conceive to be more dangerous than to be swallowed up of a Whale yet Ionas by that was preserved Now as God watcheth God watcheth over us and ours over us so also over ours for he himselfe saith I am thy God and the God of thy seed As Gods care is seene in providing good things for God orders and disposes all things and acts for mans good man in watching over man so also God is carefull to order and dispose of all things for mans good The God of Heaven orders and disposes of all things and all acts for mans good First All things are ordered so saith the Apostle all things shall worke together All things for the good of those that love the Lord u Rom. 8. 28. First Naturall things Naturall things shall worke for mans good as the reflection of the Sun-beames on the water what more naturall yet the Moabites rising early in the morning and the Sunne shining upon the water they saw the water on the other side as red as blood and they said it is blood the Kings are surely slaine and they have smitten one another now therefore Moab to the spoyle and they came to the camp of the Israelites and they arose and smote the Moabites so that they fled before them w 2 Kings 3. 22 23 24. Artificiall things Secondly Things artificiall those shall worke for their good witnesse those Trumpets and Lampes they blew the Trumpets and held x Iudg. 7. 20 21. the lampes in their left hand and the hoste ranne and cryed and fled Thirdly Things necessary Necessary things as the fire the sea the same fire that burned those that tooke up Shadrach Meshach and Abednego hurt not them y Dan 3. 22 23 27. the same sea that drowned Pharaoh made a passage for the Israelites Fourthly things contingent Things contingent that Pharaohs daughter should goe out to wash her self in a river that she should discerne a Child in the bulrushes that she should put it to nurse and that the nurse should be the mother and that she should adopt it for her sonne what more contingent than all these yet God did all Fifthly Reall things Reall things they shall worke for their good also Sixthly Imaginary Imaginary things things The Lord made the hoste of the Syrians to heare a noyse of Chariots and a noyse of Horses even the noyse of a great hoste and they said they of Israel hath hired against us the Kings of the Hittites and the Kings of the Egyptians to come upon us wherefore they arose and fled a 2 King 7. 6. 7. An imagination for there was no such thing as an army Now as it is required God disposes of all acts for mans good that wee know how that God that made man disposeth of all things for mans good so also that he disposeth of all acts also acts of all sorts Acts voluntary acts in voluntary gracious acts sinnefull acts The selling of Ioseph into Egypt was a most sinnefull act yet it did good for hee was sent thither to preserve life b Gen. 45. 5. 6. 7. 8. The Jewes envied Christ Iudas betrayed him Pilate condemned him sinfull acts they procured his death his death the salvation of the world So good is God as that hee would not suffer evill if that hee could not worke good out of evill when he would The next thing to be examined is whether we know that whatsoever befalls man it is not without the providence of God Shall there bee any evill in the City and the Lord hath not done it c Amos 3. 6 The last thing to be knowne is That the God of Heaven that made man doth whatsoever God doth whatsoever he will pleaseth him in heaven and earth d Ps 115. 3. Whosoever hath this knowledge of Gods providence it will so worke with him as that he will First Cast all his care upon God Secondly Patiently take whatsoever comes from God Thirdly Seeke all good things at the hands of God Fourthly Acknowledge all good to come from the hands of God Fifthly Observe the Workes of God and make knowne the deedes of God e Psal 106. 1 2. 5. Sixtly For ever bee afrayd to offend God and so to come before to the Table of God Thus much for the first generall knowledge to bee examined which is concerning God what he is in his Nature what he is in his Works in his Worke of Creation and his Worke of providence The second generall knowledge we are to examine our selves of is concerning our selves but before wee come to this examination let us examine our knowledge concerning First The Rule of our knowledge Secondly The meanes of our knowledge Thirdly The motives unto knowledge First for the Rule of our The Rule of knowledge is the Word knowledge this must be knowne And this is the revealed Will of God taught us in his Word f Math. 11 27. for as the Wisdome of man where there are dangerous wayes takes a course for the safegard of things so the Lord our God considering what we might run into hath as it were raled himselfe in least we should erre hee hath given us a Rule to direct us If it were a humane Rule it should stand in neede of humane commendation but it is a divine Rule and therefore brings Infallible commendation with it It is a Rule First Infallible Heaven and earth saith our blessed Saviour shall passe away but my Word shall not passe away g Math 24. 35. Vnchangeable Secondly Unchangeable the bookes that were Scripture are Scripture still and shall be h Gal. 1. 8. Thirdly Undoubted Vndoubted It is a knowne Word and a true this the Children of God know i John 10 27. the Popes whistle cannot call them away Now the Word being such a Rule that we may profit by it First Let us labour for skill to use it Secondly Let us have it alwayes at hand in our harts in our houses k Deut. 6 6. Thirdly Let us admit of nothing unlesse it bee tryed by this Rule prove all things saith the Apostle l 1 Thess 5 21. wee must search the Scriptures daily m Acts 17. 11. The End of the second SERMON The Third SERMON 1 Corinthians 11. CHAP. 28. VERS Let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. WEE have heard how necessary it is that wee examine our knowledge concerning God before wee come to the Table of the Lord the Rules the Meanes the Motives more propounded The first wee have finished now for the second the Meanes of knowledge The meanes of knowledge Now the meanes to come to this true knowledge of God is First Reading and meditating of the Word of God in privat Secondly Diligent hearing of the Word publikely preached and read Thirdly Conference Fourthly Prayer The first meanes to be used that
