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
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
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
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
freely and not of necessity First Our knowledge The World had a beginning to be examined is concerning the beginning of the World Sure it is That the World had a beginning There was a time when the World was not it was not etereall n Gen. 1. 1. In the beginning God created the Heavens and the earth If it had a beginning then it could not be from eternity it is the saying of the Apostle that hee chose us in him before the foundation of the World o Eph. 1. 4. Thus knowledge will bring us to another and that is that the World shall have an end The Heavens shall passe away with a great noise and the elements shall melt with fervent heat the earth and the Workes that are therein shall be burnt up all these things shall be dissolved p Pet. 2 3. 10 11. And this confirmes the former for quicquid finem habet id etiam aliquo tempore initium habuisse constat whatsoever hath an end that also sometime had a beginning The second thing to bee examined is whether wee know that the VVorld and all things therein was made by God made the World God God made the World q 1 Gen. 1. In the beginning God created the Heavens and the Earth God made the World and all things that are therein r Act. 17. 24 By him were all things created which are in Heaven and which are in Earth Å¿ Col. 1. 16 Now this brings us to to the knowledge of many things First That all things All things had one principle had one principle one cause the Lord. To have two eternall positive beings two principles a good and a bad the good to make light the bad darknesse the good health the bad sicknesse this is absured The Scripture tels us it is GOD that made the World and all things therein and this must bee known that although GOD made the World yet God made not the evill that are in the World he that planteth a Tree planteth not a Worme in the Tree but there it breedeth God created the World there was no death no sicknesse these came by the sinnes of men and Angels He that made man Ab Angelo usque ad vermiculum S. Aug. made him after his owne Image but man hath sought out many inventions t Eccl. 7 31. Further God made all things that hath positive beings sinne hath not beeing the absence of that good that should be in the soule Secondly That God God onely can Create onely can create It is beyond the power of any Creature it is a worke of an infinite power to bring light out of darkenesse man out of the dust and who can do this but the Lord Thirdly This will Creation must bee considered cause us to spend some time in consideration of the Creatures who have such a Maker for the eternall power and invisible things of God are seene by the Creation of the World u Rom. 1. 20. Fourthly This will stirre us up to praise the Lord as David I will praise the Lord for I am wonderfully and fearefully made w Psal 139 14. The next thing to be known is that all were made of nothing They were not made of things which did appeare x Heb. 11. 3. All things were made of nothing know wee must that God made them of nothing no matter praeexistent creation hath nothing for its matter in this it differs from naturall generation which cannot bring a thing out of nothing Now this will teach us First To admire the power and goodnesse of God who is able to draw such an excellent frame out of nothing Secondly To trust unto him hee can worke without meanes hee can doe whatsoever he will The next thing is that All were made by his Word all these were made by his Word onely Hee spake and it was created hee said let it be and it was y Psal 33. 6. By the Word of the Lord were the Heavens made and all the hoste of them by the breath of his mouth In the fift place we must All things were made good know that all things in their Creation were made good God saw every thing that he had made and behold it was very good a Gen. 31. By this we are brought First To consider of the misery that sinne hath brought upon the Worke of God especially upon man all things were made valde bona but what hath sinne donne Secondly To know that the Creatures that are now hurtfull unto man were not so by Creation but by the fall of man Thirdly That whatsoever befalls us wee must call to rememberance our sinnes The sixt principle to be examined God made all things freely is Gods making of all things freely not out of necessity b Psa 115. 3. I all things were made successively and not in a moment In sixe dayes the Lord made Heaven and earth c Ex. 20. 