The communicants duty set forth in eight sermons / preached at Kings-Lynne in Norfolke by Thomas Purchas ...

THE COMMVNICANTS DUTY .

SET FORTH IN EIGHT Sermons , preached at Kings-Lynne in Norfolke .

By THOMAS PURCHAS , Master of Arts.

2 CHRON. 35. verse 6. Sanctifie your selves , and prepare your brethren , that they may doe according to the Word of the Lord .

LONDON , Printed by JOHN NORTON , for Walter Edmonds , dwelling at the signe of the Crowne within Lud-gate . 1639.

To The Right Worshipfull and his worthy friends , Mr. Thomas Milner , Major ; Mr. Thomas Grimell , Alderman , Mr. Ioshuo Greene Alderman , with all the Society of that ancient Incorporation of Kings Lynne . Grace and Peace , &c. Right Worshipfull .

THat of Artaxexres King of Persia , was never too highly set and prised , which said ; that it was of no lesse kingly bounty and humanity , to accept of little things , then to give great : I have received great things from you , and now what have I to offer unto you , but even these poore Meditations ? which if it shall please you to accept , you shall more enrich and fill my desire by this receaving , then by giving . For to an honest minde it is sweeter to be regarded , then rewarded , and what greater reward can be given unto him that striveth to bee thankfull , then to finde himselfe accepted in that , in which he seeketh most to please ? Accept them I pray you favourably , and censure them charitably : for my part I intend especially ( though I be of all men most unworthy ) to further Christs Kingdome , which if it may , I have my desire : howsoever I shall leave it to the blessing of God , and your worthy Patronage . Now the God of all consolation , according to the riches of his mercy , blesse you and yours with all externall , internall , and eternall blessings of his spirit , that all your actions may bee prosperous , your troubles few , your comforts many , your life long , your death blessed , your elections sure , and yur salvations certaine . Amen .

Yours in the Lord JESVS . Tho. Purchas .

To The Reader .

CHristian Reader , you have in the eight Sermons the Communicants Duty set forth at large ; now for the helpe of their memories who desire to attaine to a particular and distinct knowledge of the heads delivered , I have collected the summe of them out of the former Sermons , and here set them downe by themselves , they are truths which every Christian should indeavour to make his owne : bee perswaded therefore to use a little diligence in these things , which are matters of so great moment . First study them , to get a particular and distinct knowledge of them , committing them to memory .

Secondly , be well grounded in the truth of them by infallible testimonies of holy Scripture .

Thirdly , make that use of them in thy life , as God in his word directeth thee , that so thou mayst be happy as well in doing as in knowing .

Thou seest what is thy taske . Arise then , and bee doing , and my prayers shall be , that the Lord would be with thee , that thou mayst increase in wisedome , and abound in the mysteries of godlinesse , and in all holinesse .

Thine in Christ Jesus . Tho. Purchas .

The First SERMON . 1 Corinthians 11. CHAP. 28. VERS. But let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup.

THE blessed Apostle St. Paul , perceiving what was in the Corinthians . In this Chapter reproves them very sharply , as may bee read from the beginning of it , unto the 17 vers . In the verses following he insistes upon the Doctrine of the Sacrament , and their carelesnes in not preparing of themselves to come unto it . This corruption of theirs he

First , propoundes .

Secondly , confutes .

In the propounding of it , he taxeth them with two vices .

First , want of Charity , in the 18 vers . a a 1 Corin. 11. 18. When you come together in the Church , I heare that there be divisions among you , and I partly beleeve it . There were divisions among them even then , when they were to aproach unto the table of the Lord : this did he heare , and partly beleeve .

Secondly , he taxes them not onely for the want of Charity , but also of Sobriety and Temperance , in the 21 vers. in eating , saith he , every one taketh before other his own Supper : and one is hungry , and another is drunken b b 1 Cor. 11 21. .

Now the blessed Apostle having propounded their vices , he cometh in the second place to confute them , and in this he sheweth a dislike of their curses , saying , Have yee not houses to eate , and to drinke in ? or dispise yee the Church of God , and shame them that have not ? what shall I say to you ? shall I prayse you in this ? I prayse you not c c 1 Cor 11 22. .

Now in his confuting , he takes an occasion to put them in minde of the first institution of the Lords Supper .

I have received , saith he , of the Lord that which also , I delivered unto you , that the Lord Jesus , the same night in which he was betrayed , tooke Bread : d d 1 Cor. 11. 23. , And heere hee sets down two things .

First , what the Sacrament is .

1 In the substantiall parts of it . 2 In the simple actions . 3 In the relative actions . 4 What the end is e e 1 Cor. 11. 24. 25 , 26. .

Secondly , In the second place hee sets down what is to be done before they come to the Table of the Lord , they must examine themselves , f f 1 Cor. 11. 28. but let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup. So that wee may now see , who they bee , that are to be admitted to the Table of the Lord , even those who after good examination and tryall , have found themselves fit .

In the words there is a double injunction to a double duty .

First , touching examination .

Secondly , touching our participation after examination .

In the first injunction there is .

First , the duty that is injoyned , Examination .

Secondly , the party nominated , A man . Let a man saith the Text examine .

A man , this notes the fitnes , a man that hath discretion .

A mans selfe , this the propriety of the action .

In the second injunction for the matter of participation , So let him eate of that Bread , and drinke of that Cup , you have three things .

First , the note of dependency , in the word , so .

Secondly , the actions , Eating and Drinking .

The words being divided , let us come to the sense and meaning of them , Let us see .

First , what it is to examine

Secondly , why it is said let a man examine .

Thirdly , why a mans selfe .

Fourthly , why so let him eate , and so let him drink .

Quaest. What it is to examine .

Resp. The word in the originall is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and it is sometimes taken in the best sense , for a good tryall , sometimes in the worst sense , for a bad tryall .

First , when in the worst sense it is used for a bad tryall , it is in our English tongue properly called tempting . Now Tempting is an using of an evill meanes to effect an evill end , that is to try if men will thereby be perswaded to doe that , that is evill . And thus was CHRIST led by the Spirit into the Wildernesse to be tempted of the Divell , that is , to bee tryed by those meanes hee then used if happily hee might bee perswaded to sinne , and doe that , that was evill .

Secondly , in a good sense it is a lawfull tryall , What it is to examine . an using of a lawfull meanes to a good purpose . So that to examine is nothing but to use all lawfull meanes to come to the true knowledg of our estate .

It is a diligent searching and trying of a mans selfe , whether hee bee fit to come to the Table of the Lord , or no.

Quaest. Why is it said , a man , Let a man examine ?

Res . It is said a man , to note .

First , that children are Why a man must examine . not to bee admitted unto Gods Table , a man , that is , a man that hath discretion and understanding , so that in the second place it notes .

Secondly , That mad men and fooles are not to bee admitted , without some demonstration of that Hunger , Knowledge , and preparation thereunto , as may sometimes though unusually fall out .

Thirdly , that unbaptised persons are not to bee admitted , a man first entred must he be into Gods Family , before he presume to sit at Gods Table .

Fourthly , lazie Christians , that is , all such who are eyther , utter neglectors , or lazy practisers of this duty ; these are not to be admitted , without exhortation to reformation .

Quaest. Why it is said let a man examine himselfe .

Resp. It is said a mans selfe , Why a man must examine him●elfe . to let us see , that the true examiner is the selfe examiner : many are diligent in examining others , and taxing them with their censures , who in the meane time doe utterly neglect themselves ; they can soone espy the least mote that is in their brothers eye , but will not see the beame that is in their own : seldome doe wee looke after the corruption of our owne harts , like her in the Poet , who never went from home , but she put on her eyes , that shee might see the faults of others ; but when shee came home shee put them off , that shee might not see her owne . Many are like unto foolish men who runne to quench their neighbours house , when their own flames about their eares ; whereas it concernes all to say , what have I done ? it is the Will of the Lord that every man examine himselfe , not his neighbour ; that office he reserves to himselfe , or his publique Ministers .

Now good reason is there why a man must examine himselfe .

First , because no man Rea. 1 knowes a man better than himselfe : no man knowes what is in the house better than hee that owes it .

Secondly , because every man must bee saved Rea. 2 by his owne Faith . The just , saith the Prophet Habbakuck , shall live by his Habba. 2. 4. Faith g.

Thirdly , because that every one must answer for his owne sinnes .

Quaest. Why is it said , so let him eate , and so let him drinke .

Resp. This is added to Why hee must eate and drinke . let us see that a man being prepared , by no meanes must forbeare , hee must eate of that Bread , and drinke of that Cup. True it is that many vaine things are pretended , some pretend their weaknesse , and unworthinesse . Can any mans weaknesse , exempt him from that which GOD hath ordained , as a meanes to increase his strength ? and is any mans unworthinesse so great as God is not worthy of his best service ? True it is that no man of himselfe is able to come to this Table : the Prodigall child confesseth he is not worthy to be called his Fathers son ; the Centurion that he is not worthy that CHRIST should come under his roofe ; John the Baptist the greatest that is borne of woman , was unworthy to unloose the latchet of our Saviours shooes ; yet all these were received and approved of God . The Apostles were not worthy to suffer rebuke for the Name of CHRIST ; yet they rejoyced in this , that they were accounted worthy h h Acts 5. 41. : let it bee sufficient for us that we are accounted worthy , so that having examined your selves , heare the advise which David gave Solomon i i 1 Chro. 22. 16. , Vp and be doing , and the Lord shall be with thee .

The Text being divided and the words explained , two Meditations offer themselves to our consideration .

Meditation . 1.

That whosoever would Conclusions or Meditations . come as a worthy guest unto the table of the Lord , he must examine himselfe before he come .

Meditation 2.

That the selfe examiner must bee a receiver ; it is not left indifferent for him to come or not to come , but commanded , Let him eate of that Bread and drinke of that Cup.

Meditation 1.

That whosoever would The first Conclusion , or Meditation . come as a worthy guest unto the Table of the Lord , hee must examine himselfe before hee come . This is the Apostles injunction , and this is every mans duty . The blessed Sacrament is for those who after good examination , and tryall finde themselves fit . I would have Christians in examining and searching to imitate men that search for hid treasures : they will search

1. Narrowly . How Christians mus search . 2. Laboriously . 3. Willingly . 4. Constantly . 5. They will use the helpe of others .

Thus must every man doe , that comes to the Table of the Lord .

First , Hee must search Narrowly , There are many secret corners , many turnings in our hearts , many failings ; these must all bee found out .

Secondly , Hee must search Laboriously . The woman that lost the groat , what paines tooke shee to finde it ? shee did light a candle , sweepe the house , and sought k k Luk. 15. 8 diligently , till shee found it . Thus must we do with our hearts never give over till they have found all . Gather your selves together , yea gather your selves l l 2 Zeph. .

Thirdly , They must search Willingly ; not like those who goe about it , as if they cared not whether they found or no , but go wee must with a willing minde .

Fourthly , They will search Constantly , they will not give over till they have found , so must wee continue searching , for the heart is deceitfull .

Fifthly , use wee must the helpe of others . The woman in the Gospell , did light a candle , swept the house m m Luke 15 8. : Let us use all the helpes that may be , as the light of the Word of the Lord , the company of the Saints , Iohn , a burning and a shining light . Wee may thinke all is well , but these will tell us , as it was told Simon Magus , that we are in the gall of bitternesse . We shall finde the blessed Apostle urging this n n 1 Cor. 11 31. Iudge your selves , and if wee would be carefull to judge our selves , the Lord will not bring upon us such things , as hee hath brought upon those , who have not examined themselves : he saith , many for this cause are weake , and sickly among you , and many sleepe o o 2 Cor. 13. 5. . The way to prevent these is to judge our selves , by examining ourselves , for so saith the Apostle , examine your selves , prove your selves . A wise man is diligent to know the estate of the flocks , and will looke well to the heards p p Prov. 27. 23. : a wise Christian will bee as diligent to finde out the estate of his soule ; hee will search and try his wayes q q Lament. 3. 40. .

Wee may reade how that a stranger to the common-wealth of Israell might not eate of the holy things , in the time of the Law r r Lev. 22. 10. : and surely a stranger to the life of grace , ought not to taste of the holy things in the Sacrament , in the time of the Gospell .

The Lord was strict concerning them who were to appeare before him , at Mount Sinai , in so much that if the beast did but touch the Mountaine , hee must be stoned to death s s Exod. 19. 13. . If the Lord was thus strict concerning those , O what shall become of those , who dare approach into Christs presence , and come to his Table with beastly affections ! shall not they be lyable to judgment ? if the Chamber was trimmed , wherein the Passe-over was celebrated , and the Supper instituted t t Mark . 14 15. , how should the Chambers of our Soules bee cleansed from prophanesse , and adorned with grace ? The Disciples feet were washed before they did eat , and shall not our hearts ? If the Lord did thus expostulate with a wicked man , for taking his Word into his mouth , saying , What hast thou to doe to take my Word into thy mouth , seeing thou hatest to be reformed ? u u Psal. 50. 16. will hee not be angry with those , who take his body and blood into their polluted mouthes ?

3. Good reason there is why we must examine Reasons for examination . our selves before wee come .

First , because we are R. 1 so carefull to prepare our selves to come to the table of great men here on Earth w w Pro 23. 1. , more carefull ought we to bee of coming unto the Table of the Lord .

Secondly , because God R. 2 will examine us , if we will not examine our selves . He that came without his wedding garment was examined , how he came x x Math. 22 11 , 12. ; he saith not , as S. Crysost . well observed , how satest thou downe ? but howcommest thou ? so that it must bee looked unto before-hand , according to that of Solomon , looke to thy foote when thou entrest into the House of the Lord y y Eccle. 5. 1. .

Thirdly , because the curse R. 3 of God shal be to those that doe his Worke negligently , Now to come unpreparedly is to doe his Work negligently , therefore dangerous .

Fourthly , because R. 4 the Lord hath commanded us to examine our selvs ; it is the Apostles charge from the Lord , let a man examine himselfe a a Cor. 11. 18. . O thae there were in us such harts to feare God and doe what he commandeth ! then should it bee well with us , and with ours for ever b b Deut 5. 29. .

Fifthly , if wee come without examination , we come unworthily , and so are Guilty of the Body and Blood of the Lord IESVS c c 1 Cor. 11 27. . To bee guilty of death , or the shedding of the blood of an innocent man is a greivous sinne , therefore David when hee had killed Vriah prayed , deliver mee from blood-guiltinesse , O Lord d d Psal. 51. 14. . O then what is it to bee guilty of the Blood of the Sonne of God ?

Sixtly , because whosoever come without examination , Eate and drinke damnation to themselves , not discerning the Lords Body e e 1 Cor. 11 29. .

Now it is a fearefull thing to be damned , to have no communion with God , no participation in any of the blessings of God f f 2 Thess 1. 9. .

Now for application .

If it be so , that whosoever would come worthily , must come preparedly ; then conclude wee may that the estate of many is lamentable , and their condition miserable : many adventure to come without preparation , and what is this , but to eate condemnation to themselves ?

That all men are bound to know the Word of God and to bee skillfull in the Scriptures ; that therby they may bee made able to try their hearts , and to examine themselves g g Ioh 5 ▪ 29 : especially there is required of us knowledge in the doctrine of the Law ; not onely to be able , like children , to rehearse the words , but to know the end and meaning of them h h Rom. 3. 20. .

That many are debarred Vse . 4 from comming to the Table Who are debarred from the Table of the Lord . of the Lord .

1. Children , Infants , who understand not what the Spirit speaketh , what God the Father offereth , what the Son performeth , what Faith receiveth , what it is to eate spiritually , and to be nourished by him effectually .

2. All Naturalls , and mad men so continuing .

3. All such as are come to yeares , and have the common use of naturall gifts , yet if they neither have the knowledg of God nor of themselves , nor the knowledge of the doctrine of the Sacrament , these are not to be admitted .

4. All such as have knowledge , yet if they remaine prophane , ungodly , and malicious , such are not to bee admitted , untill exhorted , and perswaded to amendment .

5. All such are excluded who are without God in the world , all Atheists , Infidels , Turkes .

That all must examine . Vse . 5 Great things cannot bee done without care and indeavour : In humane things of any importancy , nothing is attempted , or atchieved , without some preparation , more or Iesse : before wee eate or drinke , walke or talke , sleepe , something is done , and shall we doe nothing before wee receive ? heare what is said in the Scripture , kill the Passe-over , and sanctifie your selves , and prepare your brethren , that they may doe according to the Word of the Lord i i 2 Chro. 35. 6. . Commune with your owne heart , saith the Prophet David k k Psal. 4. 4. . Let the profit that will come unto you , move you to examine . Let the

First , Comfort . Secondly , Fruit. Thirdly , Benefit .

The Comfort is great , the Fruit that is excellent , the benefit unspeakeable ; they receive Christ , remission of sinnes , assurance of eternall life : and if the profit will not move you , let the danger terrifie you , least ye be guilty of the body , and blood of Christ k k 1 Corin. 11. 27 , 29. .

Quest. Seeing then that examination is so necessary , what is it that every man must examine himself of ?

Answ. There are five What must be examin●d ▪ things every Receiver must examine himselfe of .

First , Knowledg . Secondly , Faith . Thirdly , Repentance . Fourthly , Obedience . Fifthly , Love .

1. The first thing the Receiver must examine himselfe of , is of his knowledg .

Now knowledge to bee examined is two-fold .

First , Generall knowledg .

Secondly , Special knowledg .

The Generall knowledg to bee examined is threefold .

First , Concerning God .

Secondly , Concerning our selves .

Thirdly , Concerning the Covenant of grace .

The first generall knowledg to bee examined , is concerning God . And this knowledg is either

First , Concerning Gods nature , or ,

Secondly , Concerning Gods works .

First he must examin his knowledg concerning the nature of God , and that thus .

First , whether hee know that God is .

Secondly , Whether hee know that this God is a God glorious in his Nature .

Thirdly , Whether hee know that this God , glorious in Nature , bee three in persons .

Fourthly , That this glorious God , three in Persons , is but one in Essence .

Our first knowledge to bee examined is this , whether wee know that God is , that there is a God .

This must bee knowne l l Heb. 11. 6 , God is . there is abundance of Atheisin in the world . The foole hath said in his heart , there is no God m m Ps. 14. 1. . Many that deny the providence of God , they say that hee is kept up in Heaven , and beholds not the things done here below , as not worthy enough for him ; they say , hee is God , but not quoad nos , they say , he doth not see , neither doth the God of Iacob regard ; but he that made the eye , shall not he see , saith the Psalmist ? hee that made the eare , shall not hee heare n n Psal. 94. 7 , 8 , 9. ? Some deny God in their practise , though they know that God is , yet in their lives they are Atheists ; they doe not the will of God , they love not God , nor feare God , nor call upon his name , whereas this knowledge is required .

The second knowledg to be examined concerning God , is concerning Gods Nature .

Whether we know that God is glorious in it ; that he is so there is no question to bee made ; but that all men know this , cannot bee affirmed . Good reason therefore have all to examine themselves , whether they know that God is .

First , Incorporeall , that he is beyond all the perfection of bodily things , that he is a Spirit o o Ioh. 4. 24. .

Secondly , Eternall , a God without any beginning : he is a God that hath his Beeing from himselfe , therefore must needs have it from everlasting ; he is a God that was never without this beeing ; before the Mountaines were made , and before thou hadst formed the earth , and the world , even from euerlasting to everlasting , thou art our God p p Psa. 90 1. Revel. 1. 8 Heb. 8 13. .

Thirdly , Incomprehensible , that hee is a God infinitly immense , and incomprehensible : the heavens , and the heavens of heavens are not able to containe him q q 1 Kin. 8. 27. . I fill heaven , & earth , saith the Lord r r Iere. 23. 24. .

Fourthly , Immutable . A God that is without shadow of change , hee is Iehovah , and therefore cannot bee mutable s s Iam. 1 17 .

Fifthly , Omnipotent , so as nothing is impossible to him t t Ps. 115. 3. , that there is no created power that can hinder God from working : the nations they are as the drop of a bucket , and are counted as the small dust of the ballance , he taketh up the Iles as a very little thing , all nations before him are as nothing , they are counted unto him lesse than nothing u u Is. 40. 15. 16. 17. .