freely and not of necessity First Our knowledge The World had a beginning to be examined is concerning the beginning of the World Sure it is That the World had a beginning There was a time when the World was not it was not etereall n Gen. 1. 1. In the beginning God created the Heavens and the earth If it had a beginning then it could not be from eternity it is the saying of the Apostle that hee chose us in him before the foundation of the World o Eph. 1. 4. Thus knowledge will bring us to another and that is that the World shall have an end The Heavens shall passe away with a great noise and the elements shall melt with fervent heat the earth and the Workes that are therein shall be burnt up all these things shall be dissolved p Pet. 2 3. 10 11. And this confirmes the former for quicquid finem habet id etiam aliquo tempore initium habuisse constat whatsoever hath an end that also sometime had a beginning The second thing to bee examined is whether wee know that the VVorld and all things therein was made by God made the World God God made the World q 1 Gen. 1. In the beginning God created the Heavens and the Earth God made the World and all things that are therein r Act. 17. 24 By him were all things created which are in Heaven and which are in Earth Å¿ Col. 1. 16 Now this brings us to to the knowledge of many things First That all things All things had one principle had one principle one cause the Lord. To have two eternall positive beings two principles a good and a bad the good to make light the bad darknesse the good health the bad sicknesse this is absured The Scripture tels us it is GOD that made the World and all things therein and this must bee known that although GOD made the World yet God made not the evill that are in the World he that planteth a Tree planteth not a Worme in the Tree but there it breedeth God created the World there was no death no sicknesse these came by the sinnes of men and Angels He that made man Ab Angelo usque ad vermiculum S. Aug. made him after his owne Image but man hath sought out many inventions t Eccl. 7 31. Further God made all things that hath positive beings sinne hath not beeing the absence of that good that should be in the soule Secondly That God God onely can Create onely can create It is beyond the power of any Creature it is a worke of an infinite power to bring light out of darkenesse man out of the dust and who can do this but the Lord Thirdly This will Creation must bee considered cause us to spend some time in consideration of the Creatures who have such a Maker for the eternall power and invisible things of God are seene by the Creation of the World u Rom. 1. 20. Fourthly This will stirre us up to praise the Lord as David I will praise the Lord for I am wonderfully and fearefully made w Psal 139 14. The next thing to be known is that all were made of nothing They were not made of things which did appeare x Heb. 11. 3. All things were made of nothing know wee must that God made them of nothing no matter praeexistent creation hath nothing for its matter in this it differs from naturall generation which cannot bring a thing out of nothing Now this will teach us First To admire the power and goodnesse of God who is able to draw such an excellent frame out of nothing Secondly To trust unto him hee can worke without meanes hee can doe whatsoever he will The next thing is that All were made by his Word all these were made by his Word onely Hee spake and it was created hee said let it be and it was y Psal 33. 6. By the Word of the Lord were the Heavens made and all the hoste of them by the breath of his mouth In the fift place we must All things were made good know that all things in their Creation were made good God saw every thing that he had made and behold it was very good a Gen. 31. By this we are brought First To consider of the misery that sinne hath brought upon the Worke of God especially upon man all things were made valde bona but what hath sinne donne Secondly To know that the Creatures that are now hurtfull unto man were not so by Creation but by the fall of man Thirdly That whatsoever befalls us wee must call to rememberance our sinnes The sixt principle to be examined God made all things freely is Gods making of all things freely not out of necessity b Psa 115. 3. I all things were made successively and not in a moment In sixe dayes the Lord made Heaven and earth c Ex. 20. 11. All things were not made at once but one after another This knowledge will bring us to the consideration of First The glorious attribute of God his Wisdome in the Creation God began with things that were least perfect as Elements light beasts Secondly This will teach us to proceed from that that is good unto better till we come to be perfect men in Christ Thirdly That God did not create any thing that was needfull for others before he had made things to sustaine them before man all things for man Forthly If God did thus for us before wee were before wee had a beeing that hee will not now forsake us being made he will now have a speciall care of us Thus much for the knowledge of Gods first Worke the Worke of Creation The second is concerning the providence of God and here our knowledge to bee examined is concerning First Gods knowing and noting of all things Secondly God upholding and governing them Thirdly Gods providence reaching to all of them Fourthly Gods speciall care and respect of man Fiftly That the good or evill that befalls man is not without the providence of the God of man First our knowledge to bee God knows and takes notice of all things examined is concerning Gods knowing and noting of all things That God that made all things still knowes and takes notice of all things that hee made the eyes of the Lord are in every place beholding the evill and the good d Prov. 15 3. Neyther is there any Creature which is not manifest in his sight all things are naked and open unto his eyes with whom we have to do e Heb. 4 13. The second thing to be examined God upholds governâ— and disposes of the world is Gods upholding and governing of all things This must be knowne that God upholds governes and disposes of the World so as all things in the World continue through him They continue even unto this day by thine
