thus Prayers must be powred out with feare and VVith feare 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 bee reverent and humble and kneeling is the fittest gesture Gesture must bee reverent With fervency in Prayer And they must bee delivered with fervency for the Prayer of the righteous avayleth much if it bee fervent Yea in Prayer we must be diligent S. Paul would have the Thessalonians to pray alwayes 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 Grashoppers Gods Nightingales who praise him in the day and pray in the night and good men will pray always Pray alwayes with all manner of Prayers and supplications in the spirit n Eph. 6. 18. O stirre up thy heart that is dull rowze it up to God Prayer is a sacrifice to God Musick unto the Angels a banquet to the saints an helpe to them that pray a remedy for the penitent a weapon against the enemy Te orante fugit daemon When thou prayest the divell takes him to his heeles and is gone resist the divell by Prayer and he will flie froÌ„ you Wilt thou carry al things patiently be a man of Prayers Wilt thou roote up vices be inriched with virtues be a maÌ„ of Prayers Wilt thou overcome troubles be a man of Prayers Wilt thou know the subtilty of Satan and vanquish his temptations be a man of Prayers Wilt thou trample under feet thy corrupt and evill affections be a man of Prayers never knew a man of much praying a man of much sinne no not of the superstitious sort touching the grosse sinne of the VVorld 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 strengthned the Spirit exhilarated the Heart pacified Verity discovered Temptation vanquished the Senses renewed and the whole man altered and bettered Looke to this to pray in the spirit pray from the Pray in the spirit heart not from the lippes from the soule not the mouth onely The Iewes prayed with their lippes but not with their hearts therefore God complaineth of them saying this people draw neere unto meâ— with their lipps but their hearts are farre from me o Isa 29. 13 The Prayer that commeth not from the heart and spirit it is a Key-cold Prayer it is frozen before it commeth halfe-way to Heaven David to note his earnestnes in Prayer said that he roared hee spake 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 spirituall Prayers are accepted of God but wee are ignorant and will bee ignorant still filthy and will be filthy still but let us amend this fault and learne at last to pray God hath promised us al good things under his Hand and Seale but yet with a condition so that we pray truely and aske 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 selfe it is compared unto light the people that sate in darknesse have seene the light q â—sa 9. 2. The light it comes from the Sunne this light comes from the Sunne of righteousnesse the Lord Jesus Christ The second Motive The good it will doe unto It will doe good to us our selves O how comfortable will it be to know God to be good and gracious full of loving kindnesse abundant in goodnes and truth How wil it terrifie us to know that he is an angry God against sinne and sinners he that walkes without Knowledge he is in continuall danger As he that walkes in dangerous places without a light may loose his life so he that walks without this Knowledge may loose his soule The third Motive The good it inables us Wee will doe good to others to doe unto others VVee will strive to bring others to this knowledge of God also This makes us Physitians of our brethrens soules our brethrens pilats to guide them in the right way The fourth Motive The end of our beeing This is the end of our being for this end did GOD make us that wee might know him here and have eternall happinesse hereafter Thus much for the first generall Knowledge wee are to examine our selves of the second followes and that is concerning our selves Now this Knowledge to bee 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 wee 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 holinesse and righteousnesse It concernes us to examine our Knowledge concerning the first 1. That wee might admire the marvellous love of God unto man which appeares 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 hee 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 soule that was inspired he breathed the breath of life into him t Gen. 2 7 And observe wee may that in both he saith let us make man calling all the Trinity to the care and workmanship Secondly It concernes us to examine our Knowledge concerning this that so all of us might earnestly indeavour First To Know God Secondly To feare God Thirdly To resemble God Fourthly To praise the Workmanship of God for these were the end of mans Creation Thirdly this must be knowne that so we might have the more care of our immortall soules that God hath breathed into us It will not profit a man to win the whole Word and loose his owne soule u Math. 16 26. Lastly this Knowledge will teach us 1. Not to wrong man for hee is the Image of God w Gen. 9. 6. 2. To lament our fall The second Principle to bee examined is that this Image of God after which
