The Right Government of Thoughts, Sermon 4
A PREPARATION For the COMMUNION.
1 Cor. 11. 28.
But let a man examine himſelf, and ſo let him eat of that bread and drink of that cup.
THe things whereof we are to examine our ſelves, may be referred to two heads, our Sins, and our Graces.
The neceſſity of the examination of our ſins appears in this, That ſins unexamined are uneſpied: being uneſpied, they will be unrepented; being unrepented, we ſhall bring them with us to the Sacrament: and being brought along with us to the Sacrament, or the Lords Table, they will be a Bar to the confirmation of Gods Covenant with us, whereof the Bread and Wine is a Seal, and alſo to our reaping the comfort, ſweetneſſe and benefits of that Ordinance: for where there is no ſearching and trying of our waies: there can be no turning unto the Lord, Lam. 3. 40.
Now there are four principal helps to further, us in the examination of our ſins.
1. A diſtribution of our lives into certain portions, according to our ages of childhood, youth, manhood, old age, and it will be uſeful for us ſeverally, to remember: So much of my time I ſpent in my fathers family, under the government of my parents: ſo much time abroad, under the care and tuition of others, and theſe and theſe ſins committed, during that ſame time: ſuch a quantity of time ſpent in the ſervice of others; and ſuch a portion being a free man, at my own liberty: ſo many years paſſed over in a ſingle eſtate, ſo many in Matrimonie or Wedlock. This diſtribution of our lives into certain portions, will help us to a diſcovery of our particular ſins, and the aggravation of them from our nativitie to the preſent moment, wherein we begin to examine our ſelves. Whereas without this our apprehenſions and view of them will be but confuſed, onelyonly in groſſe and in general. But when we have thus quartered our lives, and conſidered thoſe ſpecial ſins, that have been committed by us, in thoſe ſeveral diviſions, the main ſins of our lives will appear in a kind of order before us. Yet we are ſtill to remember, that beſides thoſe greater and more eminent ſins of our lives which appear; there will be many unknown ſins: many omiſſions of good duties, many ſlender performances of our beſt duties diſcharged, which will eſcape our ſearch.
The ſecond help will be to ſet before us the glaſſe of Gods Law ſum'd up in the ten Commandments, for by the Law is the knowledge of ſin. Rom. 3. 20. in which glaſſe we muſt conſider the latitude and extent of every commandment, how far it reacheth in the ſeveral prohibitions of evil, and precepts of good, for Gods Commandments are exceeding broad, Pſal. 119. 96. if thus we ſhall do with heedfulneſſe, then we ſhall ſee our faces in the glaſſe of Gods Law to the full, and our own ſpots and wrinkles, and we ſhall find thoſe things upon our review, to be ſins, which in acting of them, (it may be) we deemed to be none: and underſtand what Paul meant, Rom. 7. 7. I had not known ſin but by the Law, for I had not known luſt, except it had been ſaid, thou ſhalt not covet.
The third help is, a conſideration of the heightning circumſtances of ſin, the aggravating conditions, whereby our ſins may appear unto us (as too often they are) exceeding ſinful, for we ought to examine the heinouſneſſe of our impieties, as well as the multitude. This will cauſe our humiliation to be deeper, our ſorrow to be heartier, and engage us more feelingly to be thankful unto God for his great love in pardoning of them through Chriſt. See this pra…tiſe by Peter upon his denial, Mark 14. 72. Peter called to mind the word that Jeſus ſaid unto him; before the Cock crow thou ſhalt deny me thrice: The aggravating circumſtances of his ſin helped on to draw out his tears with bitterneſſe: The holy man might think with himſelf, What have I done? How great is my ſin? Did I not lately promiſe never to forſake my Maſter? no not if all men elſe ſhould forſake him, yet I would never leave him? And am I the man that denies him ſo ſoon? I that am ſo near related to him, as his Diſciple, ſo eminently preferred by him as his Apoſtle; not compeld by any in authority, but frighted to it by the demand of a woman ſervant? Was not my ſin great enough to deny him once? but have I done it twice and thrice? Might I not have denied him barely with ſin enough, but muſt I forſwear him too? I was not ſurpriſed at unawares, but forewarned, and but even now forewarned, by my Lord and Maſter, whoſe words I ought to have remembred, &c. Thus he called to mind the word that Jeſus ſaid unto him, and he went out and wept bitterly.
