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 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 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 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 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 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 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 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 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
know the estate of the flocks and will looke well to the heards 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 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 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 Å¿ 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 the y be lyable to judgment if the Chamber was trimmed wherein the Passe-over was celebrated and the Supper instituted 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 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 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 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 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 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 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 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 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 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 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 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 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 2 Chro. 35. 6. Commune with your owne heart saith the Prophet David 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 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 examinâ—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
man was made consisted chiefly in Knowledge holinesse and righteousnesse God made man righteous 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 Rom. 2. 10. Every imagination of the thought of his heart evill a Gen. 6. 5 Now this came by the fall of Adam by one man sinne entred into the World 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 Deut. 28 65. Bodies Curse The Curse of God to the Body is weakenesse diseases aches paines b Deut. 28 21. 22 27. Curse to goods The Curse of God to the goods is losses and hinderances 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 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 Math 25. 41. Thirdly Their bodies shall suffer unexpressible torments which are expressed by their lying in fire and brimstone 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 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 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 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 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 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
commeth shall hee finde Faith on the earth 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 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 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 1 Tim. 1 19 Secondly Some depart from it and deny it d 1 Tim. 4. 1. Thirdly Many cast it off e 1 Tim. 6 10. Fourthly Many erre and are reprobate concerning it 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 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 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 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 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 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 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 1 Cor. 12. 9. Every good and perfect gift comes from above e 1 Jam. 17 And that which is said of Lydia is true of all the faithfull that the Lord opened the hâ—art of Lydia so that she beleevâ—d And Christ saith that this is the Worke of God 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 Joh 6. 44 2 To the second Person where the Apostle calleth Jesus the Author and finisher of our faith h Heb 12. 2. 3 To the third Person where the Apostle reckoneth Faith amongst the fruits of the Spirit 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 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 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 Rom. 10 8. And hereupon it is called the Word of Faith 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. Chrysoâ—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 Rom. 10. 14. and againe it pleased God by preaching to save 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 Å¿ 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 2 Cor. 3. yea hee useth this phrase the Spirit of faith 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 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 Luk. 18. 8 We reade but of two beleevers in the hoste of Israell a Num. 14. But of eight in all the old world b 1 Pet. 3. 20. But of one family that beleeved in all Asia c 2 Tim. 1. 26. But of a hundred and twentie in all Christs time d Act. 1. 15 But of a few in all Sardis 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
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 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 â— Commandement a Deut. 5. 29. Every Commandement must bee observed and if wee will not bee ashamed wee must have respect unto all b Psal 119 6. Whosoever shall keepe the whole Law and yet offend in 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 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 Kings 2. 51. 8. Herod will doe many things gladly but hee will not leave his Herodias 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 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 Pro. 6. 6. And our blessed Saviour from the Lillies and Fowles 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 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 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 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 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
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 3â— 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 Aâ— 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