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
THE COMMVNICANTS DUTY SET FORTH IN EIGHT Sermons preached at Kings-Lynne in Norfolke By THOMAS PURCHAS Master of Arts. 2 CHRON. 35. verse 6. Sanctifie your selves and prepare your brethren that they may doe according to the Word of the Lord. LONDON Printed by JOHN NORTON for Walter Edmonds dwelling at the signe of the Crowne within Lud-gate 1639. To The Right Worshipfull and his worthy friends Mr. Thomas Milner Major Mr. Thomas Grimell Alderman Mr. Ioshuo Greene Alderman with all the Society of that ancient Incorporation of Kings Lynne Grace and Peace c. Right VVorshipfull THat of Artaxexres King of Persia was never too highly set and prised which said that it was of no lesse kingly bounty and humanity to accept of little things then to give great I have received great things from you and now what have I to offer unto you but even these poore Meditations which if it shall please you to accept you shall more enrich and fill my desire by this receaving then by giving For to an honest minde it is sweeter to be regarded then rewarded and what greater reward can be given unto him that striveth to bee thankfull then to finde himselfe accepted in that in which he seeketh most to please Accept them I pray you favourably and censure them charitably for my part I intend especially though I be of all men most unworthy to further Christs Kingdome which if it may I have my desire howsoever I shall leave it to the blessing of God and your worthy Patronage Now the God of all consolation according to the riches of his mercy blesse you and yours with all externall internall and eternall blessings of his spirit that all your actions may bee prosperous your troubles few your comforts many your life long your death blessed your elections sure and yur salvations certaine Amen Yours in the Lord JESVS Tho. Purchas To The Reader CHristian Reader you have in the eight Sermons the Communicants Duty set forth at large now for the helpe of their memories who desire to attaine to a particular and distinct knowledge of the heads delivered I have collected the summe of them out of the former Sermons and here set them downe by themselves they are truths which every Christian should indeavour to make his owne bee perswaded therefore to use a little diligence in these things which are matters of so great moment First study them to get a particular and distinct knowledge of them committing them to memory Secondly be well grounded in the truth of them by infallible testimonies of holy Scripture Thirdly make that use of them in thy life as God in his word directeth thee that so thou mayst be happy as well in doing as in knowing Thou seest what is thy taske Arise then and bee doing and my prayers shall be that the Lord would be with thee that thou mayst increase in wisedome and abound in the mysteries of godlinesse and in all holinesse Thine in Christ Jesus Tho. Purchas The First SERMON 1 Corinthians 11. CHAP. 28. VERS But let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. THE blessed Apostle St. Paul perceiving what was in the Corinthians In this Chapter reproves them very sharply as may bee read from the beginning of it unto the 17 vers In the verses following he insistes upon the Doctrine of the Sacrament and their carelesnes in not preparing of themselves to come unto it This corruption of theirs he First propoundes Secondly confutes In the propounding of it he taxeth them with two vices First want of Charity in the 18 vers a 1 Corin. 11. 18. When you come together in the Church I heare that there be divisions among you and I partly beleeve it There were divisions among them even then when they were to aproach unto the table of the Lord this did he heare and partly beleeve Secondly he taxes them not onely for the want of Charity but also of Sobriety and Temperance in the 21 vers in eating saith he every one taketh before other his own Supper and one is hungry and another is drunken b 1 Cor. 11 21. Now the blessed Apostle having propounded their vices he cometh in the second place to confute them and in this he sheweth a dislike of their curses saying Have yee not houses to eate and to drinke in or dispise yee the Church of God and shame them that have not what shall I say to you shall I prayse you in this I prayse you not c 1 Cor 11 22. Now in his confuting he takes an occasion to put them in minde of the first institution of the Lords Supper I have received saith he of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed tooke Bread d 1 Cor. 11. 23. And heere hee sets down two things First what the Sacrament is 1 In the substantiall parts of it 2 In the simple actions 3 In the relative actions 4 What the end is e 1 Cor. 11. 24. 25 26. Secondly In the second place hee sets down what is to be done before they come to the Table of the Lord they must examine themselves f 1 Cor. 11. 