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charicy;let fuch serve God, let them not neglect the Lords houses
the Lords day, the Lords Table ; let them suffer their brethren
to dwell in peace by them, and to grow up with them, and to
be the better for them.

It is not the riches that we leave behind us to our heirs that
doth build our house, but that we bestow well to the bonour

of God, and the good of our brethren where we live. Matth.as.

You shall lee it in our Saviours sentence, I was hungry and 35

you fed me; I was naked, and he cloathed me, &c. Not the meat
that we do sat our felves, nor the cloathes that we do wear our
selves, nor the mony and land that we demisc to our pofterity,
maketh us friends in the day of the Lord, but what we dispose.

A worthy Ctizen of our City that had been his own steward
of his goods, and disposed them to many charitable uses, was
his owo Poer for his Epitaph, and caused this line among ochers
to be infculped on his grave,

That I gave, that I have.
Which calls to my remembrance a story that I read in Per
raldus, Bishop of Lyons in France : How a great Lord thinking
his tenan. somewhat too rich,and meaning to share with him,re-
quired of him a true inventory of his eftare, and what his wealth

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He answered it was in all coo crowns; it was objected that he disse mbled his estate; such a grange, such a house, such a farm, and many other things of good value belonging to him were not named; he answered.

Illa non sunt mea led Domini mei; qui quando voluerit potest ea accipere;fed quod dedi pro Deo in manns pauperum in salvâ cxftodiâ pofui, ita quod nullus poteft mihi illud auferre. These are not mine but my Lords, who when he please may take them from me; but what I have for God given to the poor, I have laid chat in safe custody, so as none is able to take that from me,

The riches where with we honour God, do build our house; always provided that they be riches well gotten; for if charity have been violated in the geccing of wealth, the charity of g:ving it away to the poor, will noc redeem the breach of justice. Justice must ever go before charity; in the dispensation of our

goods,

day Doctr.

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goods. First, Suum cuique, to every one his own; then Tuum,
thy own; so Zacheus, He beganne at reddo, I restore: and from
thence went to do, I give.

2. Punishment. And haft finned against thy Soul.

The meaning as I take it, is, that all this evil shall one smart apon the soul of the Chaldeans. The doctrine is;

All Gins committed against the law of God, are done against the souls of them that commit them, The committers of Gin are of two sorts. 1. The Elect: 2. The Reprobate.

1. Culpa, In the fault. The Elect fin against their souls

2. Pæna, In the punishment: 1. Propter culpam, In regard of the fault. 1. Because every sin chat a man committeth doth defile the soul, and pollutech the temple where the holy Ghost should dwel; so that Christ faith to every soul, except I wash thee thou baft no part with me.

2. Becaufe every sin that a man committeth, doth hinder the influence of grace, and maketh the soul the more uncapable of light and heat from the son of righteousnesse. For every sin is an eclipse of that Sun: which is thus proved.

I. In our hearing of the word ; if we be either like the bigh Mat.13.3. way where the feed is loft quite , or like the stony ground where ché seed cannot take root, or like the thorny ground, where ie may take root and spring up, but is choaked in the growth, the good feed never cometh to an harvest.

Our sins must be removed, to make the soil good and fruitful

2. In our prayer; if I regard wickedneffe in my heart, the Lord will not hear me.

Pfa, 66.18 3. In our receiving the Sacrament; If I eat and drink unwoor- Cor.ii.29 thily, I eat and drink

damnarion. 4. In almes ; If I do it to be seen of men, I lose my reward. Mau 6. I: * For I have it here,

Sin is leaven, it corrupteth the whole foul of man; and makech it a trespasser in all that it doth: so that the elect man in respect of his fault, doch sinne against his own soul, and dem

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2.Prod

2. Propter pænam, In respect of the punishment. 1. Because it bringeth forth guilt of conicience, which maketh us confounded and ashamed in our selves, so that we dare not lift up our eyes to heaven, nor look our God in the face, whose mercy we have abused, whose anger we have provoked, whose goodnesse we have oftended.

2. Because sin makech matter of forrow in the soul of the of fendor; and a godly forrow troubleth and disquietech the foul within us.

In that case was fob, Peccavi, quid faciam tibi ? quòd feci? Job. 7,20,

I have sinned, what ihall I do unto thee?

3. Because the soul hath no peace till it hath wrought a re. venge upon it self, and upon the body too in which it commit. ted fin,

Davids Humiliavi animam meam, and St. Pauls Castigo cors Pf.35.iz. pus meum, iCor.9.27

There must be affli&tio and amaritudo anime; we carry rods 16.38.17

about us for the nonce; even our own hearts will smite us as Da

vids did; this brings God home to us again; For I dwell with Ifa, 57.15

the bumble and contrite, and then salvation is come home to our house once again.