Sixthly , Omniscient , a God that knowes all things universally , and perfectly , a God whose eyes are in every place w w Pro. 15. 3. .

That he is All-sufficient , Immortall , that he is holy , and most mercifull x x Io. 26. 6 7 , 8 9. . 1 Tim. 1. 7 Psal. 5. 4. Exod. 39. 6 , 7.

The end of the first Sermon .

The Second SERMON . 1 COR. 11. 18. Let a man examine himselfe , &c.

THE first generall knowledge to bee examined , you heard , was concerning God , whether we now .

First , That God is , that there is a God .

Secondly , That this God is most glorious in his nature ; Incorporeall , Eternall , Incomprehensible , Omnipotent , Omniscient , All-sufficient , Immortall , Holy , Mercifull .

Now this knowledge is necessary , if wee did but consider the Fruits of it . For whosoever thus knows God .

First , Hee will alwayes adore , and feare this great , and glorious Majesty a a Rom. 11. 33. 36. .

Secondly , Hee will set his hart and affections upon him , he will love him with all his soule , and all his might b b Deut. 30 6. .

Thirdly , Hee will serve him with all possible affection , put on hee will all the beauties of the best holinesse he can get , when hee comes into his presence c c Joh. 4. 24 .

Fourthly , Hee will hate sinne , and strive all possible imitation of his holinesse d d 1 Peter . 1 15 , 16. .

Fiftly , It will make him alwayes remember him e e Gen. 17. 1. .

Sixtly , Hee will feare no evill , nor enemy ; for hee knowes that GOD knowes them , and what it is they intend : it is the Lord that said , bee strong and of a good courage , bee not afrayd : for the Lord thy God is with thee wheresoever thou goest , saith the Omniscient God to Ioshua f f Josh. 1-9 . 43. Isa. 3. 1. ,

Now the third thing to bee examined concerning God is , whether we know that hee is three in persons . Certaine it is that he is distinguished into three persons , Father , Sonne , and Holy Ghost .

But many are ignorant God is three in Persons . of this , therefore it concernes receivers to examine .

First , Whether they know that there is more than one Person , God said let us make man g g Gen. 1. 26. .

Secondly , Whether they know that the Persons are three in number , There are three that beare record in heaven , and these three are one h h John 5. 7 .

Whosoever knowes this , whensoever hee comes to worship God , hee will make conscience of it , that he rob not any of the Persons of their glory .

The last thing to bee examined concerning God God is one in essence . is , whether wee know that he is one in essence . Though there bee but one God , yet such is the ambition of man as that hee affects the honor that is due unto God , and so makes more Gods : such was that ambition of Herod when hee was delighted with that cry of the people , the voyce of God , and not of man i i Acts. 12. 22. . Thus it is with man naturally that hee seeketh himselfe , and his own honor , and so forgetteth to give honor , to whom honor is due k k Josh. 7. 18. .

Whosoever hath this knowledge , he will .

First , Love the Lord alone , and love him above all ; and this hee will shew by serving him onely , for hee is Lord only , and he must be loved with all our hart , and withall our soule , and all our might l l Deut. 6. 4. 5. .

Secondly , Hee will repent , that ever hee relyed upon any other , then upon him m m Deut. 32 37 , 38 , 39. .

Thirdly , Hee will use but one Mediatour to him , for there is one God , and one Mediatour , between God and man , which is the man Christ Iesus .

Thus much concerning the examination of our knowledge of the nature of God : now every receiver must examine his knowledge concerning the Workes of God . For as hee is marveilously glorious in his nature , so is hee also great in his Workes .

Now the knowledge is .

First , Concerning Gods Creation .

Secondly , Gods providence .

For the Creation , the knowledge to be examined is sixe-fould .

First , Concerning the Worlds beginning .

Secondly , Concerning the Worlds Maker .

Thirdly , Concerning the matter whereof all was made .

Fourthly , All made by his Word onely .

Fiftly , All were made good .

Sixtly , All were made freely , and not of necessity .

First , Our knowledge The World had a beginning . to be examined is concerning the beginning of the World . Sure it is ,

That the World had a beginning .

There was a time when the World was not ; it was not etereall n n Gen. 1. 1. , In the beginning God created the Heavens and the earth . If it had a beginning , then it could not be from eternity : it is the saying of the Apostle , that hee chose us in him , before the foundation of the World . o o Eph. 1. 4.

Thus knowledge will bring us to another and that is , that the World shall have an end . The Heavens shall passe away with a great noise , and the elements shall melt with fervent heat , the earth and the Workes that are therein shall be burnt up , all these things shall be dissolved p p Pet. 2 3. 10 , 11. . And this confirmes the former , for quicquid finem habet , id etiam aliquo tempore initium habuisse constat , whatsoever hath an end , that also sometime had a beginning .

The second thing to bee examined is whether wee know that the World and all things therein was made by God made the World . God .

God made the World q q 1 Gen. 1. . In the beginning God created the Heavens and the Earth . God made the World , and all things that are therein r r Act. 17. 24 . By him were all things created , which are in Heaven , and which are in Earth s s Col. 1. 16 .

Now this brings us to to the knowledge of many things .

First , That all things All things had one principle . had one principle , one cause , the Lord . To have two eternall positive beings , two principles , a good and a bad ; the good to make light , the bad darknesse ; the good health , the bad sicknesse , this is absured . The Scripture tels us , it is GOD that made the World and all things therein : and this must bee known that although GOD made the World , yet God made not the evill that are in the World ; he that planteth a Tree , planteth not a Worme in the Tree , but there it breedeth .

God created the World , there was no death , no sicknesse ; these came by the sinnes of men , and Angels . He that made man , Ab Angelo usque ad vermiculum S. Aug. made him after his owne Image , but man hath sought out many inventions t t Eccl. 7 ▪ 31. . Further God made all things that hath positive beings ; sinne hath not , beeing the absence of that good , that should be in the soule .

Secondly , That God God onely can Create . onely can create . It is beyond the power of any Creature , it is a worke of an infinite power , to bring light out of darkenesse , man out of the dust : and who can do this , but the Lord ?

Thirdly , This will Creation must bee considered . cause us to spend some time in consideration of the Creatures , who have such a Maker : for the eternall power , and invisible things of God , are seene by the Creation of the World u u Rom. 1. 20. .

Fourthly , This will stirre us up to praise the Lord : as David , I will praise the Lord , for I am wonderfully , and fearefully made w w Psal. 139 14. .

The next thing to be known is , that all were made of nothing .

They were not made of things , which did appeare x x Heb. 11. 3. All things were made of nothing . know wee must that God made them of nothing , no matter praeexistent ; creation hath nothing for its matter , in this it differs from naturall generation , which cannot bring a thing out of nothing .

Now this will teach us ,

First , To admire the power , and goodnesse of God , who is able to draw such an excellent frame out of nothing .

Secondly , To trust unto him , hee can worke without meanes , hee can doe whatsoever he will .

The next thing is , that All were made by his Word . all these were made by his Word onely .

Hee spake and it was created ; hee said let it be , and it was y y Psal. 33. 6. . By the Word of the Lord were the Heavens made , and all the hoste of them by the breath of his mouth .

In the fift place , we must All things were made good . know , that all things in their Creation were made good .

God saw every thing that he had made , and behold it was very good a a Gen. 31. . By this we are brought .

First , To consider of the misery that sinne hath brought upon the Worke of God , especially upon man : all things were made valde bona , but what hath sinne donne ?

Secondly , To know that the Creatures , that are now hurtfull unto man , were not so by Creation , but by the fall of man .

Thirdly , That whatsoever befalls us , wee must call to rememberance our sinnes .

The sixt principle to be examined God made all things freely . is Gods making of all things freely , not out of necessity b b Psa. 115. 3. .

I all things were made successively , and not in a moment ; In sixe dayes the Lord made Heaven and earth c c Ex. 20. 11. . All things were not made at once , but one after another . This knowledge will bring us to the consideration of .

First , The glorious attribute of God , his Wisdome ; in the Creation God began with things that were least perfect , as Elements , light , beasts .

Secondly , This will teach us to proceed from that , that is good unto better , till we come to be perfect men in Christ ,

Thirdly , That God did not create any thing that was needfull for others , before he had made things to sustaine them : before man , all things for man .

Forthly , If God did thus for us before wee were , before wee had a beeing , that hee will not now forsake us , being made ; he will now have a speciall care of us .

Thus much for the knowledge of Gods first Worke , the Worke of Creation . The second is concerning the providence of God , and here our knowledge to bee examined is concerning .

First , Gods knowing and noting of all things .

Secondly , God upholding and governing them .

Thirdly , Gods providence reaching to all of them .

Fourthly , Gods speciall care and respect of man .

Fiftly , That the good or evill , that befalls man , is not without the providence of the God of man .

First our knowledge to bee God knows and takes notice of all things . examined , is concerning Gods knowing and noting of all things .

That God , that made all things , still knowes and takes notice of all things that hee made ; the eyes of the Lord are in every place , beholding the evill and the good d d Prov. 15 3. . Neyther is there any Creature which is not manifest in his sight , all things are naked and open unto his eyes with whom we have to do e e Heb. 4 13. .

The second thing to be examined God upholds , govern● , and disposes of the world . is , Gods upholding , and governing of all things .

This must be knowne , that God upholds , governes and disposes of the World , so as all things in the World continue through him . They continue even unto this day by thine ordinances , for all are thy servants , saith the Psalmist f f Ps. 119. 9. 1. , He giveth life , and breath , and all things , for in him we live , we move , and have our being g g Act. 17. 25. 28. .

The third principle to be examined is , of Gods Gods providence reacheth to all things smalest things . providence reaching to all of these .

The providence of God reacheth to all things , even the smallest things are governed and upheld by him . Are not two Sparrowes sould for a farthing ? and one of them shall not fall on the ground without your Father , saith the LORD h h Math. 10 29 , 30. , Yea and all the haires of your Head are numbred . He it is that covereth the heavens with Clouds , and prepareth raine for the Earth , and maketh the grasse to grow upon the Mountaines . Hee giveth Beasts their food , and to the young Ravens that cry . He giveth Snow like Wooll and scattereth the hoary frost like ashes ; he casteth forth his Ice like morsells , who can abide the cold thereof ? hee sendeth his Word and melteth them , he causeth the Winde to blow , and the Waters , flow i i Psa. 147 8 , 9 , 16 , 17. .

The next principle to be examined Of all Creatures God hath most care of man . is concerning Gods care and respect of man .

Of all the Creatures that God made , he hath most care , and respect of man : his delights are with the children of men k k Pro 8. 31 . And here our knowledge to bee examined is threefold .

First , Concerning Gods care in providing great things for man .

Secondly , His care in watching ouer him , and his .

Thirdly , His care in disposing , and ordering of all things , all Acts for his good .

First , wee must examine our knowledge concerning Gods care in providing for man .

The God of Heaven , provides good and great things for man . The good Samaritaine is said to have compassion on the wounded man , and went to him , and bound up his wounds ; powring in Wine and Oyle , and set him on his owne beast , and brought him to an Inne , and tooke care of him ; and when he departed he tooke out two pence , and gave them to the Host , and said unto him , take care of him l l Luke 10 33 , 34 , 35. .

The Lord IESVS CHRIST under the person of the Samaritaine , bringeth the hurt and wounded man , which is the sinner , into the Inne , which is the Church , where he delivereth to the Host , which is the Angell or Minister of the Church those two pence of his word and Sacraments , giving him charge of him till he come againe ; which charge must bee continued , till his second comming .

Now the care of God in providing is eyther ,

First , Temporall , for the outward man .

Secondly , Spirituall , for the inward man .

First his care temporall for God provideth for our body . the outward man , this must bee known .

Hee provides for the bodies of men , Children , saith hee , have ye any meate ? they said no , and hee said cast out the Net on the right side of the Shippe ; and ye shall finde ; they did so , and they were not able to draw it up for the multitude of Fishes . m m Johh 21. 5 , 6. .

A Raven shall bring Elias meate , Peter shall not want money to pay tribute , hee must cast forth and take a Fish with money . God provids for our soules .

Secondly , his care for the inward man , the soule ; God provides for that .

First , Hee is a royall God a royall Bridegroome . Bride-groome , that provids the best apparell for his Spouse : I clothed thee with broidred worke , and shod thee with badgers skinne , and I girded thee about with fine linnen , and I covered thee with silke , I decked thee with ornaments , and put bracelets upon thine handes , and a chaine on thy neck , and I put a Iewell on thy fore-head , and eare-rings in thy eares , and a beautifull Crowne upon thy head ; thou wast decked with gould and silver . n n Eze. 16. 10 , 11 , 12 ? This is a metaphor expressing the graces , wherewith the Lord IESVS adorneth the soule of his people .

Secondly , Hee is a royall Feast-maker , making great and choise provision God a royal Feast-maker . to set before his guests . Hee shall make a feast of fat things , a feast of wines on the the Lees , of fat things full of marrow , of wines on the Lees well refined o o Isa. 25. 6. .

Thirdly , He is a Royall God a royal Generall . Generall , who provides much for his army , the Lord hath provided , and layd in much for his ; his Word , his Sacraments , Himselfe ; I they have armour also , the armour of God p p Eph. 6. 14. 15 , 16 , 17. , the Helmet of Salvation , the Sword of the Spirit , the Brest-plate of Righteousnesse ; the Shield of Faith . He makes for them provision

First , Of comforts .

Secondly , Of graces .

First , Of comforts . The Lambs ( the young Christians ) hee will put them into Provision of comforts . his bosome , those that are with young ( that have breeding fits ) he will gently lead them q : l l Isa. 41. 1 He is sent to binde up the broken hearted , to proclaime liberty unto the Captives , and the opening of the prison to them that are bound ; and for those that mourne in Zion , to give unto them beauty for ashes , the oyle of joy for mourning , the garment of praise for the spirit of heavinesse r r Isa 62. 1 , 2 3. Provision of graces . Cleansing . .

Secondly of graces .

First , Art thou defiled with sinne ? he hath provided cleansing grace .

Secondly , Art thou Healing . wounded ? he hath provided healing grace .

Thirdly , Art thou dead in trespasses and sinnes ? he Quickning . hath provided quickning grace : himself died that we might live .

Fourthly , Art thou in a Directing . ● . wildernesse not knowing what path to take ? he hath directing grace .

Fifthly , Art thou in the Protecting . midst of enemies ? he hath protecting grace for thee .

Sixthly , Art thou at Saving grace . deaths dore ? he hath provided also saving grace .

Secondly , our knowledg must bee examined concerning Gods watching over us and ours .

The God of Heaven watcheth over , and preserveth the sonnes of men , He that keepeth Israel neither slumbers nor sleepeth : God it is that preserves us .

First , From dangers , God preserves from dangers : that they come not , no evill shall happen unto thee , nor plague come nigh thy dwelling s s Psal. 91. 9. 10. : He it is preserved David from the violent hands of Saul .

Secondly , In dangers , In dangers . though they come , yet they shall not ruin us : hee it is saith Iob , that shall deliver thee in sixe troubles , yea in seven there shall no evill touch thee . In famine he shall redeeme thee from death , and in warre from the power of the sword t t Iob 5. 19. 20. 21. 22. . He it was that provided for the Widdow of Sarepta , he preserved the three Worthies , that preserved Daniell in the denne , and it is hee that hath preserved the Church from Abel unto this day .

Thirdly , By dangers ; By dangers . though they come , and prevaile , yet all shall be for our good : what can wee conceive to be more dangerous than to be swallowed up of a Whale ? yet Ionas by that was preserved .

Now as God watcheth God watcheth over us , and ours . over us , so also over ours , for he himselfe saith , I am thy God , and the God of thy seed .

As Gods care is seene in providing good things for God orders , and disposes all things and acts for mans good . man , in watching over man ; so also God is carefull to order and dispose of all things for mans good : The God of Heaven orders and disposes of all things , and all acts for mans good .

First , All things are ordered , so saith the Apostle , all things shall worke together All things . for the good of those that love the Lord u u Rom. 8. 28. .

First , Naturall things Naturall things . shall worke for mans good : as the reflection of the Sun-beames on the water , what more naturall ? yet the Moabites rising early in the morning , and the Sunne shining upon the water , they saw the water on the other side as red as blood , and they said it is blood , the Kings are surely slaine , and they have smitten one another ; now therefore Moab to the spoyle , and they came to the camp of the Israelites , and they arose and smote the Moabites , so that they fled before them w w 2 Kings 3. 22 , 23 , 24. Artificiall things . .

Secondly , Things artificiall , those shall worke for their good , witnesse those Trumpets and Lampes , they blew the Trumpets , and held x x Iudg. 7. 20 , 21. the lampes in their left hand , and the hoste ranne , and cryed , and fled .

Thirdly , Things necessary , Necessary things . as the fire , the sea ; the same fire that burned those that tooke up Shadrach , Meshach , and Abednego hurt not them y y Dan 3. 22 , 23 , 27. : the same sea that drowned Pharaoh , made a passage for the Israelites .

Fourthly , things contingent ; Things contingent . that Pharaohs daughter should goe out to wash her self in a river , that she should discerne a Child in the bulrushes , that she should put it to nurse , and that the nurse should be the mother , and that she should adopt it for her sonne , what more contingent than all these ? yet God did all .

Fifthly , Reall things , Reall things they shall worke for their good also .

Sixthly , Imaginary Imaginary things . things , The Lord made the hoste of the Syrians to heare a noyse of Chariots , and a noyse of Horses , even the noyse of a great hoste , and they said , they of Israel hath hired against us the Kings of the Hittites , and the Kings of the Egyptians to come upon us , wherefore they arose and fled a a 2 King 7. 6. 7. . An imagination , for there was no such thing as an army .

Now , as it is required God disposes of all acts for mans good . that wee know , how that God that made man , disposeth of all things for mans good , so also that he disposeth of all acts also , acts of all sorts ; Acts voluntary , acts in voluntary , gracious acts , sinnefull acts . The selling of Ioseph into Egypt was a most sinnefull act , yet it did good ; for hee was sent thither to preserve life b b Gen. 45. 5. 6. 7. 8. . The Jewes envied Christ , Iudas betrayed him , Pilate condemned him , sinfull acts ; they procured his death , his death the salvation of the world . So good is God , as that hee would not suffer evill , if that hee could not worke good out of evill when he would .

The next thing to be examined , is , whether we know that whatsoever befalls man , it is not without the providence of God .

Shall there bee any evill in the City , and the Lord hath not done it c c Amos 3. 6 .

The last thing to be knowne is .

That the God of Heaven that made man , doth whatsoever God doth whatsoever he will . pleaseth him in heaven and earth d d Ps. 115. 3. .

Whosoever hath this knowledge of Gods providence , it will so worke with him , as that he will .

First , Cast all his care upon God .

Secondly , Patiently take whatsoever comes from God .

Thirdly , Seeke all good things at the hands of God .

Fourthly , Acknowledge all good to come from the hands of God .

Fifthly , Observe the Workes of God , and make knowne the deedes of God e e Psal. 106. 1 , 2. 5. .

Sixtly , For ever bee afrayd to offend God , and so to come before to the Table of God .

Thus much for the first generall knowledge to bee examined , which is concerning God , what he is in his Nature , what he is in his Works ; in his Worke of Creation , and his Worke of providence .

The second generall knowledge we are to examine our selves of , is concerning our selves , but before wee come to this examination , let us examine our knowledge concerning ,

First , The Rule of our knowledge .

Secondly , The meanes of our knowledge .

Thirdly , The motives unto knowledge .

First for the Rule of our The Rule of knowledge is the Word . knowledge , this must be knowne .

And this is the revealed Will of God taught us in his Word f f Math. 11 27. , for as the Wisdome of man , where there are dangerous wayes , takes a course for the safegard of things : so the Lord our God considering what we might run into , hath as it were raled himselfe in , least we should erre , hee hath given us a Rule to direct us .

If it were a humane Rule , it should stand in neede of humane commendation ; but it is a divine Rule , and therefore brings Infallible . commendation with it . It is a Rule .

