and having begunne in the spirit should end in the flesh Fourthly That his desire The godly dâ—sire the continuance of meanes is that hee may continue under the meanes of grace One thing saith David have I desired of the Lord that I may dwell in the house of the Lord all the dayes of my life b Psal 27. 9. This is the godly mans care that he may keepe judgment and doe righteousnesse at all times c Psal 106 3. That he may feare alwayes Now let us examine our Knowledge concerning the motives to obedience and here it concernes all men to know that God is constant in love unto us The first Motive That God is constant in his love to us he hath loved God constant in his Love us and he doth love us and he will love us he will never give over Motive the second The wicked man continueth The wicked constant in sinne in sinne nothing will make them forsake it the mercie of God will not allure them nor the judgements of God terrifie them but for all that is done this they will doe even breake the lawes of God and his just commandements behinde their backes Motive the third All Creatures serve and obey him there is no Creature All Creatures obey God that God made but in his Kinde yeilds some delight and content unto God that made them he rejoyceth saith the Psalmist in all the Workes of his hands d Psa 104. 31. And is it not a shame that man whom hee made above all to take pleasure and delight in that man should not obey him Motive the fourth God is a royall pay-master God a royall pay-master in keeping the commandements of God there is great reward in our fathers house there is bread enough the wicked they shall have nothing but husks his children shall have bread I bread enough God is alwayes paying his children wages and never thinks they have wages enough he it is that gladeth us dayly with his benefits e Psa 68. 19. God to us hath given his Sonne and with him all things his Face was buffeted his Cheeks nipped his Eyes blinded his Hands nailed his Side lanched with a Speare he was as water powred out all his Bones were out of joynt his Heart like wax molten within the middest of his Bowells his strength was dryed up like a potsheard his tongue did cleave to his Jawes and he was brought unto the dust of death f Psal 22. 14 15. Non ergo caput faciem oculos manus cor illi trademus ut illi serviamus must wee not therefore give him Head Hands Eyes Face and Heart to serve him wee must not give our Members Weapons of unrighteousnesse to sinne what then wee must give our selves to God and our Members of righteousnesse to serve God Thus much for the fourth thing every receaver must examine namely Obedience Now come wee to the fift and that is Love Our love towards God and reconciliation of our selves towards our neighbours for in vaine shall wee pretend Knowledge boast of Faith glory of Love to God must be examined Repentance if we faile in our love First wee must examine this Our love to God for if any man love him not let him bee Anathema Maranatha g 1 Cor. 16. 22. Every receiver must know First that God hath commanded God commands love this that we may know whether wee doe love him and might keepe our selves in his love i Deut. 6 5 Deut. 11 12. Thou shalt love the Lord thy God saith hee and againe what doth the Lord thy God require of thee but to feare him and love him this by our Lord and Saviour is called the great Commandement the commander is great the object is great the use of the duty is great and their reward is great that care to doe it Secondly God doth love us and it is a matter of equity that wee Matter of equity to love should requite love with love againe for though we cannot love him as we ought and as hee loveth us yet must wee love for ours is an ascending his a descending love and love descending is more is more naturall more fervent and vehement then love ascending as wee see in Parents who love their children better then their children love them besides God loved us when wee were his enemies i Eph. 2. durus est animus qui si dilectionem nolebat impendere nolet rependere S. Augu. S. Augu. his heart is Oake not flesh but Flint that though hee will not beginne to love yet finding Love will shew no love Thirdly examine wee Loves commodity must because of the commodity for if this bee in us then First our Faith produceth those good duties which we owe unto God for Faith is as one hand receiving Love as the other giving for Faith worketh by Love k Gal. 6. 