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here by which we must be saved hereafter.

And this faith is called the ground of things hoped for,

Cicero definech the Latine word fides of fiat; for it impliech performance.

Saint Augustine of the word fides faith, Dua fyllaba fonant : Fides

, prima à falto, secunda à di&ta, which may have a double construction,

1. With reference to God: for his dictum doch affure factum; and that is our fides,

2. Wich reference cons; for as Augustine faich, fac quod dicis & tredis, do-what chou faylt and thou beleevest.

I will not conccal from you the dissection of this word Fides, as a witty Ancient bath anatomized ic into five several letters, by which be collectech the ingredients which must meet in a saving faith.

1. Fimplyeth facere, to do, as the Apostle faith, Not the Rom. z.) bearers, but she doers of the law shall be justified and Christ 7 faith,

Not every one that faith unto me Lord, Lord, Poall enter into the Mat. 74 Kingdome of heaven, but be that doth the will of my father which is in heaven. For a man must not be of the number of them who confeffe God with their mouths and deny him in their works.

2. I, this imporceth Integritatem, Integrity, which doth expresse it selfe in believing all the Articles of Christian faith, for chat faith which is not entirc doth not hold fast, and there is no trusting to it.

3.D, chat implyeth Diletionem, love; for our faith must work Gal. So through love; And Saint Bernard faith, Mors fidei eft separatiocharitatis

, faith wichout love is dead. And again he faith, ni vivat fides ina, fødem tuam diletio animet.

And in the schoole, that faith which is not joyned with love, is called fides informis, an unformed faith.

It is St. Augustines, saying. Cum dile&tione fides eft Chriftiani, fine dile&tione fides eft demonis, e

For we fiod that the devils .confeft Christ. Confitebantur (faith Saint Augustine) Demones Chriftum.credendo,non diligendo; fidem babebant charitatem non habebant. 4. E, implyech Expressè, expressedly; for it is not sufficient to

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retain faith in the heart, but we must also strive to expresse it two wayes.

1. In the fruits of faith; good life.

2. In the outward profession as the Apostle doth joyne them Romino. together, with the heart man beleeveth unto righteousnese, and

with the tongue he confesseth to salvation:

Against those Nicodemites which come to Christ by night, and all those who think it enough to reserve the heart for God, though their outward deportment be fashioned to the time and place and persons, where, when, and with whom they do live.

S. S. which standera for Semper, alwayes, which doch express perseverance;for it is no true faith ifit do not hold outco che end.

Let us now put all cogether; a crue faich must be encire, worksing alwayes by love, so that men may fee our good works, and glorifie God which is in heaven.

In a word, the faich here mentioned is an holy apprehension, and a bold application of the favour of God to his Church, in the mediation and merits of Jesus Christ, by whom we do beleeve that God is in Christ réconciling, ses to bimfelf

, and the jaft man doth tive by this faith. De verbis hactenus.

The words thus cleared, we come now to the divifion of chis
text.
• It containech an Antithesis, wherein two contraries are fer in

opposition one against the ochet. 7:1 ;.
"fi. The man chat is lifted up;

12. The ju man.

"1. Of the firit he faith, non re&ta éjt anima ejus, his foule is not
upright.
2. Of the second he faith, ex-fide vivet, he shall live by faich.

In the first I note two things.
1. His notacion Élevatus, lifted ur.
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2. His censure, Non recta est anima, his foule is not upright. s. His notation : Elevatus.

This is a thing that God loves mor ; for it it said, God refiftereb the proud; that is the point of doctrine in this place. .

God taketh offence at such as are lifced apo
It was the fall of the Angels that kept not their first estate, dno
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It was the fall of man: Behold man is become like one of us knowing good and evill.

Some think this part of the text meant of Nebuchadnezzar, the proud King, whose heart was so big swolne with his great victories, that in the ruffe of self opinion he ascribed all to him. self, and therefore was turned to graze, as in the story of Danje els prophecie we read.

Remember the fearful quarrel of Christ wich Capernann, And thon Capernuum, which ari exalted to heaven, pait be thrust downe

Luk.10.15 to hell.

It is one of the works of the preaching of the Gospel, I may call it one of the miracles of the power of our ministry.

Every mountain and inill shall be brought low.Chryfost. Elatos superbos nomine montis denunciat, he cals the proud by the name Luk. 3.5. of a mountain; the early and the later rain chat falleth on them doth slip off and fall into the under vallies, and the vallies (as the Plalmist saith) do abound with corne.

The power of che Word extendech rothe humiliation of many that are lified up; for it revealeth unto us Christ, without whom we can do nothing, without whom no man cometh to the Father. And this leaves us nothing to lift us up.