craves a delay and so steales the time away till all the time bee past in which men should repent .. And in this snare many a one perisheth that whereas in their youth they will not repent but put if of till they be old in their old age they cannot repent Vs The Knowledge of this time will set us about the worke we know that in things pertaining to the body delay is dangerous if a wound be not lookt unto before it rot it becomes uncurable if fire be not quenched intime it becomes unquēchable meate if not presently salted it is unsavory if a moate fall into the eye or a thorn be in the foote we make haste to get it out In things pertaining to the health of the soule delay is more dangerous It is God beloved that saith Hodie to day the Divell that cries Cras to morrow it was offered by Moses to Pharaoh when shall I pray for thee and hee said to morrow it is offered by God to man when wilt thou that I have mercy on thee in effect it is answered by many not till my old age Miserable was Pharaoh who delayed Moses but one day more miserable are wee who delay the Lord for many yeeres wee thinke Repentance is soone had spend wee doe our dayes in sinne and thinke that in the latter end Lord have mercy on us will serve the turne but we are deceived David having sinned it cost him many a deepe sigh many an earnest and importunate request before he could see any thing but Gods angry Face against him for his fault o Psa 51. 1. 2. O have mercy saith hee upon me O God according to thy loving kindnes according to the multitude of thy compassions blot out my transgressions Marke but what a piercing Prayer what a feeling and passionate suite and yet David as a man not satisfied not speeding as he desired sets to it againe a fresh saying purge mee with Hysop and I shall bee cleane wash mee and I shall bee whiter then Snow p Psa 51. 7. Though that hee was not out of hope yet was he not come to that full comfort and feeling he looked for and shall wee thinke to speede better then David did or have a more quick accesse to the Throne of grace then he had let us not bee deceived God is not mocked what is this but a meere mocking of God to thinke that wee may sinne I doe what we will and after all to goe to heaven presently have wee not rather cause to feare that judgment that is threatned When you stretch forth your hands I will hide my eyes and when you make many prayers I will not heare q Isa 1. 15. Motives to repent Now to move us to this speedy worke know wee must what 1. Dangers Secondly Difficulties Thirdly Doubts there are First thinke of the dangers First Dangers in regard of the uncertainty of life Secondly Dangers inregard of the uncertainty of the meanes of grace Thirdly Dangers inregard of the uncertainty of a blessing upon the meanes though injoyed First danger is great Danger of delay 3. fold in regard of the uncertainty of life no man hath a lease of his life wee may dreame of many yeeres as the Glutton did when that might they may fetch away the soule hee was called a foole and so proved thou that deferrest to day what dost thou know but that thou mayst be dead before tomorrow it is the wise mans saying boast not of to morrow for wee know not what to morrow may bring forth r Pro 27. 1 For ought thou knowest this day may bee with child with thy Death doubtlesse brethren there are many now in Hell that thought to have repented As Trajan was marching forth with his Army a poore woman solicited him to doe her justice upon the murtherers of her only sonne I will doe thee justice saith the Emperor when I returne but said woman what if my Lord never returne how far soever wee here run out wee hope to make all good when Repentance comes but what if Repentance never comes it is the gift of God it is not in our owne power therefore the true repenter bestirres himselfe he presently summons all the powers and parts the tongue to praying the feete to walking the hands to working the eyes to weeping and the heart to groaning there is no neede of bidding that soule goe for it runnes First To the Word of GOD for direction Secondly To the heart for remorse and compunction Thirdly To God for grace and pardon Whosoever putteth of Repentance may expect sudden death for it is the Lord that threatneth it I hee will wound them suddenly ſ Psa 64 7. The End of the Fifth SERMON The Sixth SERMON 1 Corinthians 11. CHAP. 28. VERS Let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. REpentance being described wee insisted upon the Act or Forme of Repentance turning the time also of Repentance It is a present turning Because many dangers many doubts many difficulties First The danger is great First in regard of the uncertainty Life uncertaine of life Wee may be dead before to morrow Secondly in regard of the Meanes uncertaine uncertainty of the meanes Though that wee have time yet there is danger in regard of the meanes of grace this may bee taken from us true it is that the LORD can worke Repentance without meanes if it pleaseth him yet he useth means a 2 Tim. 2 26. And may take away the meanes at his pleasure hee may send a Famine not of Bread or of Water but a Famine of the Word of the Lord b Amos 8. 