6. Nec faciunt bonos vel malos mores nisi boni vel mali amores such as our love is such is our life an holy love an holy life an earthly love an earthly life if a mans love be set on God his life must needs be good and though this bee certaine that a man is justified by Faith l Rom. 3. yet this is as certaine that the life of a man is justified by love Secondly having this love wee may know in what estate wee are in Saint Augustine saith Duas S. Augu. civitates duo faciunt amores Hierusalem facit amor dei Babyloniam amor seculi interroget ergo se quisque quid amat inveniet unde sit civis Two loves make two Cities the love of God maketh Hierusalem the love of the World Babylon therefore let but every man examine what hee loves and hee shall see in what estate hee is and to what City hee belongs As a man by looking upon a Diall may know the motion of the Sunne in Heaven so by looking upon the thing hee loveth he may know in what hee standeth whether hee belong to Babylon or Jerusalem to Heaven or Hell to God or the Divell Thirdly The love of Love ingenders love the godly will bee ingendred in us Fourthly This love is Love as strong as death as strong as death for as death doth kill the body so our love to God doth mortify our love to the World and dispels rancor wrath malice and as the rising of the Sunne doth chase away the darknesse of the night so the love of God drives away the inordinate love of Worldly vanities Now it is not sufficient to know that God must be loved but wee must also know how God is to be loved This our Saviour sheweth m Matt. 22 37. How God is to be loved Thou shalt love the Lord thy God with all thy heart with all thy soule and with all thy minde First wee must love him God must be loved with all the heart with all
our heart Now to love God withall the heart is to love him with all our affections joying and delighting in none but in him for hee loves not God that delights in any What it is to love God with the heart S. Aug. thing more then God as S. Augustine saith truly Minus te amat qui aliquid tecum amat quod non prop ter te amat hee loves thee not who loves any thing with thee which hee loves not for thee Secondly we must love God must bee loved with all the soule God with all our soule induring rather a separation of the soule from the body than that our soule should bee separated from God who is the Soule of the soule and the comfort both of soule and body Thirdly God must be loved with all our mind so that our cogitations must be fixed upon him and ruled by him his word should direct our Reason our Reason rule our Wills that so wee may say with the Apostle wee live not but God doth live within us A Christians chiefest care should be how to performe this duty to God how to love him as the Church said I am full of love I am sick of love n Cant. 5. 8. All owe this debt to God This is that all men should doe this they owe to God but few pay it or if they doe it is with Crackt mony not currant in Gods Exchequer for our love to God is cold Mans love to God cold and dead yea plaine dead and that appeareth in the breach of the first Table wee are bankrupts both in piety towards God and charity towards men we love the World and our pleasures more then God we worship not God in spirit and in truth we sweare and blaspheme the name of God we prophane and pollute the Sabbaths of God wee come seldom to the house of God how can we say that wee love God the love of God standeth Love stands in keeping the Commandements in the keeping of his Commandements so saith our Saviour hee that hath my Commandements and keepeth them is he that loves mee and againe if any man love me hee will keepe my Word and my Father will love him and wee will come unto him and dwell with him and againe he that loveth me not keepeth not my words o John 14. 21. 23 26. He speaketh positively and privatively The blessed and undivided Trinity will dwell with that man who loveth God truely but till wee serve God in holinesse and righteousnesse till wee pray diligently heare his Word attentively receive the Sacraments penitently keepe the Lords day 's religiously use his name reverently let us bee ashamed to say that wee love God nunc regnum dei non est in verbis sed in vertute the Kingdome of God is not in word but in power Many Christians are mutilated and lame either they want an eare and cannot heare God or they want a tongue and cannot praise God or they want an heart and cannot love God These Atheists are a disgrace to Religion a Moth in the garment of the Church monsters in nature divels in shape of men as CHRIST said of Judas hollow Trees not holy Trees Beloved it is a most honorable thing An honorable thing to love God to be a lover of God it was one of Abrahams greatest titles of honour to bee called the friend of God it is a most blessed thing to be a lover of God they that love the Lord shall bee as the Sunne that riseth in his strength There is nothing in the Nothing can give rest to the soule but God World that can give rest unto the soule but God the heart of man is like the needle of the cumpasse that trembleth still untill it come at the Pole The soule of a wicked man is in a sling now that which is in a sling is violently tossed about so is the soule when it is not upon the proper object God It was the saying of the rich gluttan soule take thy ease thou hast goods laid up for many yeeres and David cryed returne my soule to thy rest p Luke 12. 