First , Infallible . Heaven and earth , saith our blessed Saviour , shall passe away , but my Word shall not passe away g g Math 24. 35. Vnchangeable . .

Secondly , Unchangeable : the bookes that were Scripture , are Scripture still , and shall be h h Gal. 1. 8. .

Thirdly , Undoubted . Vndoubted It is a knowne Word , and a true ; this the Children of God know i i John 10 27. , the Popes whistle cannot call them away . Now the Word being such a Rule that we may profit by it ,

First , Let us labour for skill , to use it .

Secondly , Let us have it alwayes at hand , in our harts , in our houses k k Deut. 6 6. .

Thirdly , Let us admit of nothing unlesse it bee tryed by this Rule , prove all things , saith the Apostle l l 1 Thess. 5 21. . wee must search the Scriptures daily m m Acts 17. 11. .

The End of the second SERMON .

The Third SERMON . 1 Corinthians 11. CHAP. 28. VERS. Let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup.

WEE have heard how necessary it is that wee examine our knowledge concerning God , before wee come to the Table of the Lord ; the Rules , the Meanes , the Motives more propounded . The first wee have finished , now for the second , the Meanes of knowledge . The meanes of knowledge . Now the meanes to come to this true knowledge of God , is

First , Reading and meditating of the Word of God in privat .

Secondly , Diligent hearing of the Word publikely preached and read .

Thirdly , Conference .

Fourthly , Prayer .

The first meanes to be used that we may come to the knowledge of God , is Reading and Meditating of the word in private .

Reading the Word , an Gods word must bee read . excellent meanes for knowledge .

This is the Rule of a Christians knowledge , therefore must needs be a meanes : true it is that there are many lets , and impediments , that hinder us , as

First , The Divell .

Secondly , The Papists .

Thirdly , Parents who will not teach it their children ; hence it is that many children have so often said , if my Parents had thought it so necessary , they would have made us acquainted with it .

Fourthly , Spenders of time in vaine bookes more than Scripture .

Fifthly , Evill company ; many though they can reade yet they suffer evill comapny to draw them from it .

But many will say ,

Ob. Ob. We cannot reade .

Ans. Ans. Thou mayst get others to reade unto thee : hee that is blind will have another to leade him , hee that is lame will have a crutch to helpe him .

Ob. I was neglected when I was young , now I am old , and it is too late .

Ans. Though thy Parents or others neglected thee , thou must not therefore neglect thy selfe , and thou art not so old but thou mayst begin to learne .

Ob. Many can reade , and will not .

Answ. True it is , too many , therefore for such I will propound two things .

First , The matter of the Scriptures , heavenly mysteries .

Secondly , the Author of the Scriptures , the Lord himselfe , who is blessed for evermore , hee that is the fountaine of all knowledge .

Ob. Wee are great , and have many imployments , and have no time to spare .

Answ. Was not David great , a King ? yet did hee spend much time in the Scriptures , Thy law is my delight , it is my meditation continually . Theodosius the Emperour could not take his fill of these in the day , but when all were gone from him he would have his candle burning , and reading the Word ; and though thou hast many imployments , thou mayst spare some time to reade .

Ob. Many doe reade the Scriptures often , and yet they know not God as they should .

Answ. True , they doe so , and the fault is in themselves ; they reade not , as they should reade .

Quest. Where is the fault ?

Answ. They reade not wisely .

Quest. What must bee done that wee may reade wisely ? Wee must reade wisely

Answ. To wise reading three things is required ,

First , Reverence .

Secondly , Order .

Thirdly , Judgement .

First , there is required Reverence , and that because 1 Reverence

First , of the matter , heavenly indeed .

Secondly , of the Author , the most glorious God .

Secondly , there is required Order , and Method , 2 Order . because of the profit .

Whatsoever booke wee take in hand , we must begin at the beginning of it , and continue untill we come to the end of it : so shall wee carry the summe and drift before us ; againe , we must begin with the easiest , and plainest books first .

Thirdly , Judgment and 3 Iudgment discretion is required to wise reading , and that in respect ,

First , Of the time .

All time is not to bee 1 Time for Reading . spent this way , wee have callings , and these must be followed ; yet they that feare the Lord , they will so divide the time , as that once a day at least they will read the Word of God .

Secondly , of the sense 2 Sense and meaning . and meaning , that so the sense and meaning of the holy Ghost , may the better be understood .

Thirdly , of the end and 3 The end of reading . use of reading : this will cause us to make the best use of our reading , even turne reading into working .

The second meanes to bring us to the knowledge of God , is the Wee must heare the word preached . Word publikely preached , the hearing of it ; for this end the Lord himselfe ordained it .

Now the Divell strives to keepe men off this way as the other , he knowes that this brings ruine to his Kingdome . Hence it is , that so many cry out against preaching ; the Divell would not have this weapon to fight against him : but for all the barking of the enemy , the Ministers of God must cry aloud , they must not spare , they must lift up their voice like a trumpet n n Isa. 1. 85. ; Preach we must , bee instant in season , and out of season o o 2 Tim. 4. 1. .

Quest. Doe all that heare Sermons know God as they ought ?

Answ. They doe not , and the fault is not in the word , Wee must heare wisely but in them that heare the word , they heare not wisely .

Quest. What must wee doe to heare wisely ?

Answ. Two things must be looked unto .

First , Something before we heare .

Secondly , Something when we are hearing .

First , Something must Wee must prepare before wee heare . be done before wee heare ; now this is preparation , and this consists

First , In removing lets , and impediments that hinder from hearing .

Secondly , In using helps and meanes that may further us .

It concernes every man Le ts to bee removed . that would heare as hee ought , to remove the lets that hinder from hearing , as ,

First , Intemperance in eating and drinking , and pampering of the body . It is the Lords advise , Take heed of surfeting and drunkennesse , which oppresse the heart : A full body hath oftentimes a fowle soule , and the body at such a time is more apt to sleepe than to heare .

Secondly , Pride and selfe-conceitednesse . It is ordinary for men to say they know as much as the Preacher ; this is to be wise in their owne conceits , and the Wise-man tells us those are fooles p p Pro. 26. 12. . Admit many know as much as the Minister , yet so long as hee puts it not in practise , they must still heare .

Thirdly , Prejudice against the person of the teacher . If we love not the person of the teacher , wee will not relish his doctrine q q 1 King . 22. 8. .

Fourthly , Prejudicate opinions .

The second thing to heare well , is use of helpes and meanes that may further us in hearing : the meanes is Vse of meanes to helpe our hearing .

First , Meditation . Secondly , Prayer .

First meanes is meditation .

There is not any businesse 1 Meditation . that we goe about , but we wil premeditate before , much more in this great matter , meditation is to be used .

First , Let us meditate of the place whither wee are to goe , saying with Jacob , how fearefull is this place , it is no other than the house of God , this is the gate of Heaven r r Gen. 28 , 17 .

Secondly , Meditate wee must of the person , into whose presence wee are to go , even the presence of the Lord of Hostes .

Thirdly , Of the Word we are to heare , into Gods presence we come to heare Gods Word .

Fourthly , Of the great neede wee stand of the Word . Our hearts are like parched and dry grounds , barren of all good fruit ; naked and stripped of all beauty , and therefore have need of the dew of Heaven to fall upon us : we all stand guilty in Adam before God of eternall death , and therefore have need of the Charter of Salvation to set us free , and what is that but faith ? and how come wee by faith ? by hearing the Word preached s s Rom. 10. 17. .

Fifthly , Meditate wee must , that as the rayne doth not fall upon the earth in vaine t t Heb 6. 7 : so this divine dew , these drops of the Word , the Sermons we heare , wee are the better for them , or the worse ; for the word of God , if it be not the savour of life unto us , it will bee the savour of death : it is a two-edged sword , with one edge it cuts away all sinne from the good , with the other all excuse from the bad .

Sixthly , Meditate wee must , that the Word wee heare shall Judge us at the great day .

The second helpe to be used , is 2 Meanes is Prayer . Prayer to Almighty God , that he would be pleased to blesse us in hearing .

Wee have all of us eyes and eares by nature , but in regard of these Divine things they are shut . Hence it is that our blessed Saviour saith in the Gospell , Let him that hath eares to heare , heare . It is an excellent thing to have a seeing eye , and a hearing eare , therfore David prayed , open thou my eyes that I may see the wondrous things contained in thy Law u u Psal. 119. 18. . I , it is the Lord that opened the heart of Lydia w w Act. 16. 14. . Now pray we also must for our Ministers , that the Lord would bee pleased to assist them in speaking , that hee would give unto them the dore of utterance ; the more the Minister is assisted , the greater will our benefit be . We are carefull to pray for the Pilate on the Sea , for if he miscarry , wee lose our lives ; for the Physitian , that he mistake not the disease ; wee pray for Kings , and Princes , that under them we may live a quiet and a peaceable life in all godlinesse and honesty x x 1 Tim ● 2. ; and shall we not pray for our Teachers ? And thus much , for that , that is required before we heare , some thing there is required when wee heare : What is required in the act of hearing . in the act of hearing .

There are many things required , as

First , Reverence , and this 1 Reverence either inward or outward , the reverence of the soule and body ; the inward reverence may bee seene in Cornelius y y Acts. 10. 33. : we are all , said he , here present before God , to heare all things that are commanded thee of GOD , with all inward reverence : the outward reverence you may see in the eight of Nehemia , where the people all stood up , and lift up their hands , and bowed their heads , and worshipped the Lord with their faces to the ground a a Nehe. 8. 3. 4 , 5 , 6 , 7. .

Secondly , Attention . Heare we must and hearken b b Isa. 1. 2. . Wee must hearken what the Lord our God will speake , not a word but we must heare c c Psa. 85. 8. , Judgment as well as mercy ; but here is the misery , whilest GOD hath the eare , the Divell hath the heart .

The third duty is submission . 3 Submission .

A yeelding and captivating of our judgements thereunto , and that this may bee the better done , we must search the Scriptures , whether the things wee heare bee warranted . Thus did the men of Berea , they searched the Scriptures , whether the things were so d d Acts 17. 11. . Wee must not beleeve every spirit , but trie the spirits , whether they are of God e e John . 1. 4. 1. . If the things delivered bee the Word of God , wee are bound to beleeve them , and submit our selves unto them .

The next duty is Feare .

Whilst we heare , there must be a holy awe & feare 4 Feare . in the affections : to him will I looke that is of an humble spirit , and that trembles at my Words f f Isa. 66. 2. , Serve the Lord with feare , saith the Psalmist , and rejoyce with trembling g g Psal. 2. 11 . If the Lyon roare all the beasts of the Forrest tremble : JESVS CHRIST is the Lyon of the Tribe of Judah , hee it is that speakes unto us , let us therfore feare : hee is a Lion , and a Lambe ; a Lion to those that will not tremble , a Lambe to those that will .

The last duty is cheerefull Cheerefull alacrity . Alacrity .

Which quickens the languishing stomacks of our soules that wee loath not the Word , this Alacrity you shall finde in the people in the eight of Nehemia ; who were attentive and cheerefully attentive from morning untill mid-day g g Nehe. 8. 3. . This also may be seene in the people that followed CHRIST , and continued with him three dayes .

Here was their alacrity , but alas wee are not tied to follow CHRIST three dayes together , but one day in seven , and that not in the desart , but in the Temple , and what doe wee ? wee sleepe , and talke , and looke about us , and oftentimes are gone before Sermon bee ended . If one should bring Commendation from a great friend , wee would never bee weary of hearing him speake ; but the Minister may speake againe and againe from the Lord JESVS CHRIST , the cheife friend , and how coldly are wee affected ? this argues that wee love others more then CHRIST , earthly things more then Heavenly : whereas if there were this alacrity in us , wee would love the Word above all things , then Gold , fine Gold ; it would bee sweeter to our mouthes then the Hony and the hony Combe . Thus much for the second meanes to come to the true knowledge of God .

The third followes , Conference .

But how is this neglected Conference . ? some are ashamed like those who had rather die , then tell the Physitian of their Disease ; others hate it , and had rather doe any thing then confer whereas the Scripture calls upon us to exhort one another dayly , whilest it is called to day h h Heb. 3 13. . Two are better then one , if one fall , the other may helpe him up ; if one bee ignorant , another may instruct him : two eyes are better then one ; looke into the booke of God , you shall finde this commanded , the word shall be in thy heart , and thou shalt teach them , and shalt talke of them i i Deut. 6. 6. 7. . This is made a marke of those that feare the Lord , that they spake one unto another ; and it is said , that the Lord heard them , I and there was a Booke of remembrance k k Mala. 16. 17. .

The last meanes to come to the true knowledge of God is Prayer , earnest Prayer .

For what is all without Prayer . this ? to reade the Word in private , to heare it publikly preached , to confer , nothing without Prayer ; this is that , that fetcheth a blessing , all other meanes must bee helped out by this , this is therefore placed in the last place , that wee may see all the rest without it will doe no good .

And know we must that all our Prayers must bee sent up to God in the Mediation of CHRIST : Nam quid dulcius quàm genitorem Aug. in nomine unigeniti Pray in the name of Christ . invocare ? What is sweeter than to call upon the Father in the name of his onely begotten Sonne ? And thus Prayers must be powred out with feare and With feare . reverence : our hearts must be raised from the dunghill of the Earth , to the glorious throne of Heaven , as the Prophet saith let our hearts be lifted up l l Lamen. 41. . Our gestures must bee reverent and humble , and kneeling is the fittest gesture Gesture must bee reverent . With fervency . in Prayer : And they must bee delivered with fervency , for the Prayer of the righteous avayleth much , if it bee fervent . Yea , in Prayer we must be diligent : S. Paul would have the Thessalonians to pray alwayes m m 1 Thes. 5. 17. , Nay Indesinenter orare , to pray without ceasing : it is said of the primitive Church that they continued with one accord in Prayer ; One calleth Prayers , Gods Grashoppers , Gods Nightingales , who praise him in the day , and pray in the night : and good men will pray always Pray alwayes . with all manner of Prayers and supplications in the spirit n n Eph. 6. 18. . O stirre up thy heart that is dull , rowze it up to God , Prayer is a sacrifice to God : Musick unto the Angels , a banquet to the saints , an helpe to them that pray , a remedy for the penitent , a weapon against the enemy ; Te orante fugit daemon . When thou prayest , the divell takes him to his heeles and is gone : resist the divell ( by Prayer ) and he will flie from you . Wilt thou carry al things patiently ? be a man of Prayers . Wilt thou roote up vices , & be inriched with virtues ? be a man of Prayers . Wilt thou overcome troubles ? be a man of Prayers . Wilt thou know the subtilty of Satan , and vanquish his temptations ? be a man of Prayers . Wilt thou trample under feet thy corrupt and evill affections ? be a man of Prayers . never knew a man of much praying , a man of much sinne ; no , not of the superstitious sort , touching the grosse sinne of the World . Per preces charitas pascitur , fides augetur , spes corroboratur , spiritus exhilaratur , cor pacatur , detegitur veritas , vincitur tentatio , renovantur sensus , totus homo immutatur & fit melior ; by Prayer Charity is fed , Faith increased , Hope strengthned , the Spirit exhilarated , the Heart pacified , Verity discovered , Temptation vanquished , the Senses renewed , and the whole man altered and bettered . Looke to this , to pray in the spirit , pray from the Pray in the spirit . heart , not from the lippes : from the soule not the mouth onely . The Iewes prayed with their lippes , but not with their hearts : therefore God complaineth of them , saying , this people draw neere unto me● with their lipps , but their hearts are farre from me o o Isa. 29. 13 . The Prayer that commeth not from the heart and spirit , it is a Key-cold Prayer : it is frozen before it commeth halfe-way to Heaven . David , to note his earnestnes in Prayer , said that he roared , hee spake not , but roared , cried out p p Psa. 38. : and indeed the Spirit of God is a crying Spirit , not a cold Spirit . Oh that all men knew this ! that all had learned that not all Prayers , but spirituall Prayers are accepted of God , but wee are ignorant , and will bee ignorant still , filthy , and will be filthy still ; but let us amend this fault , and learne at last to pray : God hath promised us al good things under his Hand and Seale ; but yet with a condition , so that we pray truely , and aske them as we should .

The first Motive .

The last thing is the Motive unto Knowledge .

The excellency of it in it Motive 4. excellency of it . selfe ; it is compared unto light : the people that sate in darknesse have seene the light q q ●sa. 9. 2. . The light it comes from the Sunne , this light comes from the Sunne ▪ of righteousnesse , the Lord Jesus Christ .

The second Motive .

The good it will doe unto It will doe good to us . our selves . O how comfortable will it be to know God to be good and gracious , full of loving kindnesse , abundant in goodnes and truth ! How wil it terrifie us , to know that he is an angry God against sinne and sinners ! he that walkes without Knowledge , he is in continuall danger . As he that walkes in dangerous places without a light , may loose his life : so he that walks without this Knowledge , may loose his soule .

The third Motive .

The good it inables us Wee will doe good to others . to doe unto others . Wee will strive to bring others to this knowledge of God also . This makes us Physitians of our brethrens soules , our brethrens pilats to guide them in the right way .

The fourth Motive .

The end of our beeing , This is the end of our being . for this end did GOD make us that wee might know him here , and have eternall happinesse hereafter .

Thus much for the first generall Knowledge wee are to examine our selves of , the second followes , and that is concerning our selves . Now this Knowledge to bee examined is threefold .

First , Concerning our first estate of Innocency .

Secondly , Our fall .

Thirdly , The curse of God due unto us by reason of that estate .

First , wee must examine our Knowledge concerning our first Estate of Innocency , and here there are two Principles that we must examine our Knowledge of .

1. Principle .

That the God of Heaven made man at the first after his own Image .

2. Principle .

That this Image of God , God made made man after his Image . after which man was made , consisted in Knowledge , holinesse and righteousnesse .

It concernes us to examine our Knowledge concerning the first .

1. That wee might admire the marvellous love of God unto man , which appeares

First , In the time when The time when man was made he made man ; he made him last , even when he had provided all things for him r r Gen. 2. 7 The place man was put in . .

Secondly , In the place where God put him , in paradise s s Gen. 2. 8 .

Thirdly , In the manner of making him .

First , For his body : hee did not say let it be , but as it were framed all with his own Hands , the man of the dust , the woman of the Rib b.

Secondly , For his soule that was inspired , he breathed the breath of life into him t t Gen. 2 7 .

And observe wee may , that in both he saith , let us make man calling all the Trinity to the care and workmanship .

Secondly , It concernes us to examine our Knowledge concerning this , that so all of us might earnestly indeavour .

First , To Know God .

Secondly , To feare God .

Thirdly , To resemble God .

Fourthly , To praise the Workmanship of God , for these were the end of mans Creation .

Thirdly , this must be knowne that so we might have the more care of our immortall soules , that God hath breathed into us . It will not profit a man to win the whole Word , and loose his owne soule u u Math. 16 26. .

Lastly , this Knowledge will teach us ,

1. Not to wrong man , for hee is the Image of God w w Gen. 9. 6. .

2. To lament our fall .

The second Principle to bee examined is that this Image of God after which man was made , consisted chiefly in Knowledge , holinesse and righteousnesse . God made man righteous x x Eccl. 7. 31. : This all must know .

The second generall Mans fall . Knowledge to bee examined concerning man , is of mans fall . This must be knowne that all men are Principle . wholy corrupted with sin through Adams fall , there is none righteous no not one y y Rom. 2. 10. . Every imagination of the thought of his heart evill a a Gen. 6. 5 . Now this came by the fall of Adam , by one man sinne entred into the World b b Rom. 5. 12. . Adams sinne was the cause , by it wee are all defiled , and deprived of the glory of God .

And the Knowledge of this will make us .

First , Take heede to the fountaines of all apostacy .

Secondly , Looke unto our selves , and make conscience even of lesser sins ; wee see what the eating of an apple did .

Thirdly , To get our armour , and make all the provision wee can against the Divell , for hee it is that thirsteth after mans ruine .

Fourthly , It will teach us humiliation : for eternall shame ▪ lies upon our nature , by this vile offence , both in respect of our losse , and the fearfull displeasure of God .