Now the aggravating circumſtances of ſin are ſuch as theſe.
Firſt, the dignitie of the perſon offending, the more eminent the perſon, the more vile the ſin. Now the dignity is either external or internal: external in reſpect of ſome high place, preferment, authority, employment or truſt, whereunto a man is advanced, as to be a Magiſtrate, Miniſter, Father, Maſter: and ſhould ſuch a man as I fly? ſaid that good Magiſtrate Nehemiah: its intollerable in one of my rank or place; the Lord will look to be ſanctified in thoſe that draw near him in place and digninitie: ſo likewiſe an internal dignitie, of grace or gifts, heightens the ſin of any perſon, a lighter ſin in them whom God hath made his ſons by adoption, is (in ſme ſot) greater then in unregenerate men, though Iſrael play the harlot, yet Judah muſt not offend, Hoſ. 4. 15.
The ſecond thing that aggravates our ſins, is the ſpecialties of Gods favour: where God is more bountiful, the ſin is more inexcuſable, in that he is not drawn with the cords of Gods love: and this you may ſee 2 Sam. 12. 7. Nathan brings in a Catalogue of Gods mercies and favours ſhewed to David, God anointed him King over Iſrael, delivered him out of the hands of Saul, gave him his Lords houſe, and his Lords wives into his boſom, and thereupon infers the grievouſneſſe of his ſin, v. 9. Wherefore haſt thou then deſpiſed the Commandement of the Lord to do evil in his ſight.
The third circumſtance of aggravavation is outward ſcandal given by our ſins, when we have not onelyonly ſinned perſonally, but given offence unto others; if we ſad the hearts of the righteous, ſtrengthen the hands of the wicked; if we give occaſion to the enemies of God to blaſpheme, cauſe our profeſſion to be evil ſpoken of, corrupting ſome mens manners, indangering others, laying a ſtumbling block before the weak, troubling their conſciences, perverting their judgements, ſubverting them from the truth, and theſe things make our ſins ſcandalous. Now this is certain, the further corruption ſpreads, and the more the ſent thereof poyſons others, the more odious it is to God, and ſhould be more odious unto men: no ſinnes more damnable then theirs, who enter not into the Kingdom of heaven themſelves, nor by their wills would ſuffer others to enter: who allow others to go to hell which way they will, and ſuffer them not to go to Heaven that way which they ſhould.
The fourth thing which adds to the weight of ſin, is continuance and delight in ſin: unto ſome ſins we give fuller conſent of will, we pleaſe our ſelves in them more, we lye longer in them without repentance: ſuch were the ſins of David in his murther and adulterie, he committed many other ſins, but theſe his conſcience did not chide him for, of a long time: theſe put his ſoul into a diſtemper, and made ſuch a ſpoil and havock of his graces, that he ſtood in need of a new Creation, a new and freſh infuſion of grace, Create in me a clean heart, and renew a right ſpirit within me, Pſal. 51. 10. and they ſtripped him of the joy of the holy Ghoſt, v. 12. Reſtore me unto the joy of thy ſalvation. Continuance and delight in ſin, break down the fences of grace, and lay all waſt, ſo that the whole man is out of frame, he cannot ſet himſelf upon good duties, but lies open unto ſinne.
To theſe may be added as aggravations of our ſin.
1. Our own profeſſion that we have made formerly.
2. Our covenants and promiſes made unto God in baptiſm, and many times ſince upon occaſions, of deliverance from danger, of being heard in our requeſts, of hope of mercy in our low eſtate: this makes our treſpaſſes double iniquity, as being not onelyonly ſins againſt Gods precepts, but alſo breaches of our own promiſes.
3. The means of grace received; for where grace is offered more plenteouſly, and rejected, ſin is more ſinful, Luke 12. 48. theſe means are partly inward, as wit, memory, knowledge, capacitie, and the like, partly outward, as the preaching of the word, and other ordinances of God, the light of good examples and other reſtraints from the laws of Chriſtian Magiſtrates.