11 12. Thirdly in regard of Blessing uncertaine the uncertainty of a blesssing Suppose life and meanes be certaine yet there is a danger in regard of the uncertainty of a blessing upto the meanes What can the Angells of Heaven doe the Ministers on earth doe nothing unlesse the Lord bee pleased to blesse Wee must strive it is God that gives Repentance c Thess 2. 25. What and if God will not What better are wee for all Sermons the worse wee are for the heart is made fat and the eare heavy and the eyes are shut that wee may not heare with our eares see with our eyes un derstand with our hearts and and bee converted and hea led d Isa 6. 9. 10. Many are like unto old hollow Oakes the rayne falling on them rots them but makes the tender Oakes grow would it not bee a dishonor to the Wisedome of God that men should follow their owne lusts as long as they list and then have grace at their beck Now in dangers there are Difficulties Something to bee done difficulties First Because it is more to repent than wee take it to be it is the turning of the heart now this is not easie we want strength I to man it is impossible
our heart Now to love God withall the heart is to love him with all our affections joying and delighting in none but in him for hee loves not God that delights in any What it is to love God with the heart S. Aug. thing more then God as S. Augustine saith truly Minus te amat qui aliquid tecum amat quod non prop ter te amat hee loves thee not who loves any thing with thee which hee loves not for thee Secondly we must love God must bee loved with all the soule God with all our soule induring rather a separation of the soule from the body than that our soule should bee separated from God who is the Soule of the soule and the comfort both of soule and body Thirdly God must be loved with all our mind so that our cogitations must be fixed upon him and ruled by him his word should direct our Reason our Reason rule our Wills that so wee may say with the Apostle wee live not but God doth live within us A Christians chiefest care should be how to performe this duty to God how to love him as the Church said I am full of love I am sick of love n Cant. 5. 8. All owe this debt to God This is that all men should doe this they owe to God but few pay it or if they doe it is with Crackt mony not currant in Gods Exchequer for our love to God is cold Mans love to God cold and dead yea plaine dead and that appeareth in the breach of the first Table wee are bankrupts both in piety towards God and charity towards men we love the World and our pleasures more then God we worship not God in spirit and in truth we sweare and blaspheme the name of God we prophane and pollute the Sabbaths of God wee come seldom to the house of God how can we say that wee love God the love of God standeth Love stands in keeping the Commandements in the keeping of his Commandements so saith our Saviour hee that hath my Commandements and keepeth them is he that loves mee and againe if any man love me hee will keepe my Word and my Father will love him and wee will come unto him and dwell with him and againe he that loveth me not keepeth not my words o John 14. 21. 23 26. He speaketh positively and privatively The blessed and undivided Trinity will dwell with that man who loveth God truely but till wee serve God in holinesse and righteousnesse till wee pray diligently heare his Word attentively receive the Sacraments penitently keepe the Lords day 's religiously use his name reverently let us bee ashamed to say that wee love God nunc regnum dei non est in verbis sed in vertute the Kingdome of God is not in word but in power Many Christians are mutilated and lame either they want an eare and cannot heare God or they want a tongue and cannot praise God or they want an heart and cannot love God These Atheists are a disgrace to Religion a Moth in the garment of the Church monsters in nature divels in shape of men as CHRIST said of Judas hollow Trees not holy Trees Beloved it is a most honorable thing An honorable thing to love God to be a lover of God it was one of Abrahams greatest titles of honour to bee called the friend of God it is a most blessed thing to be a lover of God they that love the Lord shall bee as the Sunne that riseth in his strength There is nothing in the Nothing can give rest to the soule but God World that can give rest unto the soule but God the heart of man is like the needle of the cumpasse that trembleth still untill it come at the Pole The soule of a wicked man is in a sling now that which is in a sling is violently tossed about so is the soule when it is not upon the proper object God It was the saying of the rich gluttan soule take thy ease thou hast goods laid up for many yeeres and David cryed returne my soule to thy rest p Luke 12. 19. 116. Psal 7. The first put his soule from the right object but the second when he said returne my soule to thy rest hee put it up on the right object Now a question may be asked Quaest Whether God is to bee loved for his benefits or for himselfe Resp God is to bee God is to be loved for himselfe loved for himselfe benefites in respect of our infirmities may bee motives to stirre us up to love God but hee is to be loved for himselfe Hypocrites serve God for gaine what shal it profit us say they if wee pray unto him they measure all their Religion by profit it is vaine they say to Job 21. 