.4 leeveth.

The end of the law is to save those that fulfill it; this by reason of the body of finne that we do bear about us, none of us can perform; but Christ hath fulfilled the law for us, and his obedience is by the favour of God imputed cous, and by our faith applyed, and we justified and saved thereby.

For what the law exacted of us, is accepred for us, as if we in our owne persons had done it, because we believe it done by Christ for us.

2. The righteousnesle of a good conscience. This is a work of the Holy Ghost in us, by which we do approve ourselves to God and man, ty our indeavour to do that which the law commandech. And lúch a righteous person Ds. vid defcribeth,

Surely he doth no iniquity, but walketh in the way of God. Object. If any man obje&, Then is he no transgressour of the law, be

cause he doch none iniquity;chen is his obedience full, becaute he

walkech in the way of the Lord. Sol. St. Paul doch answer for himselfe, and therein for all the e. fe&t of God, and theweth wherin his innocency confifterb, and




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