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 Wâ—y so called the Lords Supper as Because it was ordained Reas 1 by the Lord 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 1 Cor. 11. 25. Because in the primitive Reas 3 Church it was usually received on the day of the Lord o Acts â—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 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 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 Ioh. 15. 1 7. Secondly Wine cheereth up the heart of man Å¿ 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 1 Pet. 1. 18. drink yee all of this 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
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
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 Isa 1. 85. Preach we must bee instant in season and out of season 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 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 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 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
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 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 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 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 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 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 1 Kin. 8. 27. I fill heaven earth saith the Lord r Iere. 23. 24. Fourthly Immutable A God that is without shadow of change hee is Iehovah and therefore cannot bee mutable Å¿ Iam. 1 17 Fifthly Omnipotent so as nothing is impossible to him 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 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 Pro. 15. 3. That he is All-sufficient Immortall that he is holy and most mercifull 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 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 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 Joh. 4. 24 Fourthly Hee will hate sinne and strive all possible imitation of his holinesse d 1 Peter 1 15 16. Fiftly It will make him alwayes remember him 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 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 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 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 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 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 Deut. 6. 4. 5. Secondly Hee will repent that ever hee relyed upon any other then upon him 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
ordinances for all are thy servants saith the Psalmist 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 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 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 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 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 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 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 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 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 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 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 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 â— 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 Å¿ 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 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
good First to God the chiefest good 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 Ier. 4. 1. the prodigall will goe to his father 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 Å¿ 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 Isa 1. 16. 17. it is not enough to put off the old man unlesse wee put on the new 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 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 Acts 11. 28. Waiting saith the Apostle if at any time God would give them Repentance 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 Ier. 31. 18. againe turne us O Lord unto thee and wee shall bee turned 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 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 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
and having begunne in the spirit should end in the flesh Fourthly That his desire The godly dâ—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 Psal 27. 9. This is the godly mans care that he may keepe judgment and doe righteousnesse at all times 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 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 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 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 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 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 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 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 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 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 prop ter 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 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 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 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 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
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 hâ—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 Imperfectionâ— 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 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 gâ—ace dangerous temptation of Satan against our soules when as he counselleth and perswadeth any man to withdraw himselfe from the Communion for wâ—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 â—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 bâ—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