It is a diligent searching and trying of a mans selfe, whether hee bee fit to come to the Table of the Lord, or no.

Quaest. Why is it said, a man, Let a man examine?

Res. It is said a man, to note.

First, that children are Why a man must exa­mine. not to bee admitted un­to Gods Table, a man, that is, a man that hath dis­cretion and understanding, so that in the second place it notes.

Secondly, That mad men and fooles are not to bee admitted, without some demonstration of that Hunger, Knowledge, and preparation thereunto, [Page 10] as may sometimes though unusually fall out.

Thirdly, that unbapti­sed persons are not to bee admitted, a man first en­tred must he be into Gods Family, before he presume to sit at Gods Table.

Fourthly, lazie Christi­ans, that is, all such who are eyther, utter neg­lectors, or lazy practisers of this duty; these are not to be admitted, without ex­hortation to reformati­on.

Quaest. Why it is said let a man examine himselfe.

Resp. It is said a mans selfe, Why a man must ex­amine him­ [...]elfe. to let us see, that the true examiner is the selfe exa­miner: many are diligent in examining others, and tax­ing them with their cen­sures, [Page 11] who in the meane time doe utterly neglect themselves; they can soone espy the least mote that is in their brothers eye, but will not see the beame that is in their own: seldome doe wee looke after the corruption of our owne harts, like her in the Poet, who never went from home, but she put on her eyes, that shee might see the faults of others; but when shee came home shee put them off, that shee might not see her owne. Many are like unto foolish men who runne to quench their neighbours house, when their own flames a­bout their eares; whereas it concernes all to say, what have I done? it is [Page 12] the Will of the Lord that every man examine him­selfe, not his neighbour; that office he reserves to himselfe, or his publique Ministers.

Now good reason is there why a man must exa­mine himselfe.

First, because no man Rea. 1 knowes a man better than himselfe: no man knowes what is in the house bet­ter than hee that owes it.

Secondly, because e­very man must bee saved Rea. 2 by his owne Faith. The just, saith the Prophet Habbakuck, shall live by his Habba. 2. 4. Faith g.

[Page 13] Thirdly, because that every one must answer for his owne sinnes.

Quaest. Why is it said, so let him eate, and so let him drinke.

Resp. This is added to Why hee must eate and drinke. let us see that a man being prepared, by no meanes must forbeare, hee must eate of that Bread, and drinke of that Cup. True it is that many vaine things are pretended, some pretend their weak­nesse, and unworthi­nesse. Can any mans weaknesse, exempt him from that which GOD hath ordained, as a meanes to increase his strength? and is any mans [Page 14] unworthinesse so great as God is not worthy of his best service? True it is that no man of himselfe is able to come to this Table: the Prodigall child con­fesseth he is not worthy to be called his Fathers son; the Centurion that he is not worthy that CHRIST should come under his roofe; John the Baptist the greatest that is borne of woman, was unworthy to unloose the latchet of our Saviours shooes; yet all these were received and approved of God. The Apostles were not worthy to suffer rebuke for the Name of CHRIST; yet they rejoyced in this, that they were accounted wor­thy Acts 5. 41.: let it bee sufficient [Page 15] for us that we are accoun­ted worthy, so that hav­ing examined your selves, heare the advise which Da­vid gave Solomon 1 Chro. 22. 16., Vp and be doing, and the Lord shall be with thee.

The Text being divided and the words explain­ed, two Meditations offer themselves to our conside­ration.

Meditation. 1.

That whosoever would Conclusions or Medita­tions. come as a worthy guest unto the table of the Lord, he must examine himselfe before he come.

Meditation 2.

That the selfe examiner must bee a receiver; it is [Page 16] not left indifferent for him to come or not to come, but commanded, Let him eate of that Bread and drinke of that Cup.

Meditation 1.

That whosoever would The first Conclusion, or Medita­tion. come as a worthy guest un­to the Table of the Lord, hee must examine him­selfe before hee come. This is the Apostles in­junction, and this is eve­ry mans duty. The bles­sed Sacrament is for those who after good examina­tion, and tryall finde them­selves fit. I would have Christians in examining and searching to imitate men that search for hid trea­sures: they will search

• [Page 17]1. Narrowly.
  How Chri­stians mus search.
• 2. Laboriously.
• 3. Willingly.
• 4. Constantly.
• 5. They will use the helpe of others.

Thus must every man doe, that comes to the Table of the Lord.

First, Hee must search Narrowly, There are many secret corners, many tur­nings in our hearts, many failings; these must all bee found out.

Secondly, Hee must search Laboriously. The woman that lost the groat, what paines tooke shee to finde it? shee did light a candle, sweepe the house, and sought Luk. 15. 8 diligently, till shee found it. Thus must we do with our hearts [Page 18] never give over till they have found all. Gather your selves together, yea gather your selves 2 Zeph..

Thirdly, They must search Willingly; not like those who goe about it, as if they cared not whether they found or no, but go wee must with a willing minde.

Fourthly, They will search Constantly, they will not give over till they have found, so must wee conti­nue searching, for the heart is deceitfull.

Fifthly, use wee must the helpe of others. The woman in the Gospell, did light a candle, swept the house Luke 15 8.: Let us use all the helpes that may be, as the light of the Word of the [Page 19] Lord, the company of the Saints, Iohn, a burning and a shining light. Wee may thinke all is well, but these will tell us, as it was told Simon Magus, that we are in the gall of bitternesse. We shall finde the blessed Apo­stle urging this 1 Cor. 11 31. Iudge your selves, and if wee would be carefull to judge our selves, the Lord will not bring up­on us such things, as hee hath brought upon those, who have not examined themselves: he saith, many for this cause are weake, and sickly among you, and many sleepe 2 Cor. 13. 5.. The way to prevent these is to judge our selves, by exa­mining ourselves, for so saith the Apostle, examine your selves, prove your selves. A wise mā is diligent to know the [Page 20] estate of the flocks, and will looke well to the heards 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 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 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 Exod. 19. 13.. [Page 21] 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 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, [Page 22] seeing thou hatest to be reform­ed? 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 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 Math. 22 11, 12.; he saith not, as S. Crysost. [Page 23] well observed, how satest thou downe? but howcom­mest thou? so that it must bee looked unto before­hand, according to that of Solomon, looke to thy foote when thou entrest into the House of the Lord Eccle. 5. 1..

Thirdly, because the curse R. 3 of God shalbe 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 Cor. 11. 18.. O thae there were in us such harts to feare God and doe what he commandeth! then should [Page 24] it bee well with us, and with ours for ever 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 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 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 1 Cor. 11 29..

Now it is a fearefull [Page 25] thing to be damned, to have no communion with God, no participation in any of the blessings of God 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 Ioh 5▪ 29: especi­ally there is required of us [Page 26] 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 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 [Page 27] 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 [Page 28] 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 2 Chro. 35. 6.. Commune with your owne heart, saith the Pro­phet David 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 [Page 29] will not move you, let the danger terrifie you, least ye be guilty of the body, and blood of Christ 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 examin [...]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.

[Page 30] 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.

[Page 31] Secondly, Whether hee know that this God is a God glorious in his Na­ture.

Thirdly, Whether hee know that this God, glori­ous in Nature, bee three in persons.

Fourthly, That this glo­rious God, three in Per­sons, is but one in Es­sence.

Our first knowledge to bee examined is this, whether wee know that God is, that there is a God.

This must bee knowne Heb. 11. 6, God is. there is abundance of A­theisin in the world. The foole hath said in his heart, there is no God Ps. 14. 1.. Many that [Page 32] deny the providence of God, they say that hee is kept up in Heaven, and be­holds not the things done here below, as not worthy enough for him; they say, hee is God, but not quoad nos, they say, he doth not see, neither doth the God of Iacob regard; but he that made the eye, shall not he see, saith the Psalmist? hee that made the eare, shall not hee heare Psal. 94. 7, 8, 9.? Some deny God in their practise, though they know that God is, yet in their lives they are Atheists; they doe not the will of God, they love not God, nor feare God, nor call upon his name, whereas this knowledge is requi­red.

The second knowledg to be ex­amined concerning God, is concerning Gods Nature.

Whether we know that God is glorious in it; that he is so there is no questi­on to bee made; but that all men know this, cannot bee affirmed. Good reason therefore have all to ex­amine themselves, whe­ther they know that God is.

First, Incorporeall, that he is beyond all the perfe­ction of bodily things, that he is a Spirit Ioh. 4. 24..

Secondly, Eternall, a God without any begin­ning: he is a God that hath his Beeing from him­selfe, [Page 34] therefore must needs have it from everlasting; he is a God that was never without this beeing; before the Mountaines were made, and before thou hadst formed the earth, and the world, even from euerlasting to everlasting, thou art our God Psa. 90 1. Revel. 1. 8 Heb. 8 13..

Thirdly, Incomprehensi­ble, that hee is a God infi­nitly immense, and incom­prehensible: the heavens, and the heavens of heavens are not able to containe him 1 Kin. 8. 27.. I fill hea­ven, & earth, saith the Lord Iere. 23. 24..

Fourthly, Immutable. A God that is without shadow of change, hee is Iehovah, and therefore cannot bee muta­ble Iam. 1 17.

Fifthly, Omnipotent, so as nothing is impossible to him Ps. 115. 3., that there is no crea­ted [Page 35] power that can hinder God from working: the nations they are as the drop of a bucket, and are counted as the small dust of the ballance, he taketh up the Iles as a very lit­tle thing, all nations before him are as nothing, they are counted unto him lesse than no­thing Is. 40. 15. 16. 17..

Sixthly, Omniscient, a God that knowes all things universally, and perfectly, a God whose eyes are in e­very place Pro. 15. 3..

That he is All-sufficient, Immortall, that he is holy, and most mercifull Io. 26. 6 7, 8 9.. 1 Tim. 1. 7 Psal. 5. 4. Exod. 39. 6, 7.

That the World had a begin­ning.

There was a time when the World was not; it was not etereall Gen. 1. 1., In the begin­ning God created the Hea­vens and the earth. If it had a beginning, then it could not be from eternity: it is the saying of the Apostle, that hee chose us in him, [Page 45] before the foundation of the World. Eph. 1. 4.

Thus knowledge will bring us to another and that is, that the World shall have an end. The Heavens shall passe away with a great noise, and the elements shall melt with fervent heat, the earth and the Workes that are therein shall be burnt up, all these things shall be dissolved Pet. 2 3. 10, 11.. And this con­firmes the former, for quicquid finem habet, id e­tiam aliquo tempore initium habuisse constat, whatsoever hath an end, that also sometime had a begin­ning.

The second thing to bee examined is whe­ther wee know that the VVorld and all things [Page 46] therein was made by God made the World. God.

God made the World 1 Gen. 1.. In the beginning God crea­ted the Heavens and the Earth. God made the World, and all things that are therein Act. 17. 24. By him were all things created, which are in Heaven, and which are in Earth Col. 1. 16.

Now this brings us to to the knowledge of many things.