The End of the Third SERMON .

The Fourth SERMON . 1 Corinthians 11. CHAP. 28. VERS. Let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup.

WEE have heard what it is , that every man must examine himselfe of that would come worthily to the Table of the Lord , he must examine his Knowledge , his Faith , Repentance , Obedience , Love ; the Knowledge to bee examined was either

First , Generall , or

Secondly , Speciall .

The generall Knowledge

Concerning 1. God . 2. Our selves , 3. The Covenant of Grace .

Our Knowledge concerning God to bee examined was concerning ,

First , His essence .

Secondly , His Workes .

Our Knowledge concerning our selves was concerning ,

First , Our first estate , Innocency .

Secondly , Our fall .

Thirdly , The Curse of God due unto us by reason of the fall .

The two former of these we have finished , it remaines that wee speake of the latter , the Curse of God due by reason of it . Gods Curse

Now the Curse is threefold .

First , Gods Curse in this life .

Secondly , Gods Curse in the end of this life .

Thirdly , Gods Curse for ever after this life is ended .

First what Gods Curse Gods Curse in this life . is in this life .

Now this Curse is a Curse extending .

First , To mans soule .

Secondly , To mans body .

Thirdly , to mans goods .

Fourthly , To mans good name .

Soules Curse .

The Curse of God to mans Soule , is madnesse , blindnesse hardnesse a a Deut. 28 65. .

Bodies Curse .

The Curse of God to the Body , is weakenesse , diseases , aches , paines b b Deut. 28 21. 22 27. .

Curse to goods .

The Curse of God to the goods , is losses , and hinderances c c Deut. 18. 16 , 17. .

Curse to good name .

The Curse to the good name it is discredit .

The second is , what the Gods curse in the end of this life . Curse is in the end of this life .

Which is nothing but death the separation of the Soule from the Body .

The last is Gods Curse due Gods Curse after this life is ended . to man after this life is ended ,

And this is eternall death in Hell , where he shall alwayes bee dying and never dead ; seeke hee shall death as a benefit , and never shall finde it . This is fearefull and lamentable , if we doe but examine our Knowledge concerning three things .

First , the degrees of it .

Secondly , The place of it .

Thirdly , The continuance of it .

First the degrees of Gods The degrees of Gods curse in Hell . Curse after this life is ended .

First , the damned they have no communion with God , nor participation in any of the blessings of God . They shall be punished with everlasting perdition from the presence of the Lord , and from the glory of his power d d 2 Thess. 1. 9. .

Secondly , They have Union with the Divell , with whom they have an eternall , fearfull fellowship . He shall say to them on his left hand , goe ye cursed into everlasting fire , prepared for the Divell and his Angells e e Math ▪ 25. 41. .

Thirdly , Their bodies shall suffer unexpressible torments , which are expressed by their lying in fire and brimstone f f Isa. 30. 3. 16 Luc. 23 .

Fourthly , They are inwardly affected with incredible horrour and torment of conscience , arising from the sense of Gods anger , for their sinnes g g Rom. 2. 9. 10. .

The second is concerning The place of it . the place where this shall be .

The place is fearefull , a place that in Scripture hath divers names , to intimate the horrour of it , as Hell , the great Pit , bottomlesse gulfe , prison , darknesse , utter darknesse , and many other terrible titles h h Mat. 22. 13. .

Thirdly concerning the Rev. 20. 1. The continuance of Gods curse in Hell . continuance of it .

Know we must that the torments of the damned in Hell are everlasting : the damned must goe into everlasting fire i i Rev. 14. 11. .

The Knowledge of Gods Curse due to us , will bring us .

First , To a Knowledge of the danger wee are in by reason of sinne , danger in life , danger in death , danger after death : if wee did know this as we ought , we would not be so angry , when the Minister shewes the danger , wee would not rage so when the curses are applyed to us , wee would not bee like the Horse and Mule which have no understanding .

Secondly , The Knowledge of this would bring us to righteous living , these will draw us to repentance , and seeing that we are so undone by the first Adam , wee will hast to seeke release from this misery by the second Adam , for there is no condemnation to those that are in Christ k k Rom 8. 1 .

Thirdly , This will compel us to a carefull practice of duties , especially of sixe .

First , Of admiration , to Admiration admire the exceeding riches of the tender kindnesse , and mercy of God , and the great love , wherewith hee hath loved us , that hath forgiven us so great a debt , and freed us from such unspeakable confusion .

Secondly , Of Looking Loooking upon the Lord JESVS , who hath done all for us , payd our debts , and suffered the uttermost in our roomes , who was wounded l l Isa. 53 3. 5. .

Thirdly , Of warning , that we are warned to sin Warning . no more , wee will bee watching that we be not deceived through the deceitfulnesse of sinne . Pitying .

Fourthly , Of pitying ; with all compassion to pity those with whom wee converse , that yet live in sinne , labouring to the uttermost of our power to draw them out of this fire .

Fiftly , Of enduring and Enduring . that of all sorts of afflictions , knowing that the Lord , if it pleased him , might lay greater upon us .

Sixtly , Of remembring Remembring . of our miseries , and to love the Lord alwayes , and rejoyce in him .

Thus much for the knowledge concerning God , and , concerning our selves , the last generall Knowledge to be examined is concerning the Covenant of Covenant of grace . grace , wherein God hath promised to bee our God , and we to be his people ; by which wee have deliverance from our former evill , and the glad tidings of salvation through Jesus Christ .

Now for the second Knowledge to bee examined , and that is , the speciall Knowledge , concerning the nature of the Lords Supper , as our Knowledge

First , What it is .

Secondly , why it is so called .

Thirdly , The causes of it .

Fourthly , The end of it .

First it concernes every man that comes to Gods Table The Lords Supper described . that hee know , what the Lords Supper is .

Namely a Sacrament of our spirituall nourishment and growth by faith in CHRIST to eternall life .

Secondly why it is called W●y so called . the Lords Supper , as

Because it was ordained Reas. 1 by the Lord m m 1 Cor. 11. 22. .

Because it was instituted in remembrance of the Reas. 2 Lord : this do saith he as yee doe it in remembrance of me n n 1 Cor. 11. 25. .

Because in the primitive Reas. 3 Church it was usually received on the day of the Lord o o Acts ●0 7. The principall cause . .

Thirdly we must know the causes of it , as

First , The cause principall .

Secondly , the cause instrumentall .

Thirdly , The cause materiall .

The cause principall is God .

Because hee onely can Reas. give grace , and afoord meanes .

First , Commanding to Minister and receive it .

Secondly , Promising that whosoever receiveth and beleeveth shall be saved .

The Instrumentall cause Cause instrumentall . Cause materiall . of it is the Minister .

The Materiall cause twofold ,

1. The outward signe . 2. The inward thing signified .

The outward signe The outward signe . is twofold .

First , The Elements of Bread and Wine .

Secondly , The actions of the Minister and Receiver .

First , the Elements of Bread and Wine .

And here is a question to be answered .

Quaes . Why the Lord Jesus Why bread . Christ did make choyse of Bread and Wine rather than any other elements , to bee Signes of the Sacrament of his Body and Blood .

Resp. For good Reasons , the Analogy and proportion that is between them shewing the same .

And thus it holds .

First , Bread is the principall supporter of mans life ; now as Bread is of naturall life , so the Lord Jesus is of our spirituall : bread in regard of the strength of it , it is called The Staffe of Bread p p Lev. 26. 26. Reason . . Because as the weake and wearied man is stayed up by the staffe , so the weake body is strengthned by bread : so saith the Psalmist , he bringeth forth of the earth bread that strengthens mans heart q q Psal. 104. 15. S. Aug. : upon which words Saint Augustine after his Allegoricall manner of exposition applies it unto Christ , saying , quem panem ? What Bread ? and answers , Christum , Christ .

Secondly , Bread takes away corporall hunger , and as bread takes away corporall hunger , so the Lord Jesus takes away spirituall .

Thirdly , Bread profiteth none but such as are hungry , it doth no good unto them that are filled , and glutted ; the Lord Jesus profiteth none , but those who hunger and thirst after righteousnesse .

Quaes . Why Wine ? Why wine .

Resp. First , Wine is the sweetest liquor proceeding from the Vine ; the Lord Jesus the most sweetest liquor . He is the true Vine , his blood is sweete indeed r r Ioh. 15. 1 7. .

Secondly , Wine cheereth up the heart of man s s Ps. 104. 15 ; the promises of the Lord Jesus cheere up the soule , and revives it .

Thirdly , Wine mundi fies , & cleanses the wounds of the body ; the blood of Christ cleanseth the soule .

Fourthly , Wine takes away fearefulnesse , and causeth boldnesse ; the blood of the Lord Jesus by faith assures us of Gods favour , eases us of the Curse of the Law , makes us constant in the confession of Christ .

This the Analogie and proportion is , so that Wine The Cup no to be denied cannot without great wrong be denied unto the people : the Papists doe it , who like the false Mother , would have the child divided ; the Lord is the true Mother , and cannot indure it : what man will indure in his ordinary refreshing to have the Cup taken from him ? the blood of Christ is the speciall price of our Redemption , for we were not redeemed with corruptible things , but the blood of the Son of God , as a Lamb unspotted and undefiled . Our blessed Lord saith t t 1 Pet. 1. 18. . drink yee all of this u u 1 Corin. 11 25. , they will not doe it ; and what is this but to damme up the Fountaine Christ hath set open for Judah , and Jerusalem ? but herein they deale with Christ and his Church as in other matters , they account the Scripture not the perfect rule of faith , but patch it up with their Traditions , they make Christ but halfe a Saviour : I perswade my selfe if the people should deale with their Priests in their offerings accondingly , it would either coole their devotion , or work a reformation .

Now for the actions of the Minister , The Ministers actions represent the actions of God . and Receivers .

First , The actions of the Minister , these actions are foure , and they represent the actions of God .

First , the taking of the Bread and Wine into his hands signifies the pointing out of Christ by God , for the office of Mediatorship .

Secondly , The blessing and consecrating of these Elements to an holy use , signifies the actuall sending of Christ , and the holy anoynting of him , and setting him apart for that worke .

Thirdly , The breaking of the Bread , and the effusion of the Wine signifies the breaking of Christs Body on the Crosse , and the shedding of his Blood .

Fourthly , The delivering of these outward Elements to the Receivers signifies Gods offering of Christ unto all that will receive him .

Secondly , The actions of the Receiver , these represent the actions of the The receivers actions represent the actions of the soule . soule , and inward man , for as the outward man receives the outward Elements , so the inward man receives Christ .

First , The taking of Bread and Wine , with the outward hands of the body , signifies the taking of Christ with the inward hand of the soule .

Secondly , The eating of the Bread , and the drinking of the Wine , signifies a peculiar applying of Christ unto our soules , that even as Bread and Wine being digested in the stomacks of our bodies is conjoyned to the body , and made a part and member of the body : so Christ received and digested in the Will and Affections is united to us , and we to him , he becomes our Head , and we his members ; and as the receiving of outward food doth strengthen the body , and makes it fit for naturall actions : so the receiving of Christ the spirituall food doth strengthen the inward man , and makes it fit for spirituall duties .

Secondly , Now there is the inward thing signified , and this whole Christ with all his benefits .

The last thing wee must The end why it was instituted . examine our Knowledge of , is concerning the end of the Lords Supper , and here the question to be propounded , is ,

Quaes . Why the Lords Supper was instituted .

Resp. For two ends . For Christ to be a memoriall of his death .

First end is in regard of Christ .

Second end is in regard of us .

First the end in regard of Christ , is , For to be a memoriall of his death w w 1 Cor. 11. 25. . Secondly , the ends in respect of For us to be 1 Signe . 2 Seale . 3 Meanes . us , are three .

First , To be a signe , and that to represent .

Secondly , To be a seale , and that to confirme .

Thirdly , To be a means , and that to conveigh Jesus Christ unto us with all his benefits .

And thus much for the generall and speciall knowledge that every Receiver must examine himselfe of . Now come wee to the second thing to be examined , and that is faith ; for every man receiveth so much as he beleeveth he receiveth . Gold is a precious thing , and therefore men dig deep into the mine to find it , and labour much in the fire to purifie and refine it , saving Faith is a precious thing , so Saint Peter calls it x x 2 Pet. 1. 1. Faith must bee examined . .

Therefore every Christian ought , by examination , to dig into their hearts to find it , and by the Word , as by fire , to trie whether it bee a saving faith , or no. This is that , that puts life into us ; I , the life of God , for till then our cogitation is darkned , and wee are strangers from the life of God , hee that beleeveth in him , shall not be condemned , but he that beleeveth not is condemned already y y Ioh. 3. 18 , because he beleeveth not . A Tree liveth not without moysture , nor a Bird without aire , nor a Fish without water , nor a Salamander without fire : so the soule liveth not without faith , the just doth live by his faith a a Hab. 2. . This is the Spirit and Soule of the inward man ; wee have a name to live , yet are we dead if wee want faith . I live by faith in the Sonne of God , saith the Apostle . b b Gal. 2. 20 Our care therefore must bee with Saint Paul , that we be found , having the righteousnesse of Christ by faith c c Phil 3. 9. , for there is no condemnation to them that are in Christ d d Rom. 8. 1. .

It concernes all men to know that untill they bee beleevers , they belong not to God : for as the Eagle refuseth her birds till they can mount , and soare to the Sunne ; and as the Raven acknowledgeth not her young ones , till they be black ; so God rejecteth men , and receiveth none till they beleeve : none are the sonnes of God but the faithfull , the rest are bastards . I confesse there be degrees in Degrees in Faith . Faith .

The first is a rudiment Deg. 1 or entrance , which our blessed Saviour calleth Smoking flax e e Mat. 12. 20. .

The second is a weake faith ; him that is weak in faith Deg. 2 saith S. Paul , receive unto you f f Rom. 14 1. .

The third is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , assurance Deg. 3 of Faith : such a Faith was in Abraham , who above hope beleeved , under hope g g Rom. 4. 18. . But no Faith is abominable , and may easily be discerned from a weake Faith , as a sick man may bee knowne from a dead : so a weake Faith from no Faith . Even a desire of Faith is a token of Faith : for Gods Spirit worketh that ; but no Faith is accursed : he that beleeveth not , is condemned already . A desire of Faith a token of Faith . Faith is Gods Gate , whereby God enters into our soule ; the light that found the lost groate ; the purifier of the heart ; the conqueror in the race ; the pole-starre for the Sayler ; the life of the soule : and by Faith CHRIST dwells in our harts . O helpe us Lord , wee beleeve , O helpe our unbeleefe ; hee must beleeve that comes to Gods Table : and as is our Faith , so is our blessing . Now this Faith that brings a blessing , the holy Ghost adorneth it with many Epithetes , he calleth it .

First , Rich Faith h h 1 Pet. 1. . Secondly , Holy Faith i i Jud. 20. . Thirdly , strong Faith k k 1 Pet. 5. 8. . Fourthly , Saving Faith l l 2 Eph. 8. . Fiftly , Pure Faith m m Acts 15. 9. . Sixtly , Precious Faith n n 1 Pet. 1. 7. .

So that if either we regard Riches , Strength , Holinesse , Salvation , Purity , let us looke to Faith , which hath all graces in it ; as Paradise had all fruites in it , as lapis Jndicus hath all cures in it .

Let us see some reasons Reasons why Faith must bee examined why every receaver must examine his faith .

1. Because without this tryall Rea. 1 any Faith may be taken for a saving Faith , a false Faith for a true , an historicall Faith for a justifying . If every Faith were a saving Faith , then were it sufficient unto salvation to have some , for in having some we must be accounted to have the saving Faith . But every Faith is not a saving Faith , therefore it stands us in hand to examine .

How shall a man know whether his Faith bee a Quast . saving Faith or no.

A saving Faith may bee How to know a saving faith Resp. thus known .

First , A saving Faith will save those that have it , they are kept through the power of God unto salvation o o 2 Eph. 8. . But every Faith will not save them that have it : for if this could bee , then the Divells would bee saved , who beleeve , and tremble p p James 2 19 , but S. Jude tells us ▪ that they are reserved in chaynes in darknesse q q Jud ▪ 6. .

Secondly , A saving faith never fayles those that have it , I have prayed , saith our blessed Saviour , that thy Faith may never fayle thee r r Lu. 22. 23. . Now there is a temporary Faith in some who beleeve for a time , and if temptation come they fall away , and none that fall away finally can be saved , because it is impossible that they should be renued againe by Repentance s s Heb 6. 4. 5 , 6. .

Thirdly , A saving Faith is a lively Faith , it makes those that have it live the life of grace t t Gal. 3. 11. . Saint James tells us of a dead Faith u u James 2. 20 , 26. .

Why we must examine our Faith , because els a man shall be in the number Reas. 2 of those that have not a saving Faith , neither ever shall have a saving Faith , and yet shall presume that hath a saving Faith . If that every man and woman that comes into the World should bee sure to have a saving Faith wrought in them before they died , then were this examination needlesse , because though they had it not at one time ; yet they might have it at another , but this cannot be .

First , The Apostle tells us that all men have not Faith w w 2 Thess. 3. 2. . And no wonder , for all men have not that , that is inferiour to a saving Faith , and more common then a saving Faith , an historicall Faith , or beliefe of the Gospell x x 1 Cor. 1. 23. ,

Secondly , All men have not a saving Faith , because very few have it , so it is said , when the Sonne of man commeth shall hee finde Faith on the earth y y Luke 18 8. ? hee saith not , that when hee shall come againe hee shall finde no Faith at all in the earth , for he shall finde as many kinds of Faith as there be kindes of Religion in the World ; neither meaneth he that hee shall finde no saving Faith , for he shall finde it in many who shall then be alive at his comming a a 1 Thess. 4. 15 , 16. . But the meaning is , that when Christ shall come to judgement , he shall finde few in the earth , that have a saving Faith in comparison of them , that have it not .

Thirdly , All men have not a saving Faith , because all men shall not be saved , for as many as are saved are saved by Faith b b Rom. 9. 27. . Now that all shall not be saved it is plaine for though the number of Israel were as the sand , yet but a remnant shall be saved .

Fourthly , All men have it not , because

First , Some make Shipwrack of it c c 1 Tim. 1 19 .

Secondly , Some depart from it , and deny it d d 1 Tim. 4. 1. .

Thirdly , Many cast it off e e 1 Tim. 6 10. .

Fourthly , Many erre , and are reprobate concerning it f f 2 Tim. 3 8. .

Wee must examine our Faith , because the Lord Reas. 3 himselfe tries our Faith : now wee must not thinke that this God doth as though hee were ignorant of our Faith , for all things are naked and open before God , but to teach us to trie , and instruct us that upon tryall wee shall know whether wee have a saving Faith ; that God tries wee may see in Abraham , who was tryed g g Heb. 11. 17. . God tryed Abraham and will try us ; but I neither teach nor thinke that God doth , or will try the Faith of all Christians with so great a tryall as was Abrahams .

Examine wee must our Reas. 4 Faith , because there is no grace so necessary as this is .

First , Because no grace is acceptable to God without this h h Heb. 11. 6. .

Secondly , Because no grace so necessary for this life , and the life to come . All good things are ours by promise , the promise is made ours by Faith , and it is Faith onely that layes hold on Christ .

Thirdly , Because it is to bee desired and used above all other graces : above all , saith the Apostle , take the shield of Faith i i Eph. 6. 16 .

Where note , that the Apostle contenteth not himselfe with a bare exhortation , but with weighty reasons presseth his exhortation both behinde and before .

First , Before comparatively , preferring it before all other graces and above all .

Secondly , Behind simply , declaring the vertue and efficacy of it , whereby ye shall be able to quench .

But it will be objected . Ob.

1. We are ignorant and cannot examine ; to examine requires , wisedome , knowledge , understanding . Obiections Answered .

True it is , many are ignorant , but all are not so , and though many bee ignorant , and simple , yet that little wit and understanding that they have , if they would imploy it , they might doe much craving Gods blessing upon the use of the meanes : againe they have a light to direct them , the light of Gods Word .

True , but the Word is hard and difficult , so that Ob. 2 we cannot understand it .