The fourth help to further us in the examination of our ſins, is, to pray unto God to give us his ſpirit to be our remembrancer to call to our minds thoſe ſins which are ſlipt out of our memories, to recal the ſins of our youth, and other ages, which we have attained unto: and as he ſhewed to the Prophet by degrees greater and greater abominations of the houſe of Iſrael, Ezek 8. 6. 13. 15. even ſo that he would diſcry to us by little and little the abominations of our own lives: ſo prayed that holy man Job 13. 23. How many are mine iniquities and ſins, make me to know my tranſgreſſion and my ſin.
Thus much of the firſt head, the examination of our ſins, now follows the ſecond head concerning the examination of our graces. The neceſſity whereof appears.
Firſt, becauſe we muſt bring grace with us to the Sacrament, or elſe we ſhall ſcarſely bring grace from thence: we muſt come to Chriſts Table to have graces confirmed and enlarged: now it behoves us to have them in us afore hand, for there is no confirmation of that which is not reſident in us.
Secondly, becauſe otherwiſe we may take the ſemblance of grace for ſubſtance, and may be deceived with counterfeit ſhews and ſhadows for currant graces.
Now the principal graces whereof we are to examine our ſelves are four.
Knowledge.
Faith.
Repentance.
Charitie.
We are to examine our knowledge, firſt for the ſubſtance of it: ſecondly for the ſincerity of it.
Firſt for the ſubſtance: Whether we know God, whom to know is eternal life, John 17. 2. whether we apprehend by faith what we cannot comprehend by reaſon the unity of the Godhead in Trinitie of perſons, John. 5. 7. Whether we know his eſſence and eſſential properties, Exod. 34. 6. What we know of Chriſt in whom we believe, what of his natures, as God and Man, of his Perſon, as the Son of God, of his Offices, as King, Prieſt, and Prophet; of his Life, Death, and Reſurrection, &c.
Secondly, We are to know our ſelves firſt as originally created in Adam, inveſted with Gods image, Eccleſ. 7. 31. God made man righteous. Secondly as by ſin and diſobedience we are by nature children of wrath, and that the frame and thoughts of our hearts are onelyonly evil, and that continually, Gen. 6. 5. Thirdly, as by grace and regeneration we are renewed in holineſs and righteouſneſſe, after the image of him that created us, Eph. 4. 24.
Thirdly, We muſt know the Covenant of grace, and how it is diſtinguiſhed from the Covenant of works, by this God requires perfect obedience. Curſed is he that continueth not in all things, that are written in the Law to do them, Gal. 3. 10. But by the Covenant of grace, The juſt ſhall live by faith. Gal. 3. 11. in this Covenant of Grace God promiſeth life, if we obey as in the other Covenant, but withal he gives faith and obedience that we may live: he promiſeth to put his fear in our hearts, and that he will not depart from us, and that we ſhall not depart from him. Jerem 32. 40. and ch. 31. 33.
Fourthly, we are to know the nature of a Sacrament: That it is a viſible ſign of inviſible graces repreſented thereby: That it is a ſeal of the Covenant betwixt God and us. Rom. 4. 11. for tis there called a ſeal of the Righteouſneſſe of faith: ſo was Circumciſion, ſo is Baptiſme and the Lords Supper. Again, we muſt underſtand the Analogie and proportion betwixt the outward ſign, and the inward graces ſignified. That the Bread ſignifieth the Body and Blood of Chriſt, and being ſet apart for holy uſe, they alſo ſignifie, the deſignment of Chriſt by God the Father, unto the Office of Mediatour, John 6. 26. for him hath the Father ſealed: the Bread broken, and the Wine poured out, the actual crucifying of Chriſt. The tradition of it by the Miniſter unto us, ſignifieth both the delivery of Chriſt to death by the Father, and the reaching of him out unto us in that Ordinance; and that by Bread and Wine, whole Chriſt is repreſented with all his graces and benefits. It is our duty further to underſtand the ends of the Celebration of the Sacrament, both principal that it muſt be done in remembrance of him for the ſhewing forth of his death until he come, Luke 22. 19. 1 Cor. 1. 23. Leſſe principal that we may have ſealed unto us all the benefits of his death as ours, Rom. 4. 11.
Whoſoever is a ſtranger unto theſe things, cannot be a good Communicant, he is not able to diſcern the Lords body, 1 Cor. 11. 29. Nor is his heart right without this knowledge, there will be ſome evil uneſpied, and lurking in the heart.
