THE COMMUNICANTS DUTY. SET FORTH IN EIGHT Sermons, preached at Kings-Lynne in Norfolk. By THOMAS PURCHAS, Master of Arts. 2 CHRON. 35. verse 6. Sanctify yourselves, and prepare your brethren, that they may do according to the Word of the Lord. LONDON, Printed by JOHN NORTON, for Walter edmond's, dwelling at the sign of the Crown within Ludgate. 1639. To The Right Worshipful and his worthy friends, Mr. Thomas Milner, Major; Mr. Thomas Grimell, Alderman, Mr. joshuo Greene Alderman, with all the Society of that ancient Incorporation of Kings Lynne. Grace and Peace, etc. Right Worshipful. THat of Artaxexres' King of Persia, was never too highly set and prised, which said; that it was of no less 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 poor Meditations? which if it shall please you to accept, you shall more enrich and fill my desire by this receiving, then by giving. For to an honest mind it is sweeter to be regarded, then rewarded, and what greater reward can be given unto him that striveth to be thankful, then to find himself accepted in that, in which he seeketh most to please? Accept them I pray you favourably, and censure them charitably: for my part I intent especially (though I be of all men most unworthy) to further Christ's Kingdom, 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, bless you and yours with all external, internal, and eternal blessings of his spirit, that all your actions may be prosperous, your troubles few, your comforts many, your life long, your death blessed, your elections sure, and yur salvations certain. Amen. Yours in the Lord JESUS. Tho. Purchas. To The Reader. CHristian Reader, you have in the eight Sermons the Communicants Duty set forth at large; now for the help of their memories who desire to attain to a particular and distinct knowledge of the heads delivered, I have collected the sum of them out of the former Sermons, and here set them down by themselves, they are truths which every Christian should endeavour to make his own: be persuaded 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 task. Arise then, and be doing, and my prayers shall be, that the Lord would be with thee, that thou mayst increase in wisdom, and abound in the mysteries of godliness, and in all holiness. Thine in Christ Jesus. Tho. Purchas. The First SERMON. 1 Corinthians 11. CHAP. 28. VERS. But let a man examine himself, and so let him eat of that Bread, and drink of that Cup. THE blessed Apostle St. Paul, perceiving what was in the Corinthians. In this Chapter reproves them very sharply, as may be read from the beginning of it, unto the 17 verse. In the verses following he insistes upon the Doctrine of the Sacrament, and their carelessness 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 verse. a 1 Corin. 11. 18. When you come together in the Church, I hear that there be divisions among you, and I partly believe it. There were divisions among them even then, when they were to approach unto the table of the Lord: this did he hear, and partly believe. Secondly, he taxes them not only 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 showeth a dislike of their curses, saying, Have ye not houses to eat, and to drink in? or despise ye the Church of God, and shame them that have not? what shall I say to you? shall I praise you in this? I praise you not c 1 Cor 11 22. . Now in his confuting, he takes an occasion to put them in mind 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, took Bread: d 1 Cor. 11. 23. , And here he sets down two things. First, what the Sacrament is. 1 In the substantial 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 he 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 himself, and so let him eat of that Bread, and drink of that Cup. So that we may now see, who they be, that are to be admitted to the Table of the Lord, even those who after good examination and trial, 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 enjoined, Examination. Secondly, the party nominated, A man. Let a man saith the Text examine. A man, this notes the fitness, a man that hath discretion. A man's self, this the propriety of the action. In the second injunction for the matter of participation, So let him eat of that Bread, and drink 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 man's self. Fourthly, why so let him eat, and so let him drink. Quaest. What it is to examine. Resp. The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it is sometimes taken in the best sense, for a good trial, sometimes in the worst sense, for a bad trial. First, when in the worst sense it is used for a bad trial, it is in our English tongue properly called tempting. Now Tempting is an using of an evil means to effect an evil end, that is to try if men will thereby be persuaded to do that, that is evil. And thus was CHRIST led by the Spirit into the Wilderness to be tempted of the Devil, that is, to be tried by those means he then used if happily he might be persuaded to sin, and do that, that was evil. Secondly, in a good sense it is a lawful trial, What it is to examine. an using of a lawful means to a good purpose. So that to examine is nothing but to use all lawful means to come to the true knowledge of our estate. It is a diligent searching and trying of a man's self, whether he be 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 be admitted unto God's 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 fools are not to be 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 be admitted, a man first entered must he be into God's Family, before he presume to sit at God's Table. Fourthly, lazy Christians, that is, all such who are either, 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 himself. Resp. It is said a man's self, Why a man must examine him●elfe. to let us see, that the true examiner is the self examiner: many are diligent in examining others, and taxing them with their censures, who in the mean time do utterly neglect themselves; they can soon espy the least mote that is in their brother's eye, but will not see the beam that is in their own: seldom do we look after the corruption of our own hearts, like her in the Poet, who never went from home, but she put on her eyes, that she might see the faults of others; but when she came home she put them off, that she might not see her own. Many are like unto foolish men who run to quench their neighbour's house, when their own flames about their ears; whereas it concerns all to say, what have I done? it is the Will of the Lord that every man examine himself, not his neighbour; that office he reserves to himself, or his public Ministers. Now good reason is there why a man must examine himself. First, because no man Rea. 1 knows a man better than himself: no man knows what is in the house better than he that owes it. Secondly, because every man must be saved Rea. 2 by his own 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 own sins. Quaest. Why is it said, so let him eat, and so let him drink. Resp. This is added to Why he must eat and drink. let us see that a man being prepared, by no means must forbear, he must eat of that Bread, and drink of that Cup. True it is that many vain things are pretended, some pretend their weakness, and unworthiness. Can any man's weakness, exempt him from that which GOD hath ordained, as a means to increase his strength? and is any man's unworthiness so great as God is not worthy of his best service? True it is that no man of himself is able to come to this Table: the Prodigal child confesseth he is not worthy to be called his Father's son; the Centurion that he is not worthy that CHRIST should come under his roof; John the Baptist the greatest that is borne of woman, was unworthy to unloose the latchet of our Saviour's shoes; yet all these were received and approved of God. The Apostles were not worthy to suffer rebuke for the Name of CHRIST; yet they rejoiced in this, that they were accounted worthy h Acts 5. 41. : let it be sufficient for us that we are accounted worthy, so that having examined yourselves, hear the advice which David gave Solomon i 1 Chro. 22. 16. , up 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 himself before he come. Meditation 2. That the self examiner must be a receiver; it is not left indifferent for him to come or not to come, but commanded, Let him eat of that Bread and drink of that Cup. Meditation 1. That whosoever would The first Conclusion, or Meditation. come as a worthy guest unto the Table of the Lord, he must examine himself before he come. This is the Apostles injunction, and this is every man's duty. The blessed Sacrament is for those who after good examination, and trial find 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 must search. 2. Laboriously. 3. Willingly. 4. Constantly. 5. They will use the help of others. Thus must every man do, that comes to the Table of the Lord. First, He must search Narrowly, There are many secret corners, many turnings in our hearts, many failings; these must all be found out. Secondly, He must search Laboriously. The woman that lost the groat, what pains took she to find it? she did light a candle, sweep the house, and sought k Luk. 15. 8 diligently, till she found it. Thus must we do with our hearts never give over till they have found all. Gather yourselves together, yea gather yourselves l 2 Zeph. . Thirdly, They must search Willingly; not like those who go about it, as if they cared not whether they found or no, but go we must with a willing mind. Fourthly, They will search Constantly, they will not give over till they have found, so must we continue searching, for the heart is deceitful. Fifthly, use we must the help of others. The woman in the Gospel, did light a candle, swept the house m Luke 15 8. : Let us use all the helps that may be, as the light of the Word of the Lord, the company of the Saints, john, a burning and a shining light. We may think all is well, but these will tell us, as it was told Simon Magus, that we are in the gall of bitterness. We shall find the blessed Apostle urging this n 1 Cor. 11 31. judge yourselves, and if we would be careful to judge ourselves, the Lord will not bring upon us such things, as he hath brought upon those, who have not examined themselves: he saith, many for this cause are weak, and sickly among you, and many sleep o 2 Cor. 13. 5. . The way to prevent these is to judge ourselves, by examining ourselves, for so saith the Apostle, examine yourselves, prove yourselves. A wise man is diligent to know the estate of the flocks, and will look well to the herds p Prov. 27. 23. : a wise Christian will be as diligent to find out the estate of his soul; he will search and try his ways q Lament. 3. 40. . We may read how that a stranger to the commonwealth of Israel might not eat 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 Gospel. The Lord was strict concerning them who were to appear before him, at Mount Sinai, in so much that if the beast did but touch the Mountain, he must be stoned to death s Exod. 19 13. . If the Lord was thus strict concerning those, O what shall become of those, who dare approach into Christ's presence, and come to his Table with beastly affections! shall not they be liable to judgement? if the Chamber was trimmed, wherein the Passover was celebrated, and the Supper instituted t Mark. 14 15. , how should the Chambers of our Souls be cleansed from profaneness, 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 do to take my Word into thy mouth, seeing thou hatest to be reform? u Psal. 50. 16. will he not be angry with those, who take his body and blood into their polluted mouths? 3. Good reason there is why we must examine Reasons for examination. ourselves before we come. First, because we are R. 1 so careful to prepare ourselves to come to the table of great men here on Earth w Pro 23. 1. , more careful aught we to be of coming unto the Table of the Lord. Secondly, because God R. 2 will examine us, if we will not examine ourselves. 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 sattest thou down? but howcommest thou? so that it must be looked unto beforehand, according to that of Solomon, look to thy foot when thou interest into the House of the Lord y Eccle. 5. 1. . Thirdly, because the curse R. 3 of God shallbe to those that do his Work negligently, Now to come unpreparedly is to do his Work negligently, therefore dangerous. Fourthly, because R. 4 the Lord hath commanded us to examine our selus; it is the Apostles charge from the Lord, let a man examine himself a Cor. 11. 18. . O thae there were in us such hearts to fear God and do what he commandeth! then should it be well with us, and with ours for ever b Deut 5. 29. . Fifthly, if we come without examination, we come unworthily, and so are Guilty of the Body and Blood of the Lord JESUS c 1 Cor. 11 27. . To be guilty of death, or the shedding of the blood of an innocent man is a grievous sin, therefore David when he had killed Vriah prayed, deliver me from blood-guiltiness, O Lord d Psal. 51. 14. . O then what is it to be guilty of the Blood of the Son of God? Sixtly, because whosoever come without examination, Eat and drink damnation to themselves, not discerning the Lords Body e 1 Cor. 11 29. . Now it is a fearful 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 we may that the estate of many is lamentable, and their condition miserable: many adventure to come without preparation, and what is this, but to eat condemnation to themselves? That all men are bound to know the Word of God and to be skilful in the Scriptures; that thereby they may be made able to try their hearts, and to examine themselves g joh 5▪ 29 : especially there is required of us knowledge in the doctrine of the Law; not only 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 Use. 4 from coming 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 eat spiritually, and to be nourished by him effectually. 2. All Naturals, and mad men so continuing. 3. All such as are come to years, and have the common use of natural gifts, yet if they neither have the knowledge 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 remain profane, ungodly, and malicious, such are not to be admitted, until exhorted, and persuaded to amendment. 5. All such are excluded who are without God in the world, all Atheists, Infidels, Turks. That all must examine. Use. 5 Great things cannot be done without care and endeavour: In humane things of any importance, nothing is attempted, or achieved, without some preparation, more or jesse: before we eat or drink, walk or talk, sleep, something is done, and shall we do nothing before we receive? hear what is said in the Scripture, kill the Passover, and sanctify yourselves, and prepare your brethren, that they may do according to the Word of the Lord i 2 Chro. 35. 6. . Commune with your own 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 unspeakable; they receive Christ, remission of sins, assurance of eternal life: and if the profit will not move you, let the danger terrify you, lest 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 examined▪ things every Receiver must examine himself of. First, Knowledge. Secondly, Faith. Thirdly, Repentance. Fourthly, Obedience. Fifthly, Love. 1. The first thing the Receiver must examine himself of, is of his knowledge. Now knowledge to be examined is twofold. First, General knowledge. Secondly, Special knowledge. The General knowledge to be examined is threefold. First, Concerning God. Secondly, Concerning ourselves. Thirdly, Concerning the Covenant of grace. The first general knowledge to be examined, is concerning God. And this knowledge is either First, Concerning God's nature, or, Secondly, Concerning Gods works. First he must examine his knowledge concerning the nature of God, and that thus. First, whether he know that God is. Secondly, Whether he know that this God is a God glorious in his Nature. Thirdly, Whether he know that this God, glorious in Nature, be three in persons. Fourthly, That this glorious God, three in Persons, is but one in Essence. Our first knowledge to be examined is this, whether we know that God is, that there is a God. This must be known l Heb. 11. 6 , God is. there is abundance of Atheisin in the world. The fool hath said in his heart, there is no God m Ps. 14. 1. . Many that deny the providence of God, they say that he is kept up in Heaven, and beholds not the things done here below, as not worthy enough for him; they say, he is God, but not quoad nos, they say, he doth not see, neither doth the God of jacob regard; but he that made the eye, shall not he see, saith the Psalmist? he that made the ear, shall not he hear n Psal. 94. 7, 8, 9 ? Some deny God in their practice, though they know that God is, yet in their lives they are Atheists; they do not the will of God, they love not God, nor fear God, nor call upon his name, whereas this knowledge is required. The second knowledge to be examined concerning God, is concerning God's Nature. Whether we know that God is glorious in it; that he is so there is no question to be made; but that all men know this, cannot be affirmed. Good reason therefore have all to examine themselves, whether they know that God is. First, Incorporeal, that he is beyond all the perfection of bodily things, that he is a Spirit o joh. 4. 24. . Secondly, Eternal, a God without any beginning: he is a God that hath his Being from himself, therefore must needs have it from everlasting; he is a God that was never without this being; before the Mountains were made, and before thou hadst form the earth, and the world, even from everlasting to everlasting, thou art our God p Psa. 90 1. Revel. 1. 8 Heb. 8 13. . Thirdly, Incomprehensible, that he is a God infinitely immense, and incomprehensible: the heavens, and the heavens of heavens are not able to contain him q 1 Kin. 8. 27. . I fill heaven, & earth, saith the Lord r jere. 23. 24. . Fourthly, Immutable. A God that is without shadow of change, he is jehovah, and therefore cannot be mutable s jam. 1 17 . Fifthly, Omnipotent, so as nothing is impossible to him t Ps. 115. 3. , that there is no created power that can hinder God from working: the nations they are as the drop of a bucket, and are counted as the small dust of the balance, he taketh up the Isles as a very little thing, all nations before him are as nothing, they are counted unto him less than nothing u Is. 40. 15. 16. 17. . Sixthly, Omniscient, a God that knows all things universally, and perfectly, a God whose eyes are in every place w Pro. 15. 3. . That he is All-sufficient, Immortal, that he is holy, and most merciful x Io. 26. 6 7, 8 9 . 1 Tim. 1. 7 Psal. 5. 4. Exod. 39 6, 7. The end of the first Sermon. The Second SERMON. 1 COR. 11. 18. Let a man examine himself, etc. THE first general knowledge to be examined, you heard, was concerning God, whether we now. First, That God is, that there is a God. Secondly, That this God is most glorious in his nature; Incorporeal, Eternal, Incomprehensible, Omnipotent, Omniscient, All-sufficient, Immortal, Holy, Merciful. Now this knowledge is necessary, if we did but consider the Fruits of it. For whosoever thus knows God. First, He will always adore, and fear this great, and glorious Majesty a Rom. 11. 33. 36. . Secondly, He will set his hart and affections upon him, he will love him with all his soul, and all his might b Deut. 30 6. . Thirdly, He will serve him with all possible affection, put on he will all the beauties of the best holiness he can get, when he comes into his presence c Joh. 4. 