19. 116. Psal 7. The first put his soule from the right object but the second when he said returne my soule to thy rest hee put it up on the right object Now a question may be asked Quaest Whether God is to bee loved for his benefits or for himselfe Resp God is to bee God is to be loved for himselfe loved for himselfe benefites in respect of our infirmities may bee motives to stirre us up to love God but hee is to be loved for himselfe Hypocrites serve God for gaine what shal it profit us say they if wee pray unto him they measure all their Religion by profit it is vaine they say to Job 21. 15 serve God and what profit is it that wee have kept his Ordinances and that we have walked mournefully before the Lord of Hosts q Mal. 3. 14 These are like unto little children who will not say their Prayers unlesse you promise them their breakfast and to these men gayne is godlinesse A second question to be propounded is Quest Whether the hatred of God or the ignorance of God be the greater sinne Res In divers considerations the hatred of God may bee a greater sinne then the ignorance of God and ignorance againe a greater sinne then the hatred First That is the greatest sinne that is most opposite to the great God now hatred of God being opposite to the Love of God must needs be the greater sinne Secondly If yee will consider ignorance as opposite to the vision of God wherein our blessednesse consisteth then the ignorance of God is a greater evill then the hatred of God for to see God is a more excellent thing then to love him though in Termino they cannot bee severed The End of the Seventh SERMON The Eighth SERMON 1 Corinthians 11. CHAP. 28. VERS But let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. WEE heard in the former Sermon that whosoever would come worthily to Gods Table must examine himselfe narrowly before he comes examine hee must his Knowledge his Faith his Repentance his Obedience and lastly his love Foure of these I have insisted upon at large entrance hath been made into the last which is Love Love to God Love to man For the Love to God that wee have finished now it remaines that we spend some time on our love to man Now every receiver Love to man must be examined must examine this Knowledge concerning this for Wee all come to one Table All eate of the same Bread drinke all of the same Cup. Baptised all into the same baptisme Branches all of the same Vine Sheep of the same Shepheard Children of the same father Fellowes of the same houshold Heires of the same kingdome Members of the same body Professors of the same faith Obtainers
of the same promise Partakers of the same hope Now it is a shamefull thing and full of infamy and reproach to see the Branches of the same Vine Sheepe of the same Shepheard Children of the same Father to contend and strive one against another Beloved there is but little love where are those noble paire of lovers David and Ionathan who had but one soule Eusebius and Pamphilus Martyrs who had but one name Pilades 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 soule was included in two bodies Marriage maketh two bodies one but love maketh two soules one yea many soules 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 â—derunt behold how they hate one another not Christians but Wolves Lyons Leopards Divels nay worse for one Lyon eateth not another and the Divels strive not among themselves but maintaine their Kingdome Let Tygers and Beares and Leopards teare one another let Scythians Cannibals eat one another who know not God nor good humanity let them bee without naturall affections but let us love one another and let the Apostle his precept bee our practise bee of one minde one suffer with another love as brethren be pittifull be courteous not rendring evill for evill not rebuke for rebuke but contrariwise blesse knowing that yee are thereunto called that yee should be heires of blessing a 1 Pet. 3. 8. 