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and ascribe too much to them, wherein he that fent them had
wrong.

2. They were partial in their estimation of their Ministers,
Some affe&ing and preferring one, tome another, that ic came to
a schisme.

To remove which double disease in the Church, the Apostle telleth them, that the Minister is not any thing: his meaning is not to disgrace the Ordinance of God, to defile his own neft, to dishonour his own high-calling, but to bring chem to true judgment of it, and to let them understand that the Ministry of men is outward, that God hath no need of it, he can convert and establish'souls without it.

And further, whatsoever the Minister doth, it is by the sugge-
stion and help and efficacy of the Holy Ghost.

The purpuse of the Apostle is to withdraw us from depen-
dance on outward means, he doth not seek to discourage the
use or to disparage the honour of them, or to question their ne-
cessity : but to shew that as plancing and watering of a tree are
to the bearing of fruit, so is our preaching to your good life: ex.
cepc God do give the encrease, che means in ic selfe is not any
ching:
h. Therefore let us search deeper for the power of God in the

increase of our faith, and we shall find it a special work of the 2 Cor. 4• Holy Ghost: and so Saint Paulspeaking of the spirit of faith, doch

give us to understand, that faich is wrought in us by that Spirit of
God which bloweth where he listech.
r! So it is said of Lydia, that the Lord opered her heart.

The manner of the operation of this Spirit in the work of faith,
is thus.

1. It worketh upon the supreme part of the soul,that is, the un-
derstanding
2. Vpon the inferior part, that is, the Will and affections.

1. Upon the understanding, and there it openech to us three
thing

1. The Excellency of our Creation,

2. The milery of our fallitistiine 10.39.5..

3. The remedy thereof.
1. The Excellency of our Creation, '6"

For

31.

S: The

For man was made in the image of the Trinity, that is in holinefle and righteousnesie, he had Free-will to have continued that happy estate, and he had the tree of life whereof he might have eaten and have lived for ever in the state of his creation.

It is neceflary that we be instructed in the story of mans crea. tion that we may understand the power, wisdome, and goodness of God shewed in man, who out of so base a matter, composed fo excellent a frame as chis of mans body, and inspired it with a reasonable soule, endowing it with heavenly light, and giving to man the lordship of the works of his hands, leaving it in his own free-will to perpetuate the tenure of his happinesse.

This is called mans state of innocency, wherein
1. His knowledge?was full and perfect.
2. His holineller was full and perfect,

'1. Of God.
1. His knowledge was fulls of the creatures.
1. Of God; knowing him so farre forth as a fraile creature was
capable of the knowledge of an infinite nature; and therein man
was no whit inferiour to the Angels of God; for God created

Coloff. 3. men and Angels in his own image, and this knowledge is the e image of God; so faith the Apostle,

Created in knowledge after the image of him which created him.

2 of himself; for he was then sensible of all that God had done for him and I cannot doubt but that light whichGod set up in this

çxcellent creature,did shew him the to grosor of himself, so that he i knew the secret of his own composition, the admirable faculties

of the intellectual& animal part the Symmetrie, the Anatomy, the use of every part of the body, the end & use of his creations

3. Of the creatures; for as all the creatures were brought be fore him to declare to him his dominion over them, so for more esprellure of his lordihip, he gave to every creature a name; furely the light of his understanding penetrating so deep as to the fecret nature of all chings subjunary, as also well read in the greac volume of the celestial bodies, and furnished with all science whereby either the content of the minde, the honour of his high place, being lord of all, or the ule of his life, or the glory of his Maker, might be maintained or procured.

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Such was man in the state of innocency in respect of his knowledge; and though his fall eclipled that light very much, and much of that particular knowledge which Adam had, perished in him; yet fure that which remained after the fall, wnich was the stock wherewith he fet up in the world, did give the first rules, and lay down the grounds of all arts and sciences, which being perfected by observation, ftudy and experience in the long life of the fathers,descended upon fuceceding times like rivers which gather in some brooks to mend their streame as they hasten to the fea, and so improve their strength in current, and dilate their banks.

Much of this makech much against man; for in this exellencie of his knowledge extending ic self so to the creature, no doubt but he knew the Angels alfo, and knew of their fall. I cannot suppose that so excellent a creature as manbearing the image of God that made him, and of the Angels that stood and kept their first estate, could be ignorant,or that God would conceale from him fuch an example of weaknesse in so excellent a creature of justice in him. !.

