Sermons Preached on Several Occasions, Sermon 9
The Ninth Sermon.
LAM. 3.40.
Let us ſearch and try our ways, and turn again to the Lord.
I Am now fallen upon the ſecond part of the Text, ſetting before us our Duty in time of Affliction; Let us ſearch and try our VVays, and turn again to the Lord.
The Duty is twofold: Firſt, That we ſearch and try our VVays: And ſecondly, That we turn unto the Lord.
The former of theſe Duties, as 'tis firſt in the Order of the Text, ſo 'tis in Nature. We muſt ſearch after our Sins, find them out and diſcover them, and then turn away from them. 'Tis impoſſible that we ſhould forſake them, until we have a ſight of them. He who ſees not his Sins, what ſhould he elſe do but ſtill go on boldly and fearleſly in the practice of them? What hath he to hinder him or reduce him? I ſhall ſpeak ſomething of both theſe Duties; and firſt of that which hath the firſt place in the Text.
But before I come to ſpeak of the Duty it ſelf, of ſearching and trying our Ways in time of Affliction, in order to the finding out of thoſe our Sins, for which God hath laid his Hand upon us; I ſhall ſpeak a little in a more general way, of that which is near of kin unto the Duty of the Text; I mean, of Self-reflection, or a looking back upon our ſelves, and a reviewing and conſideration of our Thoughts, Words and Ways. And that which I ſhall ſay concerning it, ſhall be touching the Excellency and great Uſefulneſs thereof, and touching the Miſchiefs of the neglect of it.
I. As touching the Excellency of Self-reflection, or reviewing of our Thoughts, Words and Actions, I need ſay no more, than that 'tis a Perfection which only Men and Angels are capable of. All other Creatures, even thoſe of them which are moſt perfect in their Kind, and ſeem to have, as it were, ſome Shadow and Reſemblance of Reaſon in them; yet fall ſhort of this excellent Perfection. They cannot review what they have done, or take into conſideration the Quality of their paſt Actions; they cannot reckon with themſelves, and call themſelves to an account of them: And indeed they need not do it, for they are under no other Rule or Law beſide that of their Nature, and thoſe natural Inſtincts which God hath put into them; by theſe they are ruled and ſwayed, and according to theſe they act: They are under the Command of no moral Law, and conſequently their Actions are not capable of moral Good or Evil. But Man being under a moral Law, and accountable to his Creator for the Breaches thereof, for the better regulating and ordering of his Thoughts, Words and Actions, according to the Preſcriptions of that Law, God hath endowed him with a Faculty of reviewing his Actions, and of conſidering them with relation to the Rule; to the end that where he finds he hath done well, he may be comforted and encouraged; and where he hath done ill, he may be humbled and reformed.
Thus hath he a Tribunal within his own Breaſt, before which he can, as often as he pleaſeth, ſummon himſelf to appear, demand an account of all that hath been done by himſelf whether good or evil. At this Tribunal he can judg and paſs Sentence, acquit or condemn himſelf according to the moral Nature and Quality of his Actions. Here he can rebuke and admoniſh as there ſhall be cauſe, recal and reduce himſelf where he hath gone aſtray, and lay ſtricter and ſeverer Charges and Injunctions on himſelf of greater Care and Watchfulneſs for the future, as in reſpect of his former Negligence and Remiſſneſs ſhall be neceſſary.
A moſt excellent and never-ſufficiently-admired Faculty of Man's Soul! What a rich Treaſure have we herein, if we knew how to value it and make uſe of it! But alas, how little Improvement do we make to our ſelves of this noble Faculty!
And this brings me to the ſecond thing, the great Uſefulneſs of Self-reflection. I have already, in what hath been ſpoken on the former Head, ſaid ſomething of the Uſefulneſs of it in general. I ſhall now deſcend to ſome Particulars, and ſpeak briefly to them.
1ſt. By reflecting on our ſelves, and taking a view of our paſt Actions, we come to know our ſelves: We underſtand the State and Condition of our Souls; what Caſe we are in, and what Opinion we ought to have of our ſelves. Hereby we come to be acquainted with our ſpiritual Concernments; whether we be in the State of Nature, or in the State of Grace; whether we be in the Way to Heaven, or in the Way to Hell. Hereby we come to know what our Declinings and Decays, what our Advances and Improvements in Grace are; whether we go forward or backward; whether it be better with us to day than 'twas yeſterday, and this Week than 'twas laſt Week, or worſe. Hereby we come to know the Sins that moſt prevail in us, and where our Weakneſs principally lies: Hereby we come to know our Wants and Defects, our Emptineſs and Poverty in ſpiritual Things. And of how great Concernment and Advantage is it to know our ſelves! And how little will it avail us to know much abroad, while we are Strangers at home! To underſtand the World, and to be thorowly converſant in all the Matters of it, perfectly acquainted with all the Affairs and Tranſactions thereof! To know all the Secrets of Nature; and to have exactly dived into, and found out all the hidden Cauſes of Things! To have made ſuch ſucceſsful Inquiries into Divine Truths, as to be able to diſcourſe of them to Admiration, and to give an account of all the profound and deep Myſteries of our Religion! What would all this ſignify, if after a Man hath attained to know all other things, he ſhould be ignorant of himſelf? unacquainted with the ſpiritual Affairs of his own Soul, which he is infinitely more concerned to underſtand? Surely whatſoever elſe a Man hath attained to know, if he knows not himſelf, he knows nothing to any purpoſe. And he that knows himſelf as he ought to know, need not be much troubled at it though he know but little elſe.
2dly. By reflection on our ſelves we come to have the Comfort of our Eſtate, and of all our good Actions.
1. We hereby come to have the Comfort of our ſpiritual Eſtate. Tho we ſhould be in the State of Grace and Salvation, in the Favour of God, and in the Way that will undoubtedly bring us to Heaven; yet if we know it not, how can we take Comfort in it? And how can we ever know it, without Reflection on our ſelves, and a narrow Inſpection into our Hearts and Ways? Some doubtful Conjectures we may make, ſome dark Gueſſes there may be concerning our Eſtate; but we can never come to attain any certain Knowledg, any clear, diſtinct and well-grounded Satisfaction touching our Condition, without a ſerious Reflection on our Souls, and a due ſearch into, and conſideration of our Hearts and Ways.
And indeed this is one great Cauſe, among others, of the ſmall Comfort that many true Believers have in their Eſtate: They ſeldom reflect to any purpoſe on themſelves; they ſeldom take any pains by diligent ſearch and inquiry to ſatisfy themſelves touching their Condition. hence it comes to paſs, that tho they be ſound for the main, tho they be in the right Way to Heaven, and are ſtill going on in it ſlowly and leiſurely; yet they are full of Fears, Doubtings and Diſſatisfactions; and if they have ſometimes a little Comfort in their Eſtate, yet they preſently loſe it again.