First, That all things All things had one principle. had one principle, one cause, the Lord. To have two eternall positive be­ings, two principles, a good and a bad; the good to make light, the bad darknesse; the good health, the bad sicknesse, this is absured. The Scripture tels [Page 47] us, it is GOD that made the World and all things therein: and this must bee known that al­though GOD made the World, yet God made not the evill that are in the World; he that plan­teth a Tree, planteth not a Worme in the Tree, but there it breedeth.

God created the World, there was no death, no sicknesse; these came by the sinnes of men, and Angels. He that made man, Ab Angelo usque ad vermicu­lum S. Aug. made him after his owne Image, but man hath sought out many inventions Eccl. 7▪ 31.. Fur­ther God made all things that hath positive beings; sinne hath not, beeing the absence of that good, that should be in the soule.

[Page 48] Secondly, That God God onely can Create. onely can create. It is be­yond the power of any Creature, it is a worke of an infinite power, to bring light out of darkenesse, man out of the dust: and who can do this, but the Lord?

Thirdly, This will Creation must bee considered. cause us to spend some time in consideration of the Creatures, who have such a Maker: for the e­ternall power, and invisible things of God, are seene by the Creation of the World Rom. 1. 20..

Fourthly, This will stirre us up to praise the Lord: as David, I will praise the Lord, for I am wonderfully, and fearefully made Psal. 139 14..

The next thing to be known is, that all were made of nothing.

They were not made of things, which did ap­peare Heb. 11. 3. All things were made of nothing. know wee must that God made them of nothing, no matter prae­existent; creation hath no­thing for its matter, in this it differs from naturall ge­neration, which cannot bring a thing out of no­thing.

Now this will teach us,

First, To admire the power, and goodnesse of God, who is able to draw such an excellent frame out of nothing.

Secondly, To trust un­to [Page 50] him, hee can worke without meanes, hee can doe whatsoever he will.

The next thing is, that All were made by his Word. all these were made by his Word onely.

Hee spake and it was created; hee said let it be, and it was Psal. 33. 6.. By the Word of the Lord were the Heavens made, and all the hoste of them by the breath of his mouth.

In the fift place, we must All things were made good. know, that all things in their Creation were made good.

God saw every thing that he had made, and behold it [Page 51] was very good Gen. 31.. By this we are brought.

First, To consider of the misery that sinne hath brought upon the Worke of God, especially upon man: all things were made valde bona, but what hath sinne donne?

Secondly, To know that the Creatures, that are now hurtfull unto man, were not so by Creati­on, but by the fall of man.

Thirdly, That whatsoever befalls us, wee must call to rememberance our sinnes.

The sixt principle to be exa­mined God made all things freely. is Gods making of all things freely, not out of ne­cessity Psa. 115. 3..

I all things were made successively, and not in a moment; In sixe dayes the Lord made Heaven and earth Ex. 20. 11.. All things were not made at once, but one after another. This knowledge will bring us to the consideration of.

First, The glorious at­tribute of God, his Wis­dome; in the Creation God began with things that were least perfect, as Elements, light, beasts.

Secondly, This will teach us to proceed from [Page 53] that, that is good unto better, till we come to be perfect men in Christ,

Thirdly, That God did not create any thing that was needfull for others, before he had made things to sustaine them: before man, all things for man.

Forthly, If God did thus for us before wee were, before wee had a beeing, that hee will not now forsake us, being made; he will now have a speciall care of us.

Thus much for the knowledge of Gods first Worke, the Worke of Crea­tion. The second is con­cerning the providence of God, and here our know­ledge to bee examined is concerning.

[Page 54] First, Gods knowing and noting of all things.

Secondly, God uphol­ding and governing them.

Thirdly, Gods pro­vidence reaching to all of them.

Fourthly, Gods spe­ciall care and respect of man.

Fiftly, That the good or evill, that befalls man, is not without the pro­vidence of the God of man.

First our knowledge to bee God knows and takes notice of all things. examined, is concerning Gods knowing and no­ting of all things.

That God, that made all things, still knowes [Page 55] and takes notice of all things that hee made; the eyes of the Lord are in every place, beholding the evill and the good Prov. 15 3.. Neyther is there any Creature which is not manifest in his sight, all things are naked and open unto his eyes with whom we have to do Heb. 4 13..

The second thing to be exa­mined God up­holds, go­vern [...], and disposes of the world. is, Gods uphol­ding, and governing of all things.

This must be knowne, that God upholds, go­vernes and disposes of the World, so as all things in the World continue through him. They continue even unto this day by thine [Page 56] ordinances, for all are thy servants, saith the Psalmist Ps. 119. 9. 1., He giveth life, and breath, and all things, for in him we live, we move, and have our being Act. 17. 25. 28..

The third principle to be examined is, of Gods Gods provi­dence rea­cheth to all things smal­est things. providence reaching to all of these.

The providence of God reacheth to all things, e­ven the smallest things are governed and upheld by him. Are not two Spar­rowes sould for a farthing? and one of them shall not fall on the ground without your Father, saith the LORD Math. 10 29, 30., Yea and all the haires of your Head are [Page 57] numbred. He it is that cover­eth the heavens with Clouds, and prepareth raine for the Earth, and maketh the grasse to grow upon the Mountaines. Hee giveth Beasts their food, and to the young Ravens that cry. He giveth Snow like Wooll and scattereth the hoary frost like ashes; he casteth forth his Ice like morsells, who can abide the cold thereof? hee sendeth his Word and melteth them, he causeth the Winde to blow, and the Waters, flow Psa. 147 8, 9, 16, 17..

The next principle to be exa­mined Of all Crea­tures God hath most care of man. is concerning Gods care and respect of man.

Of all the Creatures that God made, he hath most care, and respect of man: his delights are with the children of men Pro 8. 31. And here our knowledge to bee exa­mined is threefold.

First, Concerning Gods care in providing great things for man.

Secondly, His care in watching ouer him, and his.

Thirdly, His care in dis­posing, and ordering of all things, all Acts for his good.

First, wee must examine our knowledge concerning Gods care in providing for man.

The God of Heaven, provides good and great things for man. The good Samaritaine is said to have compassion on the wounded man, and went to him, and bound up his wounds; powring in Wine and Oyle, and set him on his owne beast, and brought him to an Inne, and tooke care of him; and when he departed he tooke out two pence, and gave them to the Host, and said unto him, take care of him Luke 10 33, 34, 35..

The Lord IESVS CHRIST under the person of the Samaritaine, [Page 60] bringeth the hurt and wounded man, which is the sinner, into the Inne, which is the Church, where he delivereth to the Host, which is the Angell or Minister of the Church those two pence of his word and Sacraments, gi­ving him charge of him till he come againe; which charge must bee continu­ed, till his second com­ming.

Now the care of God in providing is eyther,

First, Temporall, for the outward man.

Secondly, Spirituall, for the inward man.

First his care temporall for God provi­deth for our body. the outward man, this must bee known.

Hee provides for the bodies of men, Children, saith hee, have ye any meate? they said no, and hee said cast out the Net on the right side of the Shippe; and ye shall finde; they did so, and they were not able to draw it up for the multitude of Fishes. Johh 21. 5, 6..

A Raven shall bring E­lias meate, Peter shall not want money to pay tri­bute, hee must cast forth and take a Fish with money. God pro­vids for our soules.

Secondly, his care for the inward man, the soule; God provides for that.

[Page 62] First, Hee is a royall God a roy­all Bride­groome. Bride-groome, that provids the best apparell for his Spouse: I clothed thee with broidred worke, and shod thee with badgers skinne, and I girded thee about with fine lin­nen, and I covered thee with silke, I decked thee with or­naments, and put bracelets upon thine handes, and a chaine on thy neck, and I put a Iewell on thy fore-head, and eare-rings in thy eares, and a beautifull Crowne up­on thy head; thou wast deck­ed with gould and silver. Eze. 16. 10, 11, 12? This is a metaphor expres­sing the graces, where­with the Lord IESVS adorneth the soule of his people.

Secondly, Hee is a roy­all Feast-maker, making [Page 63] great and choise provision God a royal Feast-ma­ker. to set before his guests. Hee shall make a feast of fat things, a feast of wines on the the Lees, of fat things full of marrow, of wines on the Lees well refined Isa. 25. 6..

Thirdly, He is a Royall God a royal Generall. Generall, who provides much for his army, the Lord hath provided, and layd in much for his; his Word, his Sacraments, Himselfe; I they have ar­mour also, the armour of God Eph. 6. 14. 15, 16, 17., the Helmet of Salva­tion, the Sword of the Spirit, the Brest-plate of Righteous­nesse; the Shield of Faith. He makes for them provision

First, Of comforts.

Secondly, Of graces.

First, Of comforts. The Lambs (the young Chri­stians) [Page 64] hee will put them into Provision of comforts. his bosome, those that are with young (that have breeding fits) he will gently lead them q : Isa. 41. 1 He is sent to binde up the broken hearted, to proclaime liberty unto the Captives, and the ope­ning of the prison to them that are bound; and for those that mourne in Zion, to give unto them beauty for ashes, the oyle of joy for mourning, the gar­ment of praise for the spirit of heavinesse Isa 62. 1, 2 3. Provision of graces. Cleansing..

Secondly of graces.

First, Art thou defiled with sinne? he hath provi­ded cleansing grace.

Secondly, Art thou Healing. wounded? he hath provi­ded healing grace.

Thirdly, Art thou dead in trespasses and sinnes? he Quickning. hath provided quickning [Page 65] grace: himself died that we might live.

Fourthly, Art thou in a Directing. [...]. wildernesse not knowing what path to take? he hath directing grace.

Fifthly, Art thou in the Protecting. midst of enemies? he hath protecting grace for thee.

Sixthly, Art thou at Saving grace. deaths dore? he hath pro­vided also saving grace.

Secondly, our knowledg must bee examined concerning Gods watching over us and ours.

The God of Heaven watcheth over, and preser­veth the sonnes of men, He that keepeth Israel neither slumbers nor sleepeth: God it is that preserves us.

[Page 66] First, From dangers, God pre­serves from dangers: that they come not, no evill shall happen unto thee, nor plague come nigh thy dwelling Psal. 91. 9. 10.: He it is preserved David from the violent hands of Saul.

Secondly, In dangers, In dangers. though they come, yet they shall not ruin us: hee it is saith Iob, that shall de­liver thee in sixe troubles, yea in seven there shall no evill touch thee. In famine he shall redeeme thee from death, and in warre from the power of the sword Iob 5. 19. 20. 21. 22.. He it was that provided for the Widdow of Sarepta, he preserved the three Wor­thies, that preserved Daniell in the denne, and it is hee that hath preserved the Church from Abel unto this day.

[Page 67] Thirdly, By dangers; By dangers. though they come, and pre­vaile, yet all shall be for our good: what can wee con­ceive to be more dangerous than to be swallowed up of a Whale? yet Ionas by that was preserved.

Now as God watcheth God watch­eth over us, and ours. over us, so also over ours, for he himselfe saith, I am thy God, and the God of thy seed.

As Gods care is seene in providing good things for God orders, and disposes all things and acts for mans good. man, in watching over man; so also God is carefull to order and dispose of all things for mans good: The God of Heaven orders and disposes of all things, and all acts for mans good.