28. but let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. So that wee may now see who they bee that are to be admitted to the Table of the Lord even those who after good examination and tryall have found themselves fit In the words there is a double injunction to a double duty First touching examination Secondly touching our participation after examination In the first injunction there is First the duty that is injoyned Examination Secondly the party nominated A man Let a man saith the Text examine A man this notes the fitnes a man that hath discretion A mans selfe this the propriety of the action In the second injunction for the matter of participation So let him eate of that Bread and drinke of that Cup you have three things First the note of dependency in the word so Secondly the actions Eating and Drinking The words being divided let us come to the sense and meaning of them Let us see First what it is to examine Secondly why it is said let a man examine Thirdly why a mans selfe Fourthly why so let him eate and so let him drink Quaest What it is to examine Resp The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is sometimes taken in the best sense for a good tryall sometimes in the worst sense for a bad tryall First when in the worst sense it is used for a bad tryall it is in our English tongue properly called tempting Now Tempting is an using of an evill meanes to effect an evill end that is to try if men will thereby be perswaded to doe that that is evill And thus was CHRIST led by the Spirit into the
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
craves a delay and so steales the time away till all the time bee past in which men should repent .. And in this snare many a one perisheth that whereas in their youth they will not repent but put if of till they be old in their old age they cannot repent Vs The Knowledge of this time will set us about the worke we know that in things pertaining to the body delay is dangerous if a wound be not lookt unto before it rot it becomes uncurable if fire be not quenched intime it becomes unquēchable meate if not presently salted it is unsavory if a moate fall into the eye or a thorn be in the foote we make haste to get it out In things pertaining to the health of the soule delay is more dangerous It is God beloved that saith Hodie to day the Divell that cries Cras to morrow it was offered by Moses to Pharaoh when shall I pray for thee and hee said to morrow it is offered by God to man when wilt thou that I have mercy on thee in effect it is answered by many not till my old age Miserable was Pharaoh who delayed Moses but one day more miserable are wee who delay the Lord for many yeeres wee thinke Repentance is soone had spend wee doe our dayes in sinne and thinke that in the latter end Lord have mercy on us will serve the turne but we are deceived David having sinned it cost him many a deepe sigh many an earnest and importunate request before he could see any thing but Gods angry Face against him for his fault o Psa 51. 1. 2. O have mercy saith hee upon me O God according to thy loving kindnes according to the multitude of thy compassions blot out my transgressions Marke but what a piercing Prayer what a feeling and passionate suite and yet David as a man not satisfied not speeding as he desired sets to it againe a fresh saying purge mee with Hysop and I shall bee cleane wash mee and I shall bee whiter then Snow p Psa 51. 7. Though that hee was not out of hope yet was he not come to that full comfort and feeling he looked for and shall wee thinke to speede better then David did or have a more quick accesse to the Throne of grace then he had let us not bee deceived God is not mocked what is this but a meere mocking of God to thinke that wee may sinne I doe what we will and after all to goe to heaven presently have wee not rather cause to feare that judgment that is threatned When you stretch forth your hands I will hide my eyes and when you make many prayers I will not heare q Isa 1. 15. Motives to repent Now to move us to this speedy worke know wee must what 1. Dangers Secondly Difficulties Thirdly Doubts there are First thinke of the dangers First Dangers in regard of the uncertainty of life Secondly Dangers inregard of the uncertainty of the meanes of grace Thirdly Dangers inregard of the uncertainty of a blessing upon the meanes though injoyed First danger is great Danger of delay 3. fold in regard of the uncertainty of life no man hath a lease of his life wee may dreame of many yeeres as the Glutton did when that might they may fetch away the soule hee was called a foole and so proved thou that deferrest to day what dost thou know but that thou mayst be dead before tomorrow it is the wise mans saying boast not of to morrow for wee know not what to morrow may bring forth r Pro 27. 