But now frequent and ſerious Reflections on themſelves, and an exact Inquiry into their Eſtate, and a reviewing of Matters as they ſtand within them, and a taking an account of themſelves, how would it after ſome time by degrees ſo clear up their Condition to them, as all their Fears would be baniſhed, all the Cloudineſs and Darkneſs of their Minds would be ſcattered, and their Doubtings and Diſſatisfactions vaniſh! For we muſt take it for granted, that though there may be many great Weakneſſes in Believers, and frequent Relapſes into Sin; yet the conſtant Bent, unfeigned Deſires, and ſerious Endeavours of the Soul are in all things to pleaſe God.
Now whereſoever this is, (and indeed without this there is no true Grace) I ſay, whereſoever this is, a diligent and frequent Inquiry into our ſelves will diſcover it, and diſcover it ſo clearly, as a Man cannot but own it, and readily acknowledg, that amid many and great Weakneſſes, there hath been all along ſome ſincere and unfeigned Deſire and Endeavour to pleaſe God in all things. Whence we may conclude, that as it cannot eaſily be, but that a ſound and ſincere Chriſtian, who makes frequent Reflections on, and Inquiries into himſelf, ſhould evidently diſcern his own Sincerity; ſo having diſcerned it, he cannot but have Comfort in it, at leaſt according to the meaſure of the clearneſs of his diſcovery of it. Wherefore I ſay it again, one great Cauſe why many true Believers have ſo little Comfort in their Eſtates, is this, That they ſo ſeldom have any ſerious Reflections on themſelves, or apply themſelves to make a diligent Inquiry into their Eſtate. This, this is a great Reaſon why they walk ſo heavily and uncomfortably, why they are ſo often overwhelmed with Fears and Perplexities, why inſtead of continual Thankſgivings unto God for his rich Grace and unſpeakable Mercy vouchſafed them, their Mouths are full of Complaints, and their Diſcourſes made up of little elſe than ſad diſcoveries of their inward Troubles and Diſſatisfactions, and the Conflicts they continually have with Doubting and Unbelief. How much ſound Comforts and Refreſhings do we loſe by being ſuch Strangers at home? What Peace and Joy in believing! what increaſes of Faith, and further degrees of Eſtabliſhment might we attain, if we were better acquainted with, and more converſant in this Self-reflection?
2. We hereby come to have the Comfort of all our good Actions. There is an inward Peace, Joy, Content and Satisfaction which uſually attends ſincere Obedience, notwithſtanding the Infirmities accompanying us in the Performance thereof, and the manifold Imperfections of it: But much of this Comfort is loſt for want of looking back and reviewing what we have done, and in what manner; with what ſincere Deſires to be accepted with God therein; with what Senſe of and mourning over the Corruption cleaving to our beſt Actions, though we cannot be rid of it: With what Watchfulneſs and Oppoſition made againſt the Sin that dwelleth in us, which would interpoſe and mingle it ſelf with every good thing we take in hand, with every Duty we perform. Theſe things more or leſs are to be found, and may be obſerved in every ſound Chriſtian: and Matter of very great Comfort they are to him who can diſcover them in himſelf. But alas! neglecting to review our Actions, when they are over, inſtead of the Comforts we might have in ways of Obedience, too often nothing but Trouble and inward Regret follows. When we have done our beſt, we queſtion our Sincerity in all that we have done, for the Workings of our corrupt Nature, and the ſinful Imperfections of our Services come to our Remembrance, and are freſh in our Memories; but the Oppoſition we made againſt them is either hid from our Eyes, or forgotten: And all this for want of a ſerious Reflection on what hath paſt, and a careful reviewing of our Actions, together with the manner of them, and all their concomitant Circumſtances. As reflecting on our Ways and reviewing our Actions, we never want Matter of Humiliation; ſo the upright and ſound Chriſtian never wants Matter of Comfort alſo in the Sincerity of his Heart. Theſe two go together, and very well agree; a ſight and ſenſe of our Failings, with true Humiliation for them, and Comfort in the Uprightneſs of our Hearts amidſt thoſe Failings. The Truth is, theſe two are ſo far from being inconſiſtent, that we never have ſounder Comfort in our Obedience, than when we moſt clearly diſcern and moſt heartily bewail our Failings. To ſee and mourn over our Defects, and yet even then to believe that God accepts of our weak but ſincere Endeavours, through Chriſt: how doth this fill our Hearts not only with Joy, but humble Admiration, that God ſhould have ſuch Reſpect unto, and ſo kindly accept of ſuch poor and worthleſs Services as we preſent him with, and that notwithſtanding all the Stains and Blemiſhes that are upon them, for which he might moſt juſtly loath both us and them.
3. By Reflection on our ſelves we come to diſcover our Sins, and have a Sight of the Errors and Miſcarriages of our Life. He who never reviews his Actions, nor conſiders what he hath done, how many Sins may he cheriſh, how many Abominations may he take Pleaſure in, what Filthineſs and Pollutions may he even wallow in, and take no notice of them, much leſs lay them to Heart? How quietly may he ſleep in thoſe Sins which without timely and ſound Repentance will inevitably ruine him? How confidently and fool-hardily may ſuch an one he haſtning on in the way that leads to Deſtruction, and never come to have his Eyes open to diſcern his fearful Condition till he find himſelf to be in Hell? But now Reflection on our Hearts and Ways being a Means of opening our Eyes, and of bringing us to the Knowledg of our Sins, is attended with three unvaluable Benefits.
(1.) It quickens us to the Uſe of Means for obtaining the Pardon of thoſe Sins, which without Pardon obtained, would eternally condemn us.
(2.) It's a Means of keeping off many temporal Evils which thoſe Sins unrepented of might bring upon us in this World, or of mitigating thoſe Afflictions which light upon us for them: For when we are ſoundly humbled for our Sins, and have obtained the Pardon of them, either God forbears to chaſten us for them, according to that of the Apoſtle; If we would judg our ſelves, 1 Cor. 11.31.we ſhould not be judged of the Lord: or the Sting of thoſe his Chaſtiſements being pluck'd out by Repentance, and Forgiveneſs obtained, they are much leſs bitter and grievous unto us; and we bear them more quietly and comfortably.
(3.) It prevents our running on in thoſe Sins, and our heaping up ſtill more and more Guilt upon our own Heads.
(4.) He that inureth himſelf to this Courſe of reflecting on himſelf, and communing with his own Heart daily, ſhall never want either good Company, or comfortable Employment.