And when we have examined our knowledge for ſubſtance, we muſt ſecondly examine the ſincerity of it: it is not ſufficient that we know, unleſſe our knowledge be ſanctified, which muſt be tryed by theſe grounds:
Firſt, A ſanctified knowledge humbleth the Owner, it makes our ſpots and blemiſhes perſpicuous to our ſelves: the more we know, the more we diſcern our ſelves to be ignorant. This is clear in Paul; there was not a man more rarely accompliſht with all kinde of knowledge than he: there lived not upon the face of the earth, a more humble ſoul: he was in his own judgement, the leaſt of all Saints, Ephe. 3. 8. the greateſt of ſinners, 1 Tim. 1. 16 The Scribes and Phariſees on the other ſide, knew much, and were great Scholars; but their knowledge was not ſincere, becauſe it puffed them up, 1 Cor. 8. 1. they ſcorned to learn any thing of others: John 9. 34. Thou art, ſaid they, altogether born in ſin, and doſt thou teach us? Again, they ſlighted others that were ignorant; and therefore they ſay, This people that know not the Law are accurſed. It ſeems they were highly conceited of their own knowledge.
Secondly, Where knowledge is ſincere, the mind is impartial to all truths: ſuch a perſon doth not hood-wink himſelf, and will not ſee ſome truths; as Peter ſpeakes of ſome that were willingly ignorant of ſome truth, 2 Pet. 3. 6. they would not ſee ſome things to be ſin, becauſe they reſolved to continue in them. This is a deteining the truth in unrighteouſneſſe, Rom. 1. 18. whereas a man of a ſanctified knowledg, is like Cornelius, Act. 10. 33. ready to hear all things commanded of God; though they croſs his opinions, or affections, interrupt his pleaſures, or draw ſome inconveniency upon him.
Thirdly, A holy and ſincere knowledge, may be known by the end propounded: practiſe is the end of ſincere knowledge: Pſal. 9. 10. They that know thy name, will put their truſt in thee. Some deſire to know, and onelyonly to know, and that is vanity: ſome deſire to know, that they may be known to know, and that is curioſity: ſome deſire knowledge to make a gain of it, that's mercenary coveteouſneſſe: But ſome deſire knowledge that it may be a guide to their affections, a directive of their actions, and that they may communicate their light to others: and this is true Chriſtianity.
The ſecond Grace to be examined, is our faith. Faith is a reſting on Gods Promiſes, and Chriſts merits for ſalvation. In a juſtifying faith, there are four acts included. The firſt is knowledge of the word, which Chriſt would have his give credit unto: as this, Whoſoever believeth on Chriſt, ſhall be ſaved. 2, An aſſent of the mind unto the truth which God ſpeaks. Of theſe ſomewhat hath been ſpoken before. The 3d. act of faith whereon conſiſts our juſtification, is a reſting of the heart upon Gods word, eſpecially his promiſes of ſalvation by Jeſus Chriſt, a claſping about them with our affections, reſolveing to caſt all our hopes upon them. And hence it is, that the Scripture deſcribes faith under ſuch termes as imply a rolling our ſelves in Chriſt: hence a ſoul goes out of it ſelf, and puts on the Lord Jeſus Chriſt, and deſires to be found in him, Philip. 3. He is willing to be naked as to the righteouſneſſe of the Law, and to be found in the righteouſneſſe of Chriſt. This is hard work for natural men; for ſuch think that for their good intentions, and good meaning, and their unblameable civility, they ſhall go to Heaven; though in words they profeſſe they look to be ſaved only by Chriſt. Moreover, he that reſts upon Chriſt fot juſtification and ſalvation, will reſt upon Chriſt for direction; for he believes Chriſt is wiſdom unto him, and he will reſt upon him for ſanctification alſo; for he believes Chriſt hath purchaſed holineſſe for him, and will give it him; becauſe Chriſt is made unto us of God, both wiſdom to teach us, and righteouſneſſe to juſtifie us, and ſanctification to hallow us, and redemption to ſave us, 2 Cor. 1. 