ordinances for all are thy servants saith the Psalmist f Ps 119. 9. 1. He giveth life and breath and all things for in him we live we move and have our being g Act. 17. 25. 28. The third principle to be examined is of Gods Gods providence reacheth to all things smalest things providence reaching to all of these The providence of God reacheth to all things even the smallest things are governed and upheld by him Are not two Sparrowes sould for a farthing and one of them shall not fall on the ground without your Father saith the LORD h Math. 10 29 30. Yea and all the haires of your Head are numbred He it is that covereth the heavens with Clouds and prepareth raine for the Earth and maketh the grasse to grow upon the Mountaines Hee giveth Beasts their food and to the young Ravens that cry He giveth Snow like Wooll and scattereth the hoary frost like ashes he casteth forth his Ice like morsells who can abide the cold thereof hee sendeth his Word and melteth them he causeth the Winde to blow and the Waters flow i Psa 147 8 9 16 17. The next principle to be examined Of all Creatures God hath most care of man is concerning Gods care and respect of man Of all the Creatures that God made he hath most care and respect of man his delights are with the children of men k Pro 8. 31 And here our knowledge to bee examined is threefold First Concerning Gods care in providing great things for man Secondly His care in watching ouer him and his Thirdly His care in disposing and ordering of all things all Acts for his good First wee must examine our knowledge concerning Gods care in providing for man The God of Heaven provides good and great things for man The good Samaritaine is said to have compassion on the wounded man and went to him and bound up his wounds powring in Wine and Oyle and set him on his owne beast and brought him to an Inne and tooke care of him and when he departed he tooke out two pence and gave them to the Host and said unto him take care of him l Luke 10 33 34 35. The Lord IESVS CHRIST under the person of the Samaritaine bringeth the hurt and wounded man which is the sinner into the Inne which is the Church where he delivereth to the Host which is the Angell or Minister of the Church those two pence of his word and Sacraments giving him charge of him till he come againe which charge must bee continued till his second comming Now the care of God in providing is eyther First Temporall for the outward man Secondly Spirituall for the inward man First his care temporall for God provideth for our body the outward man this must bee known Hee provides for the bodies of men Children saith hee have ye any meate they said no and hee said cast out the Net on the right side of the Shippe and ye shall finde they did so and they were not able to draw it up for the multitude of Fishes m Johh 21. 5 6. A Raven shall bring Elias meate Peter shall not want money to pay tribute hee must cast forth and take a Fish with money God provids for our soules Secondly his care for the inward man the soule God provides for that First Hee is a royall God a royall Bridegroome Bride-groome that provids the best apparell for his Spouse I clothed thee with broidred worke and shod thee with badgers skinne and I girded thee about with fine linnen and I covered thee with silke I decked thee with ornaments and put bracelets upon thine handes and a chaine on thy neck and I put a Iewell on thy fore-head and eare-rings in thy eares and a beautifull Crowne upon thy head thou wast decked with gould and silver n Eze. 16. 10 11 12 This is a metaphor expressing the graces wherewith the Lord IESVS adorneth the soule of his people Secondly Hee is a royall Feast-maker making great and choise provision God a royal Feast-maker to set before his guests Hee shall make a feast of fat things a feast of wines on the the Lees of fat things full of marrow of wines on the Lees well refined o Isa 25. 6. Thirdly He is a Royall God a royal Generall Generall who provides much for his army the Lord hath provided and layd in much for his his Word his Sacraments Himselfe I they have armour also the armour of God p Eph. 6. 14. 15 16 17. the Helmet of Salvation the Sword of the Spirit the Brest-plate of Righteousnesse the Shield of Faith He makes for them provision First Of comforts Secondly Of graces First Of comforts The Lambs the young Christians hee will put them into Provision of comforts his bosome those that are with young that have breeding fits he will gently lead them q l Isa 41. 1 He is sent to binde up the broken hearted to proclaime liberty unto the Captives and the opening of the prison to them that are bound and for those that mourne in Zion to give unto them beauty for ashes the oyle of joy for mourning the garment of praise for the spirit of heavinesse r Isa 62. 1 2 3. Provision of graces Cleansing Secondly of graces First Art thou defiled with sinne he hath provided cleansing grace Secondly Art thou Healing wounded he hath provided healing grace Thirdly Art thou dead in trespasses and sinnes he Quickning hath provided quickning grace himself died that we might live Fourthly Art thou in a Directing â— wildernesse not knowing what path to take he hath directing grace Fifthly Art thou in the Protecting midst of enemies he hath protecting grace for thee Sixthly Art thou at Saving grace deaths dore he hath provided also saving grace Secondly our knowledg must bee examined concerning Gods watching over us and ours The God of Heaven watcheth over and preserveth the sonnes of men He that keepeth Israel neither slumbers nor sleepeth God it is that preserves us First From dangers God preserves from dangers that they come not no evill shall happen unto thee nor plague come nigh thy dwelling Å¿ Psal 91. 9. 10. He it is preserved David from the violent hands of Saul Secondly In dangers In dangers though they come yet they shall not ruin us hee it is saith Iob that shall deliver thee in sixe troubles yea in seven there shall no evill touch thee In famine he shall redeeme thee from death and in warre from the power of the sword t Iob 5. 19. 20. 21. 22. He it was that provided for the Widdow of Sarepta he preserved the three Worthies that preserved Daniell in the denne and it is hee that hath preserved the Church from Abel unto this day Thirdly By dangers By dangers though they come and prevaile yet all shall be for our good what can wee