15 serve God and what profit is it that wee have kept his Ordinances and that we have walked mournefully before the Lord of Hosts q Mal. 3. 14 These are like unto little children who will not say their Prayers unlesse you promise them their breakfast and to these men gayne is godlinesse A second question to be propounded is Quest Whether the hatred of God or the ignorance of God be the greater sinne Res In divers considerations the hatred of God may bee a greater sinne then the ignorance of God and ignorance againe a greater sinne then the hatred First That is the greatest sinne that is most opposite to the great God now hatred of God being opposite to the Love of God must needs be the greater sinne Secondly If yee will consider ignorance as opposite to the vision of God wherein our blessednesse consisteth then the ignorance of God is a greater evill then the hatred of God for to see God is a more excellent thing then to love him though in Termino they cannot bee severed The End of the Seventh SERMON The Eighth SERMON 1 Corinthians 11. CHAP. 28. VERS But let a man examine himselfe and so let him eate of that Bread and drinke of that Cup. WEE heard in the former Sermon that whosoever would come worthily to Gods Table must examine himselfe narrowly before he comes examine hee must his Knowledge his Faith his Repentance his Obedience and lastly his love Foure of these I have insisted upon at large entrance hath been made into the last which is Love Love to God Love to man For the Love to God that wee have finished now it remaines that we spend some time on our love to man Now every receiver Love to man must be examined must examine this Knowledge concerning this for Wee all come to one Table All eate of the same Bread drinke all of the same Cup. Baptised all into the same baptisme Branches all of the same Vine Sheep of the same Shepheard Children of the same father Fellowes of the same houshold Heires of the same kingdome Members of the same body Professors of the same faith Obtainers
know the estate of the flocks and will looke well to the heards p Prov. 27. 23. a wise Christian will bee as diligent to finde out the estate of his soule hee will search and try his wayes q Lament 3. 40. Wee may reade how that a stranger to the common-wealth of Israell might not eate of the holy things in the time of the Law r Lev. 22. 10. and surely a stranger to the life of grace ought not to taste of the holy things in the Sacrament in the time of the Gospell The Lord was strict concerning them who were to appeare before him at Mount Sinai in so much that if the beast did but touch the Mountaine hee must be stoned to death Å¿ Exod. 19. 13. If the Lord was thus strict concerning those O what shall become of those who dare approach into Christs presence and come to his Table with beastly affections shall not the y be lyable to judgment if the Chamber was trimmed wherein the Passe-over was celebrated and the Supper instituted t Mark 14 15. how should the Chambers of our Soules bee cleansed from prophanesse and adorned with grace The Disciples feet were washed before they did eat and shall not our hearts If the Lord did thus expostulate with a wicked man for taking his Word into his mouth saying What hast thou to doe to take my Word into thy mouth seeing thou hatest to be reformed u Psal 50. 16. will hee not be angry with those who take his body and blood into their polluted mouthes 3. Good reason there is why we must examine Reasons for examination our selves before wee come First because we are R. 1 so carefull to prepare our selves to come to the table of great men here on Earth w Pro 23. 1. more carefull ought we to bee of coming unto the Table of the Lord. Secondly because God R. 2 will examine us if we will not examine our selves He that came without his wedding garment was examined how he came x Math. 22 11 12. he saith not as S. Crysost well observed how satest thou downe but howcommest thou so that it must bee looked unto before-hand according to that of Solomon looke to thy foote when thou entrest into the House of the Lord y Eccle. 5. 1. Thirdly because the curse R. 3 of God shal be to those that doe his Worke negligently Now to come unpreparedly is to doe his Work negligently therefore dangerous Fourthly because R. 4 the Lord hath commanded us to examine our selvs it is the Apostles charge from the Lord let a man examine himselfe a Cor. 11. 18. O thae there were in us such harts to feare God and doe what he commandeth then should it bee well with us and with ours for ever b Deut 5. 29. Fifthly if wee come without examination we come unworthily and so are Guilty of the Body and Blood of the Lord IESVS c 1 Cor. 11 27. To bee guilty of death or the shedding of the blood of an innocent man is a greivous sinne therefore David when hee had killed Vriah prayed deliver mee from blood-guiltinesse O Lord d Psal 51. 14. O then what is it to bee guilty of the Blood of the Sonne of God Sixtly because whosoever come without examination Eate and drinke damnation to themselves not discerning the Lords Body e 1 Cor. 11 29. Now it is a fearefull thing to be damned to have no communion with God no participation in any of the blessings of God f 2 Thess 1. 