20. Finally, faith reſts upon Chriſt in all eſtates, in adverſity as well as in proſperity. When we cannot diſcern God a loving Father by things that are ſeen, faith goes beyond things viſible, unto thoſe things that are not ſeen, and fetcheth evidence home to the ſoul, Heb. 10. 1. Preſumption will be confident in proſperity: but faith will rely and reſt upon God when God ſeems to kill: when ſenſe and reaſon can ſee nothing but death and hell: yet faith will believe God a Father, and Heaven prepared for the poor ſoul. The 4th act of Faith is application: by it we do appropriate Gods general promiſes unto our own ſouls, and claim a particular right and intereſt in Chriſts blood: ſaying with Paul, Gal. 2. 20. VVho loved me, and gave himſelf for me; with Thomas, My Lord, and my God, Joh. 20. For the trial of our right application, take this one Rule. A right application doth not onelyonly bring home Gods grants and promiſes unto us, but the conditions alſo that are required on our part: He that will be ſaved, muſt not onelyonly believe with the heart, but alſo confeſſe with the mouth, Ro. 10. that without holineſs, no man ſhall ſee God, Heb. 12. 14. The want of this was the fault of the Phariſees, Mat. 3. 8, 9. They laid hold on Gods Covenant made to Abraham and his ſeed: but never obſerved Gods conditions impoſed upon them. The Baptiſt adviſeth them not to ſay they had Abraham to their father; but to do the workes of Abraham, to perform the condition on their parts, and to bring forth fruits meet for Repentance.
Thus muſt our faith be examined, and there is great need ſo to examine our ſelves: becauſe, 1. God enjoynes it 2 Cor. 13. Prove your ſelves whether that ye be in the faith. 2. Becauſe without it, there is no pleaſing of God, Heb. 11. 6. 3. Becauſe it is the chief inſtrument we are to uſe in the Sacrament, for the applying of Chriſt and all his benefits. It is the eye by which we ſee Chriſt, the hand by which we receive him, the mouth and the ſtomack by which we feed upon him.
The third Grace to be examined, is Repentance, a needful grace to be examined: Firſt becauſe we come to the Lords Table to receive by ſeal, as it were, the forgiveneſſe of our ſins; and therefore 'tis fit we repent of them, and be ſorrowful for them: Prov. 28. 13. He that covereth his ſin ſhall not proſper, but whoſo confeſſeth and forſaketh them ſhall have mercy. 2. Penitents finde acceptance at Gods Table, as thoſe that are dreſſed and apparelled for a Feaſt: and uſually according to the meaſure of our humiliation, do we receive the meaſure of conſolation. 3. Repentance will quicken our appetites for the Lords Table, and the uſe of it, as ſower herbs did for the Paſſeover.
Now in Repentance we ſhall finde two parts: firſt a mournful recantation of our former errours: ſecondly a chearful reformation of our future lives: It beginneth in ſorrow, it ends in joy. The firſt part is ſet down Joel 2. 9. A turning unto the Lord with weeping and mourning: The ſecond part, Mat. 3. 8. Bring forth fruits meet for repentance. Humiliation without Reformation, is a foundation without a building: Reformation without Humiliation, is a building without a foundation.
And where ſorrow for ſin is ſincere, it hath theſe 4. properties, it is, 1. Godly for the nature; 2. Hearty, for the meaſure; 3. Conſtant, for the continuance; 4. Quickening, for the effect.
Concerning the firſt, there is a godly and a worldly ſorrow, as the Apoſtle diſtinguiſheth, 2 Cor. 7. 10. It is termed godly ſorrow, becauſe reſpect unto God cauſeth it. When grief in us doth ſpring from this, that we have offended a God that is moſt holy in himſelf: as a God that hath been ſo many wayes good and gratious unto us: Whereas worldly ſorrow is occaſioned by ſome worldly reſpect of ſhame, or fear of danger.
Secondly, It muſt be hearty for the meaſure: the heart muſt be rent, Joel 2. the ſpirit muſt be broken, Pſal. 51. 17. We muſt lament for our ſins, as a man mourns for the loſſe of his own child, Zech. 12. 10, 11. a ſlight and ſuperficial grief, will not ſerve the turn.