24 . Fourthly, He will hate sin, and strive all possible imitation of his holiness d 1 Peter. 1 15, 16. . Fiftly, It will make him always remember him e Gen. 17. 1. . Sixtly, He will fear no evil, nor enemy; for he knows that GOD knows them, and what it is they intent: it is the Lord that said, be strong and of a good courage, be not afraid: for the Lord thy God is with thee wheresoever thou goest, saith the Omniscient God to joshua f Josh. 1-9. 43. Isa. 3. 1. , Now the third thing to be examined concerning God is, whether we know that he is three in persons. Certain it is that he is distinguished into three persons, Father, Son, and Holy Ghost. But many are ignorant God is three in Persons. of this, therefore it concerns receivers to examine. First, Whether they know that there is more than one Person, God said let us make man g Gen. 1. 26. . Secondly, Whether they know that the Persons are three in number, There are three that bear record in heaven, and these three are one h John 5. 7 . Whosoever knows this, whensoever he comes to worship God, he will make conscience of it, that he rob not any of the Persons of their glory. The last thing to be examined concerning God God is one in essence. is, whether we know that he is one in essence. Though there be but one God, yet such is the ambition of man as that he affects the honour that is due unto God, and so makes more Gods: such was that ambition of Herod when he was delighted with that cry of the people, the voice of God, and not of man i Acts. 12. 22. . Thus it is with man naturally that he seeketh himself, and his own honour, and so forgetteth to give honour, to whom honour is due k Josh. 7. 18. . Whosoever hath this knowledge, he will. First, Love the Lord alone, and love him above all; and this he will show by serving him only, for he is Lord only, and he must be loved with all our hart, and withal our soul, and all our might l Deut. 6. 4. 5. . Secondly, He will repent, that ever he relied upon any other, then upon him m Deut. 32 37, 38, 39 . Thirdly, He will use but one Mediator to him, for there is one God, and one Mediator, between God and man, which is the man Christ jesus. Thus much concerning the examination of our knowledge of the nature of God: now every receiver must examine his knowledge concerning the Works of God. For as he is marveilously glorious in his nature, so is he also great in his Works. Now the knowledge is. First, Concerning God's Creation. Secondly, God's providence. For the Creation, the knowledge to be examined is sixefould. First, Concerning the World's beginning. Secondly, Concerning the World's Maker. Thirdly, Concerning the matter whereof all was made. Fourthly, All made by his Word only. Fiftly, All were made good. Sixtly, All were made freely, and not of necessity. First, Our knowledge The World had a beginning. to be examined is concerning the beginning of the World. Sure it is, That the World had a beginning. There was a time when the World was not; it was not etereall n Gen. 1. 1. , In the beginning God created the Heavens and the earth. If it had a beginning, than it could not be from eternity: it is the saying of the Apostle, that he 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 pass away with a great noise, and the elements shall melt with fervent heat, the earth and the Works that are therein shall be burnt up, all these things shall be dissolved p Pet. 2 3. 10, 11. . And this confirms 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 be examined is whether we know that the World 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 s Col. 1. 16 . Now this brings us to to the knowledge of many things. First, That all things All things had one principle. had one principle, one cause, the Lord. To have two eternal positive beings, two principles, a good and a bad; the good to make light, the bad darkness; the good health, the bad sickness, this is absured. The Scripture tells us, it is GOD that made the World and all things therein: and this must be known that although GOD made the World, yet God made not the evil that are in the World; he that planteth a Tree, planteth not a Worm in the Tree, but there it breedeth. God created the World, there was no death, no sickness; these came by the sins of men, and Angels. He that made man, Ab Angelo usque ad vermiculum S. Aug. made him after his own Image, but man hath sought out many inventions t Eccl. 7▪ 31. . Further God made all things that hath positive beings; sin hath not, being the absence of that good, that should be in the soul. Secondly, That God God only can Create. only can create. It is beyond the power of any Creature, it is a work of an infinite power, to bring light out of darkness, man out of the dust: and who can do this, but the Lord? Thirdly, This will Creation must be considered. cause us to spend some time in consideration of the Creatures, who have such a Maker: for the eternal power, and invisible things of God, are seen by the Creation of the World u Rom. 1. 20. . Fourthly, This will stir us up to praise the Lord: as David, I will praise the Lord, for I am wonderfully, and fearfully 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 appear x Heb. 11. 3. All things were made of nothing. know we must that God made them of nothing, no matter preaexistent; creation hath nothing for its matter, in this it differs from natural generation, which cannot bring a thing out of nothing. Now this will teach us, First, To admire the power, and goodness of God, who is able to draw such an excellent frame out of nothing. Secondly, To trust unto him, he can work without means, he can do whatsoever he will. The next thing is, that All were made by his Word. all these were made by his Word only. He spoke and it was created; he said let it be, and it was y Psal. 33. 6. . By the Word of the Lord were the Heavens made, and all the host 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 sin hath brought upon the Work of God, especially upon man: all things were made valde bona, but what hath sin done? Secondly, To know that the Creatures, that are now hurtful unto man, were not so by Creation, but by the fall of man. Thirdly, That whatsoever befalls us, we must call to remembrance our sins. The sixth principle to be examined God made all things freely. is God's 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 six days 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 Wisdom; 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 needful for others, before he had made things to sustain them: before man, all things for man. fourth, If God did thus for us before we were, before we had a being, that he will not now forsake us, being made; he will now have a special care of us. Thus much for the knowledge of God's first Work, the Work of Creation. The second is concerning the providence of God, and here our knowledge to be examined is concerning. First, Gods knowing and noting of all things. Secondly, God upholding and governing them. Thirdly, God's providence reaching to all of them. Fourthly, God's special care and respect of man. Fiftly, That the good or evil, that befalls man, is not without the providence of the God of man. First our knowledge to be 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 knows and takes notice of all things that he made; the eyes of the Lord are in every place, beholding the evil and the good d Prov. 15 3. . Neither 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, governs, and disposes of the world. is, Gods upholding, and governing of all things. This must be known, that God upholds, governs and disposes of the World, so as all things in the World continue through him. They continue even unto this day by thine ordinances, for all are thy servants, saith the Psalmist f Ps. 119. 9 1. , He giveth life, and breath, and all things, for in him we live, we move, and have our being g Act. 17. 25. 28. . The third principle to be examined is, of God's God's providence reacheth to all things smallest things. providence reaching to all of these. The providence of God reacheth to all things, even the smallest things are governed and upheld by him. Are not two Sparrows sold for a farthing? and one of them shall not fall on the ground without your Father, saith the LORD h Math. 10 29, 30. , Yea and all the hairs of your Head are numbered. He it is that covereth the heavens with Clouds, and prepareth rain for the Earth, and maketh the grass to grow upon the Mountains. He giveth Beasts their food, and to the young Ravens that cry. He giveth Snow like Wool and scattereth the hoary frost like ashes; he casteth forth his Ice like morsels, who can abide the cold thereof? he sendeth his Word and melteth them, he causeth the Wind to blow, and the Waters, flow i Psa. 147 8, 9, 16, 17. . The next principle to be examined Of all Creatures God hath most care of man. is concerning God's care and respect of man. Of all the Creatures that God made, he hath most care, and respect of man: his delights are with the children of men k Pro 8. 31 . And here our knowledge to be examined is threefold. First, Concerning God's care in providing great things for man. Secondly, His care in watching over him, and his. Thirdly, His care in disposing, and ordering of all things, all Acts for his good. First, we must examine our knowledge concerning God's care in providing for man. The God of Heaven, provides good and great things for man. The good Samaritaine is said to have compassion on the wounded man, and went to him, and bound up his wounds; pouring in Wine and Oil, and set him on his own beast, and brought him to an Inn, and took care of him; and when he departed he took out two pence, and gave them to the Host, and said unto him, take care of him l Luke 10 33, 34, 35. . The Lord JESUS CHRIST under the person of the Samaritaine, bringeth the hurt and wounded man, which is the sinner, into the Inn, which is the Church, where he delivereth to the Host, which is the Angel or Minister of the Church those two pence of his word and Sacraments, giving him charge of him till he come again; which charge must be continued, till his second coming. Now the care of God in providing is either, First, Temporal, for the outward man. Secondly, Spiritual, for the inward man. First his care temporal for God provideth for our body. the outward man, this must be known. He provides for the bodies of men, Children, saith he, have ye any meat? they said no, and he said cast out the Net on the right side of the Ship; and ye shall find; they did so, and they were not able to draw it up for the multitude of Fishes. m Johh 21. 5, 6. . A Raven shall bring Elias meat, Peter shall not want money to pay tribute, he must cast forth and take a Fish with money. God provides for our souls. Secondly, his care for the inward man, the soul; God provides for that. First, He is a royal God a royal Bridegroom. Bridegroom, that provides the best apparel for his Spouse: I clothed thee with broidered work, and shod thee with badgers skin, and I girded thee about with fine linen, and I covered thee with silk, I decked thee with ornaments, and put bracelets upon thine hands, and a chain on thy neck, and I put a jewel on thy forehead, and earrings in thy ears, and a beautiful Crown upon thy head; thou wast decked with gold and silver. n Eze. 16. 10, 11, 12 ? This is a metaphor expressing the graces, wherewith the Lord JESUS adorneth the soul of his people. Secondly, He is a royal Feastmaker, making great and choice provision God a royal Feastmaker. to set before his guests. He shall make a feast of fat things, a feast of wines on the the Lees, of fat things full of marrow, of wines on the Lees well refined o Isa. 25. 6. . Thirdly, He is a Royal God a royal General. General, who provides much for his army, the Lord hath provided, and laid in much for his; his Word, his Sacraments, Himself; I they have armour also, the armour of God p Eph. 6. 14. 15, 16, 17. , the Helmet of Salvation, the Sword of the Spirit, the Breastplate of Righteousness; the Shield of Faith. He makes for them provision First, Of comforts. Secondly, Of graces. First, Of comforts. The Lambs (the young Christians) he will put them into Provision of comforts. his bosom, those that are with young (that have breeding fits) he will gently lead them q: l Isa. 41. 1 He is sent to bind up the broken hearted, to proclaim liberty unto the Captives, and the opening of the prison to them that are bound; and for those that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness r Isa 62. 1, 2 3. Provision of graces. Cleansing. . Secondly of graces. First, Art thou defiled with sin? he hath provided cleansing grace. Secondly, Art thou Healing. wounded? he hath provided healing grace. Thirdly, Art thou dead in trespasses and sins? he Quickening. hath provided quickening grace: himself died that we might live. Fourthly, Art thou in a Directing. ●. wilderness not knowing what path to take? he hath directing grace. Fifthly, Art thou in the Protecting. midst of enemies? he hath protecting grace for thee. Sixthly, Art thou at Saving grace. death's door? he hath provided also saving grace. Secondly, our knowledge must be examined concerning Gods watching over us and ours. The God of Heaven watcheth over, and preserveth the sons of men, He that keepeth Israel neither slumbers nor sleepeth: God it is that preserves us. First, From dangers, God preserves from dangers: that they come not, no evil shall happen unto thee, nor plague come nigh thy dwelling s Psal. 91. 9 10. : He it is preserved David from the violent hands of Saul. Secondly, In dangers, In dangers. though they come, yet they shall not ruin us: he it is saith job, that shall deliver thee in six troubles, yea in seven there shall no evil touch thee. In famine he shall redeem thee from death, and in war from the power of the sword t job 5. 19 20. 21. 22. . He it was that provided for the Widow of Sarepta, he preserved the three Worthies, that preserved Daniel in the den, and it is he that hath preserved the Church from Abel unto this day. Thirdly, By dangers; By dangers. though they come, and prevail, yet all shall be for our good: what can we conceive to be more dangerous than to be swallowed up of a Whale? yet jonas by that was preserved. Now as God watcheth God watcheth over us, and ours. over us, so also over ours, for he himself saith, I am thy God, and the God of thy seed. As God's care is seen in providing good things for God orders, and disposes all things and acts for man's good. man, in watching over man; so also God is careful to order and dispose of all things for man's good: The God of Heaven orders and disposes of all things, and all acts for man's good. First, All things are ordered, so saith the Apostle, all things shall work together All things. for the good of those that love the Lord u Rom. 8. 28. . First, Natural things Natural things. shall work for man's good: as the reflection of the Sunbeams on the water, what more natural? yet the Moabites rising early in the morning, and the Sun 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 slain, and they have smitten one another; now therefore Moab to the spoil, 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. Artificial things. . Secondly, Things artificial, those shall work for their good, witness those Trumpets and Lamps, they blew the Trumpets, and held x judg. 7. 20, 21. the lamps in their left hand, and the host ran, and cried, and fled. Thirdly, Things necessary, Necessary things. as the fire, the sea; the same fire that burned those that took 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 go out to wash herself in a river, that she should discern 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 son, what more contingent than all these? yet God did all. Fifthly, Real things, Real things they shall work for their good also. Sixthly, Imaginary Imaginary things. things, The Lord made the host of the Syrians to hear a noise of Chariots, and a noise of Horses, even the noise of a great host, 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 man's good. that we know, how that God that made man, disposeth of all things for man's good, so also that he disposeth of all acts also, acts of all sorts; Acts voluntary, acts in voluntary, gracious acts, sinful acts. The selling of joseph into Egypt was a most sinful act, yet it did good; for he was sent thither to preserve life b Gen. 45. 5. 6. 7. 8. . The Jews envied Christ, judas betrayed him, Pilate condemned him, sinful acts; they procured his death, his death the salvation of the world. So good is God, as that he would not suffer evil, if that he could not work good out of evil 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 be any evil in the City, and the Lord hath not done it c Amos 3. 6 . The last thing to be known 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 God's providence, it will so work with him, as that he will. First, Cast all his care upon God. Secondly, Patiently take whatsoever comes from God. Thirdly, Seek all good things at the hands of God. Fourthly, Acknowledge all good to come from the hands of God. Fifthly, Observe the Works of God, and make known the deeds of God e Psal. 106. 1, 2. 5. . Sixtly, For ever be afraid to offend God, and so to come before to the Table of God. Thus much for the first general knowledge to be examined, which is concerning God, what he is in his Nature, what he is in his Works; in his Work of Creation, and his Work of providence. The second general knowledge we are to examine ourselves of, is concerning ourselves, but before we come to this examination, let us examine our knowledge concerning, First, The Rule of our knowledge. Secondly, The means 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 known. And this is the revealed Will of God taught us in his Word f Math. 11 27. , for as the Wisdom of man, where there are dangerous ways, takes a course for the safeguard of things: so the Lord our God considering what we might run into, hath as it were railed himself in, lest we should err, he hath given us a Rule to direct us. If it were a humane Rule, it should stand in need 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 pass away, but my Word shall not pass away g Math 24. 35. Vnchangeable. . Secondly, Unchangeable: the books that were Scripture, are Scripture still, and shall be h Gal. 1. 8. . Thirdly, Undoubted. Undoubted It is a known Word, and a true; this the Children of God know i John 10 27. , the Pope's 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 always at hand, in our hearts, in our houses k Deut. 6 6. . Thirdly, Let us admit of nothing unless it be tried by this Rule, prove all things, saith the Apostle l 1 Thess. 5 21. . we 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 himself, and so let him eat of that Bread, and drink of that Cup. WE have heard how necessary it is that we examine our knowledge concerning God, before we come to the Table of the Lord; the Rules, the Means, the Motives more propounded. The first we have finished, now for the second, the Means of knowledge. The means of knowledge. Now the means to come to this true knowledge of God, is First, Reading and meditating of the Word of God in private. Secondly, Diligent hearing of the Word publicly preached and read. Thirdly, Conference. Fourthly, Prayer. The first means 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 God's word must be read. excellent means for knowledge. This is the Rule of a Christians knowledge, therefore must needs be a means: true it is that there are many lets, and impediments, that hinder us, as First, The Devil. 