9. Now for application If it be so that whosoever would come worthily must come preparedly then conclude wee may that the estate of many is lamentable and their condition miserable many adventure to come without preparation and what is this but to eate condemnation to themselves That all men are bound to know the Word of God and to bee skillfull in the Scriptures that therby they may bee made able to try their hearts and to examine themselves g Ioh 5 29 especially there is required of us knowledge in the doctrine of the Law not onely to be able like children to rehearse the words but to know the end and meaning of them h Rom. 3. 20. That many are debarred Vse 4 from comming to the Table Who are debarred from the Table of the Lord. of the Lord. 1. Children Infants who understand not what the Spirit speaketh what God the Father offereth what the Son performeth what Faith receiveth what it is to eate spiritually and to be nourished by him effectually 2. All Naturalls and mad men so continuing 3. All such as are come to yeares and have the common use of naturall gifts yet if they neither have the knowledg of God nor of themselves nor the knowledge of the doctrine of the Sacrament these are not to be admitted 4. All such as have knowledge yet if they remaine prophane ungodly and malicious such are not to bee admitted untill exhorted and perswaded to amendment 5. All such are excluded who are without God in the world all Atheists Infidels Turkes That all must examine Vse 5 Great things cannot bee done without care and indeavour In humane things of any importancy nothing is attempted or atchieved without some preparation more or Iesse before wee eate or drinke walke or talke sleepe something is done and shall we doe nothing before wee receive heare what is said in the Scripture kill the Passe-over and sanctifie your selves and prepare your brethren that they may doe according to the Word of the Lord i 2 Chro. 35. 6. Commune with your owne heart saith the Prophet David k Psal 4. 4. Let the profit that will come unto you move you to examine Let the First Comfort Secondly Fruit. Thirdly Benefit The Comfort is great the Fruit that is excellent the benefit unspeakeable they receive Christ remission of sinnes assurance of eternall life and if the profit will not move you let the danger terrifie you least ye be guilty of the body and blood of Christ k 1 Corin. 11. 27 29. Quest Seeing then that examination is so necessary what is it that every man must examine himself of Answ There are five What must be examinâ—d things every Receiver must examine himselfe of First Knowledg Secondly Faith Thirdly Repentance Fourthly Obedience Fifthly Love 1. The first thing the Receiver must examine himselfe of is of his knowledg Now knowledge to bee examined is two-fold First Generall knowledg Secondly Special knowledg The Generall knowledg to bee examined is threefold First Concerning God Secondly Concerning our selves Thirdly Concerning the Covenant of grace The first generall knowledg to bee examined is concerning God And this knowledg is either First Concerning Gods nature or Secondly Concerning Gods works First he must examin his knowledg concerning the nature of God and that thus First whether hee know that God is Secondly Whether hee know that this
we may come to the knowledge of God is Reading and Meditating of the word in private Reading the Word an Gods word must bee read excellent meanes for knowledge This is the Rule of a Christians knowledge therefore must needs be a meanes true it is that there are many lets and impediments that hinder us as First The Divell Secondly The Papists Thirdly Parents who will not teach it their children hence it is that many children have so often said if my Parents had thought it so necessary they would have made us acquainted with it Fourthly Spenders of time in vaine bookes more than Scripture Fifthly Evill company many though they can reade yet they suffer evill comapny to draw them from it But many will say Ob. Ob. We cannot reade Ans Ans Thou mayst get others to reade unto thee hee that is blind will have another to leade him hee that is lame will have a crutch to helpe him Ob. I was neglected when I was young now I am old and it is too late Ans Though thy Parents or others neglected thee thou must not therefore neglect thy selfe and thou art not so old but thou mayst begin to learne Ob. Many can reade and will not Answ True it is too many therefore for such I will propound two things First The matter of the Scriptures heavenly mysteries Secondly the Author of the Scriptures the Lord himselfe who is blessed for evermore hee that is the fountaine of all knowledge Ob. Wee are great and have many imployments and have no time to spare Answ Was not David great a King yet did hee spend much time in the Scriptures Thy law is my delight it is my meditation continually Theodosius the Emperour could not take his fill of these in the day but when all were gone from him he would have his candle burning and reading the Word and though thou hast many imployments thou mayst spare some time to reade Ob. Many doe reade the