I cannot fuppofe but that he knew into what condition the fall of Angels had dejected them, and how farre their sinne had corrupted them;

he could not bat know them,hating of and hace ful to God, and therefore no friend to man.

He might have suspected the forbidden fruit rò have had fome poy fonous qualicy,when God faid,quâ die comederis morte morieris; but he knew by that full knowledge that he had of the creaturės, that it was good and wholfome for meat.

But the more we honour God in the perfection of his creacion, the more we dishonour man in the precipitation of his fall; furely he stumbled not, he fell not for want of light, he fell in the day,as it will after follow.

But much of this knowledge survived his innocency, and no doubt but the Angels that fell had and have much more knowledge then men now have.

2. His holineffe was also compleat; for that Maker is not aushor imperfe&ti operis, of an imperfect work; he did nothing but i was bonum valde very good; surely I doubt not to affirme that there was as full and as great perfection of holineffe

and

and righteousnesse in Adam in the state of his innocencie as was in Jesus Christ, for God was well pleated in them both." !

The difference was chis, Adam was a meer creature, and his height of honour was the image of his Maker; but Christ was man not united by way of similicude wich the image of God, but by way of personal union with the nature of the Godhead, lo chac Adums holinelle was changable, but Christs holineffe was not.

This holineffe and righceousnelle congsted in a lincere purity of the creature within himself, and in a corall conformity to the will of God.

The exalcation of Gods favour to him went no higher; so high it did go; Adam might have kepc him fo to this day and for ever if he would.

The reason of this mutability in the state of man was, because he was made of earth, which was made of nothing, and therefore could not participate of the immutability of God as it did of his goodnesse and holineffe.

Considering man thus in his state of innocency,we shall finde that all Adams pofterity was then in tim, and in his person was the whole nature of mankinde; so that the whole nature either stood or fell in him, and was either in his standing to hold the innocency of creation, or in his fall to lose the fame.

By this light we see the goodneffe, and love, and wisdome of if God in the creation of man, and here is the ground daid of his

justice also; for there is no decefficy laid upoa man that he must fall

; and being thus set up, he cannot break but by his own ill husbandry of the talent of grace that is given to him; for what would be have more? God may say of ibis Vine, what could I biaut dose more to it then I did she may be eternally and unchangabily happy if he will

...!!!!
2. The misery of our fall, and therein:
$1. How we may

know it.
La. What it is, i novi

vo Vib, 1. whow we may know it. It is properly the work of the Lawro declare to mån how mi. serable he is; so saithebe Apostle, I knew not fin but by the Lalb; Rom.7.7. for I bad not known luft, except the Law had faid, non concupifces, Thou shalt not somet,

1. Een

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Therefore co work faith in us, che spirit of God doch preach the Law to che conscience, and teachech us to examine and try our wayes by the Law, not literally as they of old did, when Christ reprovech, but according to the full scope of the Law, which aimech not at the boughs and exuberane branches of ling but is an axe laid to the root thereof, and telleth us how miserable we are, declaring

1. In the infection,
2. What this misery, is{;

2, In the wages.
1. In the infection.
Thus the Law declareth us guiley
1. In original finne.
2. In finnes of omillion.
3. In finnes of evil. motion,
4. In finnes of evil affection,
s. In finnes of evil action,

1. In original fin.
The Law declareth Adam a transgressour, and therein a cor-
rupter, not only of his own person, but of the whole nature of
mankind; because having Free will to have kept the good estare
in which he was created,' by prevarication of the Law, he fell
from the chief good, and thereby infected, and polluted his po-
kterity, so that ever fince, no clean thing could derive it self from
that which is unclean. This fia hath produced these effects in

man.

1. The image of God is much blemished in him; for insteed of that full knowledge which he had, he receinech.only fome principles, which be called the law of God written in the heart, which do serve to make a man without excuse in the day of his judg: mene, because he cannot deny but that he knew a Godhead, and knew good and evill in some measure. Video meliora proboque.

For the invisible things of God; his eternal power and GodRom, 1.19 head are seen by the creation of the world, being considered in

his works.

And that law, Do as thou wouldeft be done to, serveth us to distinguish between good and evill in many things.. So though there

be a totall privation of our light, yet is there a dark cloud overshadowing us.

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