Ten sermons tending chiefly to the fitting of men for the worthy receiving of…Ten sermons tending chiefely to the fitting of men for the worthy receiuing of…
Ten sermons tending chiefly to the fitting of men for the worthy receiving of the Lords Supper Wherein amongst many other holy instructions: the doctrines of sound repentance and humiliation, and of Gods special favours unto penitent sinners, and worthy communicants are largely and effectually handled. The six first, by I. Dod. The four last, by R. Cleaver. Whereunto is annexed, a plain and learned metaphrase on the epistle to the Colossians, written by a godly and judicious preacher. There is also set before the sermons, a short dialogue of preparation: containing the chief points that concern the worthy receiving of the Lords Supper, taken for the most part, out of the sermons following: and collected into a method for the benefit and ease of those that desire direction in this matter.Ten sermons tending chiefely to the fitting of men for the worthy receiuing of the Lords Supper VVherein amongst many other holy instructions: the doctrines of sound repentance and humiliation, and of Gods speciall fauours vnto penitent sinners, and worthy communicants are largely and effectually handled. The six first, by I. Dod. The foure last, by R. Cleauer. Whereunto is annexed, a plaine and learned metaphrase on the epistle to the Collossians, written by a godly and iudicious preacher. There is also set before the sermons, a short dialogue of preparation: containing the chiefe points that concerne the worthy receiuing of the Lords Supper, taken for the most part, out of the sermons following: and collected into a method for the benefit and ease of those that desire direction in this matter.
John Dod 1549?–1645London: printed by William Hall for Roger Jackson, 1610London: printed by William Hall for Roger Iackson, 1610
[8], 170 [i.e. 168], 105 p. · 108k words · STC 6945 · ESTC S114601
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
[Why do you lay out your silver, and not for bread? &c.] That is about such things, as for which you are never the better: which will not breed any good blood, or good nourishment; he followeth the former Metaphor still, reproving them for their folly, that whereas the Lord doth offer them such good things so good cheap, they would neglect, and pass by them and rather chaffer with the world, and spend their thoughts and pains, about things of no worth, that would no way satisfy them, but when they had toiled out themselves in the pursuit of them, they should be as restless, and void of ⟨p. 150⟩true contentment, as ever before.
[Why doe you lay out your siluer, and not for bread? &c.] That is about such things, as for which you are neuer the better: which will not breed any good blood, or good nourishment; hee followeth the former Metaphor still, reprouing them for their folly, that whereas the Lord doth offer them such good things so good cheape, they would neglect, and passe by them and rather chaffer with the world, and spend their thoughts and paines, about things of no worth, that would no way satisfie them, but when they had toiled out themselues in the pursuite of them, they should bee as restles, and voide of ⟨p. 150⟩true contentment, as euer before.
but the truth is, all will come to short, and be found too weak for the effecting of it. Therefore the Apostle saith that Godliness is great riches with contentment. Other riches are of that nature, that the more we have, the more we desire, and the more our hearts are disquieted with the care of keeping them, and the fear of loosing them, But true piety is of that force that it draws the soul unto God, and makes it to rely on him, and one his treasures, and there is a sure stay indeed: for he will never fail nor forsake such as cast their cares upon him.
That made David so to rejoice, when God lifted up the light of his countenance upon him: and that made Paul in whatsoever estate he was, Reasons. therewith to be content. And the reason of the doctrine is,
§1
because grace only repairs the image of God, (the loss whereof was the cause of all our woe) according to that saying of the Apostle,
We all behold as in a mirror the glory of the Lord with open face, and are changed into the same image from glory to glory, Note. as by the spirit of the Lord. This is the virtue of the word, that whereas looking into other glasses, we shall see our own faces, therein we may behold Gods face: and not only so, but seeing and misliking our own deformity, shall instead thereof receive by degrees a glorious visage, and be transformed into the image of God himself, which there we do behold: and this image was it which we lost by Adams fall, and with all sound contentment: and this may we recover again in Christ through the hearing of the word, and with it true peace, and settled comfort. Let a man have the command of all the world, before he have Gods image stamped upon his soul, he shall have a restless heart, because he hath a wicked heart: he shall be like a beast, nay, worse then a beast. Adam after his eating of the forbidden fruit, had his abode in Paradise for a while: but he found that a hell, which was formerly as it were an heaven unto him: and why? because he had lost Gods image, and consequently the sweet apprehension of his favour, which before made all comfortable unto him.
Many things there bee that make shew as if they could doe it, 1but the truth is, all will come to short, and bee found too weake for the effecting of it. Therefore the Apostle saith that Godlinesse is great riches with contentment. Other riches are of that nature, that the more wee haue, the more wee desire, and the more our hearts are disquieted with the care of keeping them, and the feare of loosing them, But true pietie is of that force that it drawes the soule vnto God, and makes it to relie on him, and one his treasures, and there is a sure stay indeed: for hee will neuer faile nor forsake such as cast their cares vpon him. 2That made Dauid so to reioice, when God lified vp the light of his countenance vpon him: and that made Paul in whatsoeuer estate hee was, Reasons. therewith to bee content. And the reason of the doctrine is, §1because grace onely repaires the image of God, (the losse whereof was the cause of all our woe) according to that saying of the Apostle, 3We all behold as in a mirrour the glory of the Lord with open face, and are changed into the same image from glorie to glorie, Note. as by the spirit of the Lord. This is the vertue of the word, that whereas looking into other glasses, we shall see our owne faces, therein wee may behold Gods face: and not onely so, but seeing and misliking our owne deformitie, shall insteede thereof receiue by degrees a glorious visage, and be transformed into the image of God himselfe, which there wee doe behold: and this image was it which wee lost by Adams fall, and with all sond contentment: and this may we recouer againe in Christ through the hearing of the word, and with it true peace, and setled comfort. Let a man haue the command of all the world, before he haue Gods image stamped vpon his soule, hee shall haue a restles heart, because hee hath a wicked heart: he shall bee like a beast, nay, worse then a beast. Adam after his eating of the forbidden fruit, had his abod in Paradise for a while: but he found that a hell, which was formerly as it were an heauen vnto him: and why? because hee had lost Gods image, and consequently the sweet apprehension of his fauour, which before made all comfortable vnto him.