Scriptures often and yet they know not God as they should Answ True they doe so and the fault is in themselves they reade not as they should reade Quest Where is the fault Answ They reade not wisely Quest What must bee done that wee may reade wisely Wee must reade wisely Answ To wise reading three things is required First Reverence Secondly Order Thirdly Judgement First there is required Reverence and that because 1 Reverence First of the matter heavenly indeed Secondly of the Author the most glorious God Secondly there is required Order and Method 2 Order because of the profit Whatsoever booke wee take in hand we must begin at the beginning of it and continue untill we come to the end of it so shall wee carry the summe and drift before us againe we must begin with the easiest and plainest books first Thirdly Judgment and 3 Iudgment discretion is required to wise reading and that in respect First Of the time All time is not to bee 1 Time for Reading spent this way wee have callings and these must be followed yet they that feare the Lord they will so divide the time as that once a day at least they will read the Word of God Secondly of the sense 2 Sense and meaning and meaning that so the sense and meaning of the holy Ghost may the better be understood Thirdly of the end and 3 The end of reading use of reading this will cause us to make the best use of our reading even turne reading into working The second meanes to bring us to the knowledge of God is the Wee must heare the word preached Word publikely preached the hearing of it for this end the Lord himselfe ordained it Now the Divell strives to keepe men off this way as the other he knowes that this brings ruine to his Kingdome Hence it is that so many cry out against preaching the Divell would not have this weapon to fight against him but for all the barking of the enemy the Ministers of God must cry aloud they must not spare they must lift up their voice like a trumpet n Isa 1. 85. Preach we must bee instant in season and out of season o 2 Tim. 4. 1. Quest Doe all that heare Sermons know God as they ought Answ They doe not and the fault is not in the word Wee must heare wisely but in them that heare the word they heare not wisely Quest What must wee doe to heare wisely Answ Two things must be looked unto First Something before we heare Secondly Something when we are hearing First Something must Wee must prepare before wee heare be done before wee heare now this is preparation and this consists First In removing lets and impediments that hinder from hearing Secondly In using helps and meanes that may further us It concernes every man Le ts to bee removed that would heare as hee ought to remove the lets that hinder from hearing as First Intemperance in eating and drinking and pampering of the body It is the Lords advise Take heed of surfeting and drunkennesse which oppresse the heart A full body hath oftentimes a fowle soule and the body at such a time is more apt to sleepe than to heare Secondly Pride and selfe-conceitednesse It is ordinary for men to say they know as much as the Preacher this is to be wise in their owne conceits and the Wise-man tells us those are fooles p Pro. 26. 12. Admit many know as much as the Minister yet so long as hee puts it not in practise they must still heare Thirdly Prejudice against the person of the teacher If we love not the person of the teacher wee will not relish his doctrine q 1 King 22. 8. Fourthly Prejudicate opinions The second thing to heare well is use of helpes and meanes that may further us in hearing the meanes is Vse of meanes to helpe our hearing First Meditation Secondly Prayer First meanes is meditation There is not any businesse 1 Meditation that we goe about but we wil premeditate before much more in this great matter meditation is to be used First Let us meditate of the place whither wee are to goe saying with Jacob how fearefull is this place it is no other than the house of God this is the gate of Heaven r Gen. 28 17 Secondly Meditate wee must of the person into whose presence wee are to go even the presence of the Lord of Hostes Thirdly Of the Word we are to heare into Gods presence we come to heare Gods Word Fourthly Of the great neede wee stand of the Word Our hearts are like parched and dry grounds barren of all good fruit naked and stripped of all beauty and therefore have need of the dew of Heaven to fall upon us we all stand guilty in Adam before God of eternall death and therefore have need of the Charter of Salvation to set us free and what is that but faith and how come wee