Thirdly, It muſt be conſtant, for continuance, not for a time, but renewed every morning and evening: Davids ſins were ever before him, Pſal. 51. 3. yea, if it were poſſible, we ſhould ſo grieve for ſins paſt, that we ſhould never ſin hereafter; but ſpend our lives in ſorrow and contrition for ſins already done.
Fourthly, It muſt be ſuch a ſorrow, as quickeneth to holy duties, as prayer, hearing of the word, and the like. Worldly ſorrow makes us lumpiſh; but ſpiritual and godly ſorrow ſuppleth the heart, and makes it nimble to run the wayes of Gods Commandment: 2 Cor. 7. 11. Behold this ſame thing, that ye ſorrowed after a godly ſort: what carefulneſs it wrought in you? yea, what clearing of your ſelves? yea, what indignation? yea, what fear? yea, what vehement deſire? yea, what zeal? yea, what revenge? Mark, here are ſeven gratious effects of ſincere Repentance.
Further, we may try our Repentance by thoſe ordinary ſteps or ſtaires of Repentance, by which Gods children aſcend to this grace.
1. The ſearching and trying our wayes, Lam. 3. 40.
2. Sight of ſin after ſearching, Pſal. 51. 3. I know mine iniquities.
3. Feeling of the burden of them after ſight: this is to be weary and heavy laden, Mat. 11. 28.
4. Humbly confeſſing of them, with grief of heart, and ſhame of face, Dan. 9. 4, 5, 6, 7.
5. Hateing and deteſting them, reſolving never to commit them any more: ſo Hoſea 4. What have I any more to do with idols?
Laſtly, Power and conqueſt over them for the time to come: Pſal. 18. 23. I kept my ſelf from mine iniquity.
The fourth Grace to be examined is Charity. The neceſſity of our examination of this Grace appeareth:
1. Becauſe God will not have us offer the Sacrifice of Piety upon his Altar, until Reconciliation be made with our brother, Mat 5. 23.
2. We are forbidden to keep this Feaſt with the leaven of malitiouſneſs; but with the unleavened bread of ſincerity and truth, 1 Cor. 5. 8.
Now for the right examination of our Charity.
Firſt, It muſt be eſpecially affectionate to the ſoul of our brother: My hearts deſire and prayer to God for Iſrael is, that they may be ſaved, Rom. 10. 1. Be we never ſo rich in almes-deeds, courteous and inoffenſive in our outward carriage: yet never truly charitable to men, till we affect and ſeek their ſpiritual good.
Secondly, True charity is to the outward man, as well as to the inward: It joyneth beneficence to benevolence: it doth not onelyonly wiſh well, but do well: 'tis bountiful externally, as well as inwardly affectionate: Jam. 2. 15, 16. If a brother or ſiſter, be naked and deſtitute of daily food: and one of you ſay unto them depart in peace, be ye warmed, and filled, notwithſtanding ye give them not thoſe things which are needful to the body; What doth it profit?
Thirdly, True love is affirmative as well as negative (that is to ſay) doing good, as well as doing no harme. The affirmative part of charity is thus deſcribed: It ſuffereth long, and is kind: it rejoyceth in the truth, it beareth all things, believeth all things, hopeth all things. The negative part is: Charity envyeth not, vaunts not it ſelf, is not puffed up, doth not behave it ſelf unſeemly, ſeeketh not her own, is not eaſily provoked, thinketh no evil, rejoyeeth not in iniquity, 1 Cor. 13. 4, 5, 6, 7.
Fourthly, The ground of true Charity, is not other mens carriage towards us: for this is heatheniſh love, to be friendly to thoſe that are friendly to us, Mat. 5. But Gods Commandment, who hath enjoyned us to love our neighbours as our ſelves: and therefore though we never: received any good from them; yea though we have ſuſtained much wrong by them; yet Gods Commandment muſt make us love them, and do them good.
Laſtly, Where true Charity is the Character of Gods Image in any man, it is an Adamant to draw out our deareſt affections towards him; our goodneſs cannot extend to God; yet to the Saints that are in the earth it may, and ought; and our delight muſt be upon them that are excellent, Pſal. 16. 2, 3. There muſt be no confining of ſtinting our benevolence unto a few perſons, and not to others. We muſt love all, and do good to all: yet the Houſhold of Faith, muſt have the Principality, both in our benevolence, and beneficence.
FINIS.