First, All things are or­dered, so saith the Apostle, [Page 68] all things shall worke together All things. for the good of those that love the Lord Rom. 8. 28..

First, Naturall things Naturall things. shall worke for mans good: as the reflection of the Sun­beames on the water, what more naturall? yet the Mo­abites rising early in the mor­ning, and the Sunne shining up­on the water, they saw the water on the other side as red as blood, and they said it is blood, the Kings are surely slaine, and they have smitten one another; now therefore Moab to the spoyle, and they came to the camp of the Israelites, and they arose and smote the Moabites, so that they fled before them 2 Kings 3. 22, 23, 24. Artificiall things..

Secondly, Things artifi­ciall, those shall worke for their good, witnesse those Trumpets and Lampes, [Page 69] they blew the Trumpets, and held Iudg. 7. 20, 21. the lampes in their left hand, and the hoste ranne, and cryed, and fled.

Thirdly, Things neces­sary, Necessary things. as the fire, the sea; the same fire that burned those that tooke up Shadrach, Me­shach, and Abednego hurt not them Dan 3. 22, 23, 27.: the same sea that drowned Pharaoh, made a passage for the Israelites.

Fourthly, things contin­gent; Things con­tingent. that Pharaohs daughter should goe out to wash her self in a river, that she should discerne a Child in the bul­rushes, that she should put it to nurse, and that the nurse should be the mother, and that she should adopt it for her sonne, what more con­tingent than all these? yet God did all.

[Page 70] Fifthly, Reall things, Reall things they shall worke for their good also.

Sixthly, Imaginary Imagina­ry things. things, The Lord made the hoste of the Syrians to heare a noyse of Chariots, and a noyse of Horses, even the noyse of a great hoste, and they said, they of Israel hath hired against us the Kings of the Hittites, and the Kings of the Egyptians to come upon us, wherefore they arose and fled 2 King 7. 6. 7.. An imagi­nation, for there was no such thing as an army.

Now, as it is required God dispo­ses of all acts for mans good. that wee know, how that God that made man, dispo­seth of all things for mans good, so also that he dispo­seth of all acts also, acts of all sorts; Acts voluntary, acts in voluntary, gracious [Page 71] acts, sinnefull acts. The selling of Ioseph into Egypt was a most sinnefull act, yet it did good; for hee was sent thither to preserve life Gen. 45. 5. 6. 7. 8.. The Jewes envied Christ, Iudas betrayed him, Pilate condemned him, sin­full acts; they procured his death, his death the salvati­on of the world. So good is God, as that hee would not suffer evill, if that hee could not worke good out of evill when he would.

The next thing to be examined, is, whether we know that whatso­ever befalls man, it is not without the providence of God.

Shall there bee any evill in the City, and the Lord [Page 72] hath not done it Amos 3. 6.

The last thing to be knowne is.

That the God of Heaven that made man, doth whatso­ever God doth whatsoever he will. pleaseth him in heaven and earth Ps. 115. 3..

Whosoever hath this knowledge of Gods provi­dence, it will so worke with him, as that he will.

First, Cast all his care up­on God.

Secondly, Patiently take whatsoever comes from God.

Thirdly, Seeke all good things at the hands of God.

Fourthly, Acknowledge all good to come from the hands of God.

Fifthly, Observe the [Page 73] Workes of God, and make knowne the deedes of God Psal. 106. 1, 2. 5..

Sixtly, For ever bee afrayd to offend God, and so to come before to the Table of God.

Thus much for the first generall knowledge to bee examined, which is concerning God, what he is in his Nature, what he is in his Works; in his Worke of Creation, and his Worke of pro­vidence.

The second generall knowledge we are to exa­mine our selves of, is con­cerning our selves, but before wee come to this examination, let us exa­mine our knowledge con­cerning,

[Page 74] First, The Rule of our knowledge.

Secondly, The meanes of our knowledge.

Thirdly, The motives unto knowledge.

First for the Rule of our The Rule of knowledge is the Word. knowledge, this must be knowne.

And this is the revea­led Will of God taught us in his Word Math. 11 27., for as the Wisdome of man, where there are dange­rous wayes, takes a course for the safegard of things: so the Lord our God consi­dering what we might run into, hath as it were ra­led himselfe in, least we should erre, hee hath gi­ven us a Rule to direct us.

[Page 75] If it were a humane Rule, it should stand in neede of humane com­mendation; but it is a divine Rule, and therefore brings Infallible. commendation with it. It is a Rule.

First, Infallible. Heaven and earth, saith our blessed Savi­our, shall passe away, but my Word shall not passe away Math 24. 35. Vnchange­able..

Secondly, Unchange­able: the bookes that were Scripture, are Scrip­ture still, and shall be Gal. 1. 8..

Thirdly, Undoubted. Ʋndoubted It is a knowne Word, and a true; this the Children of God know John 10 27., the Popes whistle cannot call them away. Now the Word being such a Rule that we may profit by it,

First, Let us labour [Page 76] for skill, to use it.

Secondly, Let us have it alwayes at hand, in our harts, in our houses Deut. 6 6..

Thirdly, Let us ad­mit of nothing unlesse it bee tryed by this Rule, prove all things, saith the Apostle 1 Thess. 5 21.. wee must search the Scriptures daily Acts 17. 11..

The first meanes to be used that we may come to the knowledge of God, is Reading and Medi­tating of the word in private.

Reading the Word, an Gods word must bee read. excellent meanes for know­ledge.

This is the Rule of a Christians knowledge, therefore must needs be a meanes: true it is that there are many lets, and impediments, that hinder us, as

First, The Divell.

Secondly, The Papists.

Thirdly, Parents who will not teach it their chil­dren; hence it is that ma­ny children have so of­ten [Page 82] 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, [Page 83] 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, [Page 84] 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 [Page 85] 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 [Page 86] 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 [Page 87] 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 Isa. 1. 85.; [Page 88] Preach we must, bee instant in season, and out of season 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 [Page 89] from hearing.

Secondly, In using helps and meanes that may fur­ther us.

It concernes every man Lets 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 [Page 90] in their owne conceits, and the Wise-man tells us those are fooles 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 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 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.

[Page 92] 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 Rom. 10. 17..

Fifthly, Meditate wee must, that as the rayne doth not fall upon the earth in vaine Heb 6. 7: so this divine dew, these drops of the Word, the Sermons we heare, wee are the better for them, or [Page 93] 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 [Page 94] 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 Psal. 119. 18.. I, it is the Lord that opened the heart of Lydia 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, [Page 95] and Princes, that under them we may live a quiet and a peaceable life in all godlinesse and honesty 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 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 [Page 96] 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 Nehe. 8. 3. 4, 5, 6, 7..

Secondly, Attention. Heare we must and hear­ken Isa. 1. 2.. Wee must hearken what the Lord our God will speake, not a word but we must heare 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 [Page 97] 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 Acts 17. 11.. Wee must not beleeve e­very spirit, but trie the spirits, whether they are of God 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 [Page 98] spirit, and that trembles at my Words Isa. 66. 2., Serve the Lord with feare, saith the Psalmist, and rejoyce with trembling 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 [Page 99] the people in the eight of Nehemia; who were atten­tive and cheerefully atten­tive from morning untill mid-day 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 [Page 100] 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 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 [Page 102] shalt teach them, and shalt talke of them 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 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 [Page 103] 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 quàm ge­nitorem Aug. in nomine unigeniti Pray in the name of Christ. invocare? What is sweeter than to call upon the Fa­ther in the name of his one­ly begotten Sonne? And 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 Lamen. 41.. Our gestures must bee re­verent and humble, and [Page 104] 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 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 Eph. 6. 18.. O stirre up thy heart that is dull, rowze it up to [Page 105] 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 frō you. Wilt thou carry al things patiently? be a man of Prayers. Wilt thou roote up vices, & be inriched with virtues? be a mā 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. [Page 106] 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: [Page 107] 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 me [...] with their lipps, but their hearts are farre from me 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 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 [Page 108] 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 [...]sa. 9. 2.. The light it comes from the Sunne, this light comes from the Sunne▪ of [Page 109] 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 [Page 111] 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.

[Page 112]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 Gen. 2. 7 The place man was put in..

Secondly, In the place where God put him, in paradise Gen. 2. 8.

Thirdly, In the manner of making him.

First, For his body: hee did not say let it be, but as [Page 113] 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 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 [Page 114] 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 Math. 16 26..

Lastly, this Knowledge will teach us,

1. Not to wrong man, for hee is the Image of God Gen. 9. 6..

2. To lament our fall.

The second Principle to bee examined is that this Image of God after which man was made, con­sisted chiefly in Knowledge, holinesse and righteous­nesse. God made man righte­ous [Page 115] Eccl. 7. 31.: This all must know.

The second generall Mans fall. Knowledge to bee exa­mined concerning man, is of mans fall. This must be knowne that all men are Principle. wholy corrupted with sin through Adams fall, there is none righteous no not one Rom. 2. 10.. Every imagination of the thought of his heart evill Gen. 6. 5. Now this came by the fall of Adam, by one man sinne entred into the World Rom. 5. 12.. Adams sinne was the cause, by it wee are all defiled, and deprived of the glory of God.

And the Knowledge of this will make us.

First, Take heede to [Page 116] the fountaines of all aposta­cy.

Secondly, Looke unto our selves, and make con­science even of lesser sins; wee see what the eating of an apple did.

Thirdly, To get our armour, and make all the provision wee can against the Divell, for hee it is that thirsteth after mans ruine.

Fourthly, It will teach us humiliation: for eter­nall shame▪ lies upon our nature, by this vile of­fence, both in re­spect of our losse, and the fear­full displea­sure of God.

First what Gods Curse Gods Curse in this life. is in this life.

Now this Curse is a Curse extending.

[Page 122] First, To mans soule.

Secondly, To mans bo­dy.

Thirdly, to mans goods.

Fourthly, To mans good name.

Soules Curse.

The Curse of God to mans Soule, is madnesse, blindnesse hardnesse Deut. 28 65..

Bodies Curse.

The Curse of God to the Body, is weakenesse, diseases, aches, paines Deut. 28 21. 22 27..

Curse to goods.

The Curse of God to the goods, is losses, and hin­derances Deut. 18. 16, 17..

Curse to good name.

The Curse to the good name it is discredit.

The second is, what the Gods curse in the end of this life. Curse is in the end of this life.

Which is nothing but death the separation of the Soule from the Body.

The last is Gods Curse due Gods Curse after this life is en­ded. to man after this life is ended,

And this is eternall death in Hell, where he shall al­wayes bee dying and ne­ver dead; seeke hee shall death as a benefit, and ne­ver shall finde it. This is [Page 124] fearefull and lamentable, if we doe but examine our Knowledge concerning three things.

First, the degrees of it.

Secondly, The place of it.

Thirdly, The continu­ance of it.

First the degrees of Gods The degrees of Gods curse in Hell. Curse after this life is ended.

First, the damned they have no communion with God, nor participation in a­ny of the blessings of God. They shall be punished with e­verlasting perdition from the presence of the Lord, and from the glory of his power 2 Thess. 1. 9..