by faith by hearing the Word preached ſ Rom. 10. 17. Fifthly Meditate wee must that as the rayne doth not fall upon the earth in vaine t Heb 6. 7 so this divine dew these drops of the Word the Sermons we heare wee are the better for them or the worse for the word of God if it be not the savour of life unto us it will bee the savour of death it is a two-edged sword with one edge it cuts away all sinne from the good with the other all excuse from the bad Sixthly Meditate wee must that the Word wee heare shall Judge us at the great day The second helpe to be used is 2 Meanes is Prayer Prayer to Almighty God that he would be pleased to blesse us in hearing Wee have all of us eyes and eares by nature but in regard of these Divine things they are shut Hence it is that our blessed Saviour saith in the Gospell Let him that hath eares to heare heare It is an excellent thing to have a seeing eye and a hearing eare therfore David prayed open thou my eyes that I may see the wondrous things contained in thy Law u Psal 119. 18. I it is the Lord that opened the heart of Lydia w Act. 16. 14. Now pray we also must for our Ministers that the Lord would bee pleased to assist them in speaking that hee would give unto them the dore of utterance the more the Minister is assisted the greater will our benefit be We are carefull to pray for the Pilate on the Sea for if he miscarry wee lose our lives for the Physitian that he mistake not the disease wee pray for Kings and Princes that under them we may live a quiet and a peaceable life in all godlinesse and honesty x 1 Tim ◠2. and shall we not pray for our Teachers And thus much for that that is required before we heare some thing there is required when wee heare What is required in the act of hearing in the act of hearing There are many things required as First Reverence and this 1 Reverence either inward or outward the reverence of the soule and body the inward reverence may bee seene in Cornelius y Acts. 10. 33. we are all said he here present before God to heare all things that are commanded thee of GOD with all inward reverence the outward reverence you may see in the eight of Nehemia where the people all stood up and lift up their hands and bowed their heads and worshipped the Lord with their faces to the ground a Nehe. 8. 3. 4 5 6 7. Secondly Attention Heare we must and hearken b Isa 1. 2. Wee must hearken what the Lord our God will speake not a word but we must heare c Psa 85. 8. Judgment as well as mercy but here is the misery whilest GOD hath the eare the Divell hath the heart The third duty is submission 3 Submission A yeelding and captivating of our judgements thereunto and that this may bee the better done we must search the Scriptures whether the things wee heare bee warranted Thus did the men of Berea they searched the Scriptures whether the things were so d Acts 17. 11. Wee must not beleeve every spirit but trie the spirits whether they are of God e John 1. 4. 1. If the things delivered bee the Word of God wee are bound to beleeve them and submit our selves unto them The next duty is Feare Whilst we heare there must be a holy awe feare 4 Feare in the affections to him will I looke that is of an humble spirit and that trembles at my Words f Isa 66. 2. Serve the Lord with feare saith the Psalmist and rejoyce with trembling g Psal 2. 11 If the Lyon roare all the beasts of the Forrest tremble JESVS CHRIST is the Lyon of the Tribe of Judah hee it is that speakes unto us let us therfore feare hee is a Lion and a Lambe a Lion to those that will not tremble a Lambe to those that will The last duty is cheerefull Cheerefull alacrity Alacrity Which quickens the languishing stomacks of our soules that wee loath not the Word this Alacrity you shall finde in the people in the eight of Nehemia who were attentive and cheerefully attentive from morning untill mid-day g Nehe. 8. 3. This also may be seene in the people that followed CHRIST and continued with him three dayes Here was their alacrity but alas wee are not tied to follow CHRIST three dayes together but one day in seven and that not in the desart but in the Temple and what doe wee wee sleepe and talke and looke about us and oftentimes are gone before Sermon bee ended If one should bring Commendation from a great friend wee would never bee weary of hearing him speake but the Minister may speake againe and againe from the Lord JESVS CHRIST the cheife friend and how coldly are wee affected this argues that wee love others more then CHRIST earthly things more then Heavenly whereas if there were this alacrity in us wee would love the Word above all things then Gold fine Gold it would bee sweeter to our mouthes then the Hony and the hony Combe Thus much for the second meanes to come to the true knowledge of God The third followes Conference But how is this neglected Conference some are ashamed like those who had rather die then tell the Physitian of their Disease others hate it and had rather doe any thing then confer whereas the Scripture calls upon us to exhort one another dayly whilest it is called to day h Heb. 3 13. Two are better then one if one fall the other may helpe him up if one bee ignorant another may instruct him two eyes are better then one looke into the booke of God you shall finde this commanded the word shall be in thy heart and thou shalt teach them and shalt talke of them i Deut. 6. 6. 7. This is made a marke of those that feare the Lord that they spake one unto another and it is said that the Lord heard them I and there was a Booke of remembrance k Mala. 16. 17. The last meanes to come to the true knowledge of God is Prayer earnest Prayer For what is all without Prayer this to reade the Word in private to heare it publikly preached to confer nothing without Prayer this is that that fetcheth a blessing all other meanes must bee helped out by this this is therefore placed in the last place that wee may see all the rest without it will doe no good And know we must that all our Prayers must bee sent up to God in the Mediation of CHRIST Nam quid dulcius quà m genitorem Aug. in nomine unigeniti Pray in the name of Christ invocare What is sweeter than to call upon the Father in the name of his onely begotten Sonne And