craves a delay and so steales the time away till all the time bee past in which men should repent .. And in this snare many a one perisheth that whereas in their youth they will not repent but put if of till they be old in their old age they cannot repent Vs The Knowledge of this time will set us about the worke we know that in things pertaining to the body delay is dangerous if a wound be not lookt unto before it rot it becomes uncurable if fire be not quenched intime it becomes unquēchable meate if not presently salted it is unsavory if a moate fall into the eye or a thorn be in the foote we make haste to get it out In things pertaining to the health of the soule delay is more dangerous It is God beloved that saith Hodie to day the Divell that cries Cras to morrow it was offered by Moses to Pharaoh when shall I pray for thee and hee said to morrow it is offered by God to man when wilt thou that I have mercy on thee in effect it is answered by many not till my old age Miserable was Pharaoh who delayed Moses but one day more miserable are wee who delay the Lord for many yeeres wee thinke Repentance is soone had spend wee doe our dayes in sinne and thinke that in the latter end Lord have mercy on us will serve the turne but we are deceived David having sinned it cost him many a deepe sigh many an earnest and importunate request before he could see any thing but Gods angry Face against him for his fault o Psa 51. 1. 2. O have mercy saith hee upon me O God according to thy loving kindnes according to the multitude of thy compassions blot out my transgressions Marke but what a piercing Prayer what a feeling and passionate suite and yet David as a man not satisfied not speeding as he desired sets to it againe a fresh saying purge mee with Hysop and I shall bee cleane wash mee and I shall bee whiter then Snow p Psa 51. 7. Though that hee was not out of hope yet was he not come to that full comfort and feeling he looked for and shall wee thinke to speede better then David did or have a more quick accesse to the Throne of grace then he had let us not bee deceived God is not mocked what is this but a meere mocking of God to thinke that wee may sinne I doe what we will and after all to goe to heaven presently have wee not rather cause to feare that judgment that is threatned When you stretch forth your hands I will hide my eyes and when you make many prayers I will not heare q Isa 1. 15. Motives to repent Now to move us to this speedy worke know wee must what 1. Dangers Secondly Difficulties Thirdly Doubts there are First thinke of the dangers First Dangers in regard of the uncertainty of life Secondly Dangers inregard of the uncertainty of the meanes of grace Thirdly Dangers inregard of the uncertainty of a blessing upon the meanes though injoyed First danger is great Danger of delay 3. fold in regard of the uncertainty of life no man hath a lease of his life wee may dreame of many yeeres as the Glutton did when that might they may fetch away the soule hee was called a foole and so proved thou that deferrest to day what dost thou know but that thou mayst be dead before tomorrow it is the wise mans saying boast not of to morrow for wee know not what to morrow may bring forth r Pro 27. 1 For ought thou knowest this day may bee with child with thy Death doubtlesse brethren there are many now in Hell that thought to have repented As Trajan was marching forth with his Army a poore woman solicited him to doe her justice upon the murtherers of her only sonne I will doe thee justice saith the Emperor when I returne but said woman what if my Lord never returne how far soever wee here run out wee hope to make all good when Repentance comes but what if Repentance never comes it is the gift of God it is not in our owne power therefore the true repenter bestirres himselfe he presently summons all the powers and parts the tongue to praying the feete to walking the hands to working the eyes to weeping and the heart to groaning there is no neede of bidding that soule goe for it runnes First To the Word of GOD for direction Secondly To the heart for remorse and compunction Thirdly To God for grace and pardon Whosoever putteth of Repentance may expect sudden death for it is the Lord that threatneth it I hee will wound them suddenly ſ Psa 64 7. The End of the Fifth SERMON The Sixth SERMON 1 Corinthians 11. CHAP. 28. VERS Let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. REpentance being described wee insisted upon the Act or Forme of Repentance turning the time also of Repentance It is a present turning Because many dangers many doubts many difficulties First The danger is great First in regard of the uncertainty Life uncertaine of life Wee may be dead before to morrow Secondly in regard of the Meanes uncertaine uncertainty of the meanes Though that wee have time yet there is danger in regard of the meanes of grace this may bee taken from us true it is that the LORD can worke Repentance without meanes if it pleaseth him yet he useth means a 2 Tim. 2 26. And may take away the meanes at his pleasure hee may send a Famine not of Bread or of Water but a Famine of the Word of the Lord b Amos 8. 11 12. Thirdly in regard of Blessing uncertaine the uncertainty of a blesssing Suppose life and meanes be certaine yet there is a danger in regard of the uncertainty of a blessing upto the meanes What can the Angells of Heaven doe the Ministers on earth doe nothing unlesse the Lord bee pleased to blesse Wee must strive it is God that gives Repentance c Thess 2. 25. What and if God will not What better are wee for all Sermons the worse wee are for the heart is made fat and the eare heavy and the eyes are shut that wee may not heare with our eares see with our eyes un derstand with our hearts and and bee converted and hea led d Isa 6. 9. 10. Many are like unto old hollow Oakes the rayne falling on them rots them but makes the tender Oakes grow would it not bee a dishonor to the Wisedome of God that men should follow their owne lusts as long as they list and then have grace at their beck Now in dangers there are Difficulties Something to bee done difficulties First Because it is more to repent than wee take it to be it is the turning of the heart now this is not easie we want strength I to man it is impossible