Secondly, They have [Page 125] Union with the Divell, with whom they have an eternall, fearfull fellow­ship. He shall say to them on his left hand, goe ye cursed into everlasting fire, prepared for the Divell and his An­gells Math▪ 25. 41..

Thirdly, Their bodies shall suffer unexpressible torments, which are ex­pressed by their lying in fire and brimstone Isa. 30. 3. 16 Luc. 23.

Fourthly, They are in­wardly affected with incre­dible horrour and torment of conscience, arising from the sense of Gods anger, for their sinnes Rom. 2. 9. 10..

The second is concerning The place of it. the place where this shall be.

The place is fearefull, a place that in Scripture hath divers names, to inti­mate the horrour of it, as Hell, the great Pit, bot­tomlesse gulfe, prison, darknesse, utter darknesse, and many other terrible titles Mat. 22. 13..

Thirdly concerning the Rev. 20. 1. The conti­nuance of Gods curse in Hell. continuance of it.

Know we must that the torments of the damned in Hell are everlasting: the damned must goe into e­verlasting fire Rev. 14. 11..

The Knowledge of [Page 127] Gods Curse due to us, will bring us.

First, To a Knowledge of the danger wee are in by reason of sinne, danger in life, danger in death, danger after death: if wee did know this as we ought, we would not be so angry, when the Minister shewes the danger, wee would not rage so when the curses are applyed to us, wee would not bee like the Horse and Mule which have no understanding.

Secondly, The Know­ledge of this would bring us to righteous living, these will draw us to repentance, and seeing that we are so undone by the first Adam, wee will hast to seeke re­lease from this misery by [Page 128] the second Adam, for there is no condemnation to those that are in Christ Rom 8. 1.

Thirdly, This will com­pel us to a carefull practice of duties, especially of sixe.

First, Of admiration, to Admiration admire the exceeding riches of the tender kindnesse, and mercy of God, and the great love, wherewith hee hath loved us, that hath forgiven us so great a debt, and freed us from such un­speakable confusion.

Secondly, Of Looking Loooking upon the Lord JESVS, who hath done all for us, payd our debts, and suf­fered the uttermost in our roomes, who was woun­ded Isa. 53 3. 5..

Thirdly, Of warning, [Page 129] that we are warned to sin Warning. no more, wee will bee watching that we be not deceived through the de­ceitfulnesse of sinne. Pitying.

Fourthly, Of pitying; with all compassion to pi­ty those with whom wee converse, that yet live in sinne, labouring to the ut­termost of our power to draw them out of this fire.

Fiftly, Of enduring and Enduring. that of all sorts of afflicti­ons, knowing that the Lord, if it pleased him, might lay greater upon us.

Sixtly, Of remembring Remem­bring. of our miseries, and to love the Lord alwayes, and rejoyce in him.

Thus much for the know­ledge [Page 130] concerning God, and, concerning our selves, the last generall Knowledge to be examined is concer­ning the Covenant of Covenant of grace. grace, wherein God hath 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.

[Page 131] 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 W [...]y so cal­led. the Lords Sup­per, as

Because it was ordained Reas. 1 by the Lord 1 Cor. 11. 22..

Because it was institu­ted in remembrance of the Reas. 2 Lord: this do saith he as [Page 132] yee doe it in remembrance of me 1 Cor. 11. 25..

Because in the primitive Reas. 3 Church it was usually re­ceived on the day of the Lord Acts [...]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 [Page 133] 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. [Page 134] 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 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 [Page 135] earth bread that strengthens mans heart 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 [Page 136] sweetest liquor proceeding from the Vine; the Lord Jesus the most sweetest li­quor. He is the true Vine, his blood is sweete in­deed Ioh. 15. 1 7..

Secondly, Wine cheereth up the heart of man 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 [Page 137] 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 1 Pet. 1. 18.. drink yee all of this 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 [Page 138] 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 [Page 139] 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 [Page 140] 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 [Page 141] 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.

[Page 142] 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 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 [Page 143] 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 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 [Page 144] 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 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 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. Gal. 2. 20 Our care therefore must bee with Saint Paul, that we be found, having the righteousnesse of Christ by faith Phil 3. 9., for there is no condem­nation [Page 145] to them that are in Christ 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 Mat. 12. 20..

The second is a weake faith; him that is weak in faith Deg. 2 [Page 146] saith S. Paul, receive unto you Rom. 14 1..

The third is [...], as­surance Deg. 3 of Faith: such a Faith was in Abraham, who above hope beleeved, under hope 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; [Page 147] 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
  1 Pet. 1.
  .
• Secondly, Holy Faith
  Jud. 20.
  .
• Thirdly, strong Faith
  1 Pet. 5. 8.
  .
• Fourthly, Saving Faith
  2 Eph. 8.
  .
• Fiftly, Pure Faith
  Acts 15. 9.
  .
• Sixtly, Precious Faith
  1 Pet. 1. 7.
  .

So that if either we re­gard Riches, Strength, Holinesse, Salvation, Pu­rity, let us looke to Faith, [Page 148] 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. [Page 149] 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 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 James 2 19, but S. Jude tells us▪ that they are reserved in chaynes in darknesse 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 Lu. 22. 23.. Now there is a temporary Faith in some who beleeve for a time, and if temptation come they fall away, and [Page 150] none that fall away finally can be saved, because it is impossible that they should be renued againe by Repentance Heb 6. 4. 5, 6..

Thirdly, A saving Faith is a lively Faith, it makes those that have it live the life of grace Gal. 3. 11.. Saint James tells us of a dead Faith 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 [Page 151] 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 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 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 commeth shall hee finde Faith on the earth Luke 18 8.? hee saith not, that when hee shall come againe hee shall finde no Faith at all in the earth, for he shall finde as many kinds of [Page 152] Faith as there be kindes of Religion in the World; nei­ther meaneth he that hee shall finde no saving Faith, for he shall finde it in ma­ny who shall then be alive at his comming 1 Thess. 4. 15, 16.. But the meaning is, that when Christ shall come to judge­ment, he shall finde few in the earth, that have a sa­ving Faith in comparison of them, that have it not.

Thirdly, All men have not a saving Faith, because all men shall not be saved, for as many as are saved are saved by Faith Rom. 9. 27.. Now that all shall not be saved it is plaine for though the num­ber of Israel were as the sand, yet but a remnant shall be saved.

[Page 153] Fourthly, All men have it not, because

First, Some make Ship­wrack of it 1 Tim. 1 19.

Secondly, Some depart from it, and deny it 1 Tim. 4. 1..

Thirdly, Many cast it off 1 Tim. 6 10..

Fourthly, Many erre, and are reprobate concer­ning it 2 Tim. 3 8..

Wee must examine our Faith, because the Lord Reas. 3 himselfe tries our Faith: now wee must not thinke that this God doth as though hee were ignorant of our Faith, for all things are naked and open be­fore God, but to teach us to trie, and instruct us that upon tryall wee shall know whether wee have a saving Faith; that [Page 154] God tries wee may see in Abraham, who was tryed Heb. 11. 17.. God tryed Abra­ham and will try us; but I neither teach nor thinke that God doth, or will try the Faith of all Chri­stians with so great a tryall as was Abrahams.

Examine wee must our Reas. 4 Faith, because there is no grace so necessary as this is.

First, Because no grace is acceptable to God with­out this Heb. 11. 6..

Secondly, Because no grace so necessary for this life, and the life to come. All good things are ours by promise, the promise is made ours by Faith, and it is Faith onely that layes hold on Christ.

[Page 155] Thirdly, Because it is to bee desired and used a­bove all other graces: a­bove all, saith the Apostle, take the shield of Faith Eph. 6. 16.

Where note, that the Apostle contenteth not himselfe with a bare ex­hortation, but with weigh­ty reasons presseth his ex­hortation both behinde and before.

First, Before compara­tively, preferring it before all other graces and above all.

Secondly, Behind simp­ly, declaring the vertue and efficacy of it, whereby ye shall be able to quench.

But it will be objected. Ob.

1. We are ignorant and can­not examine; to examine requires, wisedome, knowledge, [Page 156] understanding. Obiections Answered.

True it is, many are ig­norant, but all are not so, and though many bee ig­norant, and simple, yet that little wit and understand­ing that they have, if they would imploy it, they might doe much craving Gods blessing upon the use of the meanes: againe they have a light to di­rect them, the light of Gods Word.

True, but the Word is hard and difficult, so that Ob. 2 we cannot understand it.

Have you not teachers, Ministers? resort to them: Ans. you have the Word pub­likly preached, and pri­vate conference to helpe you.

Wee have Trades and oc­cupations, Ob. 3 Wives and Chil­dren, and have no time to spare.

Many who make this Ans. Obection have no law­full callings, or no cal­lings at all, but sure it is that there are none who have lawfull callings that are so streightned, but that they may set a part some time to examine; they spare some time, to Eate, to Drinke, to Sleepe, to recreate them­selves, and shall there bee none for so Holy a Worke as this? trades-men spend not all their time in bying and selling, but some in casting up their debt-book, that they may know how it is with their estates, how [Page 158] they thrive, and shall there be no time spent to know how they thrive, and grow in grace? many have great trading and imployments, so that it may be in the sixe dayes they cannot, let such do it on the seventh, the LORDS Day.

First, that it is a grace of the Spirit of God.

So that it is not onely God that works it in those that have it, but also that the Lord in grace, mercy, favour, works it.

First, it is God that God workes Faith. workes it.

It is his gift, he is called by the Apostle, the Author, and finisher of our faith Heb. 12. 2.; as the Athenians were called, Inventrices & perfectrices om­nium doctrinarum, the inven­ters, and perfecters of all good learning. The Ro­manes had their learning from the Grecians, and the Grecians from the Aegypti­ans, and the Aegyptians from the Chaldees, and they from Adam, Seth, Noah, and the old Patri­archs: but the Church hath all her Learning, Re­ligion, and faith from God; he gave it at the first, and he confirmed it: he gave some [Page 164] to be Apostles, some Pro­phets, and some Evange­lists, some Pastours and Teachers, for gathering to­gether of the Saints, for the worke of the Ministery, and for the edification of the body of Christ, til we meet together in the unity of Faith, and Knowledge of the Sonne of God. Saint Luke having spoken of Ste­phens Faith, noteth the cause of it, that Stephen was full of the Spirit; for God worketh it by his Spirit Acts 7. 22.: all good workes are the fruits of the Spirit, therfore saith the Apostle; the fruits of the Spirit are love, ioy, peace, faith Gal. 5. 22.: and it is reckoned up among the gifts of the Spirit; to another is given faith (saith the Apostle) by [Page 165] the same spirit 1 Cor. 12. 9.. Every good, and perfect gift comes from above 1 Jam. 17. And that which is said of Lydia, is true of all the faithfull, that the Lord opened the h [...]art of Ly­dia, so that she beleev [...]d And Christ saith that this is the Worke of God Ioh 6. 29., that yee beleeve not the Worke of the Father alone, of the Sonne alone, or of the holy Ghost alone, but of the whole Trinity; for this is one of the Workes of God which are said to be ad extra, and therefore at­tributed to all the three Persons.