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 vain books more than Scripture. Fifthly, Evil company; many though they can read yet they suffer evil comapny to draw them from it. But many will say, Ob. Ob. We cannot read. Ans. Ans. Thou mayst get others to read unto thee: he that is blind will have another to lead him, he that is lame will have a crutch to help 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 thyself, and thou art not so old but thou mayst begin to learn. Ob. Many can read, 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 himself, who is blessed for evermore, he that is the fountain of all knowledge. Ob. We are great, and have many employments, and have no time to spare. Answ. Was not David great, a King? yet did he spend much time in the Scriptures, Thy law is my delight, it is my meditation continually. Theodosius the Emperor 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 employments, thou mayst spare some time to read. Ob. Many do read the Scriptures often, and yet they know not God as they should. Answ. True, they do so, and the fault is in themselves; they read not, as they should read. Quest. Where is the fault? Answ. They read not wisely. Quest. What must be done that we may read wisely? We must read 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 book we take in hand, we must begin at the beginning of it, and continue until we come to the end of it: so shall we carry the sum and drift before us; again, we must begin with the easiest, and plainest books first. Thirdly, Judgement and 3 judgement discretion is required to wise reading, and that in respect, First, Of the time. All time is not to be 1 Time for Reading. spent this way, we have callings, and these must be followed; yet they that fear 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 turn reading into working. The second means to bring us to the knowledge of God, is the We must hear the word preached. Word publicly preached, the hearing of it; for this end the Lord himself ordained it. Now the Devil strives to keep men off this way as the other, he knows that this brings ruin to his Kingdom. Hence it is, that so many cry out against preaching; the Devil 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, be instant in season, and out of season o 2 Tim. 4. 1. . Quest. Do all that hear Sermons know God as they ought? Answ. They do not, and the fault is not in the word, We must hear wisely but in them that hear the word, they hear not wisely. Quest. What must we do to hear wisely? Answ. Two things must be looked unto. First, Something before we hear. Secondly, Something when we are hearing. First, Something must We must prepare before we hear. be done before we hear; now this is preparation, and this consists First, In removing lets, and impediments that hinder from hearing. Secondly, In using helps and means that may further us. It concerns every man Let's to be removed. that would hear as he 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 surfeiting and drunkenness, which oppress the heart: A full body hath oftentimes a fowl soul, and the body at such a time is more apt to sleep than to hear. Secondly, Pride and self-conceitedness. It is ordinary for men to say they know as much as the Preacher; this is to be wise in their own conceits, and the Wiseman tells us those are fools p Pro. 26. 12. . Admit many know as much as the Minister, yet so long as he puts it not in practice, they must still hear. Thirdly, Prejudice against the person of the teacher. If we love not the person of the teacher, we will not relish his doctrine q 1 King. 22. 8. . Fourthly, Prejudicated opinions. The second thing to hear well, is use of helps and means that may further us in hearing: the means is Use of means to help our hearing. First, Meditation. Secondly, Prayer. First means is meditation. There is not any business 1 Meditation. that we go about, but we will premeditate before, much more in this great matter, meditation is to be used. First, Let us meditate of the place whither we are to go, saying with Jacob, how fearful is this place, it is no other than the house of God, this is the gate of Heaven r Gen. 28, 17 . Secondly, Meditate we must of the person, into whose presence we are to go, even the presence of the Lord of Hosts. Thirdly, Of the Word we are to hear, into God's presence we come to hear God's Word. Fourthly, Of the great need we 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 eternal death, and therefore have need of the Charter of Salvation to set us free, and what is that but faith? and how come we by faith? by hearing the Word preached s Rom. 10. 17. . Fifthly, Meditate we must, that as the rain doth not fall upon the earth in vain t Heb 6. 7 : so this divine dew, these drops of the Word, the Sermons we hear, we 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 be the savour of death: it is a twoedged sword, with one edge it cuts away all sin from the good, with the other all excuse from the bad. Sixthly, Meditate we must, that the Word we hear shall Judge us at the great day. The second help to be used, is 2 Means is Prayer. Prayer to Almighty God, that he would be pleased to bless us in hearing. We have all of us eyes and ears by nature, but in regard of these Divine things they are shut. Hence it is that our blessed Saviour saith in the Gospel, Let him that hath ears to hear, hear. It is an excellent thing to have a seeing eye, and a hearing ear, therefore 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 be pleased to assist them in speaking, that he would give unto them the door of utterance; the more the Minister is assisted, the greater will our benefit be. We are careful to pray for the on the Sea, for if he miscarry, we lose our lives; for the Physician, that he mistake not the disease; we pray for Kings, and Princes, that under them we may live a quiet and a peaceable life in all godliness and honesty x 1 Tim ● 2. ; and shall we not pray for our Teachers? And thus much, for that, that is required before we hear, some thing there is required when we hear: 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 soul and body; the inward reverence may be seen in Cornelius y Acts. 10. 33. : we are all, said he, here present before God, to hear 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. Hear we must and hearken b Isa. 1. 2. . We must hearken what the Lord our God will speak, not a word but we must hear c Psa. 85. 8. , Judgement as well as mercy; but here is the misery, whilst GOD hath the ear, the Devil hath the heart. The third duty is submission. 3 Submission. A yielding and captivating of our judgements thereunto, and that this may be the better done, we must search the Scriptures, whether the things we hear be warranted. Thus did the men of Berea, they searched the Scriptures, whether the things were so d Acts 17. 11. . We must not believe every spirit, but try the spirits, whether they are of God e John. 1. 4. 1. . If the things delivered be the Word of God, we are bound to believe them, and submit ourselves unto them. The next duty is Fear. Whilst we hear, there must be a holy awe & fear 4 Fear. in the affections: to him will I look that is of an humble spirit, and that trembles at my Words f Isa. 66. 2. , Serve the Lord with fear, saith the Psalmist, and rejoice with trembling g Psal. 2. 11 . If the Lion roar all the beasts of the Forest tremble: JESUS CHRIST is the Lion of the Tribe of Judah, he it is that speaks unto us, let us therefore fear: he is a Lion, and a Lamb; a Lion to those that will not tremble, a Lamb to those that will. The last duty is cheerful Cheerful alacrity. Alacrity. Which quickens the languishing stomaches of our souls that we loathe not the Word, this Alacrity you shall find in the people in the eight of Nehemia; who were attentive and cheerfully attentive from morning until midday g Nehe. 8. 3. . This also may be seen in the people that followed CHRIST, and continued with him three days. Here was their alacrity, but alas we are not tied to follow CHRIST three days together, but one day in seven, and that not in the desert, but in the Temple, and what do we? we sleep, and talk, and look about us, and oftentimes are gone before Sermon be ended. If one should bring Commendation from a great friend, we would never be weary of hearing him speak; but the Minister may speak again and again from the Lord JESUS CHRIST, the chief friend, and how coldly are we affected? this argues that we love others more than CHRIST, earthly things more than Heavenly: whereas if there were this alacrity in us, we would love the Word above all things, than Gold, fine Gold; it would be sweeter to our mouths then the Honey and the honey Combe. Thus much for the second means to come to the true knowledge of God. The third follows, Conference. But how is this neglected Conference. ? some are ashamed like those who had rather die, then tell the Physician of their Disease; others hate it, and had rather do any thing then confer whereas the Scripture calls upon us to exhort one another daily, whilst it is called to day h Heb. 3 13. . Two are better than one, if one fall, the other may help him up; if one be ignorant, another may instruct him: two eyes are better than one; look into the book of God, you shall find this commanded, the word shall be in thy heart, and thou shalt teach them, and shalt talk of them i Deut. 6. 6. 7. . This is made a mark of those that fear the Lord, that they spoke one unto another; and it is said, that the Lord heard them, I and there was a Book of remembrance k Mala. 16. 17. . The last means to come to the true knowledge of God is Prayer, earnest Prayer. For what is all without Prayer. this? to read the Word in private, to hear it publicly preached, to confer, nothing without Prayer; this is that, that fetcheth a blessing, all other means must be helped out by this, this is therefore placed in the last place, that we may see all the rest without it will do no good. And know we must that all our Prayers must be sent up to God in the Mediation of CHRIST: Nam quid dulcius quàm genitorem Aug. in nomine unigeniti Pray in the name of Christ. invocare? What is sweeter than to call upon the Father in the name of his only begotten Son? And thus Prayers must be poured out with fear and With fear. reverence: our hearts must be raised from the dunghill of the Earth, to the glorious throne of Heaven, as the Prophet saith let our hearts be lifted up l Lamen. 41. . Our gestures must be reverend and humble, and kneeling is the fittest gesture Gesture must be reverend. With fervency. in Prayer: And they must be delivered with fervency, for the Prayer of the righteous availeth much, if it be fervent. Yea, in Prayer we must be diligent: S. Paul would have the Thessalonians to pray always m 1 Thes. 5. 17. , Nay Indesinenter orare, to pray without ceasing: it is said of the primitive Church that they continued with one accord in Prayer; One calleth Prayers, Gods Grasshoppers, Gods Nightingales, who praise him in the day, and pray in the night: and good men will pray always Pray always. with all manner of Prayers and supplications in the spirit n Eph. 6. 18. . O stir up thy heart that is dull, rouse it up to God, Prayer is a sacrifice to God: Music unto the Angels, a banquet to the saints, an help to them that pray, a remedy for the penitent, a weapon against the enemy; To orante fugit daemon. When thou prayest, the devil takes him to his heels and is gone: resist the devil (by Prayer) and he will fly from you. Wilt thou carry all things patiently? be a man of Prayers. Wilt thou root up vices, & be enriched with virtues? be a man of Prayers. Wilt thou overcome troubles? be a man of Prayers. Wilt thou know the subtlety of Satan, and vanquish his temptations? be a man of Prayers. Wilt thou trample under feet thy corrupt and evil affections? be a man of Prayers. never knew a man of much praying, a man of much sin; no, not of the superstitious sort, touching the gross sin of the World. Per preces charitas pascitur, fides augetur, spes corroboratur, spiritus exhilaratur, cor pacatur, detegitur veritas, vincitur tentatio, renovantur sensus, totus homo immutatur & fit melior; by Prayer Charity is fed, Faith increased, Hope strengthened, the Spirit exhilarated, the Heart pacified, Verity discovered, Temptation vanquished, the Senses renewed, and the whole man altered and bettered. Look to this, to pray in the spirit, pray from the Pray in the spirit. heart, not from the lips: from the soul not the mouth only. The jews prayed with their lips, but not with their hearts: therefore God complaineth of them, saying, this people draw near unto me● with their lips, but their hearts are fare from me o Isa. 29. 13 . The Prayer that cometh not from the heart and spirit, it is a Keycold Prayer: it is frozen before it cometh halfway to Heaven. David, to note his earnestness in Prayer, said that he roared, he spoke not, but roared, cried out p Psa. 38. : and indeed the Spirit of God is a crying Spirit, not a cold Spirit. Oh that all men knew this! that all had learned that not all Prayers, but spiritual Prayers are accepted of God, but we are ignorant, and will be ignorant still, filthy, and will be filthy still; but let us amend this fault, and learn at last to pray: God hath promised us all good things under his Hand and Seal; but yet with a condition, so that we pray truly, and ask them as we should. The first Motive. The last thing is the Motive unto Knowledge. The excellency of it in it Motive 4. excellency of it. self; it is compared unto light: the people that sat in darkness have seen the light q ●sa. 9 2. . The light it comes from the Sun, this light comes from the Sun▪ of righteousness, the Lord Jesus Christ. The second Motive. The good it will do unto It will do good to us. ourselves. O how comfortable will it be to know God to be good and gracious, full of loving kindness, abundant in goodness and truth! How will it terrify us, to know that he is an angry God against sin and sinners! he that walks without Knowledge, he is in continual danger. As he that walks in dangerous places without a light, may lose his life: so he that walks without this Knowledge, may lose his soul. The third Motive. The good it inables us We will do good to others. to do unto others. We will strive to bring others to this knowledge of God also. This makes us Physicians of our brethren's souls, our brethren's pilates to guide them in the right way. The fourth Motive. The end of our being, This is the end of our being. for this end did GOD make us that we might know him here, and have eternal happiness hereafter. Thus much for the first general Knowledge we are to examine ourselves of, the second follows, and that is concerning ourselves. Now this Knowledge to be examined is threefold. First, Concerning our first estate of Innocency. Secondly, Our fall. Thirdly, The curse of God due unto us by reason of that estate. First, we must examine our Knowledge concerning our first Estate of Innocency, and here there are two Principles that we must examine our Knowledge of. 1. Principle. That the God of Heaven made man at the first after his own Image. 2. Principle. That this Image of God, God made made man after his Image. after which man was made, consisted in Knowledge, holiness and righteousness. It concerns us to examine our Knowledge concerning the first. 1. That we might admire the marvellous love of God unto man, which appears First, In the time when The time when man was made he made man; he made him last, even when he had provided all things for him r Gen. 2. 7 The place man was put in. . Secondly, In the place where God put him, in paradise s Gen. 2. 8 . Thirdly, In the manner of making him. First, For his body: he did not say let it be, but as it were framed all with his own Hands, the man of the dust, the woman of the Rib b. Secondly, For his soul that was inspired, he breathed the breath of life into him t Gen. 2 7 . And observe we may, that in both he saith, let us make man calling all the Trinity to the care and workmanship. Secondly, It concerns us to examine our Knowledge concerning this, that so all of us might earnestly endeavour. First, To Know God. Secondly, To fear God. Thirdly, To resemble God. Fourthly, To praise the Workmanship of God, for these were the end of man's Creation. Thirdly, this must be known that so we might have the more care of our immortal souls, that God hath breathed into us. It will not profit a man to win the whole Word, and lose his own soul u Math. 16 26. . Lastly, this Knowledge will teach us, 1. Not to wrong man, for he is the Image of God w Gen. 9 6. . 2. To lament our fall. The second Principle to be examined is that this Image of God after which man was made, consisted chief in Knowledge, holiness and righteousness. God made man righteous x Eccl. 7. 31. : This all must know. The second general Man's fall. Knowledge to be examined concerning man, is of man's fall. This must be known that all men are Principle. wholly corrupted with sin through Adam's fall, there is none righteous no not one y Rom. 2. 10. . Every imagination of the thought of his heart evil a Gen. 6. 5 . Now this came by the fall of Adam, by one man sin entered into the World b Rom. 5. 12. . Adam's sin was the cause, by it we are all defiled, and deprived of the glory of God. And the Knowledge of this will make us. First, Take heed to the fountains of all apostasy. Secondly, Look unto ourselves, and make conscience even of lesser sins; we see what the eating of an apple did. Thirdly, To get our armour, and make all the provision we can against the Devil, for he it is that thirsteth after man's ruin. Fourthly, It will teach us humiliation: for eternal shame▪ lies upon our nature, by this vile offence, both in respect of our loss, and the fearful displeasure of God. The End of the Third SERMON. The Fourth SERMON. 1 Corinthians 11. CHAP. 28. VERS. Let a man examine himself, and so let him eat of that Bread, and drink of that Cup. WE have heard what it is, that every man must examine himself of that would come worthily to the Table of the Lord, he must examine his Knowledge, his Faith, Repentance, Obedience, Love; the Knowledge to be examined was either First, General, or Secondly, Special. The general Knowledge Concerning 1. God. 2. Our selves, 3. The Covenant of Grace. Our Knowledge concerning God to be examined was concerning, First, His essence. Secondly, His Works. Our Knowledge concerning ourselves was concerning, First, Our first estate, Innocency. Secondly, Our fall. Thirdly, The Curse of God due unto us by reason of the fall. The two former of these we have finished, it remains that we speak of the latter, the Curse of God due by reason of it. God's Curse Now the Curse is threefold. First, God's Curse in this life. Secondly, God's Curse in the end of this life. Thirdly, God's Curse for ever after this life is ended. First what Gods Curse God's Curse in this life. is in this life. Now this Curse is a Curse extending. First, To man's soul. Secondly, To man's body. Thirdly, to man's goods. Fourthly, To man's good name. Souls Curse. The Curse of God to man's Soul, is madness, blindness hardness a Deut. 28 65. . Body's Curse. The Curse of God to the Body, is weakness, diseases, aches, pains b Deut. 28 21. 