2. Impii autem non fic. Not so with the wicked. They sin against their souls, because all the evils of their whole life are written in the book of Gods remembrance, and foulded in the rowle of their own conscience, which shall beopened against them in the last day, and they shall be judgedac.

cording to all that is writen in those books; and there shall be Janr: 2.13. judgment without mercy to them that shewed no mercy,

This doth not exclude temporall punishments: for so shall they smart allo; they shall have no peace in this life for ever and anon, as fob faith, their candle shall be put out, and God shall diftria bute his forrols amongst them.

They shall have many great shames, many great fears, many fad affronts of care and discontent, though commedled with some faire weather, good chear, cafe, delights, and fuch sweetnings as the Hattery of the world and the favour of the times Thallyeeld them :

Yet in the end, all the evil that they have studyed and inten

up

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ded against others, shall fall upon their own heads.

But still the worst is behind;their souls and bodyes shall smart for ic in the last day, and the band of God shall then pay home.

For them I take no care; be it unto them as they have deserved, and the Lord require it at their hands, and requite it upon them.

But for so many as follow righteonsnesse and fear God, and would walk in his ways;let us stirre up one another in the fear of God, to seek the Lord whilst he may be found, and co tender our souls.

The sins that we commit with such delight, will cost us many an heart-breaking ligh, many floods of falt water, tears of birternelle, which are fanguis anime, the blood of the soul, hanging down of the head, beating of the brest, fafting from our full fare, and stripping our bodies out of their fofc raiment into fackcloth, and changing our sweet powders into ashes.

There is no such disease incident to man as this Tremor corn dis, the, trembling of the heart for sinne; this Anima dolet, the learning of the Physician, the art of the Apothecary have no-receipt for it.

As Saint Puul faith of the law, that is the strength of finne : so I may say, that ac first in the beginning of the cure, the very remedy is the strength of the disease, and makes the disease double che distresse thereof, as in David.

1. The Pophet came to heal him, and he saith, I said in my bafte all men are lzars, Prophets and all, if they Speakof any comfort to me.

2. God himielf presented himself to his chought, and that would not do;. Ithought upon God and I was troubled, my fear Came and cealed not, my soul refæsed comfort.

Yea there is such a sweetnesse in revenge, that a penitent man doth take upon himself, that he hath a kind of delight in his own self-punishment, as in feremiahs example,

Look away from me, I will weepe bitterly, labour not to com. Ifa, 22. 4. There is nothing that makes us sinne with fo much appetite and so little feare as this; we bave banished Confession which bring

Ps.116, 31

fort me.

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eth shame upon us, and penance which bringeth smart; we have taken the matter inco our own hands,and no man hacech his own Herh.

Repentanccis rather matter of discourse and contemplation, then of practice and passion, and so we sin and our souls are not much troubled ac it.

But whosoever is touche in conscience throughly wieh thie remorfe of sın, will fay, there is no disease to a wounded Spirit, and the costliest facrifice chapa man can offer to God, is a contrice spirit and a broken heart.

3. Punishment, labourin vain. Is it not of the Lord of Hofts, that this people shall labour in the very fire, and weary themselves with very vanity? Ti Here is labour, it is labor improbus, that useth to carry all

before it; it is amplified, For here is labour in the fire; Multa

tulit fecitque puer, sudavit et alfit ; labour even to wearines. 2. Here is much ado about nothing: For all this is for vanity,

very varity.
3. Who crosses them? Is it not of the Lord of Hosts?

Annon ecce à Jehova exercituum? Calv. Nonne ecce à cum
Domino ? Interlin.

From the firft,here is labour. This sinne is very painful. Dott.

Covetousnesle to gather wealth together, and cruelty codeffroy so many to strip them, and ambition to purchase high place hereby; we may truly say, Hic labor,hoc opus eft.

Is it not strange the way to hell is all down the hill, yet it is

very uncalie and very weary travelling chicher. Mat. 11. Christ calleth to him all that are weary and heavy laden, and

promiseth to refresh them

And God shewerb his People a rest, saying,

This is the rest wherewith you may cause the weary to reft, and a.28.12,

this is the refreshing.
But this reft is not promifed to them that weary themselves

, and work in the fire, rising carly, and going late to bed to work Thame for their own houles, and co sin against their own souls; such shall one day complain,

We have Wearied our selves in the ways of wickednesle and dem Wisdom, 5 fruction, jea me have gone through deserts where there was no way,

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