11. All things were not made at once but one after another This knowledge will bring us to the consideration of First The glorious attribute of God his Wisdome in the Creation God began with things that were least perfect as Elements light beasts Secondly This will teach us to proceed from that that is good unto better till we come to be perfect men in Christ Thirdly That God did not create any thing that was needfull for others before he had made things to sustaine them before man all things for man Forthly If God did thus for us before wee were before wee had a beeing that hee will not now forsake us being made he will now have a speciall care of us Thus much for the knowledge of Gods first Worke the Worke of Creation The second is concerning the providence of God and here our knowledge to bee examined is concerning First Gods knowing and noting of all things Secondly God upholding and governing them Thirdly Gods providence reaching to all of them Fourthly Gods speciall care and respect of man Fiftly That the good or evill that befalls man is not without the providence of the God of man First our knowledge to bee God knows and takes notice of all things examined is concerning Gods knowing and noting of all things That God that made all things still knowes and takes notice of all things that hee made the eyes of the Lord are in every place beholding the evill and the good d Prov. 15 3. Neyther is there any Creature which is not manifest in his sight all things are naked and open unto his eyes with whom we have to do e Heb. 4 13. The second thing to be examined God upholds governâ— and disposes of the world is Gods upholding and governing of all things This must be knowne that God upholds governes and disposes of the World so as all things in the World continue through him They continue even unto this day by thine
conceive to be more dangerous than to be swallowed up of a Whale yet Ionas by that was preserved Now as God watcheth God watcheth over us and ours over us so also over ours for he himselfe saith I am thy God and the God of thy seed As Gods care is seene in providing good things for God orders and disposes all things and acts for mans good man in watching over man so also God is carefull to order and dispose of all things for mans good The God of Heaven orders and disposes of all things and all acts for mans good First All things are ordered so saith the Apostle all things shall worke together All things for the good of those that love the Lord u Rom. 8. 28. First Naturall things Naturall things shall worke for mans good as the reflection of the Sun-beames on the water what more naturall yet the Moabites rising early in the morning and the Sunne shining upon the water they saw the water on the other side as red as blood and they said it is blood the Kings are surely slaine and they have smitten one another now therefore Moab to the spoyle and they came to the camp of the Israelites and they arose and smote the Moabites so that they fled before them w 2 Kings 3. 22 23 24. Artificiall things Secondly Things artificiall those shall worke for their good witnesse those Trumpets and Lampes they blew the Trumpets and held x Iudg. 7. 20 21. the lampes in their left hand and the hoste ranne and cryed and fled Thirdly Things necessary Necessary things as the fire the sea the same fire that burned those that tooke up Shadrach Meshach and Abednego hurt not them y Dan 3. 22 23 27. the same sea that drowned Pharaoh made a passage for the Israelites Fourthly things contingent Things contingent that Pharaohs daughter should goe out to wash her self in a river that she should discerne a Child in the bulrushes that she should put it to nurse and that the nurse should be the mother and that she should adopt it for her sonne what more contingent than all these yet God did all Fifthly Reall things Reall things they shall worke for their good also Sixthly Imaginary Imaginary things things The Lord made the hoste of the Syrians to heare a noyse of Chariots and a noyse of Horses even the noyse of a great hoste and they said they of Israel hath hired against us the Kings of the Hittites and the Kings of the Egyptians to come upon us wherefore they arose and fled a 2 King 7. 6. 7. An imagination for there was no such thing as an army Now as it is required God disposes of all acts for mans good that wee know how that God that made man disposeth of all things for mans good so also that he disposeth of all acts also acts of all sorts Acts voluntary acts in voluntary gracious acts sinnefull acts The selling of Ioseph into Egypt was a most sinnefull act yet it did good for hee was sent thither to preserve life b Gen. 45. 5. 6. 7. 8. The Jewes envied Christ Iudas betrayed him Pilate condemned him sinfull acts they procured his death his death the salvation of the world So good is God as that hee would not suffer evill if that hee could not worke good out of evill when he would The next thing to be examined is whether we know that whatsoever befalls man it is not without the providence of God Shall there bee any evill in the City and the Lord hath not done it c Amos 3. 