Imatges de pÓgina
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1Cor 2.14

be said,

For now the naturall'man perceiveth not the things of the Spirit of God, neither can he knows them because they are spirirually difcerned.

Not that we are frefficieve of our felves to think any thing as of 2 Cor.3:1 our felves.

2.And from hence it cometh that we mistake our way often,and that is not always the nearest and best way that is the faireft and Broadeft, and most trodden; There is a way that seemeth good in Pro.14.13 the eyes of men, båt the end thereof is death.

For the wisdom of the flesh is enmity to God, for it is not subje& Rom. 8.7* to the law of God, neither indeed can be.

2. The image of God in the Will. r. There followeth a natural inclination rather to evil then to good, and men naturally do bestow their wits rather to project evil then good; for the minde and conscience is defiled. Tit. 1.750 For there is naturally a vanity in the understanding. So it may Eph. 4. 17

They are wise to do evill, but to do well they have no knowledge. Jer. 4. 22e 2. In the Will, the image of God is blemished.

For we shall find in our felves a reluctacion against God; all the service of God naturally doto bring a wearinefle apon us,and nothing doch terrify so much wich fear of difficulty as good works.

This is called Originall fin; because it runnech in the lame Atream with our bloud, and we derive it from our faulty progenitours; which the Apostle calleth, The son that hangeth fofast on; Heb. 12.17 Saint Paul calleth it peccatum habitans in me, finne dwelling Rom.7.17 in me,

Corpus peccati. Lex membrorum. Concupifcentia. And the whole corruption of man deriveth ic self from this ¿ head, so that we are born by nature children of wrach; for who can draw that which is clean from that which is unclean.

Therefore the Spirit of God working faith in us, doch set our eyes upon the quarry out of which we were digged, and pointech us to this first corruption.

1. There is great use of this looking back, that we who think our selves brave creatures, to whom God hath put fo many of our fellow witnesses inco service, may know that we are but

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men; lo ic servech to humble us under the mighty hand of God.
It is Auguftines saying, Magna pars bumilitatis tue, est no.
sitia tui.

2. I find it also urged by the Prophet Isay,

Hearken to me ye that follow righteousnelleye that seek the Lord,
look to the rock whence you were hemen, and to the pit whence ye
are digged.

This, to conlider the small beginnings of the Church; for
God called Abraham being one, and from bim is the house of
Ifrael.

3. I find it urged, to remember our unworthinesle, and to

establish the Faith of Gods free grace. Ezch. :6:3

Thus faith the Lord unto Jerusalem , thy birth and thy nativity
is of the land of Canaan : thy father was an Amorite, and thy mo-
ther was an Hitrice &c,

To chide the rebellion of Israel, to whom God had shewed
mercy, being so unworthy ;
Three good uses of this point, if these vercues do follow.

1. Humilicy: 2. Thankfulnesse : 3. Repentance.
This Doctrine of Originall sin bath found some hæretical op-
position, though the voice of Scripture and Realon doth speak
out loud and clear for it.

The Pelagians long agoe denied propagation of fin, and asciibed allto imitacion,

The Romanists deny it to be peccatum vportale , a mortal sione,

But the Anabaptifs of our times have revived both the Pela. gian, and the Popish hæresie.

For in cheic lalt book printed1629.cbcy do deny that Infants traduce in from their parents, and therefore are sor borne in sinne.

I only admonith you, if any fuch corrupt suggestions (all obIrude themselves to your judgments, that you wave them as contrary to the expreffe word of holy Seripcure, that you never forget the pit out of which you were digged.

2. Sinnes of omillion. This is another corruption of nature; for our originall imperfection doch sa incline us to cvil, that we are rcady, co leave the

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dutics undone, which the law of God requirech to be done.

The Spirit of God working faich in us, doch fhew us that whatfoever holy duty we omit, we transgresse che Law which in every precept doch bind the conscience to obedience, and leaveth them guilty before God, who do not those things which the Law commandeth,

Note it, chat in the processe of the last judgment it is said, non paviftis me, non amiciviftis me, non vifitaftis, ye fed me noty &c. And in the parabolical example of the rich man and Latarus, it is declared that the rich man went to hell for not feed. ing Lazarus. Consider this ye that forget God.

How often have you negle&ted publike prayers when you have had no just occasion to detaine you? how often have you nego lected co heare, to come to the Sacrament? when the Table of the Lord hath been prepared for you, you have turned your back and gone away.

To such the Master of the feast faith, Non sunt digni, e non guftabunt cænam meam, they are not worthy, they shall not tafte of my supper.

God doch ofter occasions every moment to praise him, or to pray to him; it is part ofmans misery that he is negligent, and takech not the benefit of these occafions to serve God.