1ſt. He ſhall never want good Company. In his moſt ſecret Retirements and greateſt Solitarineſs, he will be good Company for himſelf. What Solomon ſaith of the Commandments of God; Prov. 6.22When thou goeſt, they ſhall lead thee; when thou ſleepeſt, they ſhall keep thee; and when thou awakeſt, they ſhall talk with thee. That may be ſaid of a Man who is much in reflecting upon himſelf, and communing with his own Heart; when he walks, he is a Companion to himſelf; when he lies him down to take his Reſt, he ſleeps with himſelf, he is his own Bed-fellow, he needs no other Company; and when he awakes, he talks with himſelf. If all others ſhould withdraw and eſtrange themſelves from him, yet he would not much complain as long as he hath ſuch good Company within his own Breaſt. Pro. 14.14.A good Man, ſaith Soloman, ſhall be ſatisfied from himſelf. He never enjoys himſelf better than while he is at home, and converſant with himſelf. 'Tis not ſo with wicked Men, they hate to be at home, they cannot endure to be acquainted with themſelves, they ſhun their own Company; the Conſcience they have of their own Guilt, makes them afraid to look into their own Hearts. They run away from themſelves as they would from an Enemy.
2dly. He never wants comfortable Imployment: He could find Work enough within himſelf, though he had nothing to do abroad: He could with greateſt Content and Satisfaction take up and entertain himſelf in communing with his own Heart; he is not afraid to look inward, or to know too much of himſelf: 'tis not an unpleaſing and irkſom thing to him to examine himſelf, and to take an Account of his own Actions; he is uſed to theſe things, and his Soul looks for them; and without them it can no more enjoy it ſelf than a Man can live comfortably without the daily Recruits of Strength and Spirits, by moderate Sleep and wholſom Diet. If through any Avocation or Divertiſement he be a Stranger to himſelf for a little time, he is as a Fiſh out of its proper Element. And that which will not eaſily be believed by thoſe who have little Acquaintance with theſe things, even thoſe Parts of this Work which ſeem to be moſt unacceptable, moſt troubleſom and grievous, are pleaſant and delightful to him. He is glad not only when he can diſcern and read his Evidences of true Grace and Sincerity, but when by Search into himſelf he can find out the ſecret Hypocriſies that lurk in his Heart; when he can make Diſcovery of any Sin within him, which before he took no notice of. A Man would not have a Moth in his Clothes, or a Thief in his Family, if he could chuſe; but if they be there, he is glad when he finds them out, that he may be rid of them. So he that truly hates Sin, is glad when he can make Diſcovery of it in himſelf, that he may ſet himſelf againſt it, and ſubdue it, though indeed he ſhould be more glad if it were not there to be diſcovered.
II. I come now to the Miſchiefs of the Neglect of Self-reflection, and they are many and great; I ſhall mention ſome of them.
1. It is a Cauſe of hardning the Heart. There is ſcarce any thing that more conduceth to the keeping of the Heart ſoft and tender, than a frequent reviewing of our Actions, and calling our ſelves to an Account of what we have done. He who conſtantly obſerves this Courſe, who looks back and conſiders his Ways, reviews his Thoughts, Words and Actions, and reckons with himſelf for them daily, ſhall find that he is both more afraid of yielding to Temptations, and venturing upon Sin when it preſents it ſelf, and more troubled after the commiſſion thereof: He can neither be ſo eaſily prevailed with to give way to Sin, nor be ſo quiet, ſo ſenſleſs and ſecure after he hath given way to it, or been overtaken with it: He uſually cloſeth not with Sin freely and readily, but with ſome Reluctancy, and after ſome inward Conflicts with himſelf, and Reſiſtance made againſt it: and having been worſted in the Conflict, and overcome, his awakened Conſcience gives him no Reſt until he hath been humbled for his Sin, and made his Peace with God. But he who ſeldom or never reflects on himſelf, or takes any account of his Ways, gives his Conſent to the commiſſion of Sin freely and readily, yea ſwallows it down greedily; and having ſo done, he alſo ſleeps in it as ſoundly and ſecurely for the moſt part: No Remorſe, no inward Trouble takes hold of him to quicken him to Repentance, and haſten his Return to God. Thus I mean ordinarily it is with him, unleſs where ſome horrid Guilt awakens his Conſcience, or God makes extraordinary Impreſſions of his Wrath upon the Soul.
2. Another Miſchief of neglecting to reflect on our ſelves, is a daily Increaſe of Sin, and a treaſuring up of Wrath againſt the Day of Wrath. This is an unavoidable Conſequent of the former Miſchief. When the Heart is once hardned, and a Brawnineſs grown over the Conſcience, what ſhould put a Stop to Sin? What ſhould hold in corrupt Nature, or ſet any Bounds to the impetuous Workings, to the Exceſſes and Extravagancies of it? To an hardned Heart and a ſeared Conſcience, neither the Evil of Sin in it ſelf conſidered, nor the Danger and diſmal Conſequents of it, nor the Threatnings of God, nor the Examples of his terrible Judgments upon others for Sin, will ſignify any thing. The Hardneſs of a Man's Heart, and the brawny Inſenſibleneſs of his Conſcience, are as Armour of Proof againſt all theſe things. This woful Conſequent of not reflecting on our ſelves, and requiring an Account of our Actions, we may gather from the Prophets Complaint concerning the obſtinate and incorrigible Jews of his time: Jer. 8.6.No Man repented him of his Wickedneſs, ſaying, What have I done? Every one turned to his Courſe, as the Horſe ruſheth into the Battel. That Men ran on ſo deſperately upon Sin, was becauſe no Man ſaid, What have I done? None reflected, called himſelf to an Account of his Doings, or took into ſerious Conſideration the woful Iſſues and Conſequents of his ſinful Courſes.
3. Another Miſchief hereof is, that the longer any Man neglects to look into his ſpiritual Eſtate, and conſider his Doings, the more unwilling ſtill he will be to reckon with himſelf. 'Tis with the Sinner in this Caſe as 'tis with a careleſs Merchant, who hath long neglected to ſum up his Books, and to enquire in what Condition he is, whether he goes forward or backward in his Eſtate, whether he be a Loſer or a Gainer by his Trading. If he hath long gone on in this careleſs way, and eſpecially if he hath withal been laviſh and prodigal in his Expences, he will be very unwilling to acquaint himſelf with the true State of his Accounts. He is afraid he ſhall find himſelf in a bad Condition, and therefore he ſtill goes on in his old careleſs way. So the longer the Sinner hath neglected to reckon with himſelf, the more unwelcome to him are the Thoughts of coming to an Account: His Conſcience tells him he hath run far in Arrears with God, and therefore he ſhuns the Thoughts of looking over his Debts.
4. And yet without coming to a Reckoning, which is a further Miſchief, and the greateſt of all, he can never hope to have his Debts cancell'd or remitted. The Pardon of his many and grievous Sins will never be obtained, unleſs he judg himſelf for them, unleſs he be truly humbled for them, and forſake them. There is no Promiſe of Forgiveneſs upon any other Terms. But how far is be from this, who cannot endure to think of taking a View of his Sins, who hates the Knowledg of his Sins, and carefully ſhuns and avoids whatever might bring him to the Sight of them? Never dream of obtaining the Forgiveneſs of your Sins as long as 'tis thus with you. And if your Sins be not forgiven you, everlaſting Miſery will be your Portion, and it had been better for you if you had never been born.