1 For ought thou knowest this day may bee with child with thy Death doubtlesse brethren there are many now in Hell that thought to have repented As Trajan was marching forth with his Army a poore woman solicited him to doe her justice upon the murtherers of her only sonne I will doe thee justice saith the Emperor when I returne but said woman what if my Lord never returne how far soever wee here run out wee hope to make all good when Repentance comes but what if Repentance never comes it is the gift of God it is not in our owne power therefore the true repenter bestirres himselfe he presently summons all the powers and parts the tongue to praying the feete to walking the hands to working the eyes to weeping and the heart to groaning there is no neede of bidding that soule goe for it runnes First To the Word of GOD for direction Secondly To the heart for remorse and compunction Thirdly To God for grace and pardon Whosoever putteth of Repentance may expect sudden death for it is the Lord that threatneth it I hee will wound them suddenly ſ Psa 64 7. The End of the Fifth SERMON The Sixth SERMON 1 Corinthians 11. CHAP. 28. VERS Let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. REpentance being described wee insisted upon the Act or Forme of Repentance turning the time also of Repentance It is a present turning Because many dangers many doubts many difficulties First The danger is great First in regard of the uncertainty Life uncertaine of life Wee may be dead before to morrow Secondly in regard of the Meanes uncertaine uncertainty of the meanes Though that wee have time yet there is danger in regard of the meanes of grace this may bee taken from us true it is that the LORD can worke Repentance without meanes if it pleaseth him yet he useth means a 2 Tim. 2 26. And may take away the meanes at his pleasure hee may send a Famine not of Bread or of Water but a Famine of the Word of the Lord b Amos 8. 11 12. Thirdly in regard of Blessing uncertaine the uncertainty of a blesssing Suppose life and meanes be certaine yet there is a danger in regard of the uncertainty of a blessing upto the meanes What can the Angells of Heaven doe the Ministers on earth doe nothing unlesse the Lord bee pleased to blesse Wee must strive it is God that gives Repentance c Thess 2. 25. What and if God will not What better are wee for all Sermons the worse wee are for the heart is made fat and the eare heavy and the eyes are shut that wee may not heare with our eares see with our eyes un derstand with our hearts and and bee converted and hea led d Isa 6. 9. 10. Many are like unto old hollow Oakes the rayne falling on them rots them but makes the tender Oakes grow would it not bee a dishonor to the Wisedome of God that men should follow their owne lusts as long as they list and then have grace at their beck Now in dangers there are Difficulties Something to bee done difficulties First Because it is more to repent than wee take it to be it is the turning of the heart now this is not easie we want strength I to man it is impossible
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
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
Wildernesse to be tempted of the Divell that is to bee tryed by those meanes hee then used if happily hee might bee perswaded to sinne and doe that that was evill Secondly in a good sense it is a lawfull tryall What it is to examine an using of a lawfull meanes to a good purpose So that to examine is nothing but to use all lawfull meanes to come to the true knowledg of our estate It is a diligent searching and trying of a mans selfe whether hee bee fit to come to the Table of the Lord or no. Quaest Why is it said a man Let a man examine Res It is said a man to note First that children are Why a man must examine not to bee admitted unto Gods Table a man that is a man that hath discretion and understanding so that in the second place it notes Secondly That mad men and fooles are not to bee admitted without some demonstration of that Hunger Knowledge and preparation thereunto as may sometimes though unusually fall out Thirdly that unbaptised persons are not to bee admitted a man first entred must he be into Gods Family before he presume to sit at Gods Table Fourthly lazie Christians that is all such who are eyther utter neglectors or lazy practisers of this duty these are not to be admitted without exhortation to reformation Quaest Why it is said let a man examine himselfe Resp It is said a mans selfe Why a man must examine himâ—elfe to let us see that the true examiner is the selfe examiner many are diligent in examining others and taxing them with their censures who in the meane time doe utterly neglect themselves they can soone espy the least mote that is in their brothers eye but will not see the