Have you not teachers , Ministers ? resort to them : Ans. you have the Word publikly preached , and private conference to helpe you .

Wee have Trades and occupations , Ob. 3 Wives and Children , and have no time to spare .

Many who make this Ans. Obection have no lawfull callings , or no callings at all , but sure it is that there are none who have lawfull callings that are so streightned , but that they may set a part some time to examine ; they spare some time , to Eate , to Drinke , to Sleepe , to recreate themselves , and shall there bee none for so Holy a Worke as this ? trades-men spend not all their time in bying and selling , but some in casting up their debt-book , that they may know how it is with their estates , how they thrive , and shall there be no time spent to know how they thrive , and grow in grace ? many have great trading and imployments , so that it may be in the sixe dayes they cannot , let such do it on the seventh , the LORDS Day .

The End of the Fourth SERMON .

The Fifth SERMON . 1 Corinthians 11. CHAP. 28. VERS. Let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup.

HAving shewed the necessity of the examination of our faith , and answered some objections ; It now concernes all to know what saving faith is , or faith in Christ .

Now saving Faith is a Faith described . grace of the Spirit of God , wrought in the heart of a sinner , whereby he trusts in the Lord Jesus for eternall blessednesse .

And here we must take notice ,

First , that it is a grace of the Spirit of God .

So that it is not onely God that works it in those that have it , but also that the Lord in grace , mercy , favour , works it .

First , it is God that God workes Faith . workes it .

It is his gift , he is called by the Apostle , the Author , and finisher of our faith a a Heb. 12. 2. ; as the Athenians were called , Inventrices & perfectrices omnium doctrinarum , the inventers , and perfecters of all good learning . The Romanes had their learning from the Grecians , and the Grecians from the Aegyptians , and the Aegyptians from the Chaldees , and they from Adam , Seth , Noah , and the old Patriarchs : but the Church hath all her Learning , Religion , and faith from God ; he gave it at the first , and he confirmed it : he gave some to be Apostles , some Prophets , and some Evangelists , some Pastours and Teachers , for gathering together of the Saints , for the worke of the Ministery , and for the edification of the body of Christ , til we meet together in the unity of Faith , and Knowledge of the Sonne of God . Saint Luke having spoken of Stephens Faith , noteth the cause of it , that Stephen was full of the Spirit ; for God worketh it by his Spirit b b Acts 7. 22. : all good workes are the fruits of the Spirit , therfore saith the Apostle ; the fruits of the Spirit are love , ioy , peace , faith c c Gal. 5. 22. : and it is reckoned up among the gifts of the Spirit ; to another is given faith ( saith the Apostle ) by the same spirit d d 1 Cor. 12. 9. . Every good , and perfect gift comes from above e e 1 Jam. 17 . And that which is said of Lydia , is true of all the faithfull , that the Lord opened the h●art of Lydia , so that she beleev●d And Christ saith that this is the Worke of God f f Ioh 6. 29. , that yee beleeve not the Worke of the Father alone , of the Sonne alone , or of the holy Ghost alone , but of the whole Trinity ; for this is one of the Workes of God which are said to be ad extra , and therefore attributed to all the three Persons .

First , To the first Person where Christ saith , no man can come unto me , ( that is beleeve ) except the Father draw him g g Joh 6. 44 .

2 To the second Person , where the Apostle calleth Jesus , the Author and finisher of our faith h h Heb 12. 2. .

3 To the third Person , where the Apostle , reckoneth Faith amongst the fruits of the Spirit i i Gal. 5. 22 .

Secondly God works faith God in mercy workes faith . of his meere good will .

So saith our blessed Saviour ; it is so Father , because thy good pleasure was such k k Mat. 11. 26. .

Now the end at which God aymed in working Gods ends in working faith . this grace is two-fold .

First , The setting forth of his owne glory .

Secondly , The salvation of mankinde ; and therfore Saint Peter calleth salvation , the end of our faith .

Now the Knowledge of this will

First , Humble us , in letting of us see that it is not in our power , that Faith is not hereditary : God beginneth it , and increaseth it , and finisheth it . The Apostles prayed , Lord increase our faith l l Luke 17. . Now the meanes to get this Faith is double ,

1 Outward . Meanes to get faith . 2 Inward .

First , Outward . 1 Outward . The Word .

The outward meanes is the Word ; hereupon saith the Apostle , how shall they beleeve in him of whom they have not heard Rom. 10 14. ? and thereupon thus concludeth , Faith commeth by hearing , and hearing by the Word preached n n Rom. 10 8. , And hereupon it is called the Word of Faith ; o o Eph. 1. 13 and Paul saith of the Ephesians , that they beleeved , after they heard the Gospell , and finely saith S. Chrysostome Acc enditur S. Chryso●t . fldei lampas igne Divini verbi ; the Lampe of our Faith is lighted by the fire of the Divine Word . And this Faith , is wrought in us , both by reading and preaching of the Word , and both are commended , and ordained of God . The Word a meanes p Deut. 3. 9.

1. For reading , God himselfe commandeth it P , and by reading S. Augustine was converted : for hee confesseth of himselfe , that being inclined to the heresie of the Manichees , he heard a voyce , saying Tolle & lege , take up and reade ; meaning the Booke of God ; which hee presently did , and so by reading was converted : for surely the reading of the Word is a meanes appointed of God , to the begetting of faith , and raising up the kingdom of God in the hearts of men ; so that to say that bare reading , is bare feeding , and a thing unable to worke faith in us , is to avouch a great untruth .

Secondly , For the Word The especiall meanes ordinary is preaching . preached . This is the especiall ordinary meanes , and the most powerfull usuall meanes : this is that which the Scripture layeth downe : how shall they beleeve in him , of whom they have not heard ? how shall they heare without a preacher q q Rom. 10. 14. ? and againe , it pleased God by preaching to save r r Gal. 3. 1. ; reading is profitable , but preaching doth profit more than reading doth . Spice , when it is whole smelleth sweetly , but when it is broken , and bruised by the hand of the Apothecary , it smelleth a great deale more : so is the Word read of us , or to us , sweet as the hony , and bringeth the light of life to many ; but if the spirituall Apothecary breake it , and bruise it , cut it , and divide it , as the Lord hath appointed by preaching , then reacheth the savor of such heavenly sweet to many moe , in a fuller measure , by reason of the blessing God giveth unto it . The Eunuch read , but he understood not ; but when Philip preached unto him , the sweet brake out to his lasting good s s Acts 8. .

Secondly , the meanes is The inward meanes for faith , the Spirit of God . inward whereby faith is wrought in us , and this is the blessed Spirit of God , which softneth and openeth our hearts , and maketh them as good ground , that when the seed of the Word is cast into them , it taketh deepe rooting , and bringeth forth the blessed fruit of faith . The Apostle saith that his preaching was in demonstration of the Spirit , that their faith might 1 Cor. 2 4. 5 be in the power of God , and the preaching of the Gospell is tearmed a ministration of the Spirit u u 2 Cor. 3. : yea , hee useth this phrase , the Spirit of faith w w 2 Cor. 8 15. , because that faith is wrought inwardly by the spirit . Thus yee see that faith is wrought inwardly in us by the spirit , outwardly by the Word .

Now to propound a question and answer it .

Quaes . How the Gospell How the Gospell works faith works faith ?

Resp. When the Gospell is preached .

First , That commands us to beleeve in Christ , and promises salvation , and when wee come to heare ; the Spirit of God moves us for to heare , and hee opens our hearts as hee did the heart of Lydia .

Secondly , Vpon diligent hearing , the Lord inlightens the minde to conceive and understand the way of salvation .

Thirdly , Vpon this inlightning , the great God perswades us to beleeve x x Act. 15. 7 1 Cor. 3. 4 .

Fourthly , After this God inclines the heart to be affected with the goodnes of the things promised ( which is salvation ) and to hunger and thirst after righteousnesse .

Fifthly , The Lord perswades the heart to trust in the Lord Jesus for salvation .

Now as this knowledge serves to humble us , so it will bring us to this knowledge , that faith is not common , this confutes the Atheists confuted . Atheists , that think and say so : all of them say that they beleeve , but faith is a gift , yea , a most rare gift of God ; God sent his Patriarchs in the ancientest age of the world , and could finde no faith : he sent his Prophets in a latter generation , and could finde no faith : last of all he sent his owne Sonne , a man approved of God , and approved his doctrine with miracles , and signes following , and could finde no faith , and when the Sonne of man shall come , shall he finde faith on the earth y y Luk. 18. 8 ?

We reade but of two beleevers in the hoste of Israell a a Num. 14. .

But of eight in all the old world b b 1 Pet. 3. 20. .

But of one family that beleeved in all Asia c c 2 Tim. 1. 26. .

But of a hundred and twentie in all Christs time d d Act. 1. 15 .

But of a few in all Sardis e e Rev. 3. 4. .

Caro & sanguis non dant fidem , sed Pater in Coelis ; Flesh and blood give not faith , but the Father in heaven . Many boast of faith , but if they have any , it is the Divels faith . Nay , many beleeve not so much as the Divell doth ; but say with the foole , non est Deus , non est Daemon , non est infernus , non est Coelum : there is no God , no Divell , no hell , no heaven . And in that some few beleeve , it is by grace , not by nature .

Secondly , it is said in the description wrought in the heart of a sinner ; and this must not bee understood indefinitly of any sinner , or every sinner , for

First , The Divels are sin ners , and yet they cannot have a saving faith , and the reason is because they have no saving promise .

Secondly , Reprobates are sinners , and they have it not , because it belongs only to the elect .

By sinners then understand such as know and beleeve themselves to bee sinners , and have neede of Christ , and Gods mercy ; such as use all meanes to have Christ , that are undone without him , these are they in whose hearts the Lord is pleased to work this grace .

Thirdly , it is said whereby a sinner trusts in the Lord Iesus , that is , rests , relies , builds upon him , cast himself upon the Lord for salvation ; the sinner owes a debt , which must be paid , now Christ hath promised to pay it , he beleeves it , and trusts in him , knowing whosoever trusts in him shall be saved .

Lastly it is said for eternal blessednes . Which consists in our deliverance from all hellish , and eternall torments , and the injoying of everlasting happinesse for soule and body ; it is called blessednesse , because it comprehends all that can make a man perfectly ▪ blessed , Eternall , because it never shall have an end .

Thus much for faith .

The third thing that wee are to Repentance to be examined . examine before we come to the Table of the Lord , is Repentance .

Now the Reason is , because there is a Repentance A false Repentance . in the World , like true re-Repentance , but is not ; all is not gold that glisters .

First , There is a Repentance which causes a kinde of remorse , this was in Saul , he lift up his voyce , and wept f f 1 Sam. 24 15. 16. 17. .

Secondly , There is a Repentance which confesseth sinne ; this was in Iudas , I have sinned , saith he g g Mat. 27. 3. ; in Pharaoh , I have sinned , the Lord is righteous , I and my people are wicked h h Exod. 9. 27. .

Thirdly , There is a Repentance also which causes praying and fasting , this was in Ahab .

Fourthly , There is a Repentance which commeth to restitution . Iudas brought againe the silver i i Mat. 27. 34. .

Now all this may bee , and yet no true Repentance , so that wee may bee deceived , and take that for true Repentance that is not true Repentance that changeth the heart . Where there is true Repentance , there is an aptnesse to ascend , the affections are set on heaven and heavenly things k k Col. 3. 2. , if there were neither heaven nor hell , such would be holy , it is meate and drinke to them to doe their Fathers Will , they will grow in grace , and in Knowledge . But seeing that there is a false Repentance like true Repentance , let us see what true Repentance is . Repentance may thus bee described Repentance descr●bed . to be ,

A present turning , from all evill to all good , wrought by God in the hearts of all that shall be saved .

In which description we may spend time in examining of many things , as .

First , In examining our Knowledge concerning the Act of Repentance .

Secondly , The time of Repentance .

Thirdly , The termes of Repentance .

Fourthly , The Author of Repentance .

Fiftly , The subject of Repentance .

First concerning Repentance Repentance Act is turning . Act.

Now the Act of Repentance , or forme of it , is turning .

Obs. True Repentance is a turning . By the sinne of our nature and practice wee have turned our selves away from God and cannot see his face , and favour towards us , now it is Repentance that turnes us back againe ; let us search and try our wayes , saith the Prophet , and turne againe unto the Lord l l La. 3. 40. . It is not onely a turning but is more .

First , It is a whole turning . Repentance turnes wholly .

Secondly , It is a continuall turning .

First , it is a whole turning , the whole man turnes .

Reason , because the Reas. whole man is turned away from God , and naturally , and wholly evill m m Gen. 6. . The imaginations of his heart are evill , all the imaginations of it are evill .

Secondly as it is a whole turning , so it is a continuall Turnes continually . turning .

True Repentance is a continued act of turning , a Repentance never to be repented of , a turning never to turne againe to folly : if this were not , the remedy would be short of the disease , for the whole man is turned from God by sinne , and Repentance must turne the whole man back againe .

Now the knowledg of this will teach us two things .

First , That man hath ever something within him to turne from : a flesh still resisting the Spirit , many temptations of Satan , many wicked fashions of the World .

Secondly , That he can never get neare enough to God in this life , nor ever turne so neare him , as once he was , and therefore he must proceede on till he doe attaine .

The second thing to Repentance time , to day . examine our Knowledge of concerning Repentance is the time . Repentance time . Now the time of Repentance is present , so that ,

Obs . True Repentance is speedy Repentance , hee that repents truly , repents speedily , to day whilst it is called to day . The first thing the godly-man will set about , is to repent , he lookes ,

First , At God . Secondly , At himselfe . Thirdly , At othes . Fourthly , At his sinnes .

First , hee lookes at GOD True Repentance looks at God .

First , Commanding , to day to heare his voyce m m Psal. 95. 7. . First to seeke the Kingdome of God n n Math. 6. 33. .

Secondly , Grieving ; sinne greives his blessed spirit : now the godly will greive God no more , I as his Spirit to morrow will bee more grieved , so his patience will bee more abused , and his wrath increased .

Secondly as Repentance lookes True Repentance lookes at mens selves . at God , so also at a mans selfe , and so begins betimes .

Reas. 1. Because before Repentance , wee can neither pray , nor heare , nor receive the Sacrament , to our comfort : whosoever will have any thing to doe with God , or expects any thing from God , must wash , and make cleane , so saith the Lord by the Prophet , wash you , make you cleane put away the evill of your doings from before my eyes n n Isa. 1 61 , 17 , 18. . Then come let us reason together , then come and pray , come and heare , come and receive .

Reas. 2. Because to morrow wee shall bee more unfit , qui non est hodie Cras minus aptus erit . To morrow ,

First , The heart will bee more hardned . Secondly , The conscience more seared . Thirdly , The will more crooked . Fourthly , Corruption more rooted .

Thirdly Repentance lookes True Repentance lookes at others . at others .

That they might bee brought into the way . That so there might bee one Sheepe-fold , and one Shepheard , the Lord Jesus Christ .

Lastly Repentance lookes True Repentance lookes at sinne . at sinne .

And sees it is good to begin betimes ; the longer it is before wee repent , the more sinnes wee have to repent of .

First , More in number .

Secondly , More in strength .

Sinne is still ingendring , and groweth more fruitfull . The godly man therefore will not procrastinate . It is Satan that tempts men with a delay , he dares not say that Repentance is not needfull , onely to deceive the simple , he craves a delay , and so steales the time away , till all the time bee past , in which men should repent .. And in this snare many a one perisheth , that whereas in their youth , they will not repent , but put if of till they be old , in their old age they cannot repent .

Vs . The Knowledge of this time , will set us about the worke , we know that in things pertaining to the body delay is dangerous : if a wound be not lookt unto before it rot , it becomes uncurable ; if fire be not quenched intime , it becomes unquenchable ; meate if not presently salted , it is unsavory ; if a moate fall into the eye , or a thorn be in the foote , we make haste to get it out . In things pertaining to the health of the soule , delay is more dangerous . It is God ( beloved ) that saith , Hodie , to day ; the Divell that cries , Cras , to morrow , it was offered by Moses to Pharaoh , when shall I pray for thee ? and hee said to morrow it is offered by God to man , when wilt thou that I have mercy on thee ? in effect it is answered by many , not till my old age . Miserable was Pharaoh who delayed Moses but one day , more miserable are wee who delay the Lord for many yeeres : wee thinke Repentance is soone had , spend wee doe our dayes in sinne , and thinke that in the latter end , Lord have mercy on us , will serve the turne , but we are deceived . David having sinned it cost him many a deepe sigh , many an earnest , and importunate request , before he could see any thing but Gods angry Face against him for his fault o o Psa. 51. 1. 2. . O have mercy ; saith hee , upon me O God , according to thy loving kindnes , according to the multitude of thy compassions , blot ▪ out my transgressions . Marke but what a piercing Prayer , what a feeling and passionate suite , and yet David as a man not satisfied , not speeding as he desired , sets to it againe a fresh , saying , purge mee with Hysop , and I shall bee cleane ; wash mee , and I shall bee whiter then Snow p p Psa. 51. 7. . Though that hee was not out of hope , yet was he not come to that full comfort , and feeling he looked for ; and shall wee thinke to speede better then David did ? or have a more quick accesse to the Throne of grace then he had ? let us not bee deceived , God is not mocked : what is this but a meere mocking of God , to thinke that wee may sinne , I , doe what we will , and after all to goe to heaven presently , have wee not rather cause to feare that judgment that is threatned , When you stretch forth your hands , I will hide my eyes , and when you make many prayers I will not heare q q Isa. 1. 15. Motives to repent . ?

Now to move us to this speedy worke , know wee must what

1. Dangers .

Secondly , Difficulties .

Thirdly , Doubts there are .

First thinke of the dangers .

First , Dangers in regard of the uncertainty of life .

Secondly , Dangers inregard of the uncertainty of the meanes of grace .

Thirdly , Dangers inregard of the uncertainty of a blessing upon the meanes , though injoyed .

First , danger is great Danger of delay 3. fold in regard of the uncertainty of life , no man hath a lease of his life , wee may dreame of many yeeres as the Glutton did , when that might they may fetch away the soule , hee was called a foole , and so proved : thou that deferrest to day , what dost thou know but that thou mayst be dead before tomorrow ? it is the wise mans saying , boast not of to morrow , for wee know not what to morrow may bring forth r r Pro 27. 1 . For ought thou knowest , this day may bee with child with thy Death : doubtlesse , brethren , there are many now in Hell that thought to have repented . As Trajan was marching forth with his Army , a poore woman solicited him , to doe her justice upon the murtherers of her only sonne , I will doe thee justice , saith the Emperor , when I returne ; but said woman , what if my Lord never returne ? how far soever wee here run out , wee hope to make all good when Repentance comes , but what if Repentance never comes ? it is the gift of God , it is not in our owne power , therefore the true repenter bestirres himselfe ; he presently summons all the powers and parts , the tongue to praying , the feete to walking , the hands to working , the eyes to weeping , and the heart to groaning ; there is no neede of bidding that soule , goe , for it runnes

First , To the Word of GOD for direction .

Secondly , To the heart for remorse and compunction .

Thirdly , To God for grace and pardon .

Whosoever putteth of Repentance may expect sudden death , for it is the Lord that threatneth it , I , hee will wound them suddenly s s Psa. 64 7. .

The End of the Fifth SERMON .

The Sixth SERMON . 1 Corinthians 11. CHAP. 28. VERS. Let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup.

REpentance being described , wee insisted upon the Act or Forme of Repentance , turning , the time also of Repentance . It is a present turning . Because many dangers , many doubts , many difficulties .

First , The danger is great .

First in regard of the uncertainty Life uncertaine . of life .

Wee may be dead before to morrow .

Secondly in regard of the Meanes uncertaine . uncertainty of the meanes .

Though that wee have time , yet there is danger in regard of the meanes of grace this may bee taken from us ; true it is that the LORD can worke Repentance without meanes if it pleaseth him , yet he useth means a a 2 Tim. 2 26. . And may take away the meanes at his pleasure , hee may send a Famine , not of Bread or of Water but a Famine of the Word of the Lord b b Amos 8. 11 , 12. .