6 The last thing to be knowne is That the God of Heaven that made man doth whatsoever God doth whatsoever he will pleaseth him in heaven and earth d Ps 115. 3. Whosoever hath this knowledge of Gods providence it will so worke with him as that he will First Cast all his care upon God Secondly Patiently take whatsoever comes from God Thirdly Seeke all good things at the hands of God Fourthly Acknowledge all good to come from the hands of God Fifthly Observe the Workes of God and make knowne the deedes of God e Psal 106. 1 2. 5. Sixtly For ever bee afrayd to offend God and so to come before to the Table of God Thus much for the first generall knowledge to bee examined which is concerning God what he is in his Nature what he is in his Works in his Worke of Creation and his Worke of providence The second generall knowledge we are to examine our selves of is concerning our selves but before wee come to this examination let us examine our knowledge concerning First The Rule of our knowledge Secondly The meanes of our knowledge Thirdly The motives unto knowledge First for the Rule of our The Rule of knowledge is the Word knowledge this must be knowne And this is the revealed Will of God taught us in his Word f Math. 11 27. for as the Wisdome of man where there are dangerous wayes takes a course for the safegard of things so the Lord our God considering what we might run into hath as it were raled himselfe in least we should erre hee hath given us a Rule to direct us If it were a humane Rule it should stand in neede of humane commendation but it is a divine Rule and therefore brings Infallible commendation with it It is a Rule First Infallible Heaven and earth saith our blessed Saviour shall passe away but my Word shall not passe away g Math 24. 35. Vnchangeable Secondly Unchangeable the bookes that were Scripture are Scripture still and shall be h Gal. 1. 8. Thirdly Undoubted Vndoubted It is a knowne Word and a true this the Children of God know i John 10 27. the Popes whistle cannot call them away Now the Word being such a Rule that we may profit by it First Let us labour for skill to use it Secondly Let us have it alwayes at hand in our harts in our houses k Deut. 6 6. Thirdly Let us admit of nothing unlesse it bee tryed by this Rule prove all things saith the Apostle l 1 Thess 5 21. wee must search the Scriptures daily m Acts 17. 11. The End of the second SERMON The Third SERMON 1 Corinthians 11. CHAP. 28. VERS Let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. WEE have heard how necessary it is that wee examine our knowledge concerning God before wee come to the Table of the Lord the Rules the Meanes the Motives more propounded The first wee have finished now for the second the Meanes of knowledge The meanes of knowledge Now the meanes to come to this true knowledge of God is First Reading and meditating of the Word of God in privat Secondly Diligent hearing of the Word publikely preached and read Thirdly Conference Fourthly Prayer The first meanes to be used that
we may come to the knowledge of God is Reading and Meditating of the word in private Reading the Word an Gods word must bee read excellent meanes for knowledge This is the Rule of a Christians knowledge therefore must needs be a meanes true it is that there are many lets and impediments that hinder us as First The Divell Secondly The Papists Thirdly Parents who will not teach it their children hence it is that many children have so often said if my Parents had thought it so necessary they would have made us acquainted with it Fourthly Spenders of time in vaine bookes more than Scripture Fifthly Evill company many though they can reade yet they suffer evill comapny to draw them from it But many will say Ob. Ob. We cannot reade Ans Ans Thou mayst get others to reade unto thee hee that is blind will have another to leade him hee that is lame will have a crutch to helpe him Ob. I was neglected when I was young now I am old and it is too late Ans Though thy Parents or others neglected thee thou must not therefore neglect thy selfe and thou art not so old but thou mayst begin to learne Ob. Many can reade and will not Answ True it is too many therefore for such I will propound two things First The matter of the Scriptures heavenly mysteries Secondly the Author of the Scriptures the Lord himselfe who is blessed for evermore hee that is the fountaine of all knowledge Ob. Wee are great and have many imployments and have no time to spare Answ Was not David great a King yet did hee spend much time in the Scriptures Thy law is my delight it is my meditation continually Theodosius the Emperour could not take his fill of these in the day but when all were gone from him he would have his candle burning and reading the Word and though thou hast many imployments thou mayst spare some time to reade Ob. Many doe reade the Scriptures often and yet they know