First, To the first Person where Christ saith, no man can come unto me, (that is beleeve) except the Father draw him Joh 6. 44.

[Page 166] 2 To the second Per­son, where the Apostle cal­leth Jesus, the Author and finisher of our faith Heb 12. 2..

3 To the third Person, where the Apostle, recko­neth Faith amongst the fruits of the Spirit Gal. 5. 22.

Secondly God works faith God in mer­cy workes faith. of his meere good will.

So saith our blessed Sa­viour; it is so Father, because thy good pleasure was such Mat. 11. 26..

Now the end at which God aymed in working Gods ends in working faith. this grace is two-fold.

First, The setting forth of his owne glory.

Secondly, The salvati­on of mankinde; and ther­fore Saint Peter calleth sal­vation, [Page 167] the end of our faith.

Now the Knowledge of this will

First, Humble us, in let­ting of us see that it is not in our power, that Faith is not hereditary: God be­ginneth it, and increaseth it, and finisheth it. The A­postles prayed, Lord in­crease our faith Luke 17.. Now the meanes to get this Faith is double,

• 1 Outward.
  Meanes to get faith.
• 2 Inward.

First, Outward. 1 Outward. The Word.

The outward meanes is the Word; hereupon saith the Apostle, how shall they beleeve in him of whom they have not heard Rom. 10 14.? and [Page 168] thereupon thus conclu­deth, Faith commeth by hearing, and hearing by the Word preached Rom. 10 8., And here­upon it is called the Word of Faith; Eph. 1. 13 and Paul saith of the Ephesians, that they beleeved, after they heard the Gospell, and finely saith S. Chrysostome Acc en­ditur S. Chryso [...]t. fldei lampas igne Di­vini verbi; the Lampe of our Faith is lighted by the fire of the Divine Word. And this Faith, is wrought in us, both by reading and preaching of the Word, and both are commen­ded, and ordained of God. The Word a meanes p Deut. 3. 9.

1. For reading, God him­selfe commandeth it P, and by reading S. Augustine was converted: for hee [Page 169] confesseth of himselfe, that being inclined to the heresie of the Manichees, he heard a voyce, saying Tolle & lege, take up and reade; meaning the Booke of God; which hee pre­sently did, and so by rea­ding was converted: for surely the reading of the Word is a meanes appoin­ted of God, to the beget­ting of faith, and raising up the kingdom of God in the hearts of men; so that to say that bare reading, is bare feeding, and a thing unable to worke faith in us, is to avouch a great un­truth.

Secondly, For the Word The especi­all meanes ordinary is preaching. preached. This is the espe­ciall ordinary meanes, and the most powerfull [Page 170] usuall meanes: this is that which the Scripture layeth downe: how shall they beleeve in him, of whom they have not heard? how shall they heare without a preacher Rom. 10. 14.? and a­gaine, it pleased God by preaching to save Gal. 3. 1.; rea­ding is profitable, but prea­ching doth profit more than reading doth. Spice, when it is whole smelleth sweetly, but when it is bro­ken, and bruised by the hand of the Apothecary, it smelleth a great deale more: so is the Word read of us, or to us, sweet as the hony, and bringeth the light of life to many; but if the spirituall Apotheca­ry breake it, and bruise it, cut it, and divide it, as the Lord hath appointed by [Page 171] preaching, then reacheth the savor of such heavenly sweet to many moe, in a fuller measure, by reason of the blessing God giveth unto it. The Eunuch read, but he understood not; but when Philip preached unto him, the sweet brake out to his lasting good Acts 8..

Secondly, the meanes is The inward meanes for faith, the Spirit of God. inward whereby faith is wrought in us, and this is the blessed Spirit of God, which softneth and ope­neth our hearts, and maketh them as good ground, that when the seed of the Word is cast into them, it taketh deepe rooting, and bringeth forth the blessed fruit of faith. The Apostle saith that his preaching was in demonstration of the Spi­rit, [Page 172] that their faith might 1 Cor. 2 4. 5 be in the power of God, and the preaching of the Gos­pell is tearmed a ministrati­on of the Spirit 2 Cor. 3.: yea, hee u­seth this phrase, the Spirit of faith 2 Cor. 8 15., because that faith is wrought inwardly by the spirit. Thus yee see that faith is wrought inwardly in us by the spirit, outward­ly by the Word.

Now to propound a question and answer it.

Quaes. How the Gospell How the Gospell works faith works faith?

Resp. When the Gospell is preached.

First, That commands us to beleeve in Christ, and promises salvation, and when wee come to heare; the Spirit of God moves us for to heare, and hee opens [Page 173] our hearts as hee did the heart of Lydia.

Secondly, Vpon diligent hearing, the Lord inligh­tens the minde to conceive and understand the way of salvation.

Thirdly, Vpon this in­lightning, the great God perswades us to beleeve Act. 15. 7 1 Cor. 3. 4.

Fourthly, After this God inclines the heart to be af­fected with the goodnes of the things promised (which is salvation) and to hunger and thirst after righteous­nesse.

Fifthly, The Lord per­swades the heart to trust in the Lord Jesus for salvation.

Now as this knowledge serves to humble us, so it will bring us to this know­ledge, that faith is not [Page 174] common, this confutes the Atheists confuted. Atheists, that think and say so: all of them say that they beleeve, but faith is a gift, yea, a most rare gift of God; God sent his Patri­archs in the ancientest age of the world, and could finde no faith: he sent his Prophets in a latter genera­tion, and could finde no faith: last of all he sent his owne Sonne, a man appro­ved of God, and approved his doctrine with miracles, and signes following, and could finde no faith, and when the Sonne of man shall come, shall he finde faith on the earth Luk. 18. 8?

We reade but of two be­leevers in the hoste of Is­raell Num. 14..

But of eight in all the [Page 175] old world 1 Pet. 3. 20..

But of one family that beleeved in all Asia 2 Tim. 1. 26..

But of a hundred and twentie in all Christs time Act. 1. 15.

But of a few in all Sar­dis Rev. 3. 4..

Caro & sanguis non dant fidem, sed Pater in Coelis; Flesh and blood give not faith, but the Father in hea­ven. Many boast of faith, but if they have any, it is the Divels faith. Nay, ma­ny beleeve not so much as the Divell doth; but say with the foole, non est Deus, non est Daemon, non est infer­nus, non est Coelum: there is no God, no Divell, no hell, no heaven. And in that some few beleeve, it is by grace, not by nature.

[Page 176] Secondly, it is said in the description wrought in the heart of a sinner; and this must not bee understood indefinitly of any sin­ner, or every sinner, for

First, The Divels are sin ners, and yet they cannot have a saving faith, and the reason is because they have no saving promise.

Secondly, Reprobates are sinners, and they have it not, because it belongs on­ly to the elect.

By sinners then understand such as know and beleeve themselves to bee sinners, and have neede of Christ, and Gods mercy; such as use all meanes to have Christ, that are undone without him, these are they [Page 177] in whose hearts the Lord is pleased to work this grace.

Thirdly, it is said where­by a sinner trusts in the Lord Iesus, that is, rests, relies, builds upon him, cast himself upon the Lord for salvation; the sinner owes a debt, which must be paid, now Christ hath pro­mised to pay it, he beleeves it, and trusts in him, know­ing whosoever trusts in him shall be saved.

Lastly it is said for eternal blessednes. Which consists in our deliverance from all hellish, and eternall tor­ments, and the injoying of everlasting happinesse for soule and body; it is called blessednesse, because it comprehends all that can make a man perfectly▪ [Page 178] blessed, Eternall, because it never shall have an end.

Thus much for faith.

The third thing that wee are to Repentance to be exa­mined. examine before we come to the Table of the Lord, is Repentance.

Now the Reason is, because there is a Repentance A false Re­pentance. in the World, like true re-Repentance, but is not; all is not gold that glisters.

First, There is a Repen­tance which causes a kinde of remorse, this was in Saul, he lift up his voyce, and wept 1 Sam. 24 15. 16. 17..

Secondly, There is a Re­pentance which confesseth sinne; this was in Iudas, I have sinned, saith he Mat. 27. 3.; in Pha­raoh, I have sinned, the Lord is [Page 179] righteous, I and my people are wicked Exod. 9. 27..

Thirdly, There is a Re­pentance also which causes praying and fasting, this was in Ahab.

Fourthly, There is a Repentance which com­meth to restitution. Iudas brought againe the silver Mat. 27. 34..

Now all this may bee, and yet no true Repen­tance, so that wee may bee deceived, and take that for true Repentance that is not true Repentance that chan­geth the heart. Where there is true Repentance, there is an aptnesse to a­scend, the affections are set on heaven and heavenly things Col. 3. 2., if there were nei­ther heaven nor hell, such would be holy, it is meate [Page 180] and drinke to them to doe their Fathers Will, they will grow in grace, and in Knowledge. But seeing that there is a false Repentance like true Re­pentance, let us see what true Repentance is. Repen­tance may thus bee descri­bed Repentance descr [...]bed. to be,

A present turning, from all evill to all good, wrought by God in the hearts of all that shall be saved.

In which description we may spend time in exa­mining of many things, as.

First, In examining our Knowledge concerning the Act of Repentance.

[Page 181] Secondly, The time of Repentance.

Thirdly, The termes of Repentance.

Fourthly, The Author of Repentance.

Fiftly, The subject of Repentance.

First concerning Repen­tance Repentance Act is tur­ning. Act.

Now the Act of Re­pentance, or forme of it, is turning.

Obs. True Repentance is a turning. By the sinne of our nature and practice wee have turned our sel­ves away from God and cannot see his face, and favour towards us, now it is Repentance that turnes us back againe; let us search [Page 182] and try our wayes, saith the Prophet, and turne againe unto the Lord La. 3. 40.. It is not onely a turning but is more.

First, It is a whole tur­ning. Repentance turnes wholly.

Secondly, It is a con­tinuall turning.

First, it is a whole tur­ning, the whole man turnes.

Reason, because the Reas. whole man is turned away from God, and naturally, and wholly evill Gen. 6.. The imaginations of his heart are evill, all the imaginations of it are evill.

Secondly as it is a whole turning, so it is a con­tinuall Turnes con­tinually. turning.

True Repentance is a continued act of turning, a Repentance never to be repented of, a turning ne­ver to turne againe to fol­ly: if this were not, the remedy would be short of the disease, for the whole man is turned from God by sinne, and Repentance must turne the whole man back againe.

Now the knowledg of this will teach us two things.

First, That man hath ever something within him to turne from: a flesh still resisting the Spirit, many temptations of Satan, many wicked fashions of the World.

[Page 184] Secondly, That he can never get neare enough to God in this life, nor ever turne so neare him, as once he was, and there­fore he must proceede on till he doe attaine.

The second thing to Repentance time, to day. examine our Knowledge of concerning Repentance is the time. Repentance time. Now the time of Re­pentance is present, so that,

Obs. True Repentance is speedy Repentance, hee that repents truly, repents speedily, to day whilst it is called to day. The first thing the godly-man will set about, is to repent, he lookes,

• First, At God.
• Secondly, At him­selfe.
• [Page 185] Thirdly, At othes.
• Fourthly, At his sinnes.