He was ad judged to utter darknefse who hid the talent of his master in the ground. Take that unprofitable fervant and cast him into utter darkneffe : yet was this but a fin of omillion,

The Law faith, Hoc fac e vives, do this and live ; and not only they that do Contrarium huic, contrary to this; but they that do not Hoc facere, are prevaricatours of the Law.

To do good, and to diftribute forget not; he doth not say, forbear to do evill, or omit not to do good, but forget not; it is a fin to forget our duty, more to omic it willingly, but most horrible to do the contrary.

3 Sins of evil motion. These are against the tenth Commandement, non concupisces thou shalt not covet; for there is a conception of sinne, a végetation, and a patring forth. The Conception of fin is the first mo. tion thereof, the firlt titillation of the sense, as Galafius,

Quamuis non planè affentiumur defiderio, fa tamen nos titilat, fufficit ad nos reos peragendos.

So

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So Chryfoft. Aliud est concupiscere, aliüd velle.
Saint Bern, doch distinguish our Cogitations thus.

1. Sunt cogitationes otiofa, idle thoughts, & ad rem non pero tinentes : these he calleth Lusum fimplex, char is, a thinne clay which cleaveth not, yet it coloureth.

2. Sunt cogitationes violente & fortius adherentes, violent and faster cleaving thoughts. These be calleth Lutum vifcofum, a viscous clay, stick-fast;

3. Sunt cogitationes fatide, Filthy thoughts, que ad luxuriam, invidiam avaritiam &c.pertinet, which belong to luxury, &c.Coelum immundim, foul mud.

The first of these cogitationes & motus primi, may be either in phaocasie only, so they defile not : or in voluntate, in the will; a little infecting that, io chey break the law. : St. Chryfoft. Siconcupiscentia non consentit voluntas, fola concupiscentia non condemnat if the Will consenteth not,che Concupif. cence condemns not.

I dare not embrace his judgement Saint Paul found by the Jaw, and he could find it by no law but this of the tenth Commandement that concupiscentia est peccatum,Concupiscence is sin,

This is part of the misery of our fall from God, we cannot: think a good thought of our selves.

4. Sins of evil-affc&ion. The spirit doth deced this further misery, when the consent of the will, and the bent of desire doch affect evil; in which kind our Saviour the best interpreter of the Law, doch call anger mur. ther, and unchaft delires adultery, and desires of our neighbours goods chefr;

These are not only sins in provexin ex corde, but in corde, as Chrift faith, out of the heart cometh murther adultery, theft.

5. Sins of evil action. Thele are evil prævaricacions, and actual transgressions of the law, such as the erecting of another God against the true God, worshipping of idols, Swearing and blasphemy, Breach of the Sabbath in the first cable of the law.

Disobedience to authority, murther, adultery, theft, falle wicnclle in the second Table. Thcy that do these things have not God in their ways:

нес Sunt que polluunt hominem,faith Jesus Christ.

Ir is

It is a principal work of the Spirit of God in man, to make him sensible of the pollution of sin : it is a thing natural to fear punishment;and to decline it ; but the perfect hatred of fin is in respect of the pollution; so that if there were no further danger, yet because it fouls my soule, and defiles my body, I abhorre it.

This is an high degree of holinesse.

Saint Paul who had an inward affurance, and certain perswafion of the salvation of his foule, as he declarech, repofita eft mibi corona, And he knew whom he had trusted; yet how doch he complain!

To will is present with me, but I can do, &c. Of finners lam chiefe.

But I am camall, fold under finne, wretched man that I am!!

Those forrowful bewailings of himself, those confessions and deplorings of his sinne,do not proceed from fear of punishment: he knew that he was past the rod : they proceed from the horrour of the infection of sinne : it grieved him that he was so foul and unclean in the fight of him that hath lo pure eyes.

2. This misery appeareth further in the punishment of finne, which in the justice of God is Ite maledi&tè The curse of God, as it is written.

Cursed is he that confirmeth not all the words of this lalo to do Deut. 27, them.

To live under the curse of God,containeth all the crosses and tribulations of this life, outward, in our bodies, 'our estates, our liberty, our friends iaward, in the surges of our own vexa. tions, in the windes of temptation without us, and deach it felfe.

It containeth also the second death, Poenam damni, depriving
vs of all comfort, and pænam fenfus, posseffing us of all fulneffe

Two things make weight in this woe.
1. That the Judge hath book'c the full evidence against us; no
thing can be either suppresled or excused by as, nothing can be
defended

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2. That there is no power in us as of our setves to fatisfie the
Justice of God; so that we are at Saint Pauls palle, Quis me

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