22 27. . Curse to goods. The Curse of God to the goods, is losses, and hindrances c Deut. 18. 16, 17. . Curse to good name. The Curse to the good name it is discredit. The second is, what the God's curse in the end of this life. Curse is in the end of this life. Which is nothing but death the separation of the Soul from the Body. The last is Gods Curse due God's Curse after this life is ended. to man after this life is ended, And this is eternal death in Hell, where he shall always be dying and never dead; seek he shall death as a benefit, and never shall find it. This is fearful and lamentable, if we do but examine our Knowledge concerning three things. First, the degrees of it. Secondly, The place of it. Thirdly, The continuance of it. First the degrees of Gods The degrees of God's curse in Hell. Curse after this life is ended. First, the damned they have no communion with God, nor participation in any of the blessings of God. They shall be punished with everlasting perdition from the presence of the Lord, and from the glory of his power d 2 Thess. 1. 9 . Secondly, They have Union with the Devil, with whom they have an eternal, fearful fellowship. He shall say to them on his left hand, go ye cursed into everlasting fire, prepared for the Devil and his Angels e Math▪ 25. 41. . Thirdly, Their bodies shall suffer unexpressible torments, which are expressed by their lying in fire and brimstone f Isa. 30. 3. 16 Luc. 23 . Fourthly, They are inwardly affected with incredible horror and torment of conscience, arising from the sense of God's anger, for their sins g Rom. 2. 9 10. . The second is concerning The place of it. the place where this shall be. The place is fearful, a place that in Scripture hath divers names, to intimate the horror of it, as Hell, the great Pit, bottomless gulf, prison, darkness, utter darkness, and many other terrible titles h Mat. 22. 13. . Thirdly concerning the Rev. 20. 1. The continuance of God's curse in Hell. continuance of it. Know we must that the torments of the damned in Hell are everlasting: the damned must go into everlasting fire i Rev. 14. 11. . The Knowledge of Gods Curse due to us, will bring us. First, To a Knowledge of the danger we are in by reason of sin, danger in life, danger in death, danger after death: if we did know this as we ought, we would not be so angry, when the Minister shows the danger, we would not rage's so when the curses are applied to us, we would not be like the Horse and Mule which have no understanding. Secondly, The Knowledge of this would bring us to righteous living, these will draw us to repentance, and seeing that we are so undone by the first Adam, we will hast to seek release from this misery by the second Adam, for there is no condemnation to those that are in Christ k Rom 8. 1 . Thirdly, This will compel us to a careful practice of duties, especially of six. First, Of admiration, to Admiration admire the exceeding riches of the tender kindness, and mercy of God, and the great love, wherewith he hath loved us, that hath forgiven us so great a debt, and freed us from such unspeakable confusion. Secondly, Of Looking Loooking upon the Lord JESUS, who hath done all for us, paid our debts, and suffered the uttermost in our rooms, who was wounded l Isa. 53 3. 5. . Thirdly, Of warning, that we are warned to sin Warning. no more, we will be watching that we be not deceived through the deceitfulness of sin. Pitying. Fourthly, Of pitying; with all compassion to pity those with whom we converse, that yet live in sin, labouring to the uttermost of our power to draw them out of this fire. Fiftly, Of enduring and Enduring. that of all sorts of afflictions, knowing that the Lord, if it pleased him, might lay greater upon us. Sixtly, Of remembering Remembering. of our miseries, and to love the Lord always, and rejoice in him. Thus much for the knowledge concerning God, and, concerning ourselves, the last general Knowledge to be examined is concerning the Covenant of Covenant of grace. grace, wherein God hath promised to be our God, and we to be his people; by which we have deliverance from our former evil, and the glad tidings of salvation through Jesus Christ. Now for the second Knowledge to be examined, and that is, the special 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 concerns every man that comes to God's Table The Lord's Supper described. that he know, what the Lords Supper is. Namely a Sacrament of our spiritual nourishment and growth by faith in CHRIST to eternal life. Secondly why it is called W●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 ye do 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 ●0 7. The principal cause. . Thirdly we must know the causes of it, as First, The cause principal. Secondly, the cause instrumental. Thirdly, The cause material. The cause principal is God. Because he only can Reas. give grace, and afford means. First, Commanding to Minister and receive it. Secondly, Promising that whosoever receiveth and believeth shall be saved. The Instrumental cause Cause instrumental. Cause material. of it is the Minister. The Material cause twofold, 1. The outward sign. 2. The inward thing signified. The outward sign The outward sign. 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 choice of Bread and Wine rather than any other elements, to be Signs of the Sacrament of his Body and Blood. Resp. For good Reasons, the Analogy and proportion that is between them showing the same. And thus it holds. First, Bread is the principal supporter of man's life; now as Bread is of natural life, so the Lord Jesus is of our spiritual: bread in regard of the strength of it, it is called The Staff of Bread p Lev. 26. 26. Reason. . Because as the weak and wearied man is stayed up by the staff, so the weak body is strengthened by bread: so saith the Psalmist, he bringeth forth of the earth bread that strengthens man's heart q Psal. 104. 15. S. Aug. : upon which words Saint Augustine after his Allegorical manner of exposition applies it unto Christ, saying, quem panem? What Bread? and answers, Christum, Christ. Secondly, Bread takes away corporal hunger, and as bread takes away corporal hunger, so the Lord Jesus takes away spiritual. 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 righteousness. 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 sweet indeed r joh. 15. 1 7. . Secondly, Wine cheereth up the heart of man s Ps. 104. 15 ; the promises of the Lord Jesus cheer up the soul, and revives it. Thirdly, Wine mundi fies, & cleanses the wounds of the body; the blood of Christ cleanseth the soul. Fourthly, Wine takes away fearfulness, and causeth boldness; the blood of the Lord Jesus by faith assures us of God's favour, eases us of the Curse of the Law, makes us constant in the confession of Christ. This the Analogy and proportion is, so that Wine The Cup no to be denied cannot without great wrong be denied unto the people: the Papists do it, who like the false Mother, would have the child divided; the Lord is the true Mother, and cannot endure it: what man will endure in his ordinary refreshing to have the Cup taken from him? the blood of Christ is the special 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 ye all of this u 1 Corin. 11 25. , they will not do it; and what is this but to dam up the Fountain Christ hath set open for Judah, and Jerusalem? but herein they deal 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 half a Saviour: I persuade myself if the people should deal with their Priests in their offerings accondingly, it would either cool 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 four, 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 actual sending of Christ, and the holy anointing of him, and setting him apart for that work. Thirdly, The breaking of the Bread, and the effusion of the Wine signifies the breaking of Christ's Body on the Cross, and the shedding of his Blood. Fourthly, The delivering of these outward Elements to the Receivers signifies God's 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 soul. soul, 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 soul. Secondly, The eating of the Bread, and the drinking of the Wine, signifies a peculiar applying of Christ unto our souls, that even as Bread and Wine being digested in the stomaches of our bodies is conjoined 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 natural actions: so the receiving of Christ the spiritual food doth strengthen the inward man, and makes it fit for spiritual duties. Secondly, Now there is the inward thing signified, and this whole Christ with all his benefits. The last thing we must The end why it was instituted. examine our Knowledge of, is concerning the end of the Lords Supper, and here the question to be propounded, is, Quaes. Why the Lords Supper was instituted. Resp. For two ends. For Christ to be a memorial of his death. First end is in regard of Christ. Second end is in regard of us. First the end in regard of Christ, is, For to be a memorial of his death w 1 Cor. 11. 25. . Secondly, the ends in respect of For us to be 1 Sign. 2 Seal. 3 Means. us, are three. First, To be a sign, and that to represent. Secondly, To be a seal, and that to confirm. Thirdly, To be a means, and that to convey Jesus Christ unto us with all his benefits. And thus much for the general and special knowledge that every Receiver must examine himself of. Now come we to the second thing to be examined, and that is faith; for every man receiveth so much as he believeth he receiveth. Gold is a precious thing, and therefore men dig deep into the mine to find it, and labour much in the fire to purify and refine it, saving Faith is a precious thing, so Saint Peter calls it x 2 Pet. 1. 1. Faith must be examined. . Therefore every Christian ought, by examination, to dig into their hearts to find it, and by the Word, as by fire, to try whether it be a saving faith, or no. This is that, that puts life into us; I, the life of God, for till then our cogitation is darkened, and we are strangers from the life of God, he that believeth in him, shall not be condemned, but he that believeth not is condemned already y joh. 3. 18 , because he believeth not. A Tree liveth not without moisture, nor a Bird without air, nor a Fish without water, nor a Salamander without fire: so the soul liveth not without faith, the just doth live by his faith a Hab. 2. . This is the Spirit and Soul of the inward man; we have a name to live, yet are we dead if we want faith. I live by faith in the Son of God, saith the Apostle. b Gal. 2. 20 Our care therefore must be with Saint Paul, that we be found, having the righteousness of Christ by faith c Phil 3. 9 , for there is no condemnation to them that are in Christ d Rom. 8. 1. . It concerns all men to know that until they be believers, they belong not to God: for as the Eagle refuseth her birds till they can mount, and soar to the Sun; and as the Raven acknowledgeth not her young ones, till they be black; so God rejecteth men, and receiveth none till they believe: none are the sons of God but the faithful, the rest are bastards. I confess there be degrees in Degrees in Faith. Faith. The first is a rudiment Deg. 1 or entrance, which our blessed Saviour calleth Smoking flax e Mat. 12. 20. . The second is a weak faith; him that is weak in faith Deg. 2 saith S. Paul, receive unto you f Rom. 14 1. . The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, assurance Deg. 3 of Faith: such a Faith was in Abraham, who above hope believed, under hope g Rom. 4. 18. . But no Faith is abominable, and may easily be discerned from a weak Faith, as a sick man may be known from a dead: so a weak Faith from no Faith. Even a desire of Faith is a token of Faith: for God's Spirit worketh that; but no Faith is accursed: he that believeth not, is condemned already. A desire of Faith a token of Faith. Faith is God's Gate, whereby God enters into our soul; the light that found the lost groat; the purifier of the heart; the conqueror in the race; the polestar for the Sailor; the life of the soul: and by Faith CHRIST dwells in our hearts. O help us Lord, we believe, O help our unbelief; he must believe that comes to God's Table: and as is our Faith, so is our blessing. Now this Faith that brings a blessing, the holy Ghost adorneth it with many Epithets, he calleth it. First, Rich Faith h 1 Pet. 1. . Secondly, Holy Faith i Jud. 20. . Thirdly, strong Faith k 1 Pet. 5. 8. . Fourthly, Saving Faith l 2 Eph. 8. . Fiftly, Pure Faith m Acts 15. 9 . Sixtly, Precious Faith n 1 Pet. 1. 7. . So that if either we regard Riches, Strength, Holiness, Salvation, Purity, let us look to Faith, which hath all graces in it; as Paradise had all fruits in it, as lapis Jndicus hath all cures in it. Let us see some reasons Reasons why Faith must be examined why every receiver must examine his faith. 1. Because without this trial Rea. 1 any Faith may be taken for a saving Faith, a false Faith for a true, an historical Faith for a justifying. If every Faith were a saving Faith, than were it sufficient unto salvation to have some, for in having some we must be accounted to have the saving Faith. But every Faith is not a saving Faith, therefore it stands us in hand to examine. How shall a man know whether his Faith be a Quast. saving Faith or no. A saving Faith may be How to know a saving faith Resp. thus known. First, A saving Faith will save those that have it, they are kept through the power of God unto salvation o 2 Eph. 8. . But every Faith will not save them that have it: for if this could be, than the Devils would be saved, who believe, and tremble p James 2 19 , but S. Judas tells us▪ that they are reserved in chains in darkness q Jud▪ 6. . Secondly, A saving faith never fails those that have it, I have prayed, saith our blessed Saviour, that thy Faith may never fail thee r Lu. 22. 23. . Now there is a temporary Faith in some who believe for a time, and if temptation come they fall away, and none that fall away finally can be saved, because it is impossible that they should be renewed again by Repentance s Heb 6. 4. 5, 6. . Thirdly, A saving Faith is a lively Faith, it makes those that have it live the life of grace t Gal. 3. 11. . Saint James tells us of a dead Faith u James 2. 20, 26. . Why we must examine our Faith, because else a man shall be in the number Reas. 2 of those that have not a saving Faith, neither ever shall have a saving Faith, and yet shall presume that hath a saving Faith. If that every man and woman that comes into the World should be sure to have a saving Faith wrought in them before they died, then were this examination needless, because though they had it not at one time; yet they might have it at another, but this cannot be. First, The Apostle tells us that all men have not Faith w 2 Thess. 3. 2. . And no wonder, for all men have not that, that is inferior to a saving Faith, and more common than a saving Faith, an historical Faith, or belief of the Gospel x 1 Cor. 1. 23. , Secondly, All men have not a saving Faith, because very few have it, so it is said, when the Son of man cometh shall he find Faith on the earth y Luke 18 8. ? he saith not, that when he shall come again he shall find no Faith at all in the earth, for he shall find as many kinds of Faith as there be kinds of Religion in the World; neither meaneth he that he shall find no saving Faith, for he shall find it in many who shall then be alive at his coming a 1 Thess. 4. 15, 16. . But the meaning is, that when Christ shall come to judgement, he shall find 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 plain 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 Shipwreck 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 err, and are reprobate concerning it f 2 Tim. 3 8. . We must examine our Faith, because the Lord Reas. 3 himself tries our Faith: now we must not think that this God doth as though he were ignorant of our Faith, for all things are naked and open before God, but to teach us to try, and instruct us that upon trial we shall know whether we have a saving Faith; that God tries we may see in Abraham, who was tried g Heb. 11. 17. . God tried Abraham and will try us; but I neither teach nor think that God doth, or will try the Faith of all Christians with so great a trial as was Abraham's. Examine we 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 only that lays hold on Christ. Thirdly, Because it is to be 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 himself with a bare exhortation, but with weighty reasons presseth his exhortation both behind and before. First, Before comparatively, preferring it before all other graces and above all. Secondly, Behind simply, declaring the virtue 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, wisdom, knowledge, understanding. Objections Answered. True it is, many are ignorant, but all are not so, and though many be ignorant, and simple, yet that little wit and understanding that they have, if they would employ it, they might do much craving God's blessing upon the use of the means: again they have a light to direct them, the light of God's 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 publicly preached, and private conference to help you. We have Trades and occupations, Ob. 3 Wives and Children, and have no time to spare. Many who make this Ans. Obection have no lawful callings, or no callings at all, but sure it is that there are none who have lawful callings that are so straightened, but that they may set a part some time to examine; they spare some time, to Eat, to Drink, to Sleep, to recreate themselves, and shall there be none for so Holy a Work as this? tradesmen spend not all their time in buying 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 employments, so that it may be in the six days 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 himself, and so let him eat of that Bread, and drink of that Cup. HAving showed the necessity of the examination of our faith, and answered some objections; It now concerns 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 eternal blessedness. And here we must take notice, First, that it is a grace of the Spirit of God. So that it is not only 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 works Faith. works 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 inventors, and perfecters of all good learning. The Romans had their learning from the Grecians, and the Grecians from the Egyptians, and the Egyptians from the Chaldees, and they from Adam, Seth, Noah, and the old Patriarches: 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 Pastors and Teachers, for gathering together of the Saints, for the work of the Ministry, and for the edification of the body of Christ, till we meet together in the unity of Faith, and Knowledge of the Son of God. Saint Luke having spoken of Stephen's 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 works are the fruits of the Spirit, therefore saith the Apostle; the fruits of the Spirit are love, joy, 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 faithful, that the Lord opened the heart of Lydia, so that she beleev●d And Christ saith that this is the Work of God f joh 6. 29. , that ye believe not the Work of the Father alone, of the Son alone, or of the holy Ghost alone, but of the whole Trinity; for this is one of the Works 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 believe) except the Father draw him g Joh 6. 44 . 