beame that is in their own seldome doe wee looke after the corruption of our owne harts like her in the Poet who never went from home but she put on her eyes that shee might see the faults of others but when shee came home shee put them off that shee might not see her owne Many are like unto foolish men who runne to quench their neighbours house when their own flames about their eares whereas it concernes all to say what have I done it is the Will of the Lord that every man examine himselfe not his neighbour that office he reserves to himselfe or his publique Ministers Now good reason is there why a man must examine himselfe First because no man Rea. 1 knowes a man better than himselfe no man knowes what is in the house better than hee that owes it Secondly because every man must bee saved Rea. 2 by his owne Faith The just saith the Prophet Habbakuck shall live by his Habba 2. 4. Faith g. Thirdly because that every one must answer for his owne sinnes Quaest Why is it said so let him eate and so let him drinke Resp This is added to Why hee must eate and drinke let us see that a man being prepared by no meanes must forbeare hee must eate of that Bread and drinke of that Cup. True it is that many vaine things are pretended some pretend their weaknesse and unworthinesse Can any mans weaknesse exempt him from that which GOD hath ordained as a meanes to increase his strength and is any mans unworthinesse so great as God is not worthy of his best service True it is that no man of himselfe is able to come to this Table the Prodigall child confesseth he is not worthy to be called his Fathers son the Centurion that he is not worthy that CHRIST should come under his roofe John the Baptist the greatest that is borne of woman was unworthy to unloose the latchet of our Saviours shooes yet all these were received and approved of God The Apostles were not worthy to suffer rebuke for the Name of CHRIST yet they rejoyced in this that they were accounted worthy h Acts 5. 41. let it bee sufficient for us that we are accounted worthy so that having examined your selves heare the advise which David gave Solomon i 1 Chro. 22. 16. Vp and be doing and the Lord shall be with thee The Text being divided and the words explained two Meditations offer themselves to our consideration Meditation 1. That whosoever would Conclusions or Meditations come as a worthy guest unto the table of the Lord he must examine himselfe before he come Meditation 2. That the selfe examiner must bee a receiver it is not left indifferent for him to come or not to come but commanded Let him eate of that Bread and drinke of that Cup. Meditation 1. That whosoever would The first Conclusion or Meditation come as a worthy guest unto the Table of the Lord hee must examine himselfe before hee come This is the Apostles injunction and this is every mans duty The blessed Sacrament is for those who after good examination and tryall finde themselves fit I would have Christians in examining and searching to imitate men that search for hid treasures they will search 1. Narrowly How Christians mus search 2. Laboriously 3. Willingly 4. Constantly 5. They will use the helpe of others Thus must every man doe that comes to the Table of the Lord. First Hee must search Narrowly There are many secret corners many turnings in our hearts many failings these must all bee found out Secondly Hee must search Laboriously The woman that lost the groat what paines tooke shee to finde it shee did light a candle sweepe the house and sought k Luk. 15. 8 diligently till shee found it Thus must we do with our hearts never give over till they have found all Gather your selves together yea gather your selves l 2 Zeph. Thirdly They must search Willingly not like those who goe about it as if they cared not whether they found or no but go wee must with a willing minde Fourthly They will search Constantly they will not give over till they have found so must wee continue searching for the heart is deceitfull Fifthly use wee must the helpe of others The woman in the Gospell did light a candle swept the house m Luke 15 8. Let us use all the helpes that may be as the light of the Word of the Lord the company of the Saints Iohn a burning and a shining light Wee may thinke all is well but these will tell us as it was told Simon Magus that we are in the gall of bitternesse We shall finde the blessed Apostle urging this n 1 Cor. 11 31. Iudge your selves and if wee would be carefull to judge our selves the Lord will not bring upon us such things as hee hath brought upon those who have not examined themselves he saith many for this cause are weake and sickly among you and many sleepe o 2 Cor. 13. 5. The way to prevent these is to judge our selves by examining ourselves for so saith the Apostle examine your selves prove your selves A wise maÌ„ is diligent to