Let us but consider First What must bee done when wee doe repent wee are to recount all our sinnes that wee may recant them and this wee know that the longer it bee before the account be cast up the harder it will be to make it Secondly Wee are to turne to God now the longer wee are from God the harder it will bee to turne unto God the conscience will bee ready to say upon what acquaintance the Divell will say will God give thee entertainment Now there Something to be left is something to bee left as the World and sinne now by delay sinne is more strengthned and multiplied for every Act of sinne 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 soule is apt to question whether it bee true and whether the Lord will accept of such service for if we repent out of love to God wee would have repented sooner for love love defers not e Gen. 34 19. May we not feare that the Lord will never bee contented with the Divels leavings this will the Lord never doe We have done with the Repentance Tearmes â— act of Repentance and the time of Repentance come we now to the tearmes of Repentance First the termius a quo from what it is that repentance Whence turnes It turnes from all sinne from all evill saith the description so that we may conclude Obs That the object of The obiect of Repentance is all sinne true repentance is all sinne not one sinne or many sins but all sinne True repentance looks at 1. God 2. Christ 3. Satan 4. Sinne. First True Repentance Repentance lookes 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 sinne and blasphemy whatsoever h Mat 12 31. 32. Let the wicked forsake his wayes and the unrighteous man his thoughts and let him returne 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 waies saith the Lord are not as your wayes neither my thoughts as your thoughts for as the Heavens are higher than the Earth so are my wayes higher than your wayes and my thoughts than your thoughts k Isa 55 8. 9. Secondly true Repentance looks Repentance lookes at Christ at Christ and so turnes from all sinne Jesus Christ suffered for all sinne as well as one hee is the Lambe of God that takes away the sinnes of the World l 1 John 29 Thirdly true Repentance looks at Satan and so turnes Repentance lookes at Satan from all sinne One sinne unrepented of gives him a great deale of advantage hee cares not how sure the house is made so long as there is one within that opens the dore Lastly True Repentance looks Repentance lookes at sinne at Sinne and turnes from all evill One sinne separates from God as well as many one hole in a ship enough to sinke it one wound in the body enough to kill it one sinne in the soule to damne it True Repentance turnes First From all outward actions it will allow of no sinfull act Secondly From all evill 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 turne every thought that hinders the worke 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 abstaine from sinne outwardly who thinke if they abstaine from sinne outwardly all is well wheras a man abstaines from sin sometimes because hee cannot commit sinne and now his sinne turnes from him not hee from it I sometimes feare or shame or other sinister respects may cause a man to forbeare whereas his heart and minde is as foule and filthy as before if there be a retaining of a disposition to sinne if there bee an affection and love unto evill this is a repentance to bee repented of Secondly That the lopping and cutting off of Not sufficient to loppe and cut off some sinne some sinnes is not sufficient this is not Repentance wee must to the roote our hearts must be purged and all must be put away The Apostle saith put away all these things n Coloss â— if we mark but the Catalogue it sheweth that we must forsake all sort of sinnes First Inward sinnes as well as outward anger wrath saith the Apostle Secondly Lesser sinnes as well as greater filthy speaking must bee put off we must deale with sinne as God doth with the mightie that is put them downe from their seats 3. That true Repentance sets it selfe against sinne First Vniversally Secondly Sincerely First against sin universally True Repentance sets it selfe against all sinne against all sinne Reas Because all sinne is contrary to grace 1 Against his owne sins that which he doth he allowes not o Rom. 7. 15. The godly repents his own sinnes First Against the smallest sins the hypocrite will start at great sinnes and outragious evills as murther drunkennesse but the godly repents of those which the world counts no sinnes as unprofitablenesse under the meanes petty oathes rash anger and whereas many thinke thought free the godly man in repenting repenteth the wandring and disorder of his thoughts Secondly Against his secret sinnes he knowes well that the Lord sees all Thirdly Against profitable sins no Agag will he spare 2. The godly man sets The godly sets himselfe against the sinnes of others himselfe against the sins of other men if he can he will hinder them if hee cannot he will grieve and mourne for them Rivers of teares ran down Davids eyes because men kept not the Law of God but the wicked are so farre from repenting for the sinnes of others that they cannot repent their owne Now as a godly man sets himselfe The godly set against sin sincerely against all sinne universally so also against all sinne sincerely First He will renew his Repentance often Secondly He will repent of every particular sinne David of his murther Saint Peter of his deniall Saint Paul saith I was a persecutor but the hypocrite repents in grosse Thus much for the terminus a quo Now to the second tearme terminus True repentance turns to all good ad quem whither it turnes it is said in the description to all good Obs That true Repentance turnes not onely from all evill but to all