not God as they should Answ True they doe so and the fault is in themselves they reade not as they should reade Quest Where is the fault Answ They reade not wisely Quest What must bee done that wee may reade wisely Wee must reade wisely Answ To wise reading three things is required First Reverence Secondly Order Thirdly Judgement First there is required Reverence and that because 1 Reverence First of the matter heavenly indeed Secondly of the Author the most glorious God Secondly there is required Order and Method 2 Order because of the profit Whatsoever booke wee take in hand we must begin at the beginning of it and continue untill we come to the end of it so shall wee carry the summe and drift before us againe we must begin with the easiest and plainest books first Thirdly Judgment and 3 Iudgment discretion is required to wise reading and that in respect First Of the time All time is not to bee 1 Time for Reading spent this way wee have callings and these must be followed yet they that feare the Lord they will so divide the time as that once a day at least they will read the Word of God Secondly of the sense 2 Sense and meaning and meaning that so the sense and meaning of the holy Ghost may the better be understood Thirdly of the end and 3 The end of reading use of reading this will cause us to make the best use of our reading even turne reading into working The second meanes to bring us to the knowledge of God is the Wee must heare the word preached Word publikely preached the hearing of it for this end the Lord himselfe ordained it Now the Divell strives to keepe men off this way as the other he knowes that this brings ruine to his Kingdome Hence it is that so many cry out against preaching the Divell would not have this weapon to fight against him but for all the barking of the enemy the Ministers of God must cry aloud they must not spare they must lift up their voice like a trumpet n 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
by faith by hearing the Word preached ſ Rom. 10. 17. Fifthly Meditate wee must that as the rayne doth not fall upon the earth in vaine t Heb 6. 7 so this divine dew these drops of the Word the Sermons we heare wee are the better for them or the worse for the word of God if it be not the savour of life unto us it will bee the savour of death it is a two-edged sword with one edge it cuts away all sinne from the good with the other all excuse from the bad Sixthly Meditate wee must that the Word wee heare shall Judge us at the great day The second helpe to be used is 2 Meanes is Prayer Prayer to Almighty God that he would be pleased to blesse us in hearing Wee have all of us eyes and eares by nature but in regard of these Divine things they are shut Hence it is that our blessed Saviour saith in the Gospell Let him that hath eares to heare heare It is an excellent thing to have a seeing eye and a hearing eare therfore David prayed open thou my eyes that I may see the wondrous things contained in thy Law u Psal 119. 18. I it is the Lord that opened the heart of Lydia w Act. 16. 14. Now pray we also must for our Ministers that the Lord would bee pleased to assist them in speaking that hee would give unto them the dore of utterance the more the Minister is assisted the greater will our benefit be We are carefull to pray for the Pilate on the Sea for if he miscarry wee lose our lives for the Physitian that he mistake not the disease wee pray for Kings and Princes that under them we may live a quiet and a peaceable life in all godlinesse and honesty x 1 Tim ◠2. and shall we not pray for our Teachers And thus much for that that is required before we heare some thing there is required when wee heare What is required in the act of hearing in the act of hearing There are many things required as First Reverence and this 1 Reverence either inward or outward the reverence of the soule and body the inward reverence may bee seene in Cornelius y Acts. 10. 33. we are all said he here present before God to heare all things that are commanded thee of GOD with all inward reverence the outward reverence you may see in the eight of Nehemia where the people all stood up and lift up their hands and bowed their heads and worshipped the Lord with their faces to the ground a Nehe. 8. 3. 4 5 6 7. Secondly Attention Heare we must and hearken b Isa 1. 2. Wee must hearken what the Lord our God will speake not a word but we must heare c Psa 85. 8. Judgment as well as mercy but here is the misery whilest GOD hath the eare the Divell hath the heart The third duty is submission 3 Submission A yeelding and captivating of our judgements thereunto and that this may bee the better done we must search the Scriptures whether the things wee heare bee warranted Thus did the men of Berea they searched the Scriptures whether the things were so d Acts 17. 11. Wee must not beleeve every spirit but trie the spirits whether they are of God e John 1. 