First, hee lookes at GOD True Repen­tance looks at God.

First, Commanding, to day to heare his voyce Psal. 95. 7.. First to seeke the Kingdome of God Math. 6. 33..

Secondly, Grieving; sinne greives his blessed spirit: now the godly will greive God no more, I as his Spirit to morrow will bee more grieved, so his patience will bee more abused, and his wrath increased.

Secondly as Repentance lookes True Repen­tance lookes at mens sel­ves. at God, so also at a mans selfe, and so begins betimes.

Reas. 1. Because be­fore Repentance, wee can neither pray, nor heare, nor receive the Sacra­ment, to our comfort: whosoever will have any thing to doe with God, or expects any thing from God, must wash, and make cleane, so saith the Lord by the Prophet, wash you, make you cleane put away the evill of your doings from before my eyes Isa. 1 61, 17, 18.. Then come let us reason together, then come and pray, come and heare, come and receive.

[Page 187] Reas. 2. Because to mor­row wee shall bee more unfit, qui non est hodie Cras minus aptus erit. To mor­row,

• First, The heart will bee more hardned.
• Secondly, The consci­ence more seared.
• Thirdly, The will more crooked.
• Fourthly, Corruption more rooted.

Thirdly Repentance lookes True Repen­tance lookes at others. at others.

That they might bee brought into the way. That so there might bee one Sheepe-fold, and one Shep­heard, the Lord Jesus Christ.

Lastly Repentance lookes True Repen­tance lookes at sinne. at sinne.

And sees it is good to begin betimes; the longer it is before wee repent, the more sinnes wee have to repent of.

First, More in num­ber.

Secondly, More in strength.

Sinne is still ingendring, and groweth more fruit­full. The godly man there­fore will not procrastinate. It is Satan that tempts men with a delay, he dares not say that Repentance is not needfull, onely to deceive the simple, he craves a de­lay, and so steales the time away, till all the time bee [Page 189] 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 [Page 190] 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 [Page 191] 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 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 Psa. 51. 7.. Though that hee was not out of [Page 192] 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 Isa. 1. 15. Motives to repent.?

Now to move us to this speedy worke, know wee must what

1. Dangers.

[Page 193] 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 [Page 194] 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 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 [Page 195] 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.

[Page 196] 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 Psa. 64 7..

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 [Page 201] 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 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 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 [Page 202] Ministers on earth doe? nothing, unlesse the Lord bee pleased to blesse. Wee must strive, it is God that gives Repentance 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 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 [Page 203] as they list, and then have grace at their beck?

Now in dangers, there are Difficulties. Something to bee done. difficulties.

First, Because it is more to repent, than wee take it to be, it is the turning of the heart, now this is not easie, we want strength, I, to man it is impossi­ble.

Let us but consider.

First, What must bee done, when wee doe re­pent: wee are to recount all our sinnes, that wee may recant them, and this wee know that the longer it bee before the account be cast up, the harder it will be to make it.

Secondly, Wee are to [Page 204] 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.

[Page 205] 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 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: [...] 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 [Page 206] 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 Ezek 18. 31., to put away all these things, wrath, anger, filthy spea­king out of our mouths Col. 3. 8. 9..

[Page 207] Secondly, True Repen­tance looks at God as for­giver, he forgives all manner of sinne and blasphemy whatso­ever 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 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 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. 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 Coloss. 3 8..

Thirdly, True Repentance [Page 210] 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 [Page 211] 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 Coloss. [...]: 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. [Page 212] 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 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 [Page 213] 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 [Page 214] 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 good. First to God, the chiefest good La. 3. 40.. Let us search and trie our wayes, saith the Scripture, and turne againe unto the Lord: returne unto me, saith the Lord Ier. 4. 1.; the pro­digall will goe to his fa­ther Lu. 3. 15..

Now good Reason there is why it turnes to God.

Reas. 1. Because by sin they have turned against God, sin is not onely a tur­ning from God, but against [Page 216] God Hos 6. 1..

Reas. 2 Because it is God onely that pardoneth sin, and on this condition hee doth it.

Now the Knowledge of this, will let us see

First, That it is not suf­ficient to cease to doe evill; learne to doe well Isa. 1. 16. 17.: it is not enough to put off the old man, unlesse wee put on the new Eph. 4 22, turne wee must from the power of Satan to serve the living God.

Secondly, That true Repentance is the conse­crating of a mans selfe wholly to God 1 Thess. 1. 9..

[Page 217] From the Act or forme of Repentance, the time and termes we come to the Author of Repentance, and that is the Lord. So that from hence we may observe

Obs. That Repentance is Gods, it is his grace, Repentance is Gods gift onely God can Worke it.

It is Gods both for the beginning, progresse and consummation. It is God that gave the Gentiles repen­tance unto life Acts 11. 28.. Waiting, saith the Apostle, if at a­ny time God would give them Repentance 2 Tim 2. 25.. Hence it is that the Church goeth unto God for it, say­ing convert thou me O Lord, & [Page 218] J shall be converted Ier. 31. 18., againe turne us O Lord unto thee, and wee shall bee turned Cant. 6. 21.. It is onely God that can work it.

Reas. 1. Because there are such strong resistan­ces, and enemies of grace within us, and without us; it must therefore bee the Spirit of power and for­titude onely that must conquer them; the strong man hath taken hold, and onely a stronger can cast him out.

Reas. 2. Because there is such strength of lusts, and numberlesse excuses of sinne and sinners, as on­ly the Spirit can convince of sinne.

First, It is God that changeth the heart, and [Page 219] bringeth it unto good, hee it is that will purge us, this is not in our own power to doe, it is the Churches prayer, Convert us, O Lord Ier. 3. 18., so that no power of themselves.

Secondly, Hee drawes us unto Christ, for no man, saith Christ, can come to me except my Father draw him Ioh 6. 44..

God is the worker, men are instruments; Paul may plant, and Apollo water, but God that gives the increase. Paul preach­ed at Philippi, but God opened the heart of Lydia, Peter preached to Corneli­us and others, but the ho­ly Ghost brought downe the Unction, and made them Christians.

[Page 220] Now this Knowledge, that God is the Author of Repentance will teach us many things.

1. That no man can re­pent No man can repent when hee will. when hee will, this flower groweth not in our Gardens; if that the Lord by his Spirit draw us not, we can never run after him.

Object. Why have we so ma­ny Commandements to repent, if it be not in our power to re­pent?

Resp. Deus jubet quae non possumus, ut noverimus quid ab eo petere debeamus, saith S. Augustine, God commands what we cannot doe, that we may know what to ask of him. I, this God doth to let us see, not what by Nature wee can doe, but what wee in Duty [Page 221] should doe, and that by his assistance we may bee ena­bled to performe.

Ob. God gave Jezabel space to repent of her fornication: hence the Papists gather that man hath free will to do that that is good before God; for, say they, God gave space of time to re­pent, therfore she had pow­er to repent, the giving of that power was in vain else.

Resp. It doth not follow because God gave time to repent, therefore shee had power to repent: which we may see, if wee doe but consider the ends for which God gives men space, and time of repen­tance, I, and commande­ment also so to doe. The ends be two.

[Page 222] First, That in that time of Repentance, which hee allotteth unto men, he may give his children grace, whereby they may obey his Commandements, and repent.

Secondly, Hee giveth Commandement and time that men may see what they shovld doe, not what they can doe, and that the wicked may be without ex­cuse at the Day of Judge­ment, and so ashamed of Bishop Coo­per. themselves. Man cannot doe it of himselfe, it is a worke full of miracles, it makes the dead to rise, the blinde to see, the dumbe to speake, and who can worke these but the Lord? as one sheepe cannot heale another, but their helpe [Page 223] commeth from the Shep­heard: so the true health of our soules commeth from the great Sepheard of Israell; he that tamed the Lyons, and restrained the fire from burning, he it is that must tame our wild af­fections, and moderate the fire of our desires.

Secondly, The Know­ledge, that God is the Au­thor Ascribe unto God the glory of conversion. of Repentance, will teach us unto whom to a­scribe all the glory of our conversion, even to the Lord, for he it is that hath done it, of our selves wee can doe nothing that is good, we must bee chan­ged by the Spirit.

Object. Doth not God promise, at what time soever a sinner repenteth of his sinne, [Page 224] I will put all his wicked­nesse out of my Remem­brance.

Resp. True, the Lord most comfortably (blessed be his name for it) saith, at what time a sinner repen­teth of his sinne, hee will pardon; but hee doth not say that a sinner may re­pent when hee will, God hath promised to all repen­tants pardon, but not to all delinquents repen­tance.

3. This Knowledge in the third place will teach The meanes of grace is not to bee neglected. us to bee carefull that wee neglect not the present meanes of grace offered unto us, as though wee had God at command, and could repent when­soever wee please. [Page 225] beloved, let none de­ceive you, deceive not your owne soules, it is the meere Gift of God, wee cannot make one haire of our head white or black, and doe wee thinke wee can change our corrupt hearts?

Looke but into the Scriptures and see how many when they would have repented, were re­jected, I, though they sought it with teares; and what comfort is this to thee who hast not repen­ted, neyther dost thou know, whether that God will give thee grace to re­pent, or not?

Objection. The theife repented at the last, and [Page 226] was received to mercy.

Resp. True, what then? if that I may but have time when I am dying, to say Lord have mercy upon me, I shall be saved; but what if thou shalt not have so much time? thou art not sure of it, death hath taken many a one away sudden­ly, so that they have not spoke one word: againe, what if thou hast so much time? many shall say in that day, Lord, Lord, and he shall say unto them, de­part from mee, I know you not Mat 7. 22. The Thiefe was saved, for he repented, his fellow had no grace to re­pent, & was damned. O be­ware, least trusting too late Repentance at thy last end on earth, thou bee not dri­ven [Page 227] to repent too late with­out end in hell.

Lastly, this Knowledge will cause us to serve God God must be served freely. freely, for if God hath wrought in any of us, if our wills be freed by grace un­to righteousnesse, then will we serve God freely, and cheerefully, wee will then obey the Lord willingly. The godly man knowes that the fruit that is cud­gelled downe, is ill tasted, and little worth: so is that obedience men must bee driven unto with blowes, it is an evill soul­dier that followes his Captaine with sighing, an evill servant that obeyes his master with grudging; God must have all done in love, and hee rewards a [Page 228] cheerefull servant.

Now if any of you finde in your selves at any time an indisposition, and backwardnesse to holy duties, call then to minde with what livelinesse you have followed your lusts, and be ashamed and hum­bled, that you cannot with as much for­wardnes serve the Lord.

That true Obedience is True obedi­ence is uni­versall. Vniversall.