2 To the second Person, where the Apostle calleth Jesus, the Author and finisher of our faith h Heb 12. 2. . 3 To the third Person, where the Apostle, reckoneth Faith amongst the fruits of the Spirit i Gal. 5. 22 . Secondly God works faith God in mercy works faith. of his mere 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 aimed in working God's ends in working faith. this grace is twofold. First, The setting forth of his own glory. Secondly, The salvation of mankind; and therefore 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 means to get this Faith is double, 1 Outward. Means to get faith. 2 Inward. First, Outward. 1 Outward. The Word. The outward means is the Word; hereupon saith the Apostle, how shall they believe in him of whom they have not heard Rom. 10 14. ? and thereupon thus concludeth, Faith cometh 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 believed, after they heard the Gospel, and finely saith S. Chrysostome Acc enditur S. Chryso●t. fldei lampas igne Divini verbi; the Lamp 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 means p Deut. 3. 9 1. For reading, God himself commandeth it P, and by reading S. Augustine was converted: for he confesseth of himself, that being inclined to the heresy of the Manichees, he heard a voice, saying Tolle & lege, take up and read; meaning the Book of God; which he presently did, and so by reading was converted: for surely the reading of the Word is a means 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 work faith in us, is to avouch a great untruth. Secondly, For the Word The especial means ordinary is preaching. preached. This is the especial ordinary means, and the most powerful usual means: this is that which the Scripture layeth down: how shall they believe in him, of whom they have not heard? how shall they hear without a preacher q Rom. 10. 14. ? and again, 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 deal more: so is the Word read of us, or to us, sweet as the honey, and bringeth the light of life to many; but if the spiritual Apothecary break it, and bruise it, cut it, and divide it, as the Lord hath appointed by preaching, then reacheth the savour of such heavenly sweet to many more, in a fuller measure, by reason of the blessing God giveth unto it. The Eunuch read, but he understood not; but when Philip preached unto him, the sweet brake out to his lasting good s Acts 8. . Secondly, the means is The inward means for faith, the Spirit of God. inward whereby faith is wrought in us, and this is the blessed Spirit of God, which softeneth and openeth our hearts, and maketh them as good ground, that when the seed of the Word is cast into them, it taketh deep 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 Gospel is termed a ministration of the Spirit u 2 Cor. 3. : yea, he useth this phrase, the Spirit of faith w 2 Cor. 8 15. , because that faith is wrought inwardly by the spirit. Thus ye 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 Gospel How the Gospel works faith works faith? Resp. When the Gospel is preached. First, That commands us to believe in Christ, and promises salvation, and when we come to hear; the Spirit of God moves us for to hear, and he opens our hearts as he did the heart of Lydia. Secondly, Upon diligent hearing, the Lord inlightens the mind to conceive and understand the way of salvation. Thirdly, Upon this enlightening, the great God persuades us to believe x Act. 15. 7 1 Cor. 3. 4 . Fourthly, After this God inclines the heart to be affected with the goodness of the things promised (which is salvation) and to hunger and thirst after righteousness. Fifthly, The Lord persuades 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 believe, but faith is a gift, yea, a most rare gift of God; God sent his Patriarches in the ancientest age of the world, and could find no faith: he sent his Prophets in a latter generation, and could find no faith: last of all he sent his own Son, a man approved of God, and approved his doctrine with miracles, and signs following, and could find no faith, and when the Son of man shall come, shall he find faith on the earth y Luk. 18. 8 ? We read but of two believers in the host of Israel a Num. 14. . But of eight in all the old world b 1 Pet. 3. 20. . But of one family that believed in all Asia c 2 Tim. 1. 26. . But of a hundred and twenty in all Christ's 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 Devil's faith. Nay, many believe not so much as the Devil doth; but say with the fool, non est Deus, non est Daemon, non est infernus, non est Coelum: there is no God, no Devil, no hell, no heaven. And in that some few believe, 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 be understood indefinitely of any sinner, or every sinner, for First, The Devils are sin ners, and yet they cannot have a saving faith, and the reason is because they have no saving promise. Secondly, Reprobates are sinners, and they have it not, because it belongs only to the elect. By sinners than understand such as know and believe themselves to be sinners, and have need of Christ, and God's mercy; such as use all means to have Christ, that are undone without him, these are they in whose hearts the Lord is pleased to work this grace. Thirdly, it is said whereby a sinner trusts in the Lord jesus, that is, rests, relies, builds upon him, cast himself upon the Lord for salvation; the sinner owes a debt, which must be paid, now Christ hath promised to pay it, he believes it, and trusts in him, knowing whosoever trusts in him shall be saved. Lastly it is said for eternal blessedness. Which consists in our deliverance from all hellish, and eternal torments, and the enjoying of everlasting happiness for soul and body; it is called blessedness, because it comprehends all that can make a man perfectly▪ blessed, Eternal, because it never shall have an end. Thus much for faith. The third thing that we are to Repentance to be examined. examine before we come to the Table of the Lord, is Repentance. Now the Reason is, because there is a Repentance A false Repentance. in the World, like true repentance, but is not; all is not gold that glisters. First, There is a Repentance which causes a kind of remorse, this was in Saul, he lift up his voice, and wept f 1 Sam. 24 15. 16. 17. . Secondly, There is a Repentance which confesseth sin; this was in judas, I have sinned, saith he g Mat. 27. 3. ; in Pharaoh, I have sinned, the Lord is righteous, I and my people are wicked h Exod. 9 27. . Thirdly, There is a Repentance also which causes praying and fasting, this was in Ahab. Fourthly, There is a Repentance which cometh to restitution. judas brought again the silver i Mat. 27. 34. . Now all this may be, and yet no true Repentance, so that we may be deceived, and take that for true Repentance that is not true Repentance that changeth the heart. Where there is true Repentance, there is an aptness to ascend, the affections are set on heaven and heavenly things k Col. 3. 2. , if there were neither heaven nor hell, such would be holy, it is meat and drink to them to do their Father's Will, they will grow in grace, and in Knowledge. But seeing that there is a false Repentance like true Repentance, let us see what true Repentance is. Repentance may thus be described Repentance described. to be, A present turning, from all evil to all good, wrought by God in the hearts of all that shall be saved. In which description we may spend time in examining of many things, as. First, In examining our Knowledge concerning the Act of Repentance. Secondly, The time of Repentance. Thirdly, The terms of Repentance. Fourthly, The Author of Repentance. Fiftly, The subject of Repentance. First concerning Repentance Repentance Act is turning. Act. Now the Act of Repentance, or form of it, is turning. Obs. True Repentance is a turning. By the sin of our nature and practice we have turned our selves away from God and cannot see his face, and favour towards us, now it is Repentance that turns us back again; let us search and try our ways, saith the Prophet, and turn again unto the Lord l La. 3. 40. . It is not only a turning but is more. First, It is a whole turning. Repentance turns wholly. Secondly, It is a continual turning. First, it is a whole turning, the whole man turns. Reason, because the Reas. whole man is turned away from God, and naturally, and wholly evil m Gen. 6. . The imaginations of his heart are evil, all the imaginations of it are evil. Secondly as it is a whole turning, so it is a continual Turns continually. turning. True Repentance is a continued act of turning, a Repentance never to be repent of, a turning never to turn again to folly: if this were not, the remedy would be short of the disease, for the whole man is turned from God by sin, and Repentance must turn the whole man back again. Now the knowledge of this will teach us two things. First, That man hath ever something within him to turn from: a flesh still resisting the Spirit, many temptations of Satan, many wicked fashions of the World. Secondly, That he can never get near enough to God in this life, nor ever turn so near him, as once he was, and therefore he must proceed on till he do attain. The second thing to Repentance time, to day. examine our Knowledge of concerning Repentance is the time. Repentance time. Now the time of Repentance is present, so that, Obs. True Repentance is speedy Repentance, he that reputes truly, reputes speedily, to day whilst it is called to day. The first thing the godly-man will set about, is to repent, he looks, First, At God. Secondly, At himself. Thirdly, At oaths. Fourthly, At his sins. First, he looks at GOD True Repentance looks at God. First, Commanding, to day to hear his voice m Psal. 95. 7. . First to seek the Kingdom of God n Math. 6. 33. . Secondly, Grieving; sin grieves his blessed spirit: now the godly will grieve God no more, I as his Spirit to morrow will be more grieved, so his patience will be more abused, and his wrath increased. Secondly as Repentance looks True Repentance looks at men's selves. at God, so also at a man's self, and so gins betimes. Reas. 1. Because before Repentance, we can neither pray, nor hear, nor receive the Sacrament, to our comfort: whosoever will have any thing to do with God, or expects any thing from God, must wash, and make clean, so saith the Lord by the Prophet, wash you, make you clean put away the evil of your doings from before my eyes n Isa. 1 61, 17, 18. . Then come let us reason together, then come and pray, come and hear, come and receive. Reas. 2. Because to morrow we shall be more unfit, qui non est hodie Cras minus aptus erit. To morrow, First, The heart will be more hardened. Secondly, The conscience more seared. Thirdly, The will more crooked. Fourthly, Corruption more rooted. Thirdly Repentance looks True Repentance looks at others. at others. That they might be brought into the way. That so there might be one Sheepfold, and one Shepherd, the Lord Jesus Christ. Lastly Repentance looks True Repentance looks at sin. at sin. And sees it is good to begin betimes; the longer it is before we repent, the more sins we have to repent of. First, More in number. Secondly, More in strength. Sin is still engendering, and groweth more fruitful. The godly man therefore will not procrastinate. It is Satan that tempts men with a delay, he dares not say that Repentance is not needful, only to deceive the simple, he craves a delay, and so steals the time away, till all the time be 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. Us. The Knowledge of this time, will set us about the work, we know that in things pertaining to the body delay is dangerous: if a wound be not looked unto before it rot, it becomes uncurable; if fire be not quenched intime, it becomes unquenchable; meat if not presently salted, it is unsavoury; if a moat fall into the eye, or a thorn be in the foot, we make haste to get it out. In things pertaining to the health of the soul, delay is more dangerous. It is God (beloved) that saith, Hodie, to day; the Devil that cries, Cras, to morrow, it was offered by Moses to Pharaoh, when shall I pray for thee? and he 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 we who delay the Lord for many years: we think Repentance is soon had, spend we do our days in sin, and think that in the latter end, Lord have mercy on us, will serve the turn, but we are deceived. David having sinned it cost him many a deep sigh, many an earnest, and importunate request, before he could see any thing but God's angry Face against him for his fault o Psa. 51. 1. 2. . O have mercy; saith he, upon me O God, according to thy loving kindness, according to the multitude of thy compassions, blot▪ out my transgressions. Mark but what a piercing Prayer, what a feeling and passionate suit, and yet David as a man not satisfied, not speeding as he desired, sets to it again a fresh, saying, purge me with Hyssop, and I shall be clean; wash me, and I shall be whiter than Snow p Psa. 51. 7. . Though that he was not out of hope, yet was he not come to that full comfort, and feeling he looked for; and shall we think to speed better than David did? or have a more quick access to the Throne of grace than he had? let us not be deceived, God is not mocked: what is this but a mere mocking of God, to think that we may sin, I, do what we will, and after all to go to heaven presently, have we not rather cause to fear that judgement that is threatened, When you stretch forth your hands, I will hide my eyes, and when you make many prayers I will not hear q Isa. 1. 15. Motives to repent. ? Now to move us to this speedy work, know we must what 1. Dangers. Secondly, Difficulties. Thirdly, Doubts there are. First think of the dangers. First, Dangers in regard of the uncertainty of life. Secondly, Dangers inregard of the uncertainty of the means of grace. Thirdly, Dangers inregard of the uncertainty of a blessing upon the means, though enjoyed. First, danger is great Danger of delay 3. fold in regard of the uncertainty of life, no man hath a lease of his life, we may dream of many years as the Glutton did, when that might they may fetch away the soul, he was called a fool, and so proved: thou that deferrest to day, what dost thou know but that thou mayst be dead before tomorrow? it is the wise man's saying, boast not of to morrow, for we know not what to morrow may bring forth r Pro 27. 1 . For aught thou knowest, this day may be with child with thy Death: doubtless, brethren, there are many now in Hell that thought to have repent. As Trajan was marching forth with his Army, a poor woman solicited him, to do her justice upon the murderers of her only son, I will do thee justice, saith the Emperor, when I return; but said woman, what if my Lord never return? how far soever we here run out, we 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 own power, therefore the true repenter bestirs himself; he presently summons all the powers and parts, the tongue to praying, the feet to walking, the hands to working, the eyes to weeping, and the heart to groaning; there is no need of bidding that soul, go, for it runs 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, he 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 himself, and so let him eat of that Bread, and drink of that Cup. REpentance being described, we insisted upon the Act or Form 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 uncertain. of life. We may be dead before to morrow. Secondly in regard of the Means uncertain. uncertainty of the means. Though that we have time, yet there is danger in regard of the means of grace this may be taken from us; true it is that the LORD can work Repentance without means if it pleaseth him, yet he useth means a 2 Tim. 2 26. . And may take away the means at his pleasure, he 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 uncertain. the uncertainty of a blesssing. Suppose life and means be certain, yet there is a danger, in regard of the uncertainty of a blessing upto the means. What can the Angels of Heaven do, the Ministers on earth do? nothing, unless the Lord be pleased to bless. We must strive, it is God that gives Repentance c Thess. 2. 25. . What and if God will not? What better are we for all Sermons? the worse we are, for the heart is made fat, and the ear heavy, and the eyes are shut, that we may not hear with our ears, see with our eyes, un derstand with our hearts, and and be converted, and healed d Isa. 6. 9 10. . Many are like unto old hollow Oaks, the rain falling on them rots them, but makes the tender Oaks grow: would it not be a dishonour to the Wisdom of God, that men should follow their own lusts as long as they list, and then have grace at their beck? Now in dangers, there are Difficulties. Something to be done. difficulties. First, Because it is more to repent, than we take it to be, it is the turning of the heart, now this is not easy, we want strength, I, to man it is impossible. Let us but consider. First, What must be done, when we do repent: we are to recount all our sins, that we may recant them, and this we know that the longer it be before the account be cast up, the harder it will be to make it. Secondly, We are to turn to God, now the longer we are from God the harder it will be to turn unto God; the conscience will be ready to say, upon what acquaintance? the Devil will say, will God give thee entertainment? Now there Something to be left. is something to be left, as the World, and sin: now by delay sin is more strengthened, and multiplied? for every Act of sin strengthens the habit, and one habit another, and so vis unita fortior. Lastly as many dangers, many difficulties, so also many doubts. Doubts concerning Doubts. 1. The Sincerity. 2. The acceptation of our service, so weakly done the soul is apt to question, whether it be true? and whether the Lord will accept of such service? for if we repent out of love to God, we would have repent sooner, for love love defers not e Gen. 34 19 , May we not fear that the Lord will never be contented with the Devils leave? this will the Lord never do. We have done with the Repentance Terms: ● act of Repentance, and the time of Repentance, come we now to the terms of Repentance. First, the termius a quo, from what it is that repentance Whence. turns. It turns from all sin, from all evil (saith the description,) so that we may conclude Obs. That the object of The object of Repentance is all sin. true repentance is all sin, not one sin, or many sins, but all sin. True repentance looks at▪ 1. God. 2. Christ. 3. Satan. 4. Sinne. First, True Repentance Repentance looks at God. looks at God. First, At the command of God, he calls, and commands the repentance of all sins, to cast away from us all our transgressions f Ezek 18. 31. , to put away all these things, wrath, anger, filthy speaking out of our mouths g Col. 3. 8. 9 . Secondly, True Repentance looks at God as forgiver, he forgives all manner of sin and blasphemy whatsoever h Mat 12 31. 32. . Let the wicked forsake his ways, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon i Isa. 55. 7. , and the reason is given. For my ways, saith the Lord, are not as your ways, neither my thoughts as your thoughts, for as the Heavens are higher than the Earth, so are my ways higher than your ways, and my thoughts, than your thoughts k Isa. 55 8. 