4. 1. If the things delivered bee the Word of God wee are bound to beleeve them and submit our selves unto them The next duty is Feare Whilst we heare there must be a holy awe feare 4 Feare in the affections to him will I looke that is of an humble spirit and that trembles at my Words f Isa 66. 2. Serve the Lord with feare saith the Psalmist and rejoyce with trembling g Psal 2. 11 If the Lyon roare all the beasts of the Forrest tremble JESVS CHRIST is the Lyon of the Tribe of Judah hee it is that speakes unto us let us therfore feare hee is a Lion and a Lambe a Lion to those that will not tremble a Lambe to those that will The last duty is cheerefull Cheerefull alacrity Alacrity Which quickens the languishing stomacks of our soules that wee loath not the Word this Alacrity you shall finde in the people in the eight of Nehemia who were attentive and cheerefully attentive from morning untill mid-day g Nehe. 8. 3. This also may be seene in the people that followed CHRIST and continued with him three dayes Here was their alacrity but alas wee are not tied to follow CHRIST three dayes together but one day in seven and that not in the desart but in the Temple and what doe wee wee sleepe and talke and looke about us and oftentimes are gone before Sermon bee ended If one should bring Commendation from a great friend wee would never bee weary of hearing him speake but the Minister may speake againe and againe from the Lord JESVS CHRIST the cheife friend and how coldly are wee affected this argues that wee love others more then CHRIST earthly things more then Heavenly whereas if there were this alacrity in us wee would love the Word above all things then Gold fine Gold it would bee sweeter to our mouthes then the Hony and the hony Combe Thus much for the second meanes to come to the true knowledge of God The third followes Conference But how is this neglected Conference some are ashamed like those who had rather die then tell the Physitian of their Disease others hate it and had rather doe any thing then confer whereas the Scripture calls upon us to exhort one another dayly whilest it is called to day h Heb. 3 13. Two are better then one if one fall the other may helpe him up if one bee ignorant another may instruct him two eyes are better then one looke into the booke of God you shall finde this commanded the word shall be in thy heart and thou shalt teach them and shalt talke of them i Deut. 6. 6. 7. This is made a marke of those that feare the Lord that they spake one unto another and it is said that the Lord heard them I and there was a Booke of remembrance k Mala. 16. 17. The last meanes to come to the true knowledge of God is Prayer earnest Prayer For what is all without Prayer this to reade the Word in private to heare it publikly preached to confer nothing without Prayer this is that that fetcheth a blessing all other meanes must bee helped out by this this is therefore placed in the last place that wee may see all the rest without it will doe no good And know we must that all our Prayers must bee sent up to God in the Mediation of CHRIST Nam quid dulcius quà m genitorem Aug. in nomine unigeniti Pray in the name of Christ invocare What is sweeter than to call upon the Father in the name of his onely begotten Sonne And
the Father draw him g Joh 6. 44 2 To the second Person where the Apostle calleth Jesus the Author and finisher of our faith h Heb 12. 2. 3 To the third Person where the Apostle reckoneth Faith amongst the fruits of the Spirit i Gal. 5. 22 Secondly God works faith God in mercy workes faith of his meere good will So saith our blessed Saviour it is so Father because thy good pleasure was such k Mat. 11. 26. Now the end at which God aymed in working Gods ends in working faith this grace is two-fold First The setting forth of his owne glory Secondly The salvation of mankinde and therfore Saint Peter calleth salvation the end of our faith Now the Knowledge of this will First Humble us in letting of us see that it is not in our power that Faith is not hereditary God beginneth it and increaseth it and finisheth it The Apostles prayed Lord increase our faith l Luke 17. Now the meanes to get this Faith is double 1 Outward Meanes to get faith 2 Inward First Outward 1 Outward The Word The outward meanes is the Word hereupon saith the Apostle how shall they beleeve in him of whom they have not heard Rom. 10 14. and thereupon thus concludeth Faith commeth by hearing and hearing by the Word preached n Rom. 10 8. And hereupon it is called the Word of Faith o Eph. 1. 13 and Paul saith of the Ephesians that they beleeved after they heard the Gospell and finely saith S. Chrysostome Acc enditur S. Chrysoâ—t fldei lampas igne Divini verbi the Lampe of our Faith is lighted by the fire of the Divine Word And this Faith is wrought in us both by reading and preaching of the Word and both are commended and ordained of God The Word a meanes p Deut. 3. 