True Obedience hath an eye to all Gods Com­mandements; God com­mands, therefore must wee obey; hee commands all, therefore wee must obey all, even the lesser as well as the greater. O saith the Lord that there were in them such a heart, to feare me, and to keepe my Com­mandements! not [...] Com­mandement Deut. 5. 29., Every Com­mandement must bee ob­served, and if wee will not bee ashamed wee must have respect unto all Psal. 119 6.. Whosoever shall keepe the whole Law and yet offend in Jam. 2. 10 one point, hee is guilty of [Page 235] all. Cursed is every one that continueth not in all the Workes of this Law to doe them Deut. 27 26.. Now the Know­ledge of this will bring us to know, who of­fends.

First, Such as labour Offenders. not to acquaint themsel­ves with totality of Know­ledge, they that neglect Knowledge will neglect Obedience, where is there a man like David who makes the Law of the Lord his delight day and night? know we must that ignorance will not excuse us, and a particular know­ledge will never bring forth a generall obedi­ence.

Secondly, Such as know much yet make no con­science [Page 236] of doing much, these are manglers of O­bedience Kings 2. 51. 8.. Herod will doe many things gladly, but hee will not leave his He­rodias Mat. 20. 2 20.. Many will part with some sinnes, but not with all. Now here a question is to be propoun­ded and answered.

Quaest. Whether any man is able to keepe the Com­mandements of God?

Res. Man is to be conside­red Man able to keepe the Commande­ments. two wayes. As a natu­rall man, and as a rege­nerate man. Now every regenerate man and wo­man is in some measure made able to keepe the Commandements of God, and to practise the good duties hee requires of him; it is the Lords speech, [Page 237] let your hearts bee per­fect with the Lord your God, to walke in his Statutes, and to keepe his Commandements 1 Kings 8. 61.. In this stands the perfecti­on of the uprightnesse of the heart, to walke in Gods Statutes, and keepe his Commandements.

The Second rule of Obe­dience is Ala­critie.

So that this must bee True obedi­ence is cheerfull obedience. knowne, that whosoever obeyes God truely, obeyes him cheerefully. That, that is said of giving almes may be applied to all other Christian duties; it is said the Lord loves a cheerfull giver, so the Lord loveth [Page 238] a cheerefull Prayer, Thy will bee done in Earth as it is in Heaven: now the Angells doe the Will of God cheerefully, and so must man. David saith, of the Sunne placed in the Firmament, that it rejoy­ceth like a mighty Gyant to runne his race, it hath a kinde of Alacrity and cheerefulnes to runne the course, and to doe the office apointed. Now as Solomon would have us to learne somewhat of the Pismire Pro. 6. 6.. And our bles­sed Saviour from the Lil­lies and Fowles Math. 26. 28.. So wee may not unfitly bee bid­den to goe to the Sunne and learne, gladly and cheerefully to serve the Lord.

Obedience third Rule is True obedi­ence is sin­cere. Sincerity.

So that this must bee knowne that true Obedi­ence is sincere Obedience: he that serves God truly, serves him heartily. Thou shalt love the Lord with all thy heart, Mat. 22. 37.. He must have the heart, and the whole heart, it is the saying of David, blessed is the man in whose heart are thy wayes Psa. 84. 5.. My sonne give mee thy heart saith the Lord. God be thanked, saith the Apostle, that yee were the servants of sinne; but yee have obeyed from the heart that forme of doctrine, which was delivered you Rom. 6. 17.. The godly man is the same inwardly, and [Page 204] in his heart, that hee is outwardly, and makes a show off, he knowes that God takes no delight in those who draw neere un­to him with their lips, when their hearts are far from him. A godly man hath more goodnesse with­in him then, hee can make show off, A good man out of the good treasure of his heart, bringeth forth good things Mat. 12. 35.. The godly man whatsoever hee doth, or outward professions hee makes of good things, his cheife care is to bee religious within, hee is such a one as makes con­science of all his thoughts, hee is most troubled with his inward corruptions, this hee knowes that if the [Page 241] heart bee reformed, it will bee easie to reforme the words and workes Math. 23 26..

In the particular duties of Gods worship it con­cemes all to be carefull of the heart:

• 1. In Preaching.
• 2. In Hearing.
• 3. In Praying.
• 4. In Singing.

First in Preaching. In Preach­ing the heart is to be looked to.

That wee may be able to say with Saint Paul, God is my witnesse, whom I serve with my spirit, in the Gospell of his Sonne Rom. 1. 9.

Secondly in hear­ing. Heare with the heart.

The heart must also be looked unto, the heart must bee drawne up unto the eare, like Lidia, our hearts must bee opened, that we attend to the things which are spoken.

Thirdly in Prayer. Pray with the heart.

The heart must bee looked unto, Praying al­wayes, with all Prayer, and supplication, and how it is said, in the spirit Eph. 6 8..

Fourthly in singing of Psalmes. Sing with the heart.

The heart also must be [Page 243] ready, that we may sing with grace in our hearts un­to the Lord Col. 3. 16.

Quaest. But is there no hypocrisy in the godly Hypocrisy in the best. man? is there no want of this inward truth of heart in his obedience?

Res. There is hypocrisie in the best, all the sonnes of Adam are infected with this contamination, some more, some lesse; whoso­ever goeth about to cleere himselfe in this, hee is the worst hypocrite of all: and this wee must know, that though all are infected with it, yet here is the difference, all have hypo­crisie, hypocrisie hath some aliud habere peccatum, aliud ha­beri à peccato, it is one thing for a man to professe sin [Page 244] and another thing for sin to possesse a man. Now though a regenerate man may finde this in him, yet may hee comfort himselfe in it.

First, That this is a mat­ter of greife, and humbling unto him, feeling this in him, and having his heart away in any outward ser­vice.

Secondly, That his care and desire in obeying God, hath ever been to doe it heartily, and so could ne­ver hypocrite say.

This must all know, for by the knowledge of this that it is not

First, Hypocriticall o­bedience. Hypocriti­call Obedi­ence not regarded.

Secondly, Constrai­ned sincerity that will [Page 245] serve the turne.

First, For hypocriticall obedience: eye-service may bee pleasing unto men, be­cause they know not the heart, but to God it can not. The proud Pharisee may make a faire show, but God can pull of the maske, and discover him. All out­ward workes an hypocrite may doe, onely he failes in the heart, and because of that hee is lost every where; it is man that judgeth the heart by the workes, but the LORD judgeth the workes by the heart. O therefore take heede of hypocrisie, least you have your portion with them in Hell. Men and wo­men solace your selves in your devotions; heare, [Page 246] read, pray, receive, but looke you have the heart along with you, for with­out the heart all is lost. Know this that the osten­tation of man shall meete with the detestation of God.

Secondly, Now if hy­pocrisie Constrained sincerity no­thing. cannot content God, what can constrai­ned sincerity doe? Hee that obeyeth God because hee cannot chuse, would not obey the LORD if hee could.

The fourth Rule of Obe­dience Rule. 4 is con­stancy.

And this must every re­ceiver know,

That true Obedience is [Page 247] constant obedience. True obed­ence is con­stant.

Whosoever obeyes God truely, will obey God con­stantly: there is scarce any good thing in Gods Child, but may seeme to bee in the hypocrite, save onely this constancy in obedience, so that this teacheth us

First, That sound and constant obedience is in the regenerate.

Secondly, That it is onely in the regenerate, in no other.

First, constant obedi­ence is in the regenerate. The righteous, saith the wise man, is an everlast­ing foundation Pro. 10 25.. I, such as are planted in the house of the Lord will bring forth fruit in their age Psal. 92 13. 14..

[Page 248] But it may bee ob­jected.

Ob. 1. That in many re­generate men there are great intermissions, and giving o­ver of good duties, the fruits of grace have been straight­ly intercepted, and broke of in them.

Hee that had come to David, when after his a­dultery he would have kil­led Vriah, and Peter when he forswore his Master and that with curses, he would have been able to discerne no more fruits of grace, nor conscience of duty to God in them; then in Saul or Judas.

Resp. That though in the time of temptation, or spirituall desertion the case may be thus with the god­ly, [Page 249] for a time, yet hee cannot continue so, but shall recover himselfe, and doe his first workes againe, according to that saying, hee will not suffer the righteous to fall for e­ver Psal. 55. 22..

Ob. 2. There are many that have good hearts in whom there is great inconstancy, of­ten omitting of good duties, which they should performe, they have not alwayes that alacrity in Prayer and holy exercise, as sometimes they have.

Res. Certaine it is that many a good man may decay in the measure of his practise, and good duties, even through a naturall de­cay of his spirit, by age, or by sicknes.

[Page 250] Secondly, Hee may loose that heate and fer­vency of spirit that some­times he had, this may bee seene in the Angell of the Church of Ephesus Rev. 2. 4. The first love was lost, and yet much grace was there. Beloved, without dayly watchfulnes and stirring up of our selves, it will not bee possible to keepe our selves from this decaying in our love; yet this wee must know, that in every regenerate man ordinarily, unlesse it bee in case of temptation or spi­rituall The godly performe good duties of consci­ence though not alwayes with the l [...]ke ch [...]er­fulnes. dissention, you shall finde foure things:

First, That hee doth still performe good duties of conscience towards God, though not with that [Page 251] cheerefulnes as at other times, he still keeps his way, and goeth on, though not so fast, greiving for his decayes, striving a­gainst his dulnesse, and this the Lord takes great delight in, and hee is not unrighteous to forget our worke and love Heb. 6. 10. The godly goe on and persevere..

Secondly, That the god­ly man doth not rest in any thing that hee hath done, but goeth on, and is carefull to persevere, and continue unto the end, and this may bee seene in David and Paul.

First, in David. I will praise the Lord, saith he, while I live, and sing unto God while I have my being Psa. 146. 2.. Thy Statutes Lord, will I keepe even unto the end Psa. 119 112..

[Page 252] The second in S. Paul. Brethren, saith he, I count not my selfe to have ap­prehended: but this one thing I doe, forgetting those things which are behinde, and reaching forth unto those things which are before, I presse to­wards the marke Phil. 3. 13. The godly feare falling.

Thirdly, That the god­ly man lives in feare least hee should fall away be­fore his death, and ha­ving begunne in the spi­rit should end in the flesh.

Fourthly, That his de­sire The godly d [...]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 Psal. 27. 9..

[Page 253] This is the godly mans care, that he may keepe judgment, and doe righte­ousnesse at all times 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 [Page 255] rejoyceth saith the Psalmist, in all the Workes of his hands 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 [Page 256] gladeth us dayly with his benefits 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 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? [Page 257] 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 [Page 258] love him not, let him bee Anathema, Maranatha 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 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 [Page 259] 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 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, [Page 260] 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 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 Rom. 3., yet this [Page 261] 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 [Page 262] 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.

[Page 263] 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 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 [Page 264] 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, [Page 263] how to love him, as the Church said; I am full of love, I am sick of love 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 [Page 264] 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 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 [Page 265] 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 [Page 266] 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 [Page 267] 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 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 [Page 268] 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 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 [Page 269] 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 [Page 270] hatred of God, for to see God is a more excel­lent thing then to love him; though in Termino▪ they cannot bee seve­red.