God is a God glorious in his Nature Thirdly Whether hee know that this God glorious in Nature bee three in persons Fourthly That this glorious God three in Persons is but one in Essence Our first knowledge to bee examined is this whether wee know that God is that there is a God This must bee knowne l Heb. 11. 6 God is there is abundance of Atheisin in the world The foole hath said in his heart there is no God m Ps 14. 1. Many that deny the providence of God they say that hee is kept up in Heaven and beholds not the things done here below as not worthy enough for him they say hee is God but not quoad nos they say he doth not see neither doth the God of Iacob regard but he that made the eye shall not he see saith the Psalmist hee that made the eare shall not hee heare n Psal 94. 7 8 9. Some deny God in their practise though they know that God is yet in their lives they are Atheists they doe not the will of God they love not God nor feare God nor call upon his name whereas this knowledge is required The second knowledg to be examined concerning God is concerning Gods Nature Whether we know that God is glorious in it that he is so there is no question to bee made but that all men know this cannot bee affirmed Good reason therefore have all to examine themselves whether they know that God is First Incorporeall that he is beyond all the perfection of bodily things that he is a Spirit o Ioh. 4. 24. Secondly Eternall a God without any beginning he is a God that hath his Beeing from himselfe therefore must needs have it from everlasting he is a God that was never without this beeing before the Mountaines were made and before thou hadst formed the earth and the world even from euerlasting to everlasting thou art our God p Psa 90 1. Revel 1. 8 Heb. 8 13. Thirdly Incomprehensible that hee is a God infinitly immense and incomprehensible the heavens and the heavens of heavens are not able to containe him q 1 Kin. 8. 27. I fill heaven earth saith the Lord r Iere. 23. 24. Fourthly Immutable A God that is without shadow of change hee is Iehovah and therefore cannot bee mutable Å¿ Iam. 1 17 Fifthly Omnipotent so as nothing is impossible to him t Ps 115. 3. that there is no created power that can hinder God from working the nations they are as the drop of a bucket and are counted as the small dust of the ballance he taketh up the Iles as a very little thing all nations before him are as nothing they are counted unto him lesse than nothing u Is 40. 15. 16. 17. Sixthly Omniscient a God that knowes all things universally and perfectly a God whose eyes are in every place w Pro. 15. 3. That he is All-sufficient Immortall that he is holy and most mercifull x Io. 26. 6 7 8 9. 1 Tim. 1. 7 Psal 5. 4. Exod. 39. 6 7. The end of the first Sermon The Second SERMON 1 COR. 11. 18. Let a man examine himselfe c. THE first generall knowledge to bee examined you heard was concerning God whether we now First That God is that there is a God Secondly That this God is most glorious in his nature Incorporeall Eternall Incomprehensible Omnipotent Omniscient All-sufficient Immortall Holy Mercifull Now this knowledge is necessary if wee did but consider the Fruits of it For whosoever thus knows God First Hee will alwayes adore and feare this great and glorious Majesty a Rom. 11. 33. 36. Secondly Hee will set his hart and affections upon him he will love him with all his soule and all his might b Deut. 30 6. Thirdly Hee will serve him with all possible affection put on hee will all the beauties of the best holinesse he can get when hee comes into his presence c Joh. 4. 24 Fourthly Hee will hate sinne and strive all possible imitation of his holinesse d 1 Peter 1 15 16. Fiftly It will make him alwayes remember him e Gen. 17. 1. Sixtly Hee will feare no evill nor enemy for hee knowes that GOD knowes them and what it is they intend it is the Lord that said bee strong and of a good courage bee not afrayd for the Lord thy God is with thee wheresoever thou goest saith the Omniscient God to Ioshua f Josh 1-9 43. Isa 3. 1. Now the third thing to bee examined concerning God is whether we know that hee is three in persons Certaine it is that he is distinguished into three persons Father Sonne and Holy Ghost But many are ignorant God is three in Persons of this therefore it concernes receivers to examine First Whether they know that there is more than one Person God said let us make man g Gen. 1. 26. Secondly Whether they know that the Persons are three in number There are three that beare record in heaven and these three are one h John 5. 7 Whosoever knowes this whensoever hee comes to worship God hee will make conscience of it that he rob not any of the Persons of their glory The last thing to bee examined concerning God God is one in essence is whether wee know that he is one in essence Though there bee but one God yet such is the ambition of man as that hee affects the honor that is due unto God and so makes more Gods such was that ambition of Herod when hee was delighted with that cry of the people the voyce of God and not of man i Acts. 12. 22. Thus it is with man naturally that hee seeketh himselfe and his own honor and so forgetteth to give honor to whom honor is due k Josh 7. 18. Whosoever hath this knowledge he will First Love the Lord alone and love him above all and this hee will shew by serving him onely for hee is Lord only and he must be loved with all our hart and withall our soule and all our might l Deut. 6. 4. 5. Secondly Hee will repent that ever hee relyed upon any other then upon him m Deut. 32 37 38 39. Thirdly Hee will use but one Mediatour to him for there is one God and one Mediatour between God and man which is the man Christ Iesus Thus much concerning the examination of our knowledge of the nature of God now every receiver must examine his knowledge concerning the Workes of God For as hee is marveilously glorious in his nature so is hee also great in his Workes Now the knowledge is First Concerning Gods Creation Secondly Gods providence For the Creation the knowledge to be examined is sixe-fould First Concerning the Worlds beginning Secondly Concerning the Worlds Maker Thirdly Concerning the matter whereof all was made Fourthly All made by his Word onely Fiftly All were made good Sixtly All were made