9. 1. For reading God himselfe commandeth it P and by reading S. Augustine was converted for hee confesseth of himselfe that being inclined to the heresie of the Manichees he heard a voyce saying Tolle lege take up and reade meaning the Booke of God which hee presently did and so by reading was converted for surely the reading of the Word is a meanes appointed of God to the begetting of faith and raising up the kingdom of God in the hearts of men so that to say that bare reading is bare feeding and a thing unable to worke faith in us is to avouch a great untruth Secondly For the Word The especiall meanes ordinary is preaching preached This is the especiall ordinary meanes and the most powerfull usuall meanes this is that which the Scripture layeth downe how shall they beleeve in him of whom they have not heard how shall they heare without a preacher q Rom. 10. 14. and againe it pleased God by preaching to save r Gal. 3. 1. reading is profitable but preaching doth profit more than reading doth Spice when it is whole smelleth sweetly but when it is broken and bruised by the hand of the Apothecary it smelleth a great deale more so is the Word read of us or to us sweet as the hony and bringeth the light of life to many but if the spirituall Apothecary breake it and bruise it cut it and divide it as the Lord hath appointed by preaching then reacheth the savor of such heavenly sweet to many moe in a fuller measure by reason of the blessing God giveth unto it The Eunuch read but he understood not but when Philip preached unto him the sweet brake out to his lasting good Å¿ Acts 8. Secondly the meanes is The inward meanes for faith the Spirit of God inward whereby faith is wrought in us and this is the blessed Spirit of God which softneth and openeth our hearts and maketh them as good ground that when the seed of the Word is cast into them it taketh deepe rooting and bringeth forth the blessed fruit of faith The Apostle saith that his preaching was in demonstration of the Spirit that their faith might 1 Cor. 2 4. 5 be in the power of God and the preaching of the Gospell is tearmed a ministration of the Spirit u 2 Cor. 3. yea hee useth this phrase the Spirit of faith w 2 Cor. 8 15. because that faith is wrought inwardly by the spirit Thus yee see that faith is wrought inwardly in us by the spirit outwardly by the Word Now to propound a question and answer it Quaes How the Gospell How the Gospell works faith works faith Resp When the Gospell is preached First That commands us to beleeve in Christ and promises salvation and when wee come to heare the Spirit of God moves us for to heare and hee opens our hearts as hee did the heart of Lydia Secondly Vpon diligent hearing the Lord inlightens the minde to conceive and understand the way of salvation Thirdly Vpon this inlightning the great God perswades us to beleeve x Act. 15. 7 1 Cor. 3. 4 Fourthly After this God inclines the heart to be affected with the goodnes of the things promised which is salvation and to hunger and thirst after righteousnesse Fifthly The Lord perswades the heart to trust in the Lord Jesus for salvation Now as this knowledge serves to humble us so it will bring us to this knowledge that faith is not common this confutes the Atheists confuted Atheists that think and say so all of them say that they beleeve but faith is a gift yea a most rare gift of God God sent his Patriarchs in the ancientest age of the world and could finde no faith he sent his Prophets in a latter generation and could finde no faith last of all he sent his owne Sonne a man approved of God and approved his doctrine with miracles and signes following and could finde no faith and when the Sonne of man shall come shall he finde faith on the earth y Luk. 18. 8 We reade but of two beleevers in the hoste of Israell a Num. 14. But of eight in all the old world b 1 Pet. 3. 20. But of one family that beleeved in all Asia c 2 Tim. 1. 26. But of a hundred and twentie in all Christs time d Act. 1. 15 But of a few in all Sardis e Rev. 3. 4. Caro sanguis non dant fidem sed Pater in Coelis Flesh and blood give not faith but the Father in heaven Many boast of faith but if they have any it is the Divels faith Nay many beleeve not so much as the Divell doth but say with the foole non est Deus non est Daemon non est infernus non est Coelum there is no God no Divell no hell no heaven And in that some few beleeve it is by grace not by nature Secondly it is said in the description wrought in the heart of a sinner and this must not bee understood indefinitly of any sinner or every sinner for First
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
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
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
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