Thirdly in regard of Blessing uncertaine . the uncertainty of a blesssing .

Suppose life and meanes be certaine , yet there is a danger , in regard of the uncertainty of a blessing upto the meanes . What can the Angells of Heaven doe , the Ministers on earth doe ? nothing , unlesse the Lord bee pleased to blesse . Wee must strive , it is God that gives Repentance c c Thess. 2. 25. . What and if God will not ? What better are wee for all Sermons ? the worse wee are , for the heart is made fat , and the eare heavy , and the eyes are shut , that wee may not heare with our eares , see with our eyes , un derstand with our hearts , and and bee converted , and healed d d Isa. 6. 9. 10. . Many are like unto old hollow Oakes , the rayne falling on them rots them , but makes the tender Oakes grow : would it not bee a dishonor to the Wisedome of God , that men should follow their owne lusts as long as they list , and then have grace at their beck ?

Now in dangers , there are Difficulties . Something to bee done . difficulties .

First , Because it is more to repent , than wee take it to be , it is the turning of the heart , now this is not easie , we want strength , I , to man it is impossible .

Let us but consider .

First , What must bee done , when wee doe repent : wee are to recount all our sinnes , that wee may recant them , and this wee know that the longer it bee before the account be cast up , the harder it will be to make it .

Secondly , Wee are to turne to God , now the longer wee are from God the harder it will bee to turne unto God ; the conscience will bee ready to say , upon what acquaintance ? the Divell will say , will God give thee entertainment ? Now there Something to be left . is something to bee left , as the World , and sinne : now by delay sinne is more strengthned , and multiplied ? for every Act of sinne strengthens the habit , and one habit another , and so vis unita fortior .

Lastly as many dangers , many difficulties , so also many doubts .

Doubts concerning Doubts .

1. The Sincerity .

2. The acceptation of our service , so weakly done the soule is apt to question , whether it bee true ? and whether the Lord will accept of such service ? for if we repent out of love to God , wee would have repented sooner , for love love defers not e e Gen. 34 19. , May we not feare that the Lord will never bee contented with the Divels leavings ? this will the Lord never doe .

We have done with the Repentance Tearmes : ● act of Repentance , and the time of Repentance , come we now to the tearmes of Repentance .

First , the termius a quo , from what it is that repentance Whence . turnes . It turnes from all sinne , from all evill ( saith the description , ) so that we may conclude

Obs . That the object of The obiect of Repentance is all sinne . true repentance is all sinne , not one sinne , or many sins , but all sinne . True repentance looks at ▪

1. God . 2. Christ . 3. Satan . 4. Sinne.

First , True Repentance Repentance lookes at God . looks at God .

First , At the command of God , he calls , and commands the repentance of all sins , to cast away from us all our transgressions f f Ezek 18. 31. , to put away all these things , wrath , anger , filthy speaking out of our mouths g g Col. 3. 8. 9. .

Secondly , True Repentance looks at God as forgiver , he forgives all manner of sinne and blasphemy whatsoever h h Mat 12 31. 32. . Let the wicked forsake his wayes , and the unrighteous man his thoughts , and let him returne unto the Lord , and he will have mercy upon him , and to our God , for he will abundantly pardon i i Isa. 55. 7. , and the reason is given . For my waies , saith the Lord , are not as your wayes , neither my thoughts as your thoughts , for as the Heavens are higher than the Earth , so are my wayes higher than your wayes , and my thoughts , than your thoughts k k Isa. 55 8. 9. .

Secondly , true Repentance looks Repentance lookes at Christ . at Christ , and so turnes from all sinne .

Jesus Christ suffered for all sinne as well as one , hee is the Lambe of God that takes away the sinnes of the World . l l 1 John 29 .

Thirdly , true Repentance looks at Satan , and so turnes Repentance lookes at Satan . from all sinne .

One sinne unrepented of gives him a great deale of advantage ; hee cares not how sure the house is made , so long as there is one within that opens the dore .

Lastly , True Repentance looks Repentance lookes at sinne . at Sinne , and turnes from all evill .

One sinne separates from God , as well as many ; one hole in a ship enough to sinke it , one wound in the body enough to kill it , one sinne in the soule to damne it .

True Repentance turnes

First , From all outward actions , it will allow of no sinfull act .

Secondly , From all evill words , frivolous and idle speeches , filthy communications , oaths m m Coloss. 3 8. .

Thirdly , True Repentance will go farther , and search the Chambers of the heart , and turne every thought that hinders the worke of grace . Woe unto them that cleanse the outside only .

Now this Knowledge will let us see .

First , How many are deceived Not sufficient to abstaine from sinne outwardly . , who thinke if they abstaine from sinne outwardly , all is well ; wheras a man abstaines from sin sometimes , because hee cannot commit sinne , and now his sinne turnes from him , not hee from it . I , sometimes feare , or shame , or other sinister respects may cause a man to forbeare , whereas his heart and minde is as foule and filthy as before : if there be a retaining of a disposition to sinne , if there bee an affection and love unto evill , this is a repentance to bee repented of .

Secondly , That the lopping , and cutting off of Not sufficient to loppe and cut off some sinne . some sinnes is not sufficient , this is not Repentance , wee must to the roote , our hearts must be purged , and all must be put away . The Apostle saith , put away all these things n n Coloss. ● : if we mark but the Catalogue , it sheweth that we must forsake all sort of sinnes .

First , Inward sinnes as well as outward , anger , wrath , saith the Apostle .

Secondly , Lesser sinnes as well as greater , filthy speaking must bee put off . we must deale with sinne as God doth with the mightie , that is , put them downe from their seats .

3. That true Repentance sets it selfe against sinne .

First , Vniversally .

Secondly , Sincerely .

First , against sin universally , True Repentance sets it selfe against all sinne . against all sinne .

Reas. Because all sinne is contrary to grace .

1 : Against his owne sins : that which he doth , he allowes not o o Rom. 7. 15. The godly repents his own sinnes . .

First , Against the smallest sins , the hypocrite will start at great sinnes , and outragious evills , as murther , drunkennesse , but the godly repents of those which the world counts no sinnes , as unprofitablenesse under the meanes , petty oathes , rash anger ; and whereas many thinke thought free , the godly man in repenting , repenteth the wandring , and disorder of his thoughts .

Secondly , Against his secret sinnes , he knowes well that the Lord sees all .

Thirdly , Against profitable sins , no Agag will he spare .

2. The godly man sets The godly sets himselfe against the sinnes of others . himselfe against the sins of other men ; if he can he will hinder them , if hee cannot , he will grieve and mourne for them . Rivers of teares ran down Davids eyes , because men kept not the Law of God , but the wicked are so farre from repenting for the sinnes of others , that they cannot repent their owne .

Now as a godly man sets himselfe The godly set against sin sincerely against all sinne universally , so also against all sinne sincerely .

First , He will renew his Repentance often .

Secondly , He will repent of every particular sinne ; David of his murther , Saint Peter of his deniall , Saint Paul saith , I was a persecutor , but the hypocrite repents in grosse .

Thus much for the terminus a quo .

Now to the second tearme , terminus True repentance turns to all good . ad quem , whither it turnes ? it is said in the description , to all good .

Obs. That true Repentance turnes not onely from all evill , but to all good . First to God , the chiefest good p p La. 3. 40. . Let us search and trie our wayes , saith the Scripture , and turne againe unto the Lord : returne unto me , saith the Lord q q Ier. 4. 1. ; the prodigall will goe to his father r r Lu. 3. 15. .

Now good Reason there is why it turnes to God .

Reas. 1. Because by sin they have turned against God , sin is not onely a turning from God , but against God s s Hos 6. 1. .

Reas. 2 Because it is God onely that pardoneth sin , and on this condition hee doth it .

Now the Knowledge of this , will let us see

First , That it is not sufficient to cease to doe evill ; learne to doe well t t Isa. 1. 16. 17. : it is not enough to put off the old man , unlesse wee put on the new u u Eph. 4 22 , turne wee must from the power of Satan to serve the living God .

Secondly , That true Repentance is the consecrating of a mans selfe wholly to God w w 1 Thess. 1. 9. .

From the Act or forme of Repentance , the time and termes we come to the Author of Repentance , and that is the Lord . So that from hence we may observe

Obs . That Repentance is Gods , it is his grace , Repentance is Gods gift onely God can Worke it .

It is Gods both for the beginning , progresse and consummation . It is God that gave the Gentiles repentance unto life x x Acts 11. 28. . Waiting , saith the Apostle , if at any time God would give them Repentance y y 2 Tim 2. 25. . Hence it is that the Church goeth unto God for it , saying convert thou me O Lord , & J shall be converted a a Ier. 31. 18. , againe turne us O Lord unto thee , and wee shall bee turned b b Cant. 6. 21. . It is onely God that can work it .

Reas. 1. Because there are such strong resistances , and enemies of grace within us , and without us ; it must therefore bee the Spirit of power and fortitude onely that must conquer them ; the strong man hath taken hold , and onely a stronger can cast him out .

Reas. 2. Because there is such strength of lusts , and numberlesse excuses of sinne and sinners , as only the Spirit can convince of sinne .

First , It is God that changeth the heart , and bringeth it unto good , hee it is that will purge us , this is not in our own power to doe , it is the Churches prayer , Convert us , O Lord c c Ier. 3. 18. , so that no power of themselves .

Secondly , Hee drawes us unto Christ , for no man , saith Christ , can come to me except my Father draw him d d Ioh 6. 44. .

God is the worker , men are instruments ; Paul may plant , and Apollo water , but God that gives the increase . Paul preached at Philippi , but God opened the heart of Lydia , Peter preached to Cornelius and others , but the holy Ghost brought downe the Unction , and made them Christians .

Now this Knowledge , that God is the Author of Repentance will teach us many things .

1. That no man can repent No man can repent when hee will . when hee will , this flower groweth not in our Gardens ; if that the Lord by his Spirit draw us not , we can never run after him .

Object . Why have we so many Commandements to repent , if it be not in our power to repent ?

Resp. Deus jubet quae non possumus , ut noverimus quid ab eo petere debeamus , saith S. Augustine , God commands what we cannot doe , that we may know what to ask of him . I , this God doth to let us see , not what by Nature wee can doe , but what wee in Duty should doe , and that by his assistance we may bee enabled to performe .

Ob. God gave Jezabel space to repent of her fornication : hence the Papists gather that man hath free will to do that that is good before God ; for , say they , God gave space of time to repent , therfore she had power to repent , the giving of that power was in vain else .

Resp. It doth not follow because God gave time to repent , therefore shee had power to repent : which we may see , if wee doe but consider the ends for which God gives men space , and time of repentance , I , and commandement also so to doe . The ends be two .

First , That in that time of Repentance , which hee allotteth unto men , he may give his children grace , whereby they may obey his Commandements , and repent .

Secondly , Hee giveth Commandement and time that men may see what they shovld doe , not what they can doe , and that the wicked may be without excuse at the Day of Judgement , and so ashamed of Bishop Cooper . themselves . Man cannot doe it of himselfe , it is a worke full of miracles , it makes the dead to rise , the blinde to see , the dumbe to speake , and who can worke these but the Lord ? as one sheepe cannot heale another , but their helpe commeth from the Shepheard : so the true health of our soules commeth from the great Sepheard of Israell ; he that tamed the Lyons , and restrained the fire from burning , he it is that must tame our wild affections , and moderate the fire of our desires .

Secondly , The Knowledge , that God is the Author Ascribe unto God the glory of conversion . of Repentance , will teach us unto whom to ascribe all the glory of our conversion , even to the Lord , for he it is that hath done it , of our selves wee can doe nothing that is good , we must bee changed by the Spirit .

Object . Doth not God promise , at what time soever a sinner repenteth of his sinne , I will put all his wickednesse out of my Remembrance .

Resp. True , the Lord most comfortably ( blessed be his name for it ) saith , at what time a sinner repenteth of his sinne , hee will pardon ; but hee doth not say that a sinner may repent when hee will , God hath promised to all repentants pardon , but not to all delinquents repentance .

3. This Knowledge in the third place will teach The meanes of grace is not to bee neglected . us to bee carefull that wee neglect not the present meanes of grace offered unto us , as though wee had God at command , and could repent whensoever wee please . beloved , let none deceive you , deceive not your owne soules , it is the meere Gift of God , wee cannot make one haire of our head white or black , and doe wee thinke wee can change our corrupt hearts ?

Looke but into the Scriptures and see how many when they would have repented , were rejected , I , though they sought it with teares ; and what comfort is this to thee who hast not repented , neyther dost thou know , whether that God will give thee grace to repent , or not ?

Objection . The theife repented at the last , and was received to mercy .

Resp. True , what then ? if that I may but have time when I am dying , to say Lord have mercy upon me , I shall be saved ; but what if thou shalt not have so much time ? thou art not sure of it , death hath taken many a one away suddenly , so that they have not spoke one word : againe , what if thou hast so much time ? many shall say in that day , Lord , Lord , and he shall say unto them , depart from mee , I know you not e e Mat 7. 22 . The Thiefe was saved , for he repented , his fellow had no grace to repent , & was damned . O beware , least trusting too late Repentance at thy last end on earth , thou bee not driven to repent too late without end in hell .

Lastly , this Knowledge will cause us to serve God God must be served freely . freely , for if God hath wrought in any of us , if our wills be freed by grace unto righteousnesse , then will we serve God freely , and cheerefully , wee will then obey the Lord willingly . The godly man knowes that the fruit that is cudgelled downe , is ill tasted , and little worth : so is that obedience men must bee driven unto with blowes , it is an evill souldier that followes his Captaine with sighing , an evill servant that obeyes his master with grudging ; God must have all done in love , and hee rewards a cheerefull servant .

Now if any of you finde in your selves at any time an indisposition , and backwardnesse to holy duties , call then to minde with what livelinesse you have followed your lusts , and be ashamed and humbled , that you cannot with as much forwardnes serve the Lord .

The End of the Sixth SERMON .

The Seventh SERMON . 1 COR. 11. CAHP. 28 VER. Let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup.

THE first observation from the Text was that whosoever would come worthily must examine diligently , this hath ben proved , examination discribed , also it hath been shewed what every man must examine himselfe of , namely Knowledge , Faith , Repentance , Obedience , Love : wee have finished the three former Knowledge , Faith , Repentance , it remaines that wee now speake of Obedience , this must bee examined before we come , so that we will .

First , Describe obedience .

Secondly , shew the rules of Obedience .

Thirdly , The motives to obedience .

The first thing is the Description of Obedience .

Wee must know what Obedience is .

Obedience is a vertue , Obedience discription . whereby wee wholy subject our selves unto God in soules and bodies , to doe whatsoever hee commands , and leave undone whatsoever he forbids .

I will not insist upon Obedience Rules . the description , but come to the second thing , The Rules , which comprehend the nature of true obedience : the Rules .

1. Universality . 2. Alacrity . 3. Sincerity . 4. Constancy .

Rule 1. The first Rule of Obedience is universality , so that this must be known .

That true Obedience is True obedience is universall . Vniversall .

True Obedience hath an eye to all Gods Commandements ; God commands , therefore must wee obey ; hee commands all , therefore wee must obey all , even the lesser as well as the greater . O saith the Lord that there were in them such a heart , to feare me , and to keepe my Commandements ! not ● Commandement a a Deut. 5. 29. , Every Commandement must bee observed , and if wee will not bee ashamed wee must have respect unto all b b Psal. 119 6. . Whosoever shall keepe the whole Law and yet offend in c c Jam. 2. 10 one point , hee is guilty of all . Cursed is every one that continueth not in all the Workes of this Law to doe them d d Deut. 27 26. . Now the Knowledge of this will bring us to know , who offends .

First , Such as labour Offenders . not to acquaint themselves with totality of Knowledge , they that neglect Knowledge will neglect Obedience , where is there a man like David who makes the Law of the Lord his delight day and night ? know we must that ignorance will not excuse us , and a particular knowledge will never bring forth a generall obedience .

Secondly , Such as know much yet make no conscience of doing much , these are manglers of Obedience e e Kings 2. 51. 8. . Herod will doe many things gladly , but hee will not leave his Herodias f f Mat. 20. 2 20. . Many will part with some sinnes , but not with all . Now here a question is to be propounded and answered .

Quaest. Whether any man is able to keepe the Commandements of God ?

Res . Man is to be considered Man able to keepe the Commandements . two wayes . As a naturall man , and as a regenerate man . Now every regenerate man and woman is in some measure made able to keepe the Commandements of God , and to practise the good duties hee requires of him ; it is the Lords speech , let your hearts bee perfect with the Lord your God , to walke in his Statutes , and to keepe his Commandements g g 1 Kings 8. 61. . In this stands the perfection of the uprightnesse of the heart , to walke in Gods Statutes , and keepe his Commandements .

The Second rule of Obedience is Alacritie .

So that this must bee True obedience is cheerfull obedience . knowne , that whosoever obeyes God truely , obeyes him cheerefully . That , that is said of giving almes may be applied to all other Christian duties ; it is said the Lord loves a cheerfull giver , so the Lord loveth a cheerefull Prayer , Thy will bee done in Earth as it is in Heaven : now the Angells doe the Will of God cheerefully , and so must man . David saith , of the Sunne placed in the Firmament , that it rejoyceth like a mighty Gyant to runne his race , it hath a kinde of Alacrity and cheerefulnes to runne the course , and to doe the office apointed . Now as Solomon would have us to learne somewhat of the Pismire h h Pro. 6. 6. . And our blessed Saviour from the Lillies and Fowles i i Math. 26. 28. . So wee may not unfitly bee bidden to goe to the Sunne and learne , gladly and cheerefully to serve the Lord .

Obedience third Rule is True obedience is sincere . Sincerity .

So that this must bee knowne that true Obedience is sincere Obedience : he that serves God truly , serves him heartily . Thou shalt love the Lord with all thy heart , i i Mat. 22. 37. . He must have the heart , and the whole heart , it is the saying of David , blessed is the man in whose heart are thy wayes k k Psa. 84. 5. . My sonne give mee thy heart saith the Lord . God be thanked , saith the Apostle , that yee were the servants of sinne ; but yee have obeyed from the heart that forme of doctrine , which was delivered you l l Rom. 6. 17. . The godly man is the same inwardly , and in his heart , that hee is outwardly , and makes a show off , he knowes that God takes no delight in those who draw neere unto him with their lips , when their hearts are far from him . A godly man hath more goodnesse within him then , hee can make show off , A good man out of the good treasure of his heart , bringeth forth good things m m Mat. 12. 35. . The godly man whatsoever hee doth , or outward professions hee makes of good things , his cheife care is to bee religious within , hee is such a one as makes conscience of all his thoughts , hee is most troubled with his inward corruptions , this hee knowes that if the heart bee reformed , it will bee easie to reforme the words and workes n n Math. 23 26. .

In the particular duties of Gods worship it concemes all to be carefull of the heart :

1. In Preaching . 2. In Hearing . 3. In Praying . 4. In Singing .

First in Preaching . In Preaching the heart is to be looked to .

That wee may be able to say with Saint Paul , God is my witnesse , whom I serve with my spirit , in the Gospell of his Sonne e e Rom. 1. 9 .

Secondly in hearing . Heare with the heart .

The heart must also be looked unto , the heart must bee drawne up unto the eare , like Lidia , our hearts must bee opened , that we attend to the things which are spoken .

Thirdly in Prayer . Pray with the heart .

The heart must bee looked unto , Praying alwayes , with all Prayer , and supplication , and how it is said , in the spirit p p Eph. 6 8. .

Fourthly in singing of Psalmes . Sing with the heart .

The heart also must be ready , that we may sing with grace in our hearts unto the Lord q q Col. 3. 16 .

Quaest. But is there no hypocrisy in the godly Hypocrisy in the best . man ? is there no want of this inward truth of heart in his obedience ?

Res . There is hypocrisie in the best , all the sonnes of Adam are infected with this contamination , some more , some lesse ; whosoever goeth about to cleere himselfe in this , hee is the worst hypocrite of all : and this wee must know , that though all are infected with it , yet here is the difference , all have hypocrisie , hypocrisie hath some aliud habere peccatum , aliud haberi à peccato , it is one thing for a man to professe sin and another thing for sin to possesse a man . Now though a regenerate man may finde this in him , yet may hee comfort himselfe in it .