I have spoken of this sin out of the former chapter, where the Chaldeans proud of their victories, do rejoyce and ascribe the glory thereof to chemselves. And from the mouth of an heathen manArrabonu the Uncle of King Xorxes I cake it, gandet 'De Herodir. us eminentissima quæque de primere, his reaton,

Polymnia Quia Deus neminem alium quàm seipsum finit magnifice de le mi sentire.

Yea fometimes we finde when God doth owe a man a shrewd turn, he will lift him up himself that he may throw him downe; as Davidcomplaineth, I hou hast lifted me up, and cast me dorone. But the lifting up here understood, is the pride of heart which : -keth men co esteem of themselves above all that is in chem; such are their own Parasites and the Wiseman faith, there is more hope of a foole thewond of these.

In this Argument I went to farre in the former chapter, as to teach

you two things,
1. To decline this as á disease.

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2. To embrace the remedies against it. 8. Reasons I gave against it to perswade declining of it.

1. It trespalleth primum et magnum mandatum legis, he first and great Commandment of the Law,&c.

2. Connumerat nos filiis Sathanė, patri fil. Superb. 3. Exterminat charitatem, voluntas Dominium exercet. 4. Subjicit nos oppofitioni divine, Deus resistit fuperbis. 5. Tollit à nobis talentum dum noftra quærimus. 6. Male nos decet, poore and proud. 7. Nullum vitium Sathana magis placet. 8. Superbus ingratus, and so omnia dixeris. The remedies, 1. Serious confideration of our felves.. 2. Studious searching in the word of God. 3. Putting our selves often in the sight of God. 4. Frequenc cafting up the favours of God co us. 5. Earnest and devout prayer. This is a slie and cunning insinuation of Satan, to lift us up our own opinion; there is a tang of our hereditary corruption that runnes in the same channel with our blood; we are all apre nough to value our felves above the lone price.

Few of the mind of Agur the son of Jakeh, I am more bratisla then any man.

Few of the mind of Saint Paul, of whom I am cheif.

It is a great vi&ory that a man hath gotten of himself, if he be once able to keep himself under; for whecber we do encrease in ourward goods or spiritual graces, we shall have much ado to avoid this fin.

2. The cenfure, Non eft recta anima ejus.

This Physician doch search the disease to the bottomé, he finds where the fault is; the soule is ņaught, the inward man is corrupt.

And if the light that is in us be darknesse, how great is that darka nere? It is the searcher of hearts and reines, that findeth this fault; who but he can examine and try the inward man?

We see what bodie, what complexion, what stature man hath; we may see what honours he attainech in the world, how he encreaseth goods, what delights a manuseth for recreation; We cannet fee what souls men bave, re&tas an obliquas,

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But if we fee and observe men proud and lifted up high in their own opinion, we see there is cause of fear, that they have not reftas animas, right souls.

And though the judgment of our brethren belong not to us, yet let us judge our felves by this; for if we do finde in our selves an elevation above our picch, that either the opinion of our wis. Doftr. dome and strength, or riches, or honours, or friends do lwell us, it is a certain Symptome of a disealed soul. 1. Because this lifting up doth dislodge God from the soul, he

Real, s. will not dwell with a proud man, he hach lo declared himself.

For thus saith the high and lofty one that inhabiteth eternity: 112.57.15. whose name is holy : I dwell in the hight and holy place, with him al. Jo that is of a contrite and humble spirit, to revive the spirit of the bumble: to revive the spirit of the contrite ones.

Now as Auguftine laith, Vita corporis anima, vita anime 'De. us, If he say to our soul, I have no delight in thee, we may complain in pace mea amaritudo, our soul is sick even to the death,

2. Because this pride of life which lifteth us up, is not able to Reaf. z. keep us up; forthe elevation of our souls is like the violent casting up of an heavy body into the aire, which will fall down againe with its own weight; it is a mans own last that draweth and dri

Jam.1,146 veth and forceth him up.

And if Satan do put his help to it to life us ap, he will be the first that will puc hand to the casting of us down again,

When he had lifted up Christ to the pinnacle of the Temple, the next templation was, Caft thy self down.

3. Because this pride of life fillech the soul so full of it self,chat there is no roome for the spiricual graces of God to dwell there; Christ lodged in a stable, quia non erat locus in diverforio

4. Because as the eating of somethings doth pur the mouth Real. 4 out of caste, that ic cannot relish wholesome food; so the pleasing of the fouls palate with the lushious 'Tweetnesse of temporal vanities, doch make the foul oue of taste with the bread of life, that wholesome dyet which should keep our fonls in health...' Let us make profit of this Do&trine,

Use. 1. Let it be the main and cheif care and study and endevour of our whole life to get and keep animam rečtam, an upright foule,

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