9 . Secondly, true Repentance looks Repentance looks at Christ. at Christ, and so turns from all sin. Jesus Christ suffered for all sin as well as one, he is the Lamb of God that takes away the sins of the World. l 1 John 29 . Thirdly, true Repentance looks at Satan, and so turns Repentance looks at Satan. from all sin. One sin unrepented of gives him a great deal of advantage; he cares not how sure the house is made, so long as there is one within that opens the door. Lastly, True Repentance looks Repentance looks at sin. at Sin, and turns from all evil. One sin separates from God, as well as many; one hole in a ship enough to sink it, one wound in the body enough to kill it, one sin in the soul to damn it. True Repentance turns First, From all outward actions, it will allow of no sinful act. Secondly, From all evil words, frivolous and idle speeches, filthy communications, oaths m Coloss. 3 8. . Thirdly, True Repentance will go farther, and search the Chambers of the heart, and turn every thought that hinders the work of grace. Woe unto them that cleanse the outside only. Now this Knowledge will let us see. First, How many are deceived Not sufficient to abstain from sin outwardly. , who think if they abstain from sin outwardly, all is well; whereas a man abstaines from sin sometimes, because he cannot commit sin, and now his sin turns from him, not he from it. I, sometimes fear, or shame, or other sinister respects may cause a man to forbear, whereas his heart and mind is as foul and filthy as before: if there be a retaining of a disposition to sin, if there be an affection and love unto evil, this is a repentance to be repent of. Secondly, That the lopping, and cutting off of Not sufficient to lop and cut off some sin. some sins is not sufficient, this is not Repentance, we must to the root, our hearts must be purged, and all must be put away. The Apostle saith, put away all these things n Coloss. ● : if we mark but the Catalogue, it showeth that we must forsake all sort of sins. First, Inward sins as well as outward, anger, wrath, saith the Apostle. Secondly, Lesser sins as well as greater, filthy speaking must be put off. we must deal with sin as God doth with the mighty, that is, put them down from their seats. 3. That true Repentance sets itself against sin. First, universally. Secondly, Sincerely. First, against sin universally, True Repentance sets itself against all sin. against all sin. Reas. Because all sin is contrary to grace. 1: Against his own sins: that which he doth, he allows not o Rom. 7. 15. The godly reputes his own sins. . First, Against the smallest sins, the hypocrite will start at great sins, and outrageous evils, as murder, drunkenness, but the godly reputes of those which the world counts no sins, as unprofitableness under the means, petty oaths, rash anger; and whereas many think thought free, the godly man in repenting, repenteth the wand'ring, and disorder of his thoughts. Secondly, Against his secret sins, he knows well that the Lord sees all. Thirdly, Against profitable sins, no Agag will he spare. 2. The godly man sets The godly sets himself against the sins of others. himself against the sins of other men; if he can he will hinder them, if he cannot, he will grieve and mourn for them. Rivers of tears ran down David's eyes, because men kept not the Law of God, but the wicked are so fare from repenting for the sins of others, that they cannot repent their own. Now as a godly man sets himself The godly set against sin sincerely against all sin universally, so also against all sin sincerely. First, He will renew his Repentance often. Secondly, He will repent of every particular sin; David of his murder, Saint Peter of his denial, Saint Paul saith, I was a persecutor, but the hypocrite reputes in gross. Thus much for the terminus a quo. Now to the second term, terminus True repentance turns to all good. ad quem, whither it turns? it is said in the description, to all good. Obs. That true Repentance turns not only from all evil, but to all good. First to God, the chiefest good p La. 3. 40. . Let us search and try our ways, saith the Scripture, and turn again unto the Lord: return unto me, saith the Lord q jer. 4. 1. ; the prodigal will go to his father r Lu. 3. 15. . Now good Reason there is why it turns to God. Reas. 1. Because by sin they have turned against God, sin is not only a turning from God, but against God s Hos 6. 1. . Reas. 2 Because it is God only that pardoneth sin, and on this condition he doth it. Now the Knowledge of this, will let us see First, That it is not sufficient to cease to do evil; learn to do well t Isa. 1. 16. 17. : it is not enough to put off the old man, unless we put on the new u Eph. 4 22 , turn we must from the power of Satan to serve the living God. Secondly, That true Repentance is the consecrating of a man's self wholly to God w 1 Thess. 1. 9 . From the Act or form of Repentance, the time and terms 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 God's gift only God can Work it. It is Gods both for the beginning, progress 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, & I shall be converted a jer. 31. 18. , again turn us O Lord unto thee, and we shall be turned b Cant. 6. 21. . It is only 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 be the Spirit of power and fortitude only that must conquer them; the strong man hath taken hold, and only a stronger can cast him out. Reas. 2. Because there is such strength of lusts, and numberless excuses of sin and sinners, as only the Spirit can convince of sin. First, It is God that changeth the heart, and bringeth it unto good, he it is that will purge us, this is not in our own power to do, it is the Church's prayer, Convert us, O Lord c jer. 3. 18. , so that no power of themselves. Secondly, He draws us unto Christ, for no man, saith Christ, can come to me except my Father draw him d joh 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 down 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 he will. when he 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 Commandments 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 do, that we may know what to ask of him. I, this God doth to let us see, not what by Nature we can do, but what we in Duty should do, and that by his assistance we may be enabled to perform. 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, therefore 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 she had power to repent: which we may see, if we do but consider the ends for which God gives men space, and time of repentance, I, and commandment also so to do. The ends be two. First, That in that time of Repentance, which he allotteth unto men, he may give his children grace, whereby they may obey his Commandments, and repent. Secondly, He giveth Commandment and time that men may see what they should do, not what they can do, and that the wicked may be without excuse at the Day of Judgement, and so ashamed of Bishop Cooper. themselves. Man cannot do it of himself, it is a work full of miracles, it makes the dead to rise, the blind to see, the dumb to speak, and who can work these but the Lord? as one sheep cannot heal another, but their help cometh from the Shepherd: so the true health of our souls cometh from the great Sepheard of Israel; he that tamed the Lions, 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 ourselves we can do nothing that is good, we must be changed by the Spirit. Object. Doth not God promise, at what time soever a sinner repenteth of his sin, I will put all his wickedness 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 sin, he will pardon; but he doth not say that a sinner may repent when he will, God hath promised to all repentants pardon, but not to all delinquents repentance. 3. This Knowledge in the third place will teach The means of grace is not to be neglected. us to be careful that we neglect not the present means of grace offered unto us, as though we had God at command, and could repent whensoever we please. beloved, let none deceive you, deceive not your own souls, it is the mere Gift of God, we cannot make one hair of our head white or black, and do we think we can change our corrupt hearts? Look but into the Scriptures and see how many when they would have repent, were rejected, I, though they sought it with tears; and what comfort is this to thee who hast not repent, neither dost thou know, whether that God will give thee grace to repent, or not? Objection. The thief repent 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: again, what if thou hast so much time? many shall say in that day, Lord, Lord, and he shall say unto them, depart from me, I know you not e Mat 7. 22 . The Thief was saved, for he repent, his fellow had no grace to repent, & was damned. O beware, least trusting too late Repentance at thy last end on earth, thou be 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 righteousness, then will we serve God freely, and cheerfully, we will then obey the Lord willingly. The godly man knows that the fruit that is cudgeled down, is ill tasted, and little worth: so is that obedience men must be driven unto with blows, it is an evil soldier that follows his Captain with sighing, an evil servant that obeys his master with grudging; God must have all done in love, and he rewards a cheerful servant. Now if any of you find in yourselves at any time an indisposition, and backwardness to holy duties, call then to mind with what liveliness you have followed your lusts, and be ashamed and humbled, that you cannot with as much forwardness serve the Lord. The End of the Sixth SERMON. The Seventh SERMON. 1 COR. 11. CAHP. 28 VER. Let a man examine himself, and so let him eat of that Bread, and drink of that Cup. THE first observation from the Text was that whosoever would come worthily must examine diligently, this hath been proved, examination described, also it hath been showed what every man must examine himself of, namely Knowledge, Faith, Repentance, Obedience, Love: we have finished the three former Knowledge, Faith, Repentance, it remains that we now speak of Obedience, this must be examined before we come, so that we will. First, Describe obedience. Secondly, show the rules of Obedience. Thirdly, The motives to obedience. The first thing is the Description of Obedience. We must know what Obedience is. Obedience is a virtue, Obedience description. whereby we wholly subject ourselves unto God in souls and bodies, to do whatsoever he 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 universal. Universal. True Obedience hath an eye to all God's Commandments; God commands, therefore must we obey; he commands all, therefore we must obey all, even the lesser as well as the greater. O saith the Lord that there were in them such a heart, to fear me, and to keep my Commandments! not ● Commandment a Deut. 5. 29. , Every Commandment must be observed, and if we will not be ashamed we must have respect unto all b Psal. 119 6. . Whosoever shall keep the whole Law and yet offend in c Jam. 2. 10 one point, he is guilty of all. Cursed is every one that continueth not in all the Works of this Law to do 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 general 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 do many things gladly, but he will not leave his Herodias f Mat. 20. 2 20. . Many will part with some sins, but not with all. Now here a question is to be propounded and answered. Quaest. Whether any man is able to keep the Commandments of God? Res. Man is to be considered Man able to keep the Commandments. two ways. As a natural man, and as a regenerate man. Now every regenerate man and woman is in some measure made able to keep the Commandments of God, and to practise the good duties he requires of him; it is the Lords speech, let your hearts be perfect with the Lord your God, to walk in his Statutes, and to keep his Commandments g 1 Kings 8. 61. . In this stands the perfection of the uprightness of the heart, to walk in God's Statutes, and keep his Commandments. The Second rule of Obedience is Alacrity. So that this must be True obedience is cheerful obedience. known, that whosoever obeys God truly, obeys him cheerfully. That, that is said of giving alms may be applied to all other Christian duties; it is said the Lord loves a cheerful giver, so the Lord loveth a cheerful Prayer, Thy will be done in Earth as it is in Heaven: now the Angels do the Will of God cheerfully, and so must man. David saith, of the Sun placed in the Firmament, that it rejoiceth like a mighty Giant to run his race, it hath a kind of Alacrity and cheerfulness to run the course, and to do the office appointed. Now as Solomon would have us to learn somewhat of the Pismire h Pro. 6. 6. . And our blessed Saviour from the Lilies and Fowls i Math. 26. 28. . So we may not unfitly be bidden to go to the Sun and learn, gladly and cheerfully to serve the Lord. Obedience third Rule is True obedience is sincere. Sincerity. So that this must be known that true Obedience is sincere Obedience: he that serves God truly, serves him hearty. 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 ways k Psa. 84. 5. . My son give me thy heart saith the Lord. God be thanked, saith the Apostle, that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine, which was delivered you l Rom. 6. 17. . The godly man is the same inwardly, and in his heart, that he is outwardly, and makes a show off, he knows that God takes no delight in those who draw near unto him with their lips, when their hearts are far from him. A godly man hath more goodness within him then, he 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 he doth, or outward professions he makes of good things, his chief care is to be religious within, he is such a one as makes conscience of all his thoughts, he is most troubled with his inward corruptions, this he knows that if the heart be reform, it will be easy to reform the words and works n Math. 23 26. . In the particular duties of Gods worship it concemes all to be careful of the heart: 1. In Preaching. 2. In Hearing. 3. In Praying. 4. In Singing. First in Preaching. In Preaching the heart is to be looked to. That we may be able to say with Saint Paul, God is my witness, whom I serve with my spirit, in the Gospel of his Son e Rom. 1. 9 . Secondly in hearing. Hear with the heart. The heart must also be looked unto, the heart must be drawn up unto the ear, like Lydia, our hearts must be opened, that we attend to the things which are spoken. Thirdly in Prayer. Pray with the heart. The heart must be looked unto, Praying always, with all Prayer, and supplication, and how it is said, in the spirit p Eph. 6 8. . Fourthly in singing of Psalms. Sing with the heart. The heart also must be ready, that we may sing with grace in our hearts unto the Lord q Col. 3. 16 . Quaest. But is there no hypocrisy in the godly Hypocrisy in the best. man? is there no want of this inward truth of heart in his obedience? Res. There is hypocrisy in the best, all the sons of Adam are infected with this contamination, some more, some less; whosoever goeth about to clear himself in this, he is the worst hypocrite of all: and this we must know, that though all are infected with it, yet here is the difference, all have hypocrisy, hypocrisy hath some aliud habere peccatum, aliud haberi à peccato, it is one thing for a man to profess sin and another thing for sin to possess a man. Now though a regenerate man may find this in him, yet may he comfort himself in it. First, That this is a matter of grief, and humbling unto him, feeling this in him, and having his heart away in any outward service. Secondly, That his care and desire in obeying God, hath ever been to do it hearty, and so could never hypocrite say. This must all know, for by the knowledge of this that it is not First, Hypocritical obedience. Hypocritical Obedience not regarded. Secondly, Constrained sincerity that will serve the turn. First, For hypocritical obedience: eye-service may be pleasing unto men, because they know not the heart, but to God it can not. The proud Pharisee may make a fair show, but God can pull of the mask, and discover him. All outward works an hypocrite may do, only he fails in the heart, and because of that he is lost every where; it is man that judgeth the heart by the works, but the LORD judgeth the works by the heart. O therefore take heed of hypocrisy, lest you have your portion with them in Hell. Men and women solace yourselves in your devotions; hear, read, pray, receive, but look you have the heart along with you, for without the heart all is lost. Know this that the ostentation of man shall meet with the detestation of God. Secondly, Now if hypocrisy Constrained sincerity nothing. cannot content God, what can constrained sincerity do? He that obeyeth God because he cannot choose, would not obey the LORD if he could. The fourth Rule of Obedience Rule. 4 is constancy. And this must every receiver know, That true Obedience is constant obedience. True obedence is constant. Whosoever obeys God truly, will obey God constantly: there is scarce any good thing in God's Child, but may seem to be in the hypocrite, save only this constancy in obedience, so that this teacheth us First, That sound and constant obedience is in the regenerate. Secondly, That it is only in the regenerate, in no other. First, constant obedience is in the regenerate. The righteous, saith the wise man, is an everlasting foundation r Pro. 10 25. . I, such as are planted in the house of the Lord will bring forth fruit in their age f Psal. 92 13. 14. . But it may be objected. Ob. 1. That in many regenerate men there are great intermissions, and giving over of good duties, the fruits of grace have been straightly intercepted, and broke of in them. He that had come to David, when after his adultery he would have killed Vriah, and Peter when he forswore his Master and that with curses, he would have been able to discern no more fruits of grace, nor conscience of duty to God in them; then in Saul or Judas. Resp. That though in the time of temptation, or spiritual desertion the case may be thus with the godly, for a time, yet he cannot continue so, but shall recover himself, and do his first works again, according to that saying, he will not suffer the righteous to fall for ever t Psal. 55. 22. . Ob. 2. There are many that have good hearts in whom there is great inconstancy, often omitting of good duties, which they should perform, they have not always that alacrity in Prayer and holy exercise, as sometimes they have. Res. Certain it is that many a good man may decay in the measure of his practice, and good duties, even through a natural decay of his spirit, by age, or by sickness. Secondly, He may lose that heat and fervency of spirit that sometimes he had, this may be seen in the Angel of the Church of Ephesus u Rev. 2. 4 . The first love was lost, and yet much grace was there. Beloved, without daily watchfulness and stirring up of ourselves, it will not be possible to keep ourselves from this decaying in our love; yet this we must know, that in every regenerate man ordinarily, unless it be in case of temptation or spiritual The godly perform good duties of conscience though not always with the l●ke ch●erfulnes. dissension, you shall find four things: First, That he doth still perform good duties of conscience towards God, though not with that cheerfulness as at other times, he still keeps his way, and goeth on, though not so fast, grieving for his decays, striving against his dulness, and this the Lord takes great delight in, and he is not unrighteous to forget our work and love w Heb. 6. 