by faith by hearing the Word preached ſ Rom. 10. 17. Fifthly Meditate wee must that as the rayne doth not fall upon the earth in vaine t Heb 6. 7 so this divine dew these drops of the Word the Sermons we heare wee are the better for them or the worse for the word of God if it be not the savour of life unto us it will bee the savour of death it is a two-edged sword with one edge it cuts away all sinne from the good with the other all excuse from the bad Sixthly Meditate wee must that the Word wee heare shall Judge us at the great day The second helpe to be used is 2 Meanes is Prayer Prayer to Almighty God that he would be pleased to blesse us in hearing Wee have all of us eyes and eares by nature but in regard of these Divine things they are shut Hence it is that our blessed Saviour saith in the Gospell Let him that hath eares to heare heare It is an excellent thing to have a seeing eye and a hearing eare therfore David prayed open thou my eyes that I may see the wondrous things contained in thy Law u Psal 119. 18. I it is the Lord that opened the heart of Lydia w Act. 16. 14. Now pray we also must for our Ministers that the Lord would bee pleased to assist them in speaking that hee would give unto them the dore of utterance the more the Minister is assisted the greater will our benefit be We are carefull to pray for the Pilate on the Sea for if he miscarry wee lose our lives for the Physitian that he mistake not the disease wee pray for Kings and Princes that under them we may live a quiet and a peaceable life in all godlinesse and honesty x 1 Tim ◠2. and shall we not pray for our Teachers And thus much for that that is required before we heare some thing there is required when wee heare What is required in the act of hearing in the act of hearing There are many things required as First Reverence and this 1 Reverence either inward or outward the reverence of the soule and body the inward reverence may bee seene in Cornelius y Acts. 10. 33. we are all said he here present before God to heare all things that are commanded thee of GOD with all inward reverence the outward reverence you may see in the eight of Nehemia where the people all stood up and lift up their hands and bowed their heads and worshipped the Lord with their faces to the ground a Nehe. 8. 3. 4 5 6 7. Secondly Attention Heare we must and hearken b Isa 1. 2. Wee must hearken what the Lord our God will speake not a word but we must heare c Psa 85. 8. Judgment as well as mercy but here is the misery whilest GOD hath the eare the Divell hath the heart The third duty is submission 3 Submission A yeelding and captivating of our judgements thereunto and that this may bee the better done we must search the Scriptures whether the things wee heare bee warranted Thus did the men of Berea they searched the Scriptures whether the things were so d Acts 17. 11. Wee must not beleeve every spirit but trie the spirits whether they are of God e John 1. 4. 1. If the things delivered bee the Word of God wee are bound to beleeve them and submit our selves unto them The next duty is Feare Whilst we heare there must be a holy awe feare 4 Feare in the affections to him will I looke that is of an humble spirit and that trembles at my Words f Isa 66. 2. Serve the Lord with feare saith the Psalmist and rejoyce with trembling g Psal 2. 11 If the Lyon roare all the beasts of the Forrest tremble JESVS CHRIST is the Lyon of the Tribe of Judah hee it is that speakes unto us let us therfore feare hee is a Lion and a Lambe a Lion to those that will not tremble a Lambe to those that will The last duty is cheerefull Cheerefull alacrity Alacrity Which quickens the languishing stomacks of our soules that wee loath not the Word this Alacrity you shall finde in the people in the eight of Nehemia who were attentive and cheerefully attentive from morning untill mid-day g Nehe. 8. 3. This also may be seene in the people that followed CHRIST and continued with him three dayes Here was their alacrity but alas wee are not tied to follow CHRIST three dayes together but one day in seven and that not in the desart but in the Temple and what doe wee wee sleepe and talke and looke about us and oftentimes are gone before Sermon bee ended If one should bring Commendation from a great friend wee would never bee weary of hearing him speake but the Minister may speake againe and againe from the Lord JESVS CHRIST the cheife friend and how coldly are wee affected this argues that wee love others more then CHRIST earthly things more then Heavenly whereas if there were this alacrity in us wee would love the Word above all things then Gold fine Gold it would bee sweeter to our mouthes then the Hony and the hony Combe Thus much for the second meanes to come to the true knowledge of God The third followes Conference But how is this neglected Conference some are ashamed like those who had rather die then tell the Physitian of their Disease others hate it and had rather doe any thing then confer whereas the Scripture calls upon us to exhort one another dayly whilest it is called to day h Heb. 3 13. Two are better then one if one fall the other may helpe him up if one bee ignorant another may instruct him two eyes are better then one looke into the booke of God you shall finde this commanded the word shall be in thy heart and thou shalt teach them and shalt talke of them i Deut. 6. 6. 7. This is made a marke of those that feare the Lord that they spake one unto another and it is said that the Lord heard them I and there was a Booke of remembrance k Mala. 16. 17. The last meanes to come to the true knowledge of God is Prayer earnest Prayer For what is all without Prayer this to reade the Word in private to heare it publikly preached to confer nothing without Prayer this is that that fetcheth a blessing all other meanes must bee helped out by this this is therefore placed in the last place that wee may see all the rest without it will doe no good And know we must that all our Prayers must bee sent up to God in the Mediation of CHRIST Nam quid dulcius quà m genitorem Aug. in nomine unigeniti Pray in the name of Christ invocare What is sweeter than to call upon the Father in the name of his onely begotten Sonne And