9. In no quality doe wee resemble God more than in this Love God the Father is Love God the Sonne is Love God the Holy Ghost is Love God the Father in love gave the Sonne God the Sonne in love gave himselfe God the holy Ghost in love applyeth 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 glosse play eate drinke game be no good workes therefore this is not to love Thirdly There is carnall Carnall 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 obiect or is disordered and that three wayes 1. When we love things unlawfull as sinne 2. When we love things lawfull 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 wee must love one another in the Lord and for the Lord this love is the badge of Christs Disciples by this shall all men know that you are my Disciples indeed if yee love one another as I have loved you b Iohn 13. To this Saint Peter exhorteth above all things have fervent love among your selves for love shall cover a multitude of sinnes c 1 Pet. 4. non expiando non veniam promâ—rendo sed fraternè condonando non vindicando non diffamando not by purging or satisfying for sinne not by deserving pardon and binding God to forgive sinne but by brotherly forgiving trespasses not revenging our selves nor defaming others There is another love condemned the love of Schismaticall Heretiques and Schismaticall love in cathedra unitatis Deus posuit doctrinam veritatis in the chaire 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 Councell 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 Councell of Nice where were three hundred and eighteene or of Arimine where were sixe hundred Bishops nor like the Councell of Constance where were foure Patriarks twenty nine Cardinalls two hundred threescore and ten Bishops forty seven Arch-bishops five hundred threescore and foure Abbots and Doctors at the deposing of Benedict the third But our love let it bee as it should bee Christian love let us love as brethren Our love must bee Christian. and then the God of love and peace shall bee with us and if enemies will not bee pacified recommend the cause to God till wee meete in heaven where all injury shall bee forgotten and in the meane while I beseech you as S. Paul did the Saints of Corinth I beseech you I say by the name of our Lord Iesus Christ that yee all speake one thing and that there be no dissension among you but that yee bee knit together in one minde and in one judgment d 1 Cor. 1. 10. and whatsoever things are true whatsoever things are just whatsoever things are pure whatsoever things pertaine to love e Phil. 4. 8. thinke on these things and the God of Love and peace shall bee with you f 1 Thes 3. 12. and the Lord increase your love and make it abound more and more one toward another Christs Commandement is all love his Spouse is all loving and Iohn will preach nothing but love and wee must follow after love and above all have fervent love among our selves for that shall cover a multitude of sinnes 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 Loves 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 hee that loves his neighbour more than God is unworthy of God and makes his neighbour to be his God Secondly The Receivers Iust love love must be Iust Wee must not love one another in evil but in good and for good pacem cum hominibus bellum cum vitiis wee must have peace with men war with their vices we must love their persons but hate their manners if they be evill Thirdly The Receivers True love love must be true love Wee must not love in word and in tongue but in worke and in truth g 1 Ioh 3. 18. nemo potest veraciter esse amicus ho minis nisi primitus fuerit amicus ipsius veritatis S. Augustine no man can bee S. Aug. a true lover of man unlesse
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
examined 29. Generall speciall Knowledge 29. Knowledge concerning God 30. Knowledge concerning Gods nature 30. There is a God 31. God is glorious in nature 33. Jncorporeall 33. Eternall 33. Incomprehensible 34. Immutable 34. Omnipotent 34. Omniscient 35. The summe of the second Sermon THe necessity of this generall Knowledge 3â— 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 bee called upon but the Lord. 42. One mediator to be used to him 42. Our knowledge is to be examined concerning Gods Works 43. Gods Worke of Creation 43. The world had a beginning 43. God made it 46. All things had one principle 46. God onely can Create 48. The Creatures to be considered 48. God to be praised 48. All things were made of nothing 49. Gods Power is to be admired 49. God to bee 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 bee examined concerning the Providence of God 53. God knowes and takes notice of all things 54. God upholds governes and disposes of all things 55. Gods 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 temporall things 61. God provides spirituall 61. God a royall Bridegroome 62. A royall feast-maker 63. A royall generall 63. God provides comforts 63. God provides graces 63. 