10. The godly go on and persevere. . Secondly, That the godly man doth not rest in any thing that he hath done, but goeth on, and is careful to persevere, and continue unto the end, and this may be seen in David and Paul. First, in David. I will praise the Lord, saith he, while I live, and sing unto God while I have my being x Psa. 146. 2. . Thy Statutes Lord, will I keep even unto the end y Psa. 119 112. . The second in S. Paul. Brethren, saith he, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark a Phil. 3. 13. The godly fear falling . Thirdly, That the godly man lives in fear lest he should fall away before his death, and having begun in the spirit should end in the flesh. Fourthly, That his desire The godly desire the continuance of means. is that he may continue under the means of grace. One thing, saith David, have I desired of the Lord, that I may dwell in the house of the Lord, all the days of my life b Psal. 27. 9 . This is the godly man's care, that he may keep judgement, and do righteousness at all times c Psal. 106 3. . That he may fear always. Now let us examine our Knowledge concerning the motives to obedience, and here it concerns all men to know that God is constant in love unto us. The first Motive. That God is constant in his love to us: he hath loved God constant in his Love. us, and he doth love, us, and he will love us; he will never give over. Motive the second. The wicked man continueth The wicked constant in sin. in sin; nothing will make them forsake it, the mercy of God will not allure them, nor the judgements of God terrify them; but for all that is done, this they will do, even break the laws of God and his just commandments behind their backs. Motive the third. All Creatures serve and obey him: there is no Creature All Creatures obey God. that God made, but in his Kind yields some delight and content unto God that made them, he rejoiceth saith the Psalmist, in all the Works of his hands d Psa. 104. 31. . And is it not a shame that man, whom he made above all to take pleasure and delight in, that man should not obey him? Motive the fourth. God is a royal paymaster, God a royal paymaster. in keeping the commandments of God, there is great reward; in our father's house there is bread enough: the wicked they shall have nothing but husks; his children shall have bread, I, bread enough. God is always paying his children wages, and never thinks they have wages enough, he it is that gladeth us daily with his benefits e Psa. 68 19 . God to us hath given his Son, and with him all things: his Face was buffeted, his Cheeks nipped, his Eyes blinded, his Hands nailed, his Side launched with a Spear: he was as water poured out, all his Bones were out of joint, his Heart like wax melted within the midst of his Bowels, his strength was dried up like a potsherd, his tongue did cleave to his Jaws, and he was brought unto the dust of death f Psal. 22. 14, 15. . Non ergo caput, faciem, oculos, manus, cor illi trademus, ut illi serviamus? must we not therefore give him, Head, Hands, Eyes, Face, and Heart to serve him? we must not give our Members, Weapons of unrighteousness to sin: what then? we must give ourselves to God, and our Members of righteousness to serve God. Thus much for the fourth thing every receiver must examine, namely Obedience. Now come we to the fift and that is, Love. Our love towards God, and reconciliation of ourselves towards our neighbours, for in vain shall we pretend Knowledge, boast of Faith, glory of Love to God must be examined. Repentance, if we fail in our love. First we must examine this, Our love to God, for if any man love him not, let him be Anathema, Maranatha g 1 Cor. 16. 22. . Every receiver must know, First that God hath commanded God commands love. this, that we may know whether we do love him, and might keep ourselves in his love i Deut. 6 5 Deut. 11 12. . Thou shalt love the Lord thy God, saith he, and again what doth the Lord thy God require of thee, but to fear him, and love him? this by our Lord, and Saviour is called the great Commandment, the commander is great, the object is great, the use of the duty is great, and their reward is great, that care to do it. Secondly, God doth love us, and it is a matter of equity that we Matter of equity to love. should requite love with love again, for though we cannot love him, as we ought, and as he loveth us; yet must we love, for ours is an ascending, his a descending love; and love descending is more, is more natural, more fervent and vehement, then love ascending, as we see in Parents who love their children better, than their children love them: besides God loved us when we were his enemies i Eph. 2. : durus est animus, qui si dilectionem nolebat impendere, nolet rependere; S. Augu. S. Augu. his heart is Oak, not flesh, but Flint, that though he will not begin to love, yet finding Love, will show no love. Thirdly, examine we Love's commodity. must, because of the commodity, for if this be in us, than First, our Faith produceth those good duties which we own unto God, for Faith is as one hand receiving, Love as the other giving, for Faith worketh by Love k Gal. 6. 6. . Nec faciunt bonos, vel malos mores, nisi boni vel mali amores, such as our love is, such is our life; an holy love, an holy life, an earthly love, an earthly life: if a man's love be set on God, his life must needs be good; and though this be certain, that a man is justified by Faith l Rom. 3. , yet this is as certain, that the life of a man is justified by love. Secondly, having this love we may know in what estate we are in. Saint Augustine saith, Duas S. Augu. civitates duo faciunt amores: Jerusalem facit amor dei, Babyloniam amor seculi; interroget ergo se quisque quid amat, & inveniet unde sit civis. Two loves make two Cities: the love of God maketh Jerusalem, the love of the World Babylon; therefore let but every man examine what he loves, and he shall see in what estate he is, and to what City he belongs. As a man by looking upon a Dial, may know the motion of the Sun in Heaven; so by looking upon the thing he loveth, he may know in what he standeth; whether he belong to Babylon or Jerusalem, to Heaven or Hell, to God or the Devil. Thirdly, The love of Love engenders love. the godly will be engendered in us. Fourthly, This love is Love as strong as death. as strong as death; for as death doth kill the body, so our love to God doth mortify our love to the World and dispels rancour, wrath, malice, and as the rising of the Sun doth chase away the darkness of the night: so the love of God drives away the inordinate love of Worldly vanities. Now it is not sufficient to know that God must be loved, but we must also know how God is to be loved. This our Saviour showeth m Matt. 22 37. How God is to be loved. . Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. First we must love him God must be loved with all the heart. with all our heart. Now to love God withal the heart, is to love him with all our affections, joying and delighting in none but in him; for he loves not God that delights in any What it is to love God with the heart. S. Aug. thing more than God, as S. Augustine saith truly, Minus te amat, qui aliquid tecum amat, quod non propter te amat; he loves thee not, who loves any thing with thee, which he loves not for thee. Secondly, we must love God must be loved with all the soul. God with all our soul: enduring rather a separation of the soul from the body, than that our soul should be separated from God, who is the Soul of the soul, and the comfort both of soul 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 we may say with the Apostle, we live not, but God doth live within us,. A Christians chiefest care should be how to perform 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 own this debt to God. . This is that all men should do, this they own to God, but few pay it, or if they do, it is with Cracked money, not currant in God's Exchequer, for our love to God is cold, Man's love to God cold and dead. yea plain dead; and that appeareth in the breach of the first Table: we are bankrupts both in piety towards God, and charity towards men, we love the World and our pleasures more than God, we worship not God in spirit and in truth, we swear and blaspheme the name of God, we profane and pollute the Sabbaths of God, we come seldom to the house of God: how can we say that we love God? the love of God standeth Love stands in keeping the Commandments. in the keeping of his Commandments: so saith our Saviour; he that hath my Commandments and keepeth them, is he that loves me: and again if any man love me, he will keep my Word and my Father will love him, and we will come unto him, and dwell with him: and again, 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 truly; but till we serve God in holiness and righteousness, till we pray diligently, hear his Word attentively, receive the Sacraments penitently, keep the Lords day's religiously, use his name reverently, let us be ashamed to say that we love God; nunc regnum dei, non est in verbis, sed in vertute: the Kingdom of God is not in word, but in power. Many Christians are mutilated and lame; either they want an ear, and cannot hear 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, devils in shape of men, as CHRIST said of Judas; hollow Trees, not holy Trees. Beloved, it is a most honourable thing An honourable thing to love God to be a lover of God: it was one of Abraham's greatest titles of honour, to be called the friend of God; it is a most blessed thing, to be a lover of God; they that love the Lord, shall be as the Sun that riseth in his strength. There is nothing in the Nothing can give rest to the soul but God. World that can give rest unto the soul, but God: the heart of man is like the needle of the compass, that trembleth still until it come at the Pole. The soul of a wicked man is in a sling, now that which is in a sling is violently tossed about, so is the soul when it is not upon the proper object, God. It was the saying of the rich gluttan, soul take thy ease, thou hast goods laid up for many years: and David cried, return my soul to thy rest p Luke 12. 19 116. Psal. 7. . The first put his soul from the right object, but the second when he said, return my soul to thy rest, he put it up on the right object. Now a question may be asked. Quaest. Whether God is to be loved for his benefits, or for himself? Resp. God is to be God is to be loved for himself. loved for himself: benefits in respect of our infirmities may be motives to stir us up to love God, but he is to be loved for himself. Hypocrites serve God for gain, what shall it profit us, say they, if we pray unto him? they measure all their Religion by profit, it is vain they say to Job. 21. 15 serve God, and what profit is it that we 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, unless you promise them their breakfast, and to these men gain is godliness. A second question to be propounded is. Quest. Whether the hatred of God, or the ignorance of God be the greater sin? Res. In divers considerations the hatred of God may be a greater sin than the ignorance of God: and ignorance again, a greater sin than the hatred. First, That is the greatest sin that is most opposite, to the great God, now hatred of God being opposite to the Love of God must needs be the greater sin. Secondly, If ye will consider ignorance as opposite to the vision of God, wherein our blessedness consisteth, than the ignorance of God is a greater evil, than the hatred of God, for to see God is a more excellent thing then to love him; though in Termino▪ they cannot be severed. The End of the Seventh SERMON. The Eighth SERMON. 1 Corinthians 11. CHAP. 28. VERS. But let a man examine himself, and so let him eat of that Bread, and drink of that Cup. WE heard in the former Sermon that whosoever would come worthily to God's Table, must examine himself narrowly before he comes; examine he must, his Knowledge, his Faith, his Repentance, his Obedience, and lastly his love. Four 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 we have finished, now it remains 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 We all come to one Table. All eat of the same Bread, drink all of the same Cup. Baptised all into the same baptism. Branches all of the same Vine. Sheep of the same Shepherd. Children of the same father. Fellows of the same household. Heirs of the same kingdom. Members of the same body. Professors of the same faith. Obtainers of the same promise. Partakers of the same hope. Now it is a shameful thing, and full of infamy, and reproach, to see the Branches of the same Vine, Sheep of the same Shepherd, Children of the same Father, to contend and strive one against another. Beloved, there is but little love: where are those noble pair of lovers David and jonathan, who had but one soul: Eusebius and Pamphilus, Martyrs, who had but one name: Pylades and Orestes, who had but one life, the one being dead, the other died also: Ruth and Naomi, who had but one grave: Saint Basil, and Saint Nazienzen, of whom it is said, anima una erat inclusa in duobus corporibus, one soul was included in two bodies? Marriage maketh two bodies one, but love maketh two souls one, yea many souls, many bodies, but one. The Heathens were wont to say of the men of the Primitive Church, ecce ut invic 'em se diligunt, behold how they love one another? they knew Christians by that badge, but we may say, ecce ut invicem. se ●derunt; behold how they hate one another? not Christians, but Wolves, Lions, Leopards, Devils, nay worse: for one Lion eateth not another, and the Devils strive not among themselves, but maintain their Kingdom. Let Tigers, and Bears, and Leopards tear one another; let Scythians & Cannibals eat one another, who know not God, nor good humanity, let them be without natural affections; but let us love one another, and let the Apostle his precept be our practice; be of one mind, one suffer with another, love as brethren, be pitiful, be courteous, not rendering evil for evil, not rebuke for rebuke; but contrariwise bless, knowing that ye are thereunto called, that ye should be heirs of blessing a 1 Pet. 3. 8. 9 . In no quality do we resemble God more, than in this, Love, God the Father is Love, God the Son is Love, God the Holy Ghost is Love; God the Father in love gave the Son, God the Son in love gave himself, God the holy Ghost in love applieth all this to us. Now good reason have Kind of love. we to examine our love to man, for there are divers kinds of love. First, The Atheists love, Atheists love. and this comes from profit, or from pleasure, which love men as the dog doth the bone; but this love proceedeth not ex cordepuro a pure heart, therefore it is a love condemned. Secondly, the Gamesters, Gamesters love. Drunkards love: for to gloss, play, eat, drink, game, be no good works, therefore this is not to love. Thirdly, There is carnal Carnal love. love, and this is condemned, for love in man may be a vice aswell as a grace; it is a vice, when it is set upon a wrong object, or is disordered, and that three ways. 1. When we love things unlawful, as sin. 2. When we love things lawful, but too much, as the world. 3. When love is turned into lust, and so it is the mother of fornication, adultery, incest, and such like. Fourthly, There is a Christian love. Christian love, we must love one another in the Lord, and for the Lord: this love is the badge of Christ's Disciples: by this shall all men know that you are my Disciples indeed, if ye love one another as I have loved you b john 13. . To this Saint Peter exhorteth, above all things have fervent love among yourselves, for love shall cover a multitude of sins c 1 Pet. 4. , non expiando, non veniam prom●rendo, sed fraternè condonando, non vindicando, non diffamando; not by purging, or satisfying for sin, not by deserving pardon, and binding God to forgive sin, but by brotherly forgiving trespasses, not revenging ourselves, nor defaming others. There is another love condemned, the love of Schismatical. Heretics and Schismatical love, in cathedra unitatis, Deus posuit doctrinam veritatis, in the chair of unity God hath put the doctrine of verity: they agree as the false Prophets did, not in the Lord, but against the Lord. Papists boast much of their Council of Trident, and how they agree in all meetings. Alas a few Bishops of Italy conspired together, but thirty eight Bishops in all, not like the Council of Nice, where were three hundred and eighteen, or of Arimine, where were six hundred Bishops: nor like the Council of Constance, where were four Patriarches twenty nine Cardinals, two hundred threescore and ten Bishops, forty seven Archbishops, five hundred threescore and four Abbots and Doctors at the deposing of Benedict the third. But our love let it be as it should be, Christian love: let us love as brethren, Our love must be Christian. and then the God of love and peace shall be with us: and if enemies will not be pacified, recommend the cause to God till we meet in heaven, where all injury shall be forgotten: and in the mean while I beseech you (as S. Paul did the Saints of Corinth, I beseech you I say) by the name of our Lord jesus Christ, that ye all speak one thing, and that there be no dissension among you, but that ye be knit together in one mind, and in one judgement d 1 Cor. 1. 10. : and whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love e Phil. 4. 8. , think on these things, and the God of Love, and peace shall be with you f 1 Thes. 3. 12. , and the Lord increase your love, and make it abound more and more one toward another. Christ's Commandment is all love, his Spouse is all loving: and john will preach nothing but love, and we must follow after love, and above all have fervent love among ourselves, for that shall cover a multitude of sins. Seeing therefore it is not all love that is commended, it stands us in hand to examine our love, for none receive worthily but such whose love is. 1. Holy. Love's properties. 2. Just. 3. True. 4. Constant. First, the Receivers love Holy Love. must be holy love. It must be for God, and not against God, under God, and not above God; for he loves not God, that loves not his neighbour with God, whom he loves not for God: and he that loves his neighbour more than God, is unworthy of God, and makes his neighbour to be his God. Secondly, The Receivers Just love. love must be Just. We must not love one another in evil, but in good, and for good, pacem cum hominibus, bellum cum vitiis: we must have peace with men, war with their vices; we must love their persons, but hate their manners if they be evil. Thirdly, The Receivers True love. love must be true love. We must not love in word, and in tongue, but in work, and in truth g 1 joh 3. 