promised to bee our God and we to be his people by which wee have deliverance from our former evill and the glad tidings of salvation through Jesus Christ Now for the second Knowledge to bee examined and that is the speciall Knowledge concerning the nature of the Lords Supper as our Knowledge First What it is Secondly why it is so called Thirdly The causes of it Fourthly The end of it First it concernes every man that comes to Gods Table The Lords Supper described that hee know what the Lords Supper is Namely a Sacrament of our spirituall nourishment and growth by faith in CHRIST to eternall life Secondly why it is called Wâ—y so called the Lords Supper as Because it was ordained Reas 1 by the Lord m 1 Cor. 11. 22. Because it was instituted in remembrance of the Reas 2 Lord this do saith he as yee doe it in remembrance of me n 1 Cor. 11. 25. Because in the primitive Reas 3 Church it was usually received on the day of the Lord o Acts â—0 7. The principall cause Thirdly we must know the causes of it as First The cause principall Secondly the cause instrumentall Thirdly The cause materiall The cause principall is God Because hee onely can Reas give grace and afoord meanes First Commanding to Minister and receive it Secondly Promising that whosoever receiveth and beleeveth shall be saved The Instrumentall cause Cause instrumentall Cause materiall of it is the Minister The Materiall cause twofold 1. The outward signe 2. The inward thing signified The outward signe The outward signe is twofold First The Elements of Bread and Wine Secondly The actions of the Minister and Receiver First the Elements of Bread and Wine And here is a question to be answered Quaes Why the Lord Jesus Why bread Christ did make choyse of Bread and Wine rather than any other elements to bee Signes of the Sacrament of his Body and Blood Resp For good Reasons the Analogy and proportion that is between them shewing the same And thus it holds First Bread is the principall supporter of mans life now as Bread is of naturall life so the Lord Jesus is of our spirituall bread in regard of the strength of it it is called The Staffe of Bread p Lev. 26. 26. Reason Because as the weake and wearied man is stayed up by the staffe so the weake body is strengthned by bread so saith the Psalmist he bringeth forth of the earth bread that strengthens mans heart q Psal 104. 15. S. Aug. upon which words Saint Augustine after his Allegoricall manner of exposition applies it unto Christ saying quem panem What Bread and answers Christum Christ Secondly Bread takes away corporall hunger and as bread takes away corporall hunger so the Lord Jesus takes away spirituall Thirdly Bread profiteth none but such as are hungry it doth no good unto them that are filled and glutted the Lord Jesus profiteth none but those who hunger and thirst after righteousnesse Quaes Why Wine Why wine Resp First Wine is the sweetest liquor proceeding from the Vine the Lord Jesus the most sweetest liquor He is the true Vine his blood is sweete indeed r Ioh. 15. 1 7. Secondly Wine cheereth up the heart of man Å¿ Ps 104. 15 the promises of the Lord Jesus cheere up the soule and revives it Thirdly Wine mundi fies cleanses the wounds of the body the blood of Christ cleanseth the soule Fourthly Wine takes away fearefulnesse and causeth boldnesse the blood of the Lord Jesus by faith assures us of Gods favour eases us of the Curse of the Law makes us constant in the confession of Christ This the Analogie and proportion is so that Wine The Cup no to be denied cannot without great wrong be denied unto the people the Papists doe it who like the false Mother would have the child divided the Lord is the true Mother and cannot indure it what man will indure in his ordinary refreshing to have the Cup taken from him the blood of Christ is the speciall price of our Redemption for we were not redeemed with corruptible things but the blood of the Son of God as a Lamb unspotted and undefiled Our blessed Lord saith t 1 Pet. 1. 18. drink yee all of this u 1 Corin. 11 25. they will not doe it and what is this but to damme up the Fountaine Christ hath set open for Judah and Jerusalem but herein they deale with Christ and his Church as in other matters they account the Scripture not the perfect rule of faith but patch it up with their Traditions they make Christ but halfe a Saviour I perswade my selfe if the people should deale with their Priests in their offerings accondingly it would either coole their devotion or work a reformation Now for the actions of the Minister The Ministers actions represent the actions of God and Receivers First The actions of the Minister these actions are foure and they represent the actions of God First the taking of the Bread and Wine into his hands signifies the pointing out of Christ by God for the office of Mediatorship Secondly The blessing and consecrating of these Elements to an holy use signifies the actuall sending of Christ and the holy anoynting of him and setting him apart for that worke Thirdly The breaking of the Bread and the effusion of the Wine signifies the breaking of Christs Body on the Crosse and the shedding of his Blood Fourthly The delivering of these outward Elements to the Receivers signifies Gods offering of Christ unto all that will receive him Secondly The actions of the Receiver these represent the actions of the The receivers actions represent the actions of the soule soule and inward man for as the outward man receives the outward Elements so the inward man receives Christ First The taking of Bread and Wine with the outward hands of the body signifies the taking of Christ with the inward hand of the soule Secondly The eating of the Bread and the drinking of the Wine signifies a peculiar applying of Christ unto our soules that even as Bread and Wine being digested in the stomacks of our bodies is conjoyned to the body and made a part and member of the body so Christ received and digested in the Will and Affections is united to us and we to him he becomes our Head and we his members and as the receiving of outward food doth strengthen the body and makes it fit for naturall actions so the receiving of Christ the spirituall food doth strengthen the inward man and makes it fit for spirituall duties Secondly Now there is the inward thing signified and this whole Christ with all his benefits The last thing wee must The end why it was instituted examine our Knowledge of is concerning the end of the Lords Supper and here the question to be propounded is Quaes Why the Lords Supper was instituted Resp For two ends