64. Cleansing 64. Hearing 64. Quickning 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 mans good 67. Naturall things shall worke for mans good 68. Artificiall things 68. Necessary things 69. Contingent things 69. Realland imaginary 70. All acts shall be for mans good 70. It is God that doth whatsoever he will 72. Knowledge must be examined concerning our selves 73. Rule of Knowledge concerning God 74 The Rule is the Word of God 74. It s infallible 75. Vnchangeable 75. Vndoubted 75. The summe of the Third Sermon Meanes of knowledge 80. The word must be read and meditated on 81. We must reade wisely 85. Reade with reverence 85. Order is required in reading 85. Judgement requisite 86. Meanes of knowledge the word publickly preached 87. We must heare wisely 88. What must be done before hearing 88. Le ts must be removed and helps used 89. 90. 91. 93. Reverence is required in the act of hearing 95 Attention required 96. Submission 96. Feare 97. Cheerefull alacrity 98. Conference a meanes of knowledge 101. Prayer a meanes 102. Prayer must be sent to God in the mediation of Christ 103. Pray with feare 103. Our gesture in prayer must be reverent 104. Prayer must be fervent 104. We must pray alwayes 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 doe 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 Jmage 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 Mans fall 115 The summe of the Fourth Sermon KNowledge must bee 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 signe of it 133 Why he tooke 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 soule and inward man 140 The inward thing signified 141 The end why it was instituted 141 Faith must bee 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 summe of the Fifth Sermon FAith described 162 God workes it 163 God works it of his meere good will 166 Gods end in working faith 166 What the knowledge of this will bring us unto 167 Meanes to get this faith 167 The Word a meanes 168 The Word read 168 The especiall meanes ordinary is preaching 169 The inward meanes the Spirit of God 171 How the Gospell works faith 172 Repentance must be examined 178 179 What it is 180 Repentance act 181 Repentance turnes wholly 182 Continually 183 Repentance time 184 True Repentance lookes at God 185 At man 186 At others 187 Aâ— sinne 188 What this knowledge workes 189 Motives to repent 192 Dangers of delay 193 The summe of the sixth Sermon DIfficulties 203 Doubts 204 Repentance tearmes 205 The object of Repentance all sin 206. 207. 208. 209 Not sufficient to abstaine from sinne outwardly 210 Not sufficient to lop and cut off some sinne 211 Reasons why Repentance sets it selfe against all sin 212 The penitent sinner sets himselfe against the sins of others 213 Sets against sin sincerely 214 True repentance turnes to all good 215 Repentance is the gift of God 217 God is the worker men the instruments 219 No man can repent when hee will 220 The glory of conversion must be ascribed to God 223 Meanes of grace not to be neglected 224 God must be served freely 227 The summe of the Seventh Sermon OBedience must bee examined 232 Obedience described 232 Obedience Rules 233 True obedience is universall 234 Man able to keep the Commandements 236 True obedience is cheerefull 237 Sincere 239 Inpreaching the heart must be looked to 241 Heare with the heart 242 Pray with it 242 Sing with it 242 Hypocrisie in the best 243 Hypocriticall obedience not regarded 244 Constrained sincerity nothing 246 True obedience is constant 247 Objections answered 248. 249 The godly performe good duties of conscience though not alway with the like cheerefulnesse 250 The godly goe on and persevere 251 The godly feare falling 252 The godly desire the continuance of meanes 252 Motives to obedience 253. 254. 255 Love must be examined 257 God commands Love 258 God loves us 258 Loves commodity 260 Love ingenders 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 owe this debt to God 263 Mans love to God cold and dead 263 Love stands in keeping the Commandements 264 An honourable thing to love God 266 Nothing can give rest to the soule out God 266 God is to be loved for himselfe 267 The summe of the Eighth Sermon REasons why love must be examined 274. 275 Kindes of Love 279. 280. 281 Our love must be Christian 283 Loves properties 287 Christ came to save sinners 309 Love is the fulfilling of the Law 291 Love is beneficiall 292 The estate of those that doe not love miserable 292 The selfe examiner must be a receiver 295 Often receiving no more then needs 298 Often receiving without profit a signe we are not good 300 To forbeare comming wil make men worse 301 It s one thing to have grace another thing to feele grace 301 Every man must with conscience submit to Gods Ordinance 301 No man was ever made better by not comming 301 It s a dangerous thing to limit God 301. 340 Imperfections must not hinder us 305 Feeling a want of grace with greife 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