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
For Christ to be a memoriall 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 memoriall of his death w 1 Cor. 11. 25. Secondly the ends in respect of For us to be 1 Signe 2 Seale 3 Meanes us are three First To be a signe and that to represent Secondly To be a seale and that to confirme Thirdly To be a means and that to conveigh Jesus Christ unto us with all his benefits And thus much for the generall and speciall knowledge that every Receiver must examine himselfe of Now come wee to the second thing to be examined and that is faith for every man receiveth so much as he beleeveth 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 purifie and refine it saving Faith is a precious thing so Saint Peter calls it x 2 Pet. 1. 1. Faith must bee examined Therefore every Christian ought by examination to dig into their hearts to find it and by the Word as by fire to trie whether it bee a saving faith or no. This is that that puts life into us I the life of God for till then our cogitation is darkned and wee are strangers from the life of God hee that beleeveth in him shall not be condemned but he that beleeveth not is condemned already y Ioh. 3. 18 because he beleeveth not A Tree liveth not without moysture nor a Bird without aire nor a Fish without water nor a Salamander without fire so the soule liveth not without faith the just doth live by his faith a Hab. 2. This is the Spirit and Soule of the inward man wee have a name to live yet are we dead if wee want faith I live by faith in the Sonne of God saith the Apostle b Gal. 2. 20 Our care therefore must bee with Saint Paul that we be found having the righteousnesse of Christ by faith c Phil 3. 9. for there is no condemnation to them that are in Christ d Rom. 8. 1. It concernes all men to know that untill they bee beleevers they belong not to God for as the Eagle refuseth her birds till they can mount and soare to the Sunne and as the Raven acknowledgeth not her young ones till they be black so God rejecteth mē and receiveth none till they beleeve none are the sonnes of God but the faithfull the rest are bastards I confesse 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 weake 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 beleeved under hope g Rom. 4. 18. But no Faith is abominable and may easily be discerned from a weake Faith as a sick man may bee knowne from a dead so a weake Faith from no Faith Even a desire of Faith is a token of Faith for Gods Spirit worketh that but no Faith is accursed he that beleeveth not is condemned already A desire of Faith a token of Faith Faith is Gods Gate whereby God enters into our soule the light that found the lost groate the purifier of the heart the conqueror in the race the pole-starre for the Sayler the life of the soule and by Faith CHRIST dwells in our harts O helpe us Lord wee beleeve O helpe our unbeleefe hee must beleeve that comes to Gods Table and as is our Faith so is our blessing Now this Faith that brings a blessing the holy Ghost adorneth it with many Epithetes 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 Holinesse Salvation Purity let us looke to Faith which hath all graces in it as Paradise had all fruites in it as lapis Jndicus hath all cures in it Let us see some reasons Reasons why Faith must bee examined why every receaver must examine his faith 1. Because without this tryall Rea. 1 any Faith may be taken for a saving Faith a false Faith for a true an historicall Faith for a justifying If every Faith were a saving Faith then 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 bee a Quast saving Faith or no. A saving Faith may bee 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 bee then the Divells would bee saved who beleeve and tremble p James 2 19 but S. Jude tells us that they are reserved in chaynes in darknesse q Jud 6. Secondly A saving faith never fayles those that have it I have prayed saith our blessed Saviour that thy Faith may never fayle thee r Lu. 22. 23. Now there is a temporary Faith in some who beleeve 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 renued againe 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 els 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 bee sure to have a saving Faith wrought in them before they died then were this examination needlesse 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 inferiour to a saving Faith and more common then a saving Faith an historicall Faith or beliefe of the Gospell x 1 Cor. 1. 23. Secondly All men have not a saving Faith because very few have it so it is said when the Sonne of man
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
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
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