To apply this briefly.
All you then who could never yet be perſwaded to ſpend any Time, or take any Pains in looking into your ſelves, and reviewing your Actions, and the various Paſſages of your Life, what is it that makes you ſo unwilling to be acquainted with your ſelves, and ſo carefully to decline whatſoever might bring you to a right Underſtanding of the Eſtate of your Souls? Are you therefore better, becauſe you do not know how bad you are? Is either your Sin or your Danger the leſs, becauſe you do not ſee it? Is it any Security to you againſt the Judgments of God, that you turn away your Eyes from your Sins, and will not look upon them? If you were running on upon a Precipice, or a ſteep Place where you might break your Neck, would the blindfolding of your ſelf, or the ſhutting of your Eyes preſerve you? Would not your Danger be the ſame whether you ſee it or no? Is not your Danger ſo much the greater, and your Deſtruction, if you ſtill go on, ſo much the more certain and inevitable, becauſe you wilfully cloſe your Eyes, that you may not be ſenſible of it? Remember your ſelves, and conſider in what Rank God hath placed you. You are rational Creatures; Why then ſhould you act ſo irrationally? God hath made you Men; Why ſhould you make your ſelves like the Beaſts that periſh?
To take you off from this Folly, or rather Madneſs, I ſhall recommend only two things to your ſerious Conſideration; and they are theſe.
1. God hath given you that excellent Faculty of Self-reflection, whereof I have been diſcourſing, that looking in upon your ſelves, and making diſcovery of your Sin and Danger, you might prevent your Ruine. Now if you wilfully refuſe to make uſe of it, and on purpoſe either ſhut your Eyes, or turn them another way that you may not ſee your ſelf, nor diſcover your Sin and Danger, how juſt will your Ruine be, and to whom can you impute the cauſe of your Deſtruction but to your ſelves, who would wilfully run upon it? This may, perhaps, ſeem to have but little in it now; but time will come when it ſhall be an Heart-piercing Conſideration, that you ſhould have procured all your Miſery to your ſelf, by obſtinately refuſing to make uſe of that Faculty of your Soul beſtowed upon you on purpoſe, that reviewing your Sins, you might be ſenſible of the Miſery that attends them, and uſe Means to eſcape it. We read of the Oſtrich, Job 39.14, 15, 17.that ſhe leaveth her Eggs in the Earth, and warmeth them in the Duſt; and forgetteth that the Foot may cruſh them, or that the wild Beast may break them; becauſe God hath deprived her of Wiſdom, neither hath he imparted to her Ʋnderſtanding. God hath not endued her with a Faculty of foreſeeing and providing againſt Danger. But it cannot be ſaid of you, that God has not imparted to you Underſtanding; he hath given you Reaſon and Underſtanding enough to uſe Means for providing againſt your own Deſtruction, but however you will run headlong upon it.
2. How averſe ſoever you be now from reflecting on your ſelf, hereafter you muſt reflect whether you will or no: Though you do what you can to cloſe your Eyes for the preſent, yet the time is coming when you ſhall be enforced to open them. When God awakens your Conſcience, and ſets all your Sins in order before you, then it will not be in your Power to refuſe, to reflect; then you will not be able to ſeek it your ſelf: your horrid Guilt and hideous Provocations, whitherſoever you look, will ſtill be full in your Eyes. This will certainly be either in this World, or in that which is to come: And O with what Horror and Conſternation of Spirit will that Reflection be! David's Condition was ſad, Pſal. 51.3.when he complained that his Sin was ever before him. His Thoughts were always upon it; it was continually in his Eye, and he could not be rid of it. What think you then of the Damned in Hell! How fearful will their Condition be, when all their Sins ſhall be laid before them, and be repreſented to them in their full Magnitude, and with all their Aggravations: and when their Minds ſhall be ſo intent upon them, and their Thoughts ſo continually taken up with them, as that there ſhall be no Intermiſſion or Diverſion for ever to give the leaſt Mitigation of their Torments? When thoſe dreadful and unceſſant Reflections ſhall be, what would a Man then give to purchaſe a few Hours for Self-humbling and penitential Reflection in order to the attaining of Forgiveneſs? If you have any ſenſe of your Eternal Concernments, be perſwaded to reflect now, and to do it ſeriouſly, that you may never have experience of the Horror and Dreadfulneſs of thoſe After-reflections in another World.
And thus much of Self-reflection in the general. I now come to ſpeak of it with relation to the time of Affliction; for to that Seaſon hath the Exhortation in the Text reference, Let us ſearch and try our Ways. Theſe two words, ſearch and try, import the ſame thing; and the Prophet uſeth two words to the ſame purpoſe, to note with what Diligence and Induſtry we muſt ſearch, as I have before, in the Explication of the Words, obſerved. 'Tis indeed a diligent Search that each of the Words, taken ſeverally, imports, and much more being joined together.
Which Diligence is in this Work requiſite, and neceſſary in ſeveral reſpects: and there is great reaſon why we ſhould be urged to it.
1. 'Tis a Buſineſs we have no great mind to meddle with. 'Tis no eaſy matter to draw us on and engage us to ſet upon this Work of ſearching into our Hearts and Ways; we could more willingly be doing any thing elſe: And when we ſet about it, we are very apt to do it ſlightly and careleſly. For proof hereof, I need do no more than appeal to every Man's Conſcience. How many are there who are ſo averſe from it, that they could never yet be gotten to ſet about it? And as for others, that are not wholly Strangers to it, yet how ſeldom is it done by them, and how overly and ſlackly for the moſt part! Yea, though Affliction be the proper Seaſon for it, and though then we are more concern'd to do it, and our preſent Exigences ſhould put us upon it; yet even then how often is it neglected, when no other Means from whence we think we may expect any Relief, are omitted?
2. Many of our Sins are not eaſily diſcerned; and therefore unleſs we ſearch diligently, we are not likely to find them. There are divers Grounds of the difficulty of finding out our Sins.
(1.) Our Ignorance in many things, and the falſe Notions and Principles concerning Good and Evil, which we have taken up and entertained. We are ſubject to many Miſtakes, and are apt to call Evil Good, and Good Evil; to put Darkneſs for Light, and Light for Darkneſs, as the Prophet ſpeaks, Iſa. 5.20. And the Principles and Opinions which have once gotten poſſeſſion of us, are not eaſily relinquiſhed or quitted, how unſound ſoever. From the Influence and Force of ſuch falſe Principles and Miſpriſions, 'tis that many live and die in ſome Sins, never coming to the ſight of them: For if at any time they would look into their Eſtate, and ſearch out their Sins, theſe their falſe Principles caſt a Miſt before their Eyes, and hinder them from making diſcovery of them. Though there may be ſome true deſire to find out their Sins, yet as long as their Errors and Miſtakes remain with them, they ſearch after them in vain.