First , That this is a matter of greife , and humbling unto him , feeling this in him , and having his heart away in any outward service .

Secondly , That his care and desire in obeying God , hath ever been to doe it heartily , and so could never hypocrite say .

This must all know , for by the knowledge of this that it is not

First , Hypocriticall obedience . Hypocriticall Obedience not regarded .

Secondly , Constrained sincerity that will serve the turne .

First , For hypocriticall obedience : eye-service may bee pleasing unto men , because they know not the heart , but to God it can not . The proud Pharisee may make a faire show , but God can pull of the maske , and discover him . All outward workes an hypocrite may doe , onely he failes in the heart , and because of that hee is lost every where ; it is man that judgeth the heart by the workes , but the LORD judgeth the workes by the heart . O therefore take heede of hypocrisie , least you have your portion with them in Hell . Men and women solace your selves in your devotions ; heare , read , pray , receive , but looke you have the heart along with you , for without the heart all is lost . Know this that the ostentation of man shall meete with the detestation of God .

Secondly , Now if hypocrisie Constrained sincerity nothing . cannot content God , what can constrained sincerity doe ? Hee that obeyeth God because hee cannot chuse , would not obey the LORD if hee could .

The fourth Rule of Obedience Rule . 4 is constancy .

And this must every receiver know ,

That true Obedience is constant obedience . True obedence is constant .

Whosoever obeyes God truely , will obey God constantly : there is scarce any good thing in Gods Child , but may seeme to bee in the hypocrite , save onely this constancy in obedience , so that this teacheth us

First , That sound and constant obedience is in the regenerate .

Secondly , That it is onely in the regenerate , in no other .

First , constant obedience is in the regenerate . The righteous , saith the wise man , is an everlasting foundation r r Pro. 10 25. . I , such as are planted in the house of the Lord will bring forth fruit in their age f f Psal. 92 13. 14. .

But it may bee objected .

Ob. 1. That in many regenerate men there are great intermissions , and giving over of good duties , the fruits of grace have been straightly intercepted , and broke of in them .

Hee that had come to David , when after his adultery he would have killed Vriah , and Peter when he forswore his Master and that with curses , he would have been able to discerne no more fruits of grace , nor conscience of duty to God in them ; then in Saul or Judas .

Resp. That though in the time of temptation , or spirituall desertion the case may be thus with the godly , for a time , yet hee cannot continue so , but shall recover himselfe , and doe his first workes againe , according to that saying , hee will not suffer the righteous to fall for ever t t Psal. 55. 22. .

Ob. 2. There are many that have good hearts in whom there is great inconstancy , often omitting of good duties , which they should performe , they have not alwayes that alacrity in Prayer and holy exercise , as sometimes they have .

Res . Certaine it is that many a good man may decay in the measure of his practise , and good duties , even through a naturall decay of his spirit , by age , or by sicknes .

Secondly , Hee may loose that heate and fervency of spirit that sometimes he had , this may bee seene in the Angell of the Church of Ephesus u u Rev. 2. 4 . The first love was lost , and yet much grace was there . Beloved , without dayly watchfulnes and stirring up of our selves , it will not bee possible to keepe our selves from this decaying in our love ; yet this wee must know , that in every regenerate man ordinarily , unlesse it bee in case of temptation or spirituall The godly performe good duties of conscience though not alwayes with the l●ke ch●erfulnes . dissention , you shall finde foure things :

First , That hee doth still performe good duties of conscience towards God , though not with that cheerefulnes as at other times , he still keeps his way , and goeth on , though not so fast , greiving for his decayes , striving against his dulnesse , and this the Lord takes great delight in , and hee is not unrighteous to forget our worke and love w w Heb. 6. 10. The godly goe on and persevere . .

Secondly , That the godly man doth not rest in any thing that hee hath done , but goeth on , and is carefull to persevere , and continue unto the end , and this may bee seene in David and Paul .

First , in David . I will praise the Lord , saith he , while I live , and sing unto God while I have my being x x Psa. 146. 2. . Thy Statutes Lord , will I keepe even unto the end y y Psa. 119 112. .

The second in S. Paul . Brethren , saith he , I count not my selfe to have apprehended : but this one thing I doe , forgetting those things which are behinde , and reaching forth unto those things which are before , I presse towards the marke a a Phil. 3. 13. The godly feare falling .

Thirdly , That the godly man lives in feare least hee should fall away before his death , and having begunne in the spirit should end in the flesh .

Fourthly , That his desire The godly d●sire the continuance of meanes . is that hee may continue under the meanes of grace . One thing , saith David , have I desired of the Lord , that I may dwell in the house of the Lord , all the dayes of my life b b Psal. 27. 9. .

This is the godly mans care , that he may keepe judgment , and doe righteousnesse at all times c c Psal. 106 3. . That he may feare alwayes .

Now let us examine our Knowledge concerning the motives to obedience , and here it concernes all men to know that God is constant in love unto us .

The first Motive .

That God is constant in his love to us : he hath loved God constant in his Love . us , and he doth love , us , and he will love us ; he will never give over .

Motive the second .

The wicked man continueth The wicked constant in sinne . in sinne ; nothing will make them forsake it , the mercie of God will not allure them , nor the judgements of God terrifie them ; but for all that is done , this they will doe , even breake the lawes of God and his just commandements behinde their backes .

Motive the third .

All Creatures serve and obey him : there is no Creature All Creatures obey God . that God made , but in his Kinde yeilds some delight and content unto God that made them , he rejoyceth saith the Psalmist , in all the Workes of his hands d d Psa. 104. 31. . And is it not a shame that man , whom hee made above all to take pleasure and delight in , that man should not obey him ?

Motive the fourth .

God is a royall pay-master , God a royall pay-master . in keeping the commandements of God , there is great reward ; in our fathers house there is bread enough : the wicked they shall have nothing but husks ; his children shall have bread , I , bread enough . God is alwayes paying his children wages , and never thinks they have wages enough , he it is that gladeth us dayly with his benefits e e Psa. 68. 19. . God to us hath given his Sonne , and with him all things : his Face was buffeted , his Cheeks nipped , his Eyes blinded , his Hands nailed , his Side lanched with a Speare : he was as water powred out , all his Bones were out of joynt , his Heart like wax molten within the middest of his Bowells , his strength was dryed up like a potsheard , his tongue did cleave to his Jawes , and he was brought unto the dust of death f f Psal. 22. 14 , 15. . Non ergo caput , faciem , oculos , manus , cor illi trademus , ut illi serviamus ? must wee not therefore give him , Head , Hands , Eyes , Face , and Heart to serve him ? wee must not give our Members , Weapons of unrighteousnesse to sinne : what then ? wee must give our selves to God , and our Members of righteousnesse to serve God .

Thus much for the fourth thing every receaver must examine , namely Obedience .

Now come wee to the fift and that is , Love . Our love towards God , and reconciliation of our selves towards our neighbours , for in vaine shall wee pretend Knowledge , boast of Faith , glory of Love to God must be examined . Repentance , if we faile in our love .

First wee must examine this , Our love to God , for if any man love him not , let him bee Anathema , Maranatha g g 1 Cor. 16. 22. .

Every receiver must know ,

First that God hath commanded God commands love . this , that we may know whether wee doe love him , and might keepe our selves in his love i i Deut. 6 5 Deut. 11 12. . Thou shalt love the Lord thy God , saith hee , and againe what doth the Lord thy God require of thee , but to feare him , and love him ? this by our Lord , and Saviour is called the great Commandement , the commander is great , the object is great , the use of the duty is great , and their reward is great , that care to doe it .

Secondly , God doth love us , and it is a matter of equity that wee Matter of equity to love . should requite love with love againe , for though we cannot love him , as we ought , and as hee loveth us ; yet must wee love , for ours is an ascending , his a descending love ; and love descending is more , is more naturall , more fervent and vehement , then love ascending , as wee see in Parents who love their children better , then their children love them : besides God loved us when wee were his enemies i i Eph. 2. : durus est animus , qui si dilectionem nolebat impendere , nolet rependere ; S. Augu. S. Augu. his heart is Oake , not flesh , but Flint , that though hee will not beginne to love , yet finding Love , will shew no love .

Thirdly , examine wee Loves commodity . must , because of the commodity , for if this bee in us , then

First , our Faith produceth those good duties which we owe unto God , for Faith is as one hand receiving , Love as the other giving , for Faith worketh by Love k k Gal. 6. 6. . Nec faciunt bonos , vel malos mores , nisi boni vel mali amores , such as our love is , such is our life ; an holy love , an holy life , an earthly love , an earthly life : if a mans love be set on God , his life must needs be good ; and though this bee certaine , that a man is justified by Faith l l Rom. 3. , yet this is as certaine , that the life of a man is justified by love .

Secondly , having this love wee may know in what estate wee are in . Saint Augustine saith , Duas S. Augu. civitates duo faciunt amores : Hierusalem facit amor dei , Babyloniam amor seculi ; interroget ergo se quisque quid amat , & inveniet unde sit civis . Two loves make two Cities : the love of God maketh Hierusalem , the love of the World Babylon ; therefore let but every man examine what hee loves , and hee shall see in what estate hee is , and to what City hee belongs . As a man by looking upon a Diall , may know the motion of the Sunne in Heaven ; so by looking upon the thing hee loveth , he may know in what hee standeth ; whether hee belong to Babylon or Jerusalem , to Heaven or Hell , to God or the Divell .

Thirdly , The love of Love ingenders love . the godly will bee ingendred in us .

Fourthly , This love is Love as strong as death . as strong as death ; for as death doth kill the body , so our love to God doth mortify our love to the World and dispels rancor , wrath , malice , and as the rising of the Sunne doth chase away the darknesse of the night : so the love of God drives away the inordinate love of Worldly vanities .

Now it is not sufficient to know that God must be loved , but wee must also know how God is to be loved .

This our Saviour sheweth m m Matt. 22 37. How God is to be loved . . Thou shalt love the Lord thy God with all thy heart , with all thy soule , and with all thy minde .

First wee must love him God must be loved with all the heart . with all our heart . Now to love God withall the heart , is to love him with all our affections , joying and delighting in none but in him ; for hee loves not God that delights in any What it is to love God with the heart . S. Aug. thing more then God , as S. Augustine saith truly , Minus te amat , qui aliquid tecum amat , quod non propter te amat ; hee loves thee not , who loves any thing with thee , which hee loves not for thee .

Secondly , we must love God must bee loved with all the soule . God with all our soule : induring rather a separation of the soule from the body , than that our soule should bee separated from God , who is the Soule of the soule , and the comfort both of soule and body .

Thirdly , God must be loved with all our mind , so that our cogitations must be fixed upon him , and ruled by him ; his word should direct our Reason , our Reason rule our Wills , that so wee may say with the Apostle , wee live not , but God doth live within us , . A Christians chiefest care should be how to performe this duty to God , how to love him , as the Church said ; I am full of love , I am sick of love n n Cant. 5. 8. All owe this debt to God . . This is that all men should doe , this they owe to God , but few pay it , or if they doe , it is with Crackt mony , not currant in Gods Exchequer , for our love to God is cold , Mans love to God cold and dead . yea plaine dead ; and that appeareth in the breach of the first Table : wee are bankrupts both in piety towards God , and charity towards men , we love the World and our pleasures more then God , we worship not God in spirit and in truth , we sweare and blaspheme the name of God , we prophane and pollute the Sabbaths of God , wee come seldom to the house of God : how can we say that wee love God ? the love of God standeth Love stands in keeping the Commandements . in the keeping of his Commandements : so saith our Saviour ; hee that hath my Commandements and keepeth them , is he that loves mee : and againe if any man love me , hee will keepe my Word and my Father will love him , and wee will come unto him , and dwell with him : and againe , he that loveth me not , keepeth not my words o o John . 14. 21. 23 , 26. . He speaketh positively , and privatively .

The blessed and undivided Trinity will dwell with that man , who loveth God truely ; but till wee serve God in holinesse and righteousnesse , till wee pray diligently , heare his Word attentively , receive the Sacraments penitently , keepe the Lords day 's religiously , use his name reverently , let us bee ashamed to say that wee love God ; nunc regnum dei , non est in verbis , sed in vertute : the Kingdome of God is not in word , but in power . Many Christians are mutilated and lame ; either they want an eare , and cannot heare God , or they want a tongue and cannot praise God , or they want an heart , and cannot love God .

These Atheists are a disgrace to Religion , a Moth in the garment of the Church , monsters in nature , divels in shape of men , as CHRIST said of Judas ; hollow Trees , not holy Trees . Beloved , it is a most honorable thing An honorable thing to love God to be a lover of God : it was one of Abrahams greatest titles of honour , to bee called the friend of God ; it is a most blessed thing , to be a lover of God ; they that love the Lord , shall bee as the Sunne that riseth in his strength .

There is nothing in the Nothing can give rest to the soule but God . World that can give rest unto the soule , but God : the heart of man is like the needle of the cumpasse , that trembleth still untill it come at the Pole . The soule of a wicked man is in a sling , now that which is in a sling is violently tossed about , so is the soule when it is not upon the proper object , God . It was the saying of the rich gluttan , soule take thy ease , thou hast goods laid up for many yeeres : and David cryed , returne my soule to thy rest p p Luke 12. 19. 116. Psal. 7. . The first put his soule from the right object , but the second when he said , returne my soule to thy rest , hee put it up on the right object .

Now a question may be asked .

Quaest. Whether God is to bee loved for his benefits , or for himselfe ?

Resp. God is to bee God is to be loved for himselfe . loved for himselfe : benefites in respect of our infirmities may bee motives to stirre us up to love God , but hee is to be loved for himselfe . Hypocrites serve God for gaine , what shal it profit us , say they , if wee pray unto him ? they measure all their Religion by profit , it is vaine they say to Job . 21. 15 serve God , and what profit is it that wee have kept his Ordinances , and that we have walked mournefully before the Lord of Hosts q q Mal. 3. 14 ? These are like unto little children , who will not say their Prayers , unlesse you promise them their breakfast , and to these men gayne is godlinesse .

A second question to be propounded is .

Quest. Whether the hatred of God , or the ignorance of God be the greater sinne ?

Res . In divers considerations the hatred of God may bee a greater sinne then the ignorance of God : and ignorance againe , a greater sinne then the hatred .

First , That is the greatest sinne that is most opposite , to the great God , now hatred of God being opposite to the Love of God must needs be the greater sinne .

Secondly , If yee will consider ignorance as opposite to the vision of God , wherein our blessednesse consisteth , then the ignorance of God is a greater evill , then the hatred of God , for to see God is a more excellent thing then to love him ; though in Termino ▪ they cannot bee severed .

The End of the Seventh SERMON .

The Eighth SERMON . 1 Corinthians 11. CHAP. 28. VERS. But let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup.

WEE heard in the former Sermon that whosoever would come worthily to Gods Table , must examine himselfe narrowly before he comes ; examine hee must , his Knowledge , his Faith , his Repentance , his Obedience , and lastly his love . Foure of these I have insisted upon at large , entrance hath been made into the last , which is Love : Love to God , Love to man . For the Love to God , that wee have finished , now it remaines that we spend some time on our love to man .

Now every receiver Love to man must be examined . must examine this Knowledge concerning this , for

Wee all come to one Table .

All eate of the same Bread , drinke all of the same Cup.

Baptised all into the same baptisme .

Branches all of the same Vine .

Sheep of the same Shepheard .

Children of the same father .

Fellowes of the same houshold .

Heires of the same kingdome .

Members of the same body .

Professors of the same faith .

Obtainers of the same promise .

Partakers of the same hope .

Now it is a shamefull thing , and full of infamy , and reproach , to see the Branches of the same Vine , Sheepe of the same Shepheard , Children of the same Father , to contend and strive one against another .

Beloved , there is but little love : where are those noble paire of lovers David and Ionathan , who had but one soule : Eusebius and Pamphilus , Martyrs , who had but one name : Pilades and Orestes , who had but one life , the one being dead , the other died also : Ruth and Naomi , who had but one grave : Saint Basil , and Saint Nazienzen , of whom it is said , anima una erat inclusa in duobus corporibus , one soule was included in two bodies ? Marriage maketh two bodies one , but love maketh two soules one , yea many soules , many bodies , but one .

The Heathens were wont to say of the men of the Primitive Church , ecce ut invic em se diligunt , behold how they love one another ? they knew Christians by that badge , but we may say , ecce ut invicem . se ●derunt ; behold how they hate one another ? not Christians , but Wolves , Lyons , Leopards , Divels , nay worse : for one Lyon eateth not another , and the Divels strive not among themselves , but maintaine their Kingdome . Let Tygers , and Beares , and Leopards teare one another ; let Scythians & Cannibals eat one another , who know not God , nor good humanity , let them bee without naturall affections ; but let us love one another , and let the Apostle his precept bee our practise ; bee of one minde , one suffer with another , love as brethren , be pittifull , be courteous , not rendring evill for evill , not rebuke for rebuke ; but contrariwise blesse , knowing that yee are thereunto called , that yee should be heires of blessing a a 1 Pet. 3. 8. 9. .

In no quality doe wee resemble God more , than in this , Love , God the Father is Love , God the Sonne is Love , God the Holy Ghost is Love ; God the Father in love gave the Sonne , God the Sonne in love gave himselfe , God the holy Ghost in love applyeth all this to us .

Now good reason have Kind of love . we to examine our love to man , for there are divers kinds of love .

First , The Atheists love , Atheists love . and this comes from profit , or from pleasure , which love men as the dog doth the bone ; but this love proceedeth not ex cordepuro a pure heart , therefore it is a love condemned .

Secondly , the Gamesters , Gamesters love . Drunkards love : for to glosse , play , eate , drinke , game , be no good workes , therefore this is not to love .

Thirdly , There is carnall Carnall love . love , and this is condemned , for love in man may be a vice aswell as a grace ; it is a vice , when it is set upon a wrong obiect , or is disordered , and that three wayes .

1. When we love things unlawfull , as sinne .

2. When we love things lawfull , but too much , as the world .

3. When love is turned into lust , and so it is the mother of fornication , adultery , incest , and such like .

Fourthly , There is a Christian love . Christian love , wee must love one another in the Lord , and for the Lord : this love is the badge of Christs Disciples : by this shall all men know that you are my Disciples indeed , if yee love one another as I have loved you b b Iohn 13. . To this Saint Peter exhorteth , above all things have fervent love among your selves , for love shall cover a multitude of sinnes c c 1 Pet. 4. , non expiando , non veniam prom●rendo , sed fraternè condonando , non vindicando , non diffamando ; not by purging , or satisfying for sinne , not by deserving pardon , and binding God to forgive sinne , but by brotherly forgiving trespasses , not revenging our selves , nor defaming others .

There is another love condemned , the love of Schismaticall . Heretiques and Schismaticall love , in cathedra unitatis , Deus posuit doctrinam veritatis , in the chaire of unity God hath put the doctrine of verity : they agree as the false Prophets did , not in the Lord , but against the Lord . Papists boast much of their Councell of Trident , and how they agree in all meetings . Alas a few Bishops of Italy conspired together , but thirty eight Bishops in all , not like the Councell of Nice , where were three hundred and eighteene , or of Arimine , where were sixe hundred Bishops : nor like the Councell of Constance , where were foure Patriarks twenty nine Cardinalls , two hundred threescore and ten Bishops , forty seven Arch-bishops , five hundred threescore and foure Abbots and Doctors at the deposing of Benedict the third .

But our love let it bee as it should bee , Christian love : let us love as brethren , Our love must bee Christian. and then the God of love and peace shall bee with us : and if enemies will not bee pacified , recommend the cause to God till wee meete in heaven , where all injury shall bee forgotten : and in the meane while I beseech you ( as S. Paul did the Saints of Corinth , I beseech you I say ) by the name of our Lord Iesus Christ , that yee all speake one thing , and that there be no dissension among you , but that yee bee knit together in one minde , and in one judgment d d 1 Cor. 1. 10. : and whatsoever things are true , whatsoever things are just , whatsoever things are pure , whatsoever things pertaine to love e e Phil. 4. 8. , thinke on these things , and the God of Love , and peace shall bee with you f f 1 Thes. 3. 12. , and the Lord increase your love , and make it abound more and more one toward another . Christs Commandement is all love , his Spouse is all loving : and Iohn will preach nothing but love , and wee must follow after love , and above all have fervent love among our selves , for that shall cover a multitude of sinnes .