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 1 Ioh 3. 18.; nemo potest veraciter esse amicus ho minis, nisi primitus fuerit [Page 289] amicus ipsius veritatis, S. Augustine, no man can bee S. Aug. a true lover of man, un­lesse first he be a lover of the truth. Wee must love one another, not for their riches, honours, great­nesse, but for themselves: their good must be sought, not their goods: we must not love one another as Dogges doe bones, for the flesh that is on them, or as men doe Trees, for their fruite; but wee must love them for themsel­ves, for this, that they are men, but especially, for that they are vertuous and good men.

Lastly the Receivers love Constant love. must be constant.

With some, friends are like flowers, no longer regarded then whiles they are fresh. Many mens love is like the harlots love, who love while there is lucre; and when gifts goe hence, their love goes hence: they are like the puttocks in the fable, that followed the old Wife bearing meate to the mar­ket, but forsooke her home­ward when her meate were sold. En ego non paucis quondam munitus amicis. A man shall bee loved in prosperity but in adversi­ty, as Rats forsake an house when it is ready to fall, [Page 291] so his lovers and his friends will forsake him. Thus our love should bee holy, just, true, constant, this is true Christian love, wherein men should keepe themselves; this is like unto the Sunne unto the World, a Candle unto the house, a light for our journey, a line for our life, and a rule for our repre­hensions. Si diligis, fac quic­quid vis: if thou beest in love, doe what thou wilt; speake or be silent, exhort or rebuke, call or cry, so it be in love, all is well.

Beloved, much is gotten by love, there is much comfort in love, I, love is the fulfilling of the Law. Love is the fulfilling of the Law.

First, Reductive.

Secondly, Effective.

[Page 292] Thirdly, Formaliter.

First Reductive.

Because love is the ful­filing of all the Comman­dements.

Secondly Effective.

For hee that loves the Love is be­neficiall. Lord, is ready alwayes to obey him.

Thirdly Formaliter.

For all actions should be referred to the glory of God.

As the benefit is great The estate of those that love not, miser­able. where there is love, so the misery of such as love not is great also.

First, They are chil­dren [Page 293] of darkenesse, and all under the bondage of the first death, and in danger of the second.

Secondly, They can never enter into the King­dome of Heaven: every one can say a murtherer shall not bee saved, now the Lord hates a man that loves not his brother as a murtherer; and the Apostle saith, that no murtherer hath eternall life abiding in him 1 John. 3 15.. I will conclude with the saying of S. Peter: the end of all things is at hand, be sober therefore, and watch unto Prayer; this is good, but not sufficient, and a­bove all things, saith he, have fervent charity, for charity shall cover a mul­titude of sinnes 1 Pet. 4. 7, 8.. It is love [Page 294] that hides the blemishes of our sinnefull nature, and the same Apostle cals upon us to give all dili­gence, to adde to our Faith, vertue; and to vertue, know­ledge; to knowledge, temper­ance; to temperance, patience; and to patience, brotherly kind­nesse, and to brotherly kind­nesse charity Pet 2. 1. 5, 6, 7, 8, 9.. And the rea­son is given because if this be in us, we shall not be barren, and unfruitfull in the knowledge of our Lord JESVS CHRIST, but he that lacketh these things, is blind and cannot see farre of, and hath for­gotten that hee was pur­ged from his old sinnes 2 Pet 1. 9.

Wee have finished the first conclusion, that who­soever would receive wor­thily [Page 295] must examine nar­rowly. Come we to the se­cond.

That the selfe examiner must bee a receaver. Let The exami­ner must be a Receiver. him eate of that Bread and drinke of that Cup.

Doe this, saith our Sa­viour 1 Cor. 11 24.. So that it is not left indifferent for a man to come, or not to come, but commanded; I, if that wee looke but into the Booke of God, wee shall finde that such as were bid­den to the Wedding, and would not come, made light of it, were destroyed as well as hee that came without his Wedding gar­ment Mat. 22. 4. to 13.. O that we would consider,

First, Who it is that calls, cries! It is the [Page 296] Lord by the mouth of the Minister, he it is that bids his guests, shall he cry come, and shall we not come? shall hee call, and shall not we answer? he it is that bids, and shall wee make excuses? send his Messingers to pre­pare, and shall not we come where all things are prepared?

Secondly, Consider that besides calling, bidding, sending, he offers himselfe, and what a fearefull thing is this to contemne this blessed Sacrament?

When Moses called Da­than and Abiram to come up to the Lord, they an­swered presumptuously, we will not come Num. 16. 12.. When the King in the Gospell had [Page 297] invited many, and sent his servants at supper time, to say to them that were bidden, come, for all things are now ready, they all with one consent be­ganne to make excuse Luke 14. 16, 17. 18.. Beloved, doth not the Lord call us, as Moses Dathan and Abiram, to come up? and doe wee not as they did, say, wee will not? this wee not on­ly say, but doe. Doth he not invite us, I, the Table is covered, the supper is ready, yet how doe wee slight it? Many will come, but it is to looke on, not receave, what is this, Be­loved, but to have the Mi­nister of CHRIST in deri­sion? our Saviour did not say, let a man examine [Page 298] himselfe, and stay at home, or examine himselfe, and looke on, but let a man examine himselfe, and so let him eate of that Bread, and drinke of that Cup. With what face then, with what countenance or conscience, can these come to the house, and Table of God? But it may be objected.

Ob. 1. That often recei­ving Of enrecea­ving no more then needes is more then needs.

Res. Those that make this objection, shew to the World, what spirit they are of, for besides, the Word of God requi­ring of us often to receive, have wee not our owne wantes crying out unto us, I and that aloud, that wee have neede to come? and surely, if ever any of [Page 299] these had tasted of any sweetnesse at the Table of God, they would never have objected so absurd­ly, or argued, I have of­ten received, therefore neede to receave no more, but rather I have often re­ceaved therefore will re­ceave againe. There is al­most none so absurd as to say I have been often at the Church therefore I will bee seene there no more, I will heare no more because I have heard a little; but as he that know­eth what it is to heare, will heare often, so hee that knowes what it is to receave the blessed Sacra­ment, will not content him­selfe with receaving, but will receave often.

[Page 300]Ob. 1. It may in the second Often recei­ving with­out profit a signe we are not good. place be objected, we have of­ten come and received, but wee profit not by it, wee are never the better, therefore wee will receive no more

Res. True it is, that many come, and come often, and are no better, but the worse for com­ming; this is a signe that they are not good, yet God forbid that wee should so hardly conclude of all that say they can feele no such comfort at the Receiving of the blessed Sacrament, for howsoever some doe not for the present, and in the Act finde it, yet they may finde comfort, and have comfort. And here it will stand us all [Page 301] in hand to consider of five particulars, and to have them in minde.

1. That to forbeare comming will make us worse than we are.

2. That it is one thing to have grace, and another thing to feele grace.

3. That every man must with conscience submit himselfe to Gods ordi­nance.

4. That no man was e­ver made better by not comming to the Sacra­ment.

5. That it is a dangerous thing to stint God, to limit God.

First, it concernes all to consider of this.

That if they should not come to the Table of the [Page 302] Lord, it is to bee doubted, Not com­ming to the Sacrament makes men worse. that albeit they should not feele themselves any whit the better, by their com­ming to it, they should feele themselves many degrees the worse, and albeit that they feele not themselves after their receiving as good as they desired, yet if they come not at all, they shall be sure to finde them­selves worse than they were.

Secondly, Consider wee One thing to h [...]ve grace and feele grace. must that it is one thing to have grace, and another thing to feele grace: for a man may have grace, and not feele it, especially in time of temptation, as a man may have life in him, though many times hee know it not; the godly man [Page 303] hee lives by faith, not by feeling.

Thirdly, Consider wee Wee must submit with conscience to Gods ordi­nance. must, that every man must submit himselfe with con­science to the ordinance of God, and if thus they doe, they may assure themselves that in the Lords good time they shall find comfort: for as they that are sicke, will goe to the physitian, take his directions, stay his time, and in all things bee ruled by him, so must every poore sinner that expects comfort for his soule, hee must stay the Lords time, who knowes when it will doe us the most good, and stand us in most stead?

Fourthly, consider wee Withdraw­ing makes not men better. must of this, that no man was ever made better by [Page 304] withdrawing of himselfe: Beloved, if this could bee proved, then something might be said, but I dare say that it was never knowne that any man was either richer in grace, stronger in faith, by keeping of him­selfe from the ordinance of God.

Fifthly, Consider wee God must not be stin­ted. must that it is a dangerous thing to stint God, to limit him, take heed we must of setting God a time, as now Lord, or to morrow Lord, let me feele comfort, like the unruly patient that will not be cured, unlesse he bee cured out of hand. O be­loved, God will try faith, and patience, to know whe­ther we will depend on him or no.

[Page 305]Ob. 3. Some will obiect a­gaine, that they would often come to Gods Table, but that they have so many infirmities, and manifold imperfections, and these they say do discourage them; their measure of faith, and grace they say is so little, that they are afraid to come, least they should come unwor­thily.

Resp. If that these things Imperfecti­on [...] must not hinder us. proceede from a good ground, these are not to be slighted, as the other, but we should rather put to our helping hand, and put our shoulders under to helpe them beare the burden: this indeed is true love, and compassion to pity the soules of our brethren; it is said of our blessed Saviour, that a bruised reede shall he [Page 306] not breake, and smoaking flaxe shall he not quench Mat. 12. 20.. Christians must use all the meanes that may bee to nourish the weake ones, those that are weake in grace: as wee must warne them that are unruly, so wee are commanded to comfort the feeble; our imperfections though ma­ny, must not keepe us back, seeing that the Lord ac­counts us worthy, and in­vites us to come unto him.

And here Receivers may conclude of foure things.

First this, that the feeling Feeling a want of grace with griefe is grace. of the want of grace, with a grief for that want, is grace, for such as are altogether gracelesse, and senselesse doe not find at any time any defect of grace in them selves.

[Page 307] Secondly this, that no Wee must not please our selues in our wants. man must please himselfe in his owne wants, nor nou­rish the weakenesse that is in himselfe; for albeit God condemneth no man for his wants, nor with-holds his grace from him for his imperfections, yet must not man make much of them, nor delight in them, nor thinke himselfe the better for them.

Thirdly this, that it is a Temptation of Satan dangerous, concerning want of g [...]ace. dangerous temptation of Satan against our soules, when as he counselleth and perswadeth any man to withdraw himselfe from the Communion, for w [...]nt of grace; if he have any in sincerity, albeit it be but in the least measure, I, but as a graine of mustard-seed, it [Page 308] will not bee labour lost, if that we would but think of the persons for whom the Supper was instituted, we shall finde that it was for the weak not for the strong; for the poore, not for the rich: shall any man now reason so absurdly, that because he is hungry, there­fore he will not eat, because thirsty, therefore hee will not drinke, because woun­ded, therefore careth not for the Physitian? would not every one condemne these for unwise men? be­loved, it is no better than a divellish temptation, that because wee are weake in grace, therefore wee will not receive the strength of grace.

Fourthly and lastly, that [Page 309] the Lord Jesus Christ came Christ came [...]o save sin­ners. into the world to save sin­ners, to redeeme that, that was lost. Let a man there­fore examine himselfe, and so let him eat of that Bread, and drink of that Cup.