(2.) The natural Self-love that is in every Man, is another thing that makes it difficult to find out our Sins. We are partial to our ſelves, and ſo favourable and indulgent in our own Caſe, that we are not competent Judges. Self-love blinds us, and makes us willing to overlook thoſe Evils in our ſelves, which it may be we ſhould not only obſerve, but ſeverely cenſure in others.
(3.) Our Affection to Sin, and the Kindneſs we have for it, doth alſo increaſe the difficulty of finding it out. We love our Sins, and are unwilling to part with them; and this makes us unwilling to diſcover them. So though we ſearch after them, yet 'tis but as an Officer ſearcheth after an Offender that is his Friend, or for whom he hath ſome Favour: He ſearcheth for him indeed, but as one who would not willingly light on him whom he ſearcheth for: He makes a diligent and narrow ſearch where he knows he is not; but if he come near any place where he ſuſpects he may lie hid, he is careful not to ſearch that Place too narrowly. Much after this manner do we ſearch after our Sins, eſpecially our beloved Sins, which in regard of the intire Affection we bear them, we would ſtill retain, whatever other Sins we part with.
(4.) Another Reaſon of the difficulty of diſcovering our ſins, is the Deceitfulneſs of Sin. Sin diſguiſeth it ſelf, and puts on the Dreſſes and Habit of ſome other thing, that it may not be known. As Cheaters that wander up and down from Place to Place, ſhift their Clothes, and call themſelves by other Names, that they may not be diſcovered; ſo doth Sin often ſo dreſs it ſelf up, as it counterfeits ſome Grace, and Vice calls it ſelf by the Name of ſome Vertue. A ſtrong Fancy, which is no better than Self-deluſion, may be miſtaken for true Faith; Lukewarmneſs and ſinful Compliance may have the Appearance of Moderation and Chriſtian Prudence; Stupidity and Unſenſibleneſs under the Hand of God may paſs for Patience; and the voluntary Hardſhips of Monkiſh Severities may be dreſſed up like Repentance, though they never reach the Change of the Heart and inner Man, in which true Repentance chiefly conſiſts. And how often do Paſſion, Bitterneſs and Evil-ſpeaking, put on the Attire and Diſguiſe of Zeal! Many more ſuch Inſtances might be given of Sin appearing in ſuch Colours, and hiding it ſelf under ſuch Dreſſes, as it deceives not only others, but even the Sinner himſelf. Wherefore though in a Man's ſearch into himſelf, he ſhould meet his Sin fullbut, as they ſay; yet meeting it ſo diſguiſed, he takes no notice of it, but lets it paſs, as a Man doth the Malefactor he is looking after, when he finds him not in that Apparel by which he was deſcribed. In all theſe Reſpects a diligent and narrow Search is neceſſary, if we be in earneſt and truly deſirous to find out our Sins.
From what hath been ſpoken touching the difficulty of diſcovering our Sins, we may infer,
1. That ſome convenient Time muſt be ſet apart for this Work, when a Man may wholly apply himſelf thereunto, and when he may have nothing to diſtract or hinder him. If a Man will find out his Sins, he muſt ſearch narrowly and carefully, as hath been ſaid; he muſt look into every Corner of his Heart, he muſt ſurvey and conſider all his Ways, his Thoughts, Words and Actions; how he hath carried himſelf in his general or particular Calling; how he hath diſcharged every Truſt; how he hath performed the Duties of every Relation in which he ſtands. Such a thorow Search as this will not eaſily be made; a few ſlight Thoughts or overly Reflections on himſelf while he is in a Croud of Buſineſſes, while his Heart and Head are full of the World, will do little towards the diſcovery of all his Sins, many of which do not appear in open view, but ſo withdraw and hide themſelves, as it will coſt a Man ſome time and pains to get a ſight of them.
2. That he who would ſo ſearch after his Sins as to find them, muſt get his Heart affected with a true hatred of Sin, and a ſincere willingneſs to forſake it. For though Sin muſt be found out before it can be forſaken, yet a Man muſt be willing to forſake it before he can readily find it out. The reaſon is, becauſe ſo long as a Man is unwilling to leave his Sin, he will be unwilling to find it, and ſo will never ſeek narrowly and ſtrictly after it. When once we are fully convinc'd of the Evil and Danger of Sin; when once we hate it unfeignedly, and are reſolved to do our utmoſt to be rid of it, then ſhall we ſearch after it with a Mind to find it; then ſhall we make the moſt diligent and impartial Inquiry into our ſelves, that it may not eſcape our Eye.
3. We may alſo further infer, that when we addreſs our ſelves to this Work, we muſt be ſuſpicious and jealous of our ſelves. We are too willing to favour our ſelves, and to indulge our ſelves in ſome particular Sins which have gotten an Intereſt in our Affections; and we are furniſhed with many Colours and Artifices to cover them over, and hide the Evil of them from our Eyes. 'Tis therefore fafe and needful that we ſhould ſuſpect our falſe and deceitful Hearts, and preſerve a continual Jealouſy of our ſelves, leſt we ſhould be too favourable and kind to thoſe Sins which lie neareſt our Hearts, whether they be profitable or pleaſurable Sins, or of what other Nature or Quality ſoever.
4. We may likewiſe hence be informed how much it concerns us to implore God's Aſſiſtance in this Buſineſs; that while we apply our ſelves to ſearch and … ways, he would be pleaſed to ſearch and try us, as David's Prayer was, Pſal. 139.23. that he would diſcover our Si… to us, and give us a Sight of them; than he would help us againſt the Deceitfulneſs of our Hearts, and againſt our Self-love; that he would enable us to ſearch ſo narrowly and impartially as we may not overlook our Sins: and more eſpecially, that he would be pleaſed to diſcover to us thoſe particular Sins for which he doth afflict us. Without this our Recourſe to God in Prayer, and his Aſſiſtance obtained, all our ſearching will be to little purpoſe.
Now in the next Place, the time of Affliction is a proper Seaſon for this Duty. For,
1. Then God by his Chaſtiſements doth as it were ſummon us to reflect and enquire after the Cauſe within our ſelves. The Rod of God hath a Voice, Micah 6.9.and it calls upon us for this Duty. Every Providence of God hath its proper Language, by which it remembers us of ſomething that is expected from us; Mercies call for Joy and Thankfulneſs, and Afflictions for Reflection and Conſideration: Eccl. 7.14.In the Day of Proſperity be joyful, but in the Day of Adverſity conſider. We muſt then conſider what God's Meaning and Intentions may be in laying ſuch Afflictions on us, and what thoſe our Sins may be for which he ſo corrects us.