Secondly, nothing can take away sin but grace; §2now wheresoever sin taketh up the place, it expels all quietness from thence. There is no peace to the wicked, saith my God. 1For when the mind is full of error, and the heart full of lust, there must needs be a great confusion and distemper in the whole man.
Secondly, nothing can take away sinne but grace; §2now wheresoeuer sinne taketh vp the place, it expels all quietnesse from thence. There is no peace to the wicked, saith my God. 1For when the mind is full of error, and the heart full of lust, there must needes bee a great confusion and distemper in the whole man.
Thirdly, until grace enter into the heart, and rule there, §3Satan hath the dominion, and ruleth there as a tyrant, at his own will and pleasure. If he do but stir a wicked man to any sinful practise, he is forthwith ready to yield unto him: if he do but bid him spue out the venom of his poisoned stomach, he presently breaketh forth into cruel and bitter swearing, or cursing, or railing, &c. so that it may truly be said that wicked mens tongues are set on fire of hell: and what rest then can there be in that soul, 1which is so possessed by Satan, who will never suffer his members to desist from inventing, or executing some mischief or other.
Thirdly, vntill grace enter into the heart, and rule there, §3Satan hath the dominion, and ruleth there as a tyrant, at his owne will and pleasure. If hee doe but stirre a wicked man to any sinfull practise, hee is foorthwith readie to yeeld vnto him: if hee doe but bid him spue out the venome of his poisoned stomacke, hee presently breaketh foorth into cruell and bitter swearing, or cursing, or railing, &c. so that it may truely bee said that wicked mens tongues are set on fire of hell: and what rest then can there bee in that soule, 1which is so possessed by Satan, who will neuer suffer his members to desist from inuenting, or executing some mischiefe or other.
Fourthly, §4there can be no contentedness in a graceless person, because God and he are at war: for until such time as men be justified by faith, they have no peace with God, 1and therefore non with their own consciences: and what ease or rest can be unto them, that have such a worm, as is a guilty, and accusing conscience, always gnawing within them, and such a rack ever and anon (when God will) torturing and tormenting them? surely if grace and peace do ever go together, as the Scripture manifesteth, then where grace is absent, peace cannot be present, and so the soul must needs be destitute of all true contentment.
Fourthly, §4there can be no contentednes in a gracelesse person, because God and he are at warre: for vntill such time as men be iustified by faith, they haue no peace with God, 1and therefore non with their owne consciences: and what ease or rest can bee vnto them, that haue such a worme, as is a guilty, and accusing conscience, alwaies gnawing within them, and such a racke euer and anone (when God will) torturing and tormenting them? surely if grace and peace doe euer goe together, as the Scripture manifesteth, then where grace is absent, peace cannot bee present, and so the soule must needes be destitute of all true contentment.
Forth reproof of those that (as the Prophet saith) disquiet themselves about a vain shadow: Use. 1 in pursuing this pleasure and that commodity, and such promotions, and other the like matters, as best please their several fancies. If they had gained all that they seek for, it could do them no good: for all is but vanity, and vexation of spirit: a brute beast is far happier then they: and well had it been for them, if they had never been borne: for what shall it profit a man to win the whole world and to loose his own soul? to be a drudge to every ⟨p. 152⟩base lust, to waste and consume his wit, and strength, and all, and then to have hell for his pains? yet how busy are most men in digging for dross, and refusing gold; in seeking earthly things, and despising heavenly? but what will be the event? Such as trust in lying vanities, forsake their own mercies.
Forthe reproofe of those that (as the Prophet saith) disquiet themselues about a vaine shaddow: Vse. 1 in pursuing this pleasure and that commoditie, and such promotions, and other the like matters, as best please their seuerall fancies. If they had gained all that they seeke for, it could doe them no good: for all is but vanitie, and vexation of spirit: a bruite beast is farre happier then they: and well had it beene for them, if they had neuer beene borne: for what shall it profit a man to winne the whole world and to loose his owne soule? to bee a drudge to euery ⟨p. 152⟩base lust, to waste and consume his wit, and strength, and al, and then to haue hell for his paines? yet how busie are most men in digging for drosse, and refusing gold; in seeking earthly things, and despising heauenly? but what will be the euent? Such as trust in lying vanities, forsake their owne mercies.
For instruction, §2that we should not follow after chaff, and exercise our selves in things of no worth, which will make us never the better, or honester, though we have them in never so great abundance: but let us labour for godliness which will free our hearts from discontentment, and replenish them with true peace and lasting comforts.
For instruction, §2that wee should not follow after chaffe, and exercise our selues in things of no worth, which will make vs neuer the better, or honester, though wee haue them in neuer so great abundance: but let vs labour for godlinesse which will free our hearts from discontentment, and replenish them with true peace and lasting comforts.