18. ; nemo potest veraciter esse amicus ho minis, nisi primitus fuerit amicus ipsius veritatis, S. Augustine, no man can be S. Aug. a true lover of man, unless first he be a lover of the truth. We must love one another, not for their riches, honours, greatness, but for themselves: their good must be sought, not their goods: we must not love one another as Dogs do bones, for the flesh that is on them, or as men do Trees, for their fruit; but we must love them for themselves, for this, that they are men, but especially, for that they are virtuous and good men. Lastly the Receivers love Constant love. must be constant. With some, friends are like flowers, no longer regarded then whiles they are fresh. Many men's love is like the harlot's love, who love while there is lucre; and when gifts go hence, their love goes hence: they are like the puttocks in the fable, that followed the old Wife bearing meat to the market, but forsook her homeward when her meat were sold. En ego non paucis quondam munitus amicis. A man shall be loved in prosperity but in adversity, as Rats forsake an house when it is ready to fall, so his lovers and his friends will forsake him. Thus our love should be holy, just, true, constant, this is true Christian love, wherein men should keep themselves; this is like unto the Sun unto the World, a Candle unto the house, a light for our journey, a line for our life, and a rule for our reprehensions. Si diligis, fac quicquid vis: if thou be'st in love, do what thou wilt; speak or be silent, exhort or rebuke, call or cry, so it be in love, all is well. Beloved, much is gotten by love, there is much comfort in love, I, love is the fulfilling of the Law. Love is the fulfilling of the Law. First, Reductive. Secondly, Effective. Thirdly, Formaliter. First Reductive. Because love is the fulfiling of all the Commandments. Secondly Effective. For he that loves the Love is beneficial. Lord, is ready always to obey him. Thirdly Formaliter. For all actions should be referred to the glory of God. As the benefit is great The estate of those that love not, miserable. where there is love, so the misery of such as love not is great also. First, They are children of darkness, and all under the bondage of the first death, and in danger of the second. Secondly, They can never enter into the Kingdom of Heaven: every one can say a murderer shall not be saved, now the Lord hates a man that loves not his brother as a murderer; and the Apostle saith, that no murderer hath eternal life abiding in him h 1 John. 3 15. . I will conclude with the saying of S. Peter: the end of all things is at hand, be sober therefore, and watch unto Prayer; this is good, but not sufficient, and above all things, saith he, have fervent charity, for charity shall cover a multitude of sins i 1 Pet. 4. 7, 8. . It is love that hides the blemishes of our sinful nature, and the same Apostle calls upon us to give all diligence, to add to our Faith, virtue; and to virtue, knowledge; to knowledge, temperance; to temperance, patience; and to patience, brotherly kindness, and to brotherly kindness charity k Pet 2. 1. 5, 6, 7, 8, 9 . And the reason is given because if this be in us, we shall not be barren, and unfruitful in the knowledge of our Lord JESUS CHRIST, but he that lacketh these things, is blind and cannot see fare of, and hath forgotten that he was purged from his old sins l 2 Pet 1. 9 . We have finished the first conclusion, that whosoever would receive worthily must examine narrowly. Come we to the second. That the self examiner must be a receiver. Let The examiner must be a Receiver. him eat of that Bread and drink of that Cup. Do this, saith our Saviour m 1 Cor. 11 24. . So that it is not left indifferent for a man to come, or not to come, but commanded; I, if that we look but into the Book of God, we shall find that such as were bidden to the Wedding, and would not come, made light of it, were destroyed as well as he that came without his Wedding garment n Mat. 22. 4. to 13. . O that we would consider, First, Who it is that calls, cries! It is the Lord by the mouth of the Minister, he it is that bids his guests, shall he cry come, and shall we not come? shall he call, and shall not we answer? he it is that bids, and shall we make excuses? send his Messengers to prepare, and shall not we come where all things are prepared? Secondly, Consider that besides calling, bidding, sending, he offers himself, and what a fearful thing is this to contemn this blessed Sacrament? When Moses called Dathan and Abiram to come up to the Lord, they answered presumptuously, we will not come o Num. 16. 12. . When the King in the Gospel had invited many, and sent his servants at supper time, to say to them that were bidden, come, for all things are now ready, they all with one consent began to make excuse p Luke 14. 16, 17. 18. . Beloved, doth not the Lord call us, as Moses Dathan and Abiram, to come up? and do we not as they did, say, we will not? this we not only say, but do. Doth he not invite us, I, the Table is covered, the supper is ready, yet how do we slight it? Many will come, but it is to look on, not receive, what is this, Beloved, but to have the Minister of CHRIST in derision? our Saviour did not say, let a man examine himself, and stay at home, or examine himself, and look on, but let a man examine himself, and so let him eat of that Bread, and drink of that Cup. With what face then, with what countenance or conscience, can these come to the house, and Table of God? But it may be objected. Ob. 1. That often receiving Of enreceaving no more than needs is more than needs. Res. Those that make this objection, show to the World, what spirit they are of, for besides, the Word of God requiring of us often to receive, have we not our own wants crying out unto us, I and that aloud, that we have need to come? and surely, if ever any of these had tasted of any sweetness at the Table of God, they would never have objected so absurdly, or argued, I have often received, therefore need to receive no more, but rather I have often received therefore will receive again. There is almost none so absurd as to say I have been often at the Church therefore I will be seen there no more, I will hear no more because I have heard a little; but as he that knoweth what it is to hear, will hear often, so he that knows what it is to receive the blessed Sacrament, will not content himself with receiving, but will receive often. Ob. 1. It may in the second Often receiving without profit a sign we are not good. place be objected, we have often come and received, but we profit not by it, we are never the better, therefore we will receive no more Res. True it is, that many come, and come often, and are no better, but the worse for coming; this is a sign that they are not good, yet God forbidden that we should so hardly conclude of all that say they can feel no such comfort at the Receiving of the blessed Sacrament, for howsoever some do not for the present, and in the Act find it, yet they may find comfort, and have comfort. And here it will stand us all in hand to consider of five particulars, and to have them in mind. 1. That to forbear coming will make us worse than we are. 2. That it is one thing to have grace, and another thing to feel grace. 3. That every man must with conscience submit himself to God's ordinance. 4. That no man was ever made better by not coming to the Sacrament. 5. That it is a dangerous thing to stint God, to limit God. First, it concerns all to consider of this. That if they should not come to the Table of the Lord, it is to be doubted, Not coming to the Sacrament makes men worse. that albeit they should not feel themselves any whit the better, by their coming to it, they should feel themselves many degrees the worse, and albeit that they feel not themselves after their receiving as good as they desired, yet if they come not at all, they shall be sure to find themselves worse than they were. Secondly, Consider we One thing to h●ve grace and feel grace. must that it is one thing to have grace, and another thing to feel grace: for a man may have grace, and not feel it, especially in time of temptation, as a man may have life in him, though many times he know it not; the godly man he lives by faith, not by feeling. Thirdly, Consider we We must submit with conscience to God's ordinance. must, that every man must submit himself with conscience to the ordinance of God, and if thus they do, they may assure themselves that in the Lords good time they shall find comfort: for as they that are sick, will go to the physician, take his directions, stay his time, and in all things be ruled by him, so must every poor sinner that expects comfort for his soul, he must stay the Lords time, who knows when it will do us the most good, and stand us in most stead? Fourthly, consider we Withdrawing makes not men better. must of this, that no man was ever made better by withdrawing of himself: Beloved, if this could be proved, than something might be said, but I dare say that it was never known that any man was either richer in grace, stronger in faith, by keeping of himself from the ordinance of God. Fifthly, Consider we 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 feel comfort, like the unruly patiented that will not be cured, unless he be 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 object again, that they would often come to God's 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, lest they should come unworthily. Resp. If that these things Imperfection● must not hinder us. proceed 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 help them bear the burden: this indeed is true love, and compassion to pity the souls of our brethren; it is said of our blessed Saviour, that a bruised reed shall he not break, and smoking flax shall he not quench q Mat. 12. 20. . Christians must use all the means that may be to nourish the weak ones, those that are weak in grace: as we must warn them that are unruly, so we are commanded to comfort the feeble; our imperfections though many, must not keep us back, seeing that the Lord accounts us worthy, and invites us to come unto him. And here Receivers may conclude of four things. First this, that the feeling Feeling a want of grace with grief is grace. of the want of grace, with a grief for that want, is grace, for such as are altogether graceless, and senseless do not find at any time any defect of grace in themselves. Secondly this, that no We must not please ourselves in our wants. man must please himself in his own wants, nor nourish the weakness that is in himself; for albeit God condemneth no man for his wants, nor withholds his grace from him for his imperfections, yet must not man make much of them, nor delight in them, nor think himself the better for them. Thirdly this, that it is a Temptation of Satan dangerous, concerning want of g●ace. dangerous temptation of Satan against our souls, when as he counselleth and persuadeth any man to withdraw himself from the Communion, for w●nt of grace; if he have any in sincerity, albeit it be but in the least measure, I, but as a grain of mustardseed, it will not be labour lost, if that we would but think of the persons for whom the Supper was instituted, we shall find that it was for the weak not for the strong; for the poor, not for the rich: shall any man now reason so absurdly, that because he is hungry, therefore he will not eat, because thirsty, therefore he will not drink, because wounded, therefore careth not for the Physician? would not every one condemn these for unwise men? beloved, it is no better than a devilish temptation, that because we are weak in grace, therefore we will not receive the strength of grace. Fourthly and lastly, that the Lord Jesus Christ came Christ came ●o save sinners. into the world to save sinners, to redeem that, that was lost. Let a man therefore examine himself, and so let him eat of that Bread, and drink of that Cup. FINIS. The Table The sum of the first Sermon. WHat it is to examine, Page 7. Why a man must examine. 9 Why a man must examine himself. 10. Why a man must eat, must drink. 13. Whosoever would come as a worthy guest must examine b●fore he comes. 15. How Christians must examine and search. 17. Men must examine narrowly. 17. Laboriously. 17. Willingly. 18. Constantly. 18. Use the help 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 debarred from coming 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 himself of. 29. Knowledge must be examined. 29. General, special Knowledge. 29. Knowledge concerning God. 30. Knowledge concerning God's nature. 30. There is a God. 31. God is glorious in nature. 33. Jncorporeall. 33. Eternal. 33. Incomprehensible. 34. Immutable. 34. Omnipotent. 34. Omniscient. 35. The sum of the second Sermon. THe necessity of this general Knowledge. 3●. The fruits of it. 38. God is three in persons. 40. One in essence. 41. God to be loved alone and above all. 42. No other to be called upon but the Lord. 42. One mediator to be used to him. 42. Our knowledge is to be examined concerning Gods Works. 43. God's Work of Creation. 43. The world had a beginning. 43. God made it. 46. All things had one principle. 46. God only can Create. 48. The Creatures to be considered. 48. God to be praised. 48. All things were made of nothing. 49. God's Power is to be admired. 49. God to be trusted unto. 49. All things were made by the Word of God. 50. All things were made good. 50. God made all things freely. 52. All things were made successively. 52 Knowledge must be examined concerning the Providence of God. 53. God knows, and takes notice of all things. 54. God upholds, governs, and disposes of all things. 55. God's providence reacheth to all things, even the smallest. 56. Of all Creatures God takes most care of man. 58. God provides great things for man. 59 God provides temporal things. 61. God provides spiritual. 61. God a royal Bridegroom. 62. A royal feastmaker. 63. A royal general. 63. God provides comforts. 63. God provides graces. 63. 64. Cleansing. 64. Hearing. 64. Quickening. 64. Directing. 65. Protecting. 65. Saving. 65. God watcheth over us, and ours. 65. God preserves us from dangers. 66. God preserves us in dangers. 6. God preserves us by dangers. 67. God orders and disposes of all things, and all acts for man's good. 67. Natural things shall work for man's good. 68 Artificial things. 68 Necessary things. 69. Contingent things. 69. Realland imaginary. 70. All acts shall be for man's good. 70. It is God that doth whatsoever he will. 72. Knowledge must be examined concerning ourselves. 73. Rule of Knowledge concerning God. 74 The Rule is the Word of God. 74. It's infallible. 75. Vnchangeable. 75. Undoubted. 75. The sum of the Third Sermon. Means of knowledge. 80. The word must be read and meditated on. 81. We must read wisely. 85. Read with reverence. 85. Order is required in reading. 85. Judgement requisite. 86. Means of knowledge the word publicly preached. 87. We must hear wisely. 88 What must be done before hearing. 88 Let's must be removed, and helps used. 89. 90. 91. 93. Reverence is required in the act of hearing. 95 Attention required. 96. Submission. 96. Fear. 97. Cheerful alacrity. 98. Conference a means of knowledge. 101. Prayer a means. 102. Prayer must be sent to God in the mediation of Christ. 103. Pray with fear. 103. Our gesture in prayer must be reverend. 104. Prayer must be fervent. 104. We must pray always. 104. Pray in the spirit. 105. Motives to knowledge. 108. The excellency of it. 108. It doth good to us. 109. It will make us do good to others. 110. It is the end of our being to know God. 110. Knowledge must be examined concerning our state of innocency. 111. God made man after his Image. 111 What this consisted in. 112 The time when man was made. 112 The place man was put in. 112 The manner of making him. 112 The necessity of this knowledge. 113 Man's fall. 115 The sum of the Fourth Sermon. KNowledge must be examined concerning the Curse due to man by reason of his fall. 121 What the Curse is in this life. 121 What it is in the end of this life 123 What it is after this life is ended. 123 What this knowledge will bring Christians unto. 127 What the Lords Supper is. 131 Why it is so called. 131 The cause of it. 132 The outward sign of it. 133 Why he took bread. 134 Why wine. 135 The Cup not to be denied. 137 The actions of the Minister, represent the actions of God. 138 The actions of the Receiver represent the actions of the soul, and inward man. 140 The inward thing signified. 141 The end why it was instituted. 141 Faith must be examined. 143 Degrees in faith. 145 A desire of faith a token of faith. 146 Reasons why faith must be examined. 148 149 150 151 152 153 154 155. Objections answered. 155 156 157 The sum of the Fifth Sermon. FAith described. 162 God works it. 163 God works it of his mere good will. 166 Gods end in working faith 166 What the knowledge of this will bring us unto. 167 Means to get this faith. 167 The Word a means. 168 The Word read. 168 The especial means ordinary is preaching. 169 The inward means the Spirit of God. 171 How the Gospel works faith. 172 Repentance must be examined. 178▪ 179 What it is. 180 Repentance act. 181 Repentance turns wholly. 182 Continually. 183 Repentance time. 184 True Repentance looks at God. 185 At man. 186 At others. 187 A● sin. 188 What this knowledge works. 189 Motives to repent. 192 Dangers of delay. 193 The sum of the sixth Sermon. DIfficulties. 203 Doubts. 204 Repentance terms. 205 The object of Repentance all sin 206. 207. 208. 209 Not sufficient to abstain from sin outwardly. 210 Not sufficient to lop and cut off some sin. 211 Reasons why Repentance sets itself against all sin. 212 The penitent sinner sets himself against the sins of others. 213 Sets against sin sincerely. 214 True repentance turns to all good. 215 Repentance is the gift of God. 217 God is the worker, men the instruments. 219 No man can repent when he will. 220 The glory of conversion must be ascribed to God. 223 Means of grace not to be neglected. 224 God must be served freely. 227 The sum of the Seventh Sermon. OBedience must be examined. 232 Obedience described. 232 Obedience Rules: 233 True obedience is universal. 234 Man able to keep the Commandments. 236 True obedience is cheerful. 237 Sincere. 239 Inpreaching the heart must be looked to. 241 Hear with the heart. 242 Pray with it. 242 Sing with it. 242 Hypocrisy in the best. 243 Hypocritical obedience not regarded. 244 Constrained sincerity nothing. 246 True obedience is constant. 247 Objections answered. 248. 249 The godly perform good duties of conscience though not always with the like cheerfulness. 250 The godly go on, and persevere. 251 The godly fear falling. 252 The godly desire the continuance of means. 252 Motives to obedience. 253. 254. 255 Love must be examined. 257 God commands Love. 258 God loves us. 258 Love's commodity. 260 Love engenders love. 262 Love as strong as death. 262 How God is to be loved. 263 What it is to love God with the heart. 263 God must be loved with all the heart. 264 All own this debt to God. 263 Man's love to God cold and dead. 263 Love stands in keeping the Commandments. 264 An honourable thing to love God. 266 Nothing can give rest to the soul out God. 266 God is to be loved for himself. 267 The sum of the Eighth Sermon. Reason's why love must be examined. 274. 275 Kinds of Love. 279. 280. 281 Our love must be Christian. 283 Love's properties. 287 Christ came to save sinners 309 Love is the fulfilling of the Law 291 Love is beneficial. 292 The estate of those that do not love, miserable. 292 The self examiner must be a receiver. 295 Often receiving no more than needs. 298 Often receiving without profit a sign we are not good. 300 To forbear coming will make men worse. 301 It's one thing to have grace, another thing to feel grace. 301 Every man must with conscience submit to God's Ordinance. 301 No man was ever made better by not coming. 301 It's a dangerous thing to limit God. 301. 340 Imperfections must not hinder us. 305 Feeling a want of grace with grief, is grace. 306 We Tempiation of Satan dangerous concerning the want of grace. 307 Christ came to save sinners 309 The end of the Table.