2. 'Tis then ſeaſonable to ſearch and try our Ways, becauſe that is the readieſt and moſt effectual Courſe we can take for obtaining the Removal of our Afflictions; I mean, if we ſearch and try our ways, in order to the finding out of our Sins, that we may forſake them, and accordingly forſake them when we have found them out: For the end of God's Chaſtiſements being the taking away of our Sins, Iſa. 27.9. and the cleanſing and purifying of us from the Defilements thereof, Dan. 12.10. When God hath his End, we being turned from our evil Ways, he hath by many Promiſes aſſured us, that he will be at Peace with us. So Jer. 3.12. Return O backſliding Iſrael, ſaith the Lord, and I will not cauſe mine Anger to fall upon you. When thou art in Tribulation, if thou turn to the Lord thy God, and ſhall be obedient to his Voice, he will not forſake thee, neither deſtroy thee, Deut. 4.30, 31. Let the Wicked forſake his Way, and the unrighteous Man his Thoughts; and let him return unto the Lord, and he will have Mercy upon him; and to our God, for he will abundantly pardon, Iſa. 55.7. Neither particular Perſons only, but even whole Nations returning to the Lord, find Mercy with him for the averting or removing of his Judgments: Jer. 18.7, 8:At what Inſtant I ſhall ſpeak concerning a Nation, and concerning a Kingdom, to pluck up, and to pull down, and to deſtroy it; If that Nation against whom I have pronounced, turn from their Evil, I will repent me of the Evil that I thought to do unto them. Hereupon the People of God ſorely ſmitten and wounded, are encouraged to return to him, in Confidence of Healing if they return: Hoſea 6.1.Come let us return unto the Lord, for he hath torn, and he will heal us; he hath ſmitten, and he will bind us up. How ſad and deplorable ſoever their preſent Condition were, they made no queſtion but all their Wounds ſhould be healed, and all their Breaches ſhould be made up, if they returned to God. But now what muſt lay the Foundation of their Return? or what muſt be the firſt ſtep towards it, but a diligent Search after their Sins, by which they had departed from him? The Neglect hereof is that which continues and prolongs our Afflictions, whatever other Means we make uſe of to relieve our ſelves thereby. But of this more hereafter, when I come to ſpeak of the ſecond Duty in time of Affliction.
3. In time of Affliction we have ſome ſpecial Advantage towards the ſearching after and finding out of our Sins, which at other times we are deſtitute of.
1ſt. Afflictions abate the Vanity and Lightneſs of our Spirits, and make us ſerious, and ſo more fit to reflect on our ſelves, and conſider our Ways. At other times our Minds will not be ſo eaſily fix'd, and our Thoughts held in and kept cloſe, to a Work which is not very pleaſing to us, and which we are apt to recoil from.
2dly. Affliction makes our Hearts ſoft, as Job ſpeaks; it makes Impreſſions of God's Diſpleaſure upon our Hearts, and makes us ſenſible of his Anger. When God ſeveral ways lays his Hand upon you, then you ſay with them, Deut. 31.17. Are not theſe things come upon us, becauſe God is not amongst us? Becauſe he in Diſpleaſure hath withdrawn from us?
3dly. Affliction makes us teachable, and willing to be informed of what is amiſs; it makes us deſirous to underſtand what 'tis for which God hath a Controverſy with us: God ſpeaks to Men in their Proſperity, and they will not hear, as he complained, Jer. 22.21. But Affliction, as God ſanctifies it to them, makes them willing to hear and learn wherein they have offended. Then they beg of God that he would teach them, as Job did in his Affliction, ſaying, Make me to know my Tranſgreſſion, and my Sin, chap. 13.23. Then God ſhews them their Work and their Tranſgreſſions that they have exceeded, and openeth their Ear to Diſcipline, ch. 36.9, 10.
4thly. God in his Wiſdom oft-times makes choice of ſuch Afflictions to correct Men with, by which he, as it were, points at their Sin. When Abſolom and Adonijah, both of them their Father's Darlings, roſe up againſt their Father, it was no hard Matter for David to diſcern what Sin of his God thereby intended to correct. He too fondly treated both the one and the other, and uſed much more Lenity and Indulgence towards them than was meet; and by God's wiſe and juſt Permiſſion they requite him accordingly. This his Miſcarriage David could not ſo well ſee before; for inordinate Affection and fond Love are blind; but now no doubt he ſaw and was made ſenſible of his Error in the Education of his Children. That God's Judgments and Chaſtiſements are often ſuch as the Sin which he puniſheth or correcteth for, may be known by them, is moſt agreeable both unto Scriptures and Experience. How frequently may we obſerve, that ſuch Children as have been ſtubborn and undutiful to their Parents, have afterwards been puniſhed themſelves with undutiful and rebellious Children: that falſe and unfaithful Servants have met with ſuch themſelves, when afterwards they have had Families of their own: that unthankful Perſons have met with as ill Requitals from thoſe who have received Kindneſſes from them: that falſe and treacherous Friends have been betrayed by thoſe on whoſe Friendſhip and Faithfulneſs they moſt depended? It ſeems good to the Wiſdom of God ſo to order and diſpoſe of the Circumſtances of his Judgments or Chaſtiſements, that either the Time, or the Place, or the Inſtrument, or the Manner, or the Matter and Object of them, have often ſome Correſpondence with, and Relation to the Sin which he chiefly aims at.
(1.) God ſometimes points out Mens Sin by the time he takes to puniſh them. A Man hath, it may be, often offended in the ſame kind; and God hath for the moſt part ſtill diſcovered his Diſpleaſure more or leſs, by ſomewhat that the Sinner hath met with, or hath befallen him, either at or preſently upon the renewed commiſſion of that Sin. At length he offends in the ſame kind more notoriouſly; and immediately thereupon ſome more ſevere Stroke lights upon him from the Hand of God, than ever at any time before. When thus it is, what other Conſtruction can a Man make of God's dealing with him, but that he is chaſtned for ſuch a Sin? And as for Chaſtiſements, ſo for the Judgments of God, they often light on Men either in the Act, or preſently upon the commiſſion of their Sins. When Nebuchadnezzar was ſaying in the Pride of his Heart, Dan. 4.30, 31, 32, 33.Is not this great Babylon which I have built for the Houſe of my Kingdom, and by the Might of my Power, and for the Honour of my Majeſty? While the Word was yet in the King's Mouth, there fell a Voice from Heaven, ſaying, O King Nebuchadnezzar, to thee it is ſpoken, The Kingdom is departed from thee: They ſhall drive thee from Men, and thy Dwelling ſhall be with the Beaſts of the Field, and they ſhall make thee eat Graſs as Oxen. And the ſame Hour was the thing fulfilled upon Nebuchadnezzar. So afterwards when Belſhazzar was profanely carouzing and drinking Wine in the Golden Veſſels of the Temple, and praiſing his Gods of Gold and Silver, Dan. 5.3, 4, 5, 30.of Braſs and of Iron, and of Wood and of Stone: In the ſame Hour came forth Fingers of a Man's Hand, and wrote upon the Plaiſter of the Wall that Judgment which God had decreed ſhould light upon the King; and which accordingly that ſame Night was put in Execution. And thus Herod, as ſoon as he had finiſhed his Oration, and received the Applauſes of the People, crying out, It is the Voice of a God, Acts 12.21, 22, 23.and not of a Man: Immediately the Angel of the Lord ſmote him, becauſe he gave not God the Glory: and he was eaten of Worms, and gave up the Ghost.