Seeing therefore it is not all love that is commended , it stands us in hand to examine our love , for none receive worthily but such whose love is .

1. Holy . Loves properties . 2. Just. 3. True . 4. Constant .

First , the Receivers love Holy Love . must be holy love .

It must be for God , and not against God , under God , and not above God ; for he loves not God , that loves not his neighbour with God , whom he loves not for God : and hee that loves his neighbour more than God , is unworthy of God , and makes his neighbour to be his God .

Secondly , The Receivers Iust love . love must be Iust .

Wee must not love one another in evil , but in good , and for good , pacem cum hominibus , bellum cum vitiis : wee must have peace with men , war with their vices ; we must love their persons , but hate their manners if they be evill .

Thirdly , The Receivers True love . love must be true love .

Wee must not love in word , and in tongue , but in worke , and in truth g g 1 Ioh 3. 18. ; nemo potest veraciter esse amicus ho minis , nisi primitus fuerit amicus ipsius veritatis , S. Augustine , no man can bee S. Aug. a true lover of man , unlesse first he be a lover of the truth . Wee must love one another , not for their riches , honours , greatnesse , but for themselves : their good must be sought , not their goods : we must not love one another as Dogges doe bones , for the flesh that is on them , or as men doe Trees , for their fruite ; but wee must love them for themselves , for this , that they are men , but especially , for that they are vertuous and good men .

Lastly the Receivers love Constant love . must be constant .

With some , friends are like flowers , no longer regarded then whiles they are fresh . Many mens love is like the harlots love , who love while there is lucre ; and when gifts goe hence , their love goes hence : they are like the puttocks in the fable , that followed the old Wife bearing meate to the market , but forsooke her homeward when her meate were sold . En ego non paucis quondam munitus amicis . A man shall bee loved in prosperity but in adversity , as Rats forsake an house when it is ready to fall , so his lovers and his friends will forsake him . Thus our love should bee holy , just , true , constant , this is true Christian love , wherein men should keepe themselves ; this is like unto the Sunne unto the World , a Candle unto the house , a light for our journey , a line for our life , and a rule for our reprehensions . Si diligis , fac quicquid vis : if thou beest in love , doe what thou wilt ; speake or be silent , exhort or rebuke , call or cry , so it be in love , all is well .

Beloved , much is gotten by love , there is much comfort in love , I , love is the fulfilling of the Law . Love is the fulfilling of the Law .

First , Reductive .

Secondly , Effective .

Thirdly , Formaliter .

First Reductive .

Because love is the fulfiling of all the Commandements .

Secondly Effective .

For hee that loves the Love is beneficiall . Lord , is ready alwayes to obey him .

Thirdly Formaliter .

For all actions should be referred to the glory of God .

As the benefit is great The estate of those that love not , miserable . where there is love , so the misery of such as love not is great also .

First , They are children of darkenesse , and all under the bondage of the first death , and in danger of the second .

Secondly , They can never enter into the Kingdome of Heaven : every one can say a murtherer shall not bee saved , now the Lord hates a man that loves not his brother as a murtherer ; and the Apostle saith , that no murtherer hath eternall life abiding in him h h 1 John . 3 15. . I will conclude with the saying of S. Peter : the end of all things is at hand , be sober therefore , and watch unto Prayer ; this is good , but not sufficient , and above all things , saith he , have fervent charity , for charity shall cover a multitude of sinnes i i 1 Pet. 4. 7 , 8. . It is love that hides the blemishes of our sinnefull nature , and the same Apostle cals upon us to give all diligence , to adde to our Faith , vertue ; and to vertue , knowledge ; to knowledge , temperance ; to temperance , patience ; and to patience , brotherly kindnesse , and to brotherly kindnesse charity k k Pet 2. 1. 5 , 6 , 7 , 8 , 9. . And the reason is given because if this be in us , we shall not be barren , and unfruitfull in the knowledge of our Lord JESVS CHRIST , but he that lacketh these things , is blind and cannot see farre of , and hath forgotten that hee was purged from his old sinnes l l 2 Pet 1. 9 .

Wee have finished the first conclusion , that whosoever would receive worthily must examine narrowly . Come we to the second .

That the selfe examiner must bee a receaver . Let The examiner must be a Receiver . him eate of that Bread and drinke of that Cup.

Doe this , saith our Saviour m m 1 Cor. 11 24. . So that it is not left indifferent for a man to come , or not to come , but commanded ; I , if that wee looke but into the Booke of God , wee shall finde that such as were bidden to the Wedding , and would not come , made light of it , were destroyed as well as hee that came without his Wedding garment n n Mat. 22. 4. to 13. . O that we would consider ,

First , Who it is that calls , cries ! It is the Lord by the mouth of the Minister , he it is that bids his guests , shall he cry come , and shall we not come ? shall hee call , and shall not we answer ? he it is that bids , and shall wee make excuses ? send his Messingers to prepare , and shall not we come where all things are prepared ?

Secondly , Consider that besides calling , bidding , sending , he offers himselfe , and what a fearefull thing is this to contemne this blessed Sacrament ?

When Moses called Dathan and Abiram to come up to the Lord , they answered presumptuously , we will not come o o Num. 16. 12. . When the King in the Gospell had invited many , and sent his servants at supper time , to say to them that were bidden , come , for all things are now ready , they all with one consent beganne to make excuse p p Luke 14. 16 , 17. 18. . Beloved , doth not the Lord call us , as Moses Dathan and Abiram , to come up ? and doe wee not as they did , say , wee will not ? this wee not only say , but doe . Doth he not invite us , I , the Table is covered , the supper is ready , yet how doe wee slight it ? Many will come , but it is to looke on , not receave , what is this , Beloved , but to have the Minister of CHRIST in derision ? our Saviour did not say , let a man examine himselfe , and stay at home , or examine himselfe , and looke on , but let a man examine himselfe , and so let him eate of that Bread , and drinke of that Cup. With what face then , with what countenance or conscience , can these come to the house , and Table of God ? But it may be objected .

Ob. 1. That often receiving Of enreceaving no more then needes is more then needs .

Res . Those that make this objection , shew to the World , what spirit they are of , for besides , the Word of God requiring of us often to receive , have wee not our owne wantes crying out unto us , I and that aloud , that wee have neede to come ? and surely , if ever any of these had tasted of any sweetnesse at the Table of God , they would never have objected so absurdly , or argued , I have often received , therefore neede to receave no more , but rather I have often receaved therefore will receave againe . There is almost none so absurd as to say I have been often at the Church therefore I will bee seene there no more , I will heare no more because I have heard a little ; but as he that knoweth what it is to heare , will heare often , so hee that knowes what it is to receave the blessed Sacrament , will not content himselfe with receaving , but will receave often .

Ob. 1. It may in the second Often receiving without profit a signe we are not good . place be objected , we have often come and received , but wee profit not by it , wee are never the better , therefore wee will receive no more

Res . True it is , that many come , and come often , and are no better , but the worse for comming ; this is a signe that they are not good , yet God forbid that wee should so hardly conclude of all that say they can feele no such comfort at the Receiving of the blessed Sacrament , for howsoever some doe not for the present , and in the Act finde it , yet they may finde comfort , and have comfort . And here it will stand us all in hand to consider of five particulars , and to have them in minde .

1. That to forbeare comming will make us worse than we are .

2. That it is one thing to have grace , and another thing to feele grace .

3. That every man must with conscience submit himselfe to Gods ordinance .

4. That no man was ever made better by not comming to the Sacrament .

5. That it is a dangerous thing to stint God , to limit God .

First , it concernes all to consider of this .

That if they should not come to the Table of the Lord , it is to bee doubted , Not comming to the Sacrament makes men worse . that albeit they should not feele themselves any whit the better , by their comming to it , they should feele themselves many degrees the worse , and albeit that they feele not themselves after their receiving as good as they desired , yet if they come not at all , they shall be sure to finde themselves worse than they were .

Secondly , Consider wee One thing to h●ve grace and feele grace . must that it is one thing to have grace , and another thing to feele grace : for a man may have grace , and not feele it , especially in time of temptation , as a man may have life in him , though many times hee know it not ; the godly man hee lives by faith , not by feeling .

Thirdly , Consider wee Wee must submit with conscience to Gods ordinance . must , that every man must submit himselfe with conscience to the ordinance of God , and if thus they doe , they may assure themselves that in the Lords good time they shall find comfort : for as they that are sicke , will goe to the physitian , take his directions , stay his time , and in all things bee ruled by him , so must every poore sinner that expects comfort for his soule , hee must stay the Lords time , who knowes when it will doe us the most good , and stand us in most stead ?

Fourthly , consider wee Withdrawing makes not men better . must of this , that no man was ever made better by withdrawing of himselfe : Beloved , if this could bee proved , then something might be said , but I dare say that it was never knowne that any man was either richer in grace , stronger in faith , by keeping of himselfe from the ordinance of God .

Fifthly , Consider wee God must not be stinted . must that it is a dangerous thing to stint God , to limit him , take heed we must of setting God a time , as now Lord , or to morrow Lord , let me feele comfort , like the unruly patient that will not be cured , unlesse he bee cured out of hand . O beloved , God will try faith , and patience , to know whether we will depend on him or no.

Ob. 3. Some will obiect againe , that they would often come to Gods Table , but that they have so many infirmities , and manifold imperfections , and these they say do discourage them ; their measure of faith , and grace they say is so little , that they are afraid to come , least they should come unworthily .

Resp. If that these things Imperfection● must not hinder us . proceede from a good ground , these are not to be slighted , as the other , but we should rather put to our helping hand , and put our shoulders under to helpe them beare the burden : this indeed is true love , and compassion to pity the soules of our brethren ; it is said of our blessed Saviour , that a bruised reede shall he not breake , and smoaking flaxe shall he not quench q q Mat. 12. 20. . Christians must use all the meanes that may bee to nourish the weake ones , those that are weake in grace : as wee must warne them that are unruly , so wee are commanded to comfort the feeble ; our imperfections though many , must not keepe us back , seeing that the Lord accounts us worthy , and invites us to come unto him .

And here Receivers may conclude of foure things .

First this , that the feeling Feeling a want of grace with griefe is grace . of the want of grace , with a grief for that want , is grace , for such as are altogether gracelesse , and senselesse doe not find at any time any defect of grace in them selves .

Secondly this , that no Wee must not please our selues in our wants . man must please himselfe in his owne wants , nor nourish the weakenesse that is in himselfe ; for albeit God condemneth no man for his wants , nor with-holds his grace from him for his imperfections , yet must not man make much of them , nor delight in them , nor thinke himselfe the better for them .

Thirdly this , that it is a Temptation of Satan dangerous , concerning want of g●ace . dangerous temptation of Satan against our soules , when as he counselleth and perswadeth any man to withdraw himselfe from the Communion , for w●nt of grace ; if he have any in sincerity , albeit it be but in the least measure , I , but as a graine of mustard-seed , it will not bee labour lost , if that we would but think of the persons for whom the Supper was instituted , we shall finde that it was for the weak not for the strong ; for the poore , not for the rich : shall any man now reason so absurdly , that because he is hungry , therefore he will not eat , because thirsty , therefore hee will not drinke , because wounded , therefore careth not for the Physitian ? would not every one condemne these for unwise men ? beloved , it is no better than a divellish temptation , that because wee are weake in grace , therefore wee will not receive the strength of grace .

Fourthly and lastly , that the Lord Jesus Christ came Christ came ●o save sinners . into the world to save sinners , to redeeme that , that was lost . Let a man therefore examine himselfe , and so let him eat of that Bread , and drink of that Cup.

FINIS .

The Table The summe of the first Sermon . WHat it is to examine , Page 7. Why a man must examine . 9. Why a man must examine himselfe . 10. Why a man must eate , must drinke . 13. Whosoever would come as a worthy guest must examine b●fore he comes . 15. How Christians must examine and search . 17. Men must examine narrowly . 17. Laboriously . 17. Willingly . 18. Constantly . 18. Vse the helpe of others . 18. Reasons for examination . 22. Their estate lamentable who come without preparation . 25. All men are bound to know the Word of God . 25. Who are debard from comming to the Table of God . 26. All men must examine themselves . 27. Motives to move us to examine . 28. What it is every man must examine himselfe of . 29. Knowledge must be examined . 29. Generall , speciall Knowledge . 29. Knowledge concerning God . 30. Knowledge concerning Gods nature . 30. There is a God . 31. God is glorious in nature . 33. Jncorporeall . 33. Eternall . 33. Incomprehensible . 34. Immutable . 34. Omnipotent . 34. Omniscient . 35. The summe of the second Sermon . THe necessity of this generall Knowledge . 3● . The fruits of it . 38. God is three in persons . 40. One in essence . 41. God to be loved alone and above all . 42. No other to bee called upon but the Lord . 42. One mediator to be used to him . 42. Our knowledge is to be examined concerning Gods Works . 43. Gods Worke of Creation . 43. The world had a beginning . 43. God made it . 46. All things had one principle . 46. God onely can Create . 48. The Creatures to be considered . 48. God to be praised . 48. All things were made of nothing . 49. Gods Power is to be admired . 49. God to bee trusted unto . 49. All things were made by the Word of God . 50. All things were made good . 50. God made all things freely . 52. All things were made successively . 52 Knowledge must bee examined concerning the Providence of God . 53. God knowes , and takes notice of all things . 54. God upholds , governes , and disposes of all things . 55. Gods providence reacheth to all things , even the smallest . 56. Of all Creatures God takes most care of man . 58. God provides great things for man . 59. God provides temporall things . 61. God provides spirituall . 61. God a royall Bridegroome . 62. A royall feast-maker . 63. A royall generall . 63. God provides comforts . 63. God provides graces . 63. 64. Cleansing . 64. Hearing . 64. Quickning . 64. Directing . 65. Protecting . 65. Saving . 65. God watcheth over us , and ours . 65. God preserves us from dangers . 66. God preserves us in dangers . 6. God preserves us by dangers . 67. God orders and disposes of all things , and all acts for mans good . 67. Naturall things shall worke for mans good . 68. Artificiall things . 68. Necessary things . 69. Contingent things . 69. Realland imaginary . 70. All acts shall be for mans good . 70. It is God that doth whatsoever he will . 72. Knowledge must be examined concerning our selves . 73. Rule of Knowledge concerning God . 74 The Rule is the Word of God . 74. It s infallible . 75. Vnchangeable . 75. Vndoubted . 75. The summe of the Third Sermon . Meanes of knowledge . 80. The word must be read and meditated on . 81. We must reade wisely . 85. Reade with reverence . 85. Order is required in reading . 85. Judgement requisite . 86. Meanes of knowledge the word publickly preached . 87. We must heare wisely . 88. What must be done before hearing . 88. Le ts must be removed , and helps used . 89. 90. 91. 93. Reverence is required in the act of hearing . 95 Attention required . 96. Submission . 96. Feare . 97. Cheerefull alacrity . 98. Conference a meanes of knowledge . 101. Prayer a meanes . 102. Prayer must be sent to God in the mediation of Christ . 103. Pray with feare . 103. Our gesture in prayer must be reverent . 104. Prayer must be fervent . 104. We must pray alwayes . 104. Pray in the spirit . 105. Motives to knowledge . 108. The excellency of it . 108. It doth good to us . 109. It will make us doe good to others . 110. It is the end of our being to know God . 110. Knowledge must be examined concerning our state of innocency . 111. God made man after his Jmage . 111 What this consisted in . 112 The time when man was made . 112 The place man was put in . 112 The manner of making him . 112 The necessity of this knowledge . 113 Mans fall . 115 The summe of the Fourth Sermon . KNowledge must bee examined concerning the Curse due to man by reason of his fall . 121 What the Curse is in this life . 121 What it is in the end of this life 123 What it is after this life is ended . 123 What this knowledge will bring Christians unto . 127 What the Lords Supper is . 131 Why it is so called . 131 The cause of it . 132 The outward signe of it . 133 Why he tooke bread . 134 Why wine . 135 The Cup not to be denied . 137 The actions of the Minister , represent the actions of God . 138 The actions of the Receiver represent the actions of the soule , and inward man . 140 The inward thing signified . 141 The end why it was instituted . 141 Faith must bee examined . 143 Degrees in faith . 145 A desire of faith a token of faith . 146 Reasons why faith must be examined . 148 149 150 151 152 153 154 155. Objections answered . 155 156 157 The summe of the Fifth Sermon . FAith described . 162 God workes it . 163 God works it of his meere good will . 166 Gods end in working faith 166 What the knowledge of this will bring us unto . 167 Meanes to get this faith . 167 The Word a meanes . 168 The Word read . 168 The especiall meanes ordinary is preaching . 169 The inward meanes the Spirit of God . 171 How the Gospell works faith . 172 Repentance must be examined . 178 ▪ 179 What it is . 180 Repentance act. 181 Repentance turnes wholly . 182 Continually . 183 Repentance time . 184 True Repentance lookes at God . 185 At man . 186 At others . 187 A● sinne . 188 What this knowledge workes . 189 Motives to repent . 192 Dangers of delay . 193 The summe of the sixth Sermon . DIfficulties . 203 Doubts . 204 Repentance tearmes . 205 The object of Repentance all sin 206. 207. 208. 209 Not sufficient to abstaine from sinne outwardly . 210 Not sufficient to lop and cut off some sinne . 211 Reasons why Repentance sets it selfe against all sin . 212 The penitent sinner sets himselfe against the sins of others . 213 Sets against sin sincerely . 214 True repentance turnes to all good . 215 Repentance is the gift of God . 217 God is the worker , men the instruments . 219 No man can repent when hee will . 220 The glory of conversion must be ascribed to God . 223 Meanes of grace not to be neglected . 224 God must be served freely . 227 The summe of the Seventh Sermon . OBedience must bee examined . 232 Obedience described . 232 Obedience Rules : 233 True obedience is universall . 234 Man able to keep the Commandements . 236 True obedience is cheerefull . 237 Sincere . 239 Inpreaching the heart must be looked to . 241 Heare with the heart . 242 Pray with it . 242 Sing with it . 242 Hypocrisie in the best . 243 Hypocriticall obedience not regarded . 244 Constrained sincerity nothing . 246 True obedience is constant . 247 Objections answered . 248. 249 The godly performe good duties of conscience though not alway with the like cheerefulnesse . 250 The godly goe on , and persevere . 251 The godly feare falling . 252 The godly desire the continuance of meanes . 252 Motives to obedience . 253. 254. 255 Love must be examined . 257 God commands Love . 258 God loves us . 258 Loves commodity . 260 Love ingenders love . 262 Love as strong as death . 262 How God is to be loved . 263 What it is to love God with the heart . 263 God must be loved with all the heart . 264 All owe this debt to God . 263 Mans love to God cold and dead . 263 Love stands in keeping the Commandements . 264 An honourable thing to love God . 266 Nothing can give rest to the soule out God . 266 God is to be loved for himselfe . 267 The summe of the Eighth Sermon . REasons why love must be examined . 274. 275 Kindes of Love . 279. 280. 281 Our love must be Christian . 283 Loves properties . 287 Christ came to save sinners 309 Love is the fulfilling of the Law 291 Love is beneficiall . 292 The estate of those that doe not love , miserable . 292 The selfe examiner must be a receiver . 295 Often receiving no more then needs . 298 Often receiving without profit a signe we are not good . 300 To forbeare comming wil make men worse . 301 It s one thing to have grace , another thing to feele grace . 301 Every man must with conscience submit to Gods Ordinance . 301 No man was ever made better by not comming . 301 It s a dangerous thing to limit God . 301. 340 Imperfections must not hinder us . 305 Feeling a want of grace with greife , is grace . 306 We Tempiation of Satan dangerous concerning the want of grace . 307 Christ came to save sinners 309 The end of the Table .