(2.) Sometimes the Judgments or Chaſtiſements of God light upon Men in the very Place where they formerly had offended. So God threatned to requite Ahab in that Plat, 2 Kings 9.26.in that very Plat of Ground where he had ſinned. So whereas the Iſraelites had highly provoked God to Anger, by building high Places in Tophet for their Idolatrous Worſhip, and by burning their Sons and their Daughters in the Fire there; God threatned there to puniſh them for their Idolatry and Cruelty: Thus ſaith the Lord, Jer. 7.31, 32, 33.The Days come that it ſhall no more be called Tophet, or the Valley of the Son of Hinnom, but the Valley of Slaughter: for they ſhall bury in Tophet, till there be no Place: and the Carcaſes of the People ſhall be Meat for the Fowls of the Heaven, and for the Beaſts of the Earth, and none ſhall fray them away.
(3.) The Inſtruments by which God puniſheth Men, are ſometimes the ſame which were the Inſtruments of their Sin. Judg. 7.Thus the Sichemites whom Abimelech made uſe of as his Inſtruments and Aſſiſtants in ſlaying his Brethren, were afterwards through God's righteous Judgment a Means of the Deſtruction of Abimelech himſelf.
(4.) God often puniſheth Men in ſuch a manner as bears ſome Reſemblance with their Sin. The Scripture is full of Inſtances hereof. If Jacob deceive his aged Father, and make him believe he is his eldeſt Son Eſau, and ſo ſteal away the Bleſſing from his Brother, Gen. 29.23Laban ſhall deceive him much in the like manner, giving him Leah to Wife inſtead of Rachel. If David firſt commit Adultery with Bathſhebah, 2 Sam. 12.10, 11, 12.and then contrive the murdering of Ʋriah for the concealing thereof, his Son Abſolom ſhall be permitted to lie with his Father's Concubines, as he had done with the Wife of Ʋriah; and as he had ſlain Ʋriah by the Sword of the Children of Ammon, ſo the Sword ſhall never depart from his Houſe. If Ahab and Jezebel take away the Life of Naboth, becauſe he would not part with his Vineyard, and the Dogs do lick his Blood; the Sentence of Ahab from the Mouth of the Lord ſhall be, In the Place where Dogs licked the Blood of Naboth, ſhall Dogs lick thy Blood, even thine, 1 Kings 21.19. And the Dogs ſhall eat Jezebel by the VVall of Jezreel: and him that dieth of Ahab in the City, Dogs ſhall eat: and him that dieth in the Field ſhall the Fowls of the Air eat, ver. 23, 24. If Nadab and Abihu; Levit. 10.1, 2.If the two hundred and fifty Men which were the Complices of Corah, Dathan and Abyram, Numb. 16.35.preſume to offer ſtrange Fire before the Lord; by ſtrange Fire, by a Fire coming out from before the Lord ſhall they be conſumed. If the Iſraelites burn Incenſe to the Queen of Heaven upon the Tops of their Houſes, Jer. 19.13.their Houſes ſhall be ſet on fire, and burnt down by the Enemy. As the Sword of Agag the King of the Amalekites had made many Women childleſs, ſo muſt his Mother be childleſs among Women, 1 Sam. 15.33.
(5.) God puniſheth Men in the Matter or Object in which they have ſinned. If David be proud of the Multitude of his People, and out of the Pride of his Heart will have them numbred, God will chaſten him by diminiſhing his People; 2 Sam. 24.15.threeſcore and ten thouſand of them ſhall die by the Peſtilence. If Jehoſhaphat join himſelf with wicked Ahaziah King of Iſrael, 2 Chron. 20.35, 36, 37.and in compliance with him builds Ships that they may go to Tarſhiſh, his Ships ſhall be broken, and his Purpoſes ſhall be diſappointed. Thus we have in many Inſtances ſeen the Truth of what was ſpoken, That God often makes choice of ſuch Puniſhments as point at the Sin for which they were inflicted.
This God doth for ſeveral Reaſons.
1. To convince thoſe who are obſtinately blind, and will not ſee their Sins, nor own the Evils that light on them, to be the Puniſhments of thoſe Sins. Men are naturally ſo unwilling to acknowledg their own Guilt, and that they ſuffer for their Sins, that they endeavour to make any other Conſtruction of thoſe Evils which befal them, rather than to yield that God thereby intended to puniſh them for their Tranſgreſſions. Sometimes they will impute all to the Malice of ſecond Cauſes and the Inſtruments of their Sufferings, never looking ſo high as God, without whom no Creature could touch them: Sometimes they will fancy that ſuch Evils light upon them by chance, and not by Divine Providence ordering them for their Puniſhment or Correction. But now when God's Dealings bear ſuch a Reſemblance of, and Correſpondence with their Sins, they are forced to ſee and acknowledg their Sins, and the exact Juſtice of God in their Puniſhment. A remarkable Example hereof we have in Adonibezek, who when his Thumbs and great Toes were cut off, was thereby enforced to give Glory to God's Juſtice, ſaying, Judg. 1.7.Threeſcore and ten Kings having their Thumbs and great Toes cut off, gathered their Meat under my Table: as I have done, ſo God hath requited me.
2. To help the Weakneſs of thoſe who are in ſome meaſure willing to ſee their Sins, and to diſcern God's End in his Corrections, but cannot do it ſo eaſily, unleſs ſomething in the Correction it ſelf lead them to the Sight of their Sin. Thus when a Man ſuffers in the ſame kind in which he hath been injurious to others, or when a Man loſeth by thoſe unlawful Artifices by which he made account to increaſe his Gain, he cannot but take notice of his Sin in the Puniſhment, which otherwiſe perhaps he would have over-look'd.
3. God hereby makes the Chaſtiſement work more kindly and effectually. For theſe Circumſtances pointing at a Man's Sin ſo evidently, do add much to the ſmarting of the Rod with which God corrects, and makes Men take his Chaſtiſements the more to Heart. And all this ſtirs up more earneſt Deſires and Endeavours to anſwer the end of his Corrections. Phyſicians when they give gentle Phyſick, or have to do either with obſtinate or ſluggiſh Bodies, put in ſomewhat to animate and quicken the Operation of their Preſcriptions: So God by theſe Circumſtances ſo directly pointing at a Man's Sin, quickens the Operation of his ſpiritual Phyſick, which without theſe Circumſtances would little affect the Patient, or ſtir thoſe bad Humours which are to be carried off.
4. God hereby ſometimes intends alſo the Vindication of his Juſtice and Holineſs before the World, When Men have ſinned grievouſly and …enly, ſo as the World hath taken notice of it, God will have the World alſo … notice of his Severity againſt ſuch Sins: and to that end he writes the Sin in fair and legible Characters upon the Puniſhment, ſo as all that paſs by may ſay, Verily there is a God that judgeth in the Earth. But now if God ſhould not thus point at the Sin by the Puniſhment, many who took notice of the Sin would never take notice of the Puniſhment thereof; and conſequently God's Hatred of Sin, and his Severity againſt it would not ſo manifeſtly appear. For though God ſhould inflict as ſevere a Puniſhment on the Sinner in ſome other kind, yet few would underſtand what Sin God thereby intended to puniſh; and ſo his Juſtice and Holineſs would be as little vindicated in the Judgment of the greateſt part of thoſe who had taken notice of the Sin, as if he had not puniſhed the Sin at all.
5. God thus points at the Sin by the Puniſhment, to give warning to others, that they may take heed how they venture upon thoſe Sins which they ſee are ſo odious unto God, and ſo ſeverely and remarkably puniſhed by him; that others may ſee and fear, Deut. 13.11.and do no more any ſuch Wickedneſs, as God ſpeaks touching the end of the Execution of Vindictive Juſtice by the Magiſtrate. So then to return to that which gave occaſion of all that hath been ſaid concerning the ſeveral Ways of God's pointing at the Sin by the Puniſhment; by what hath been ſaid it appears that our Afflictions are a ſpecial help to lead us to the ſight of our Sins; and therefore in that reſpect as well as in others, the time of Affliction is the meeteſt Seaſon for ſearching and trying our ways. By the help that our Afflictions then afford us, we may then find out thoſe Sins which at another time we ſhould not ſo eaſily diſcover.
Now to apply what hath been ſpoken in a Word or two.
Ʋſe 1. If this ſearching and trying of our Ways in order to the finding out and forſaking of our Sins, be the ſpecial Duty, the great Work required of us in time of Affliction, how is it that this Work is for the moſt part leaſt thought of? How is it that there is ſo much complaining among us, but ſo little Searching? ſo much enquiring after Remedies, and whatſoever other means may afford us Relief, but ſo little Enquiry after our Sins that obſtruct the Operation, and blaſt the Succeſs of all other Means? How is it that this ſearching and trying our Ways, which ſhould be the firſt thing we do in time of Affliction, is commonly the laſt? The laſt did I ſay? Yea rather, how is it that it is for the moſt part wholly omitted, even when no other Means that can be thought of are omitted? How is it that many Afflictions ſucceeding one after another, do ſo hardly bring us to this ſearching and trying our Ways at laſt? Surely if there were nothing elſe to prove the Excellency and Uſefulneſs of this Work, yet this were enough, that our corrupt Nature is ſo extreamly averſe from it. Such untoward Hearts and Natures have we, that the beſt things are moſt unacceptable, and moſt againſt the hair to us. Could we be perſwaded to make this our firſt Buſineſs when any Affliction firſt arreſts us, how many Trials might we avoid? And how much might we either ſhorten or ſweeten thoſe which God ſees good to exerciſe us with? Conſider the evil Conſequents of our Neglect of this Duty.
1ſt. By Neglect hereof we do what in us lies that God may loſe the end of his Corrections.
2dly. We loſe the Benefit of them.
3dly. We either lengthen out preſent Afflictions, or make way for others to ſucceed, if theſe ſhould be removed. Now what extream Folly is it to run upon theſe great Evils, rather than put our ſelves to the Trouble of taking that Courſe which God puts us upon for our ſpeedy and effectual Relief! What is it that makes us ſo unwilling? Is it the Unpleaſingneſs of the Work? But all good things are ſo to our ſinful Nature.
Ʋſe 2. What is diſpleaſing at firſt, will become pleaſant and delightful after you ſhall have been inured to it.
Is it your Love to ſome particular Sin, and your Unwillingneſs to leave it? If that be at the bottom, take heed of it; you do but harbour a Snake in your Boſom, that will ſting you to Death if you ſtill cheriſh it: that Sin as dearly as you love it, will certainly be your Ruine, unleſs you find it out and forſake it.
Is it your Sloth and Unwillingneſs to be at the Coſt of ſo much Pains, as a narrow Search into your Heart and Ways would require? But,
(1.) Can you take Pains to better Purpoſe? Is there any thing in the World that better deſerves your Pains?
(2.) Do you not take a great deal more Pains about Matters of ſmall Conſequence, in compariſon of what concerns your Soul, and your Peace with God? Can you be content to lay out your Strength and ſpend your Spirits in purſuit of the things of the World, and yet ſtick at a little Pains to be taken about your ſpiritual Eſtate? Have you not ſome time heretofore taken a great deal more Pains in purſuit of Sin and ſinful Vanities, than the ſearching into your Heart and Ways need coſt you? Have you not often tired your ſelf in the Ways of Sin with greateſt Delight; and yet are you ſo nice and tender, ſo indulgent and favourable to your ſelf, as you cannot now be perſwaded to be at the Expence of a little Pains to enquire how Matters ſtand between God and your Soul? If this be your Temper, you muſt not think of going to Heaven upon theſe Terms: You muſt reſolve to take Pains, or you ſhall never get thither. There muſt be ſtriving to enter in at the ſtrait Gate; and working out your Salvation with Fear and Trembling; and a taking the Kingdom of Heaven by Violence, or you will fall ſhort of it. What ſay you to theſe things? Are you at length perſwaded and reſolved to take ſome Pains to make a ſtrict Search into your ſelf? And is it the full Purpoſe of your Heart to overlook no Sin that by your moſt diligent and impartial Enquiry you can diſcover? Then for your Direction herein,
1. Make uſe of that Help which the Circumſtances of God's Chaſtiſements offer you. Try what you may thence gain towards the Diſcovery of the Sin whereby you have provoked God to afflict you.
1ſt. Conſider the Circumſtance of time when God was firſt pleaſed to lay his Hand upon you. Enquire what you had been then doing, and whether your Affliction did not arreſt you even while you were acting Sin in one kind or other, or whether it did not follow ſome Sin at the Heels.
2dly. Enquire whether the Place where your Affliction ſeized on you, were not that in which you had ſinned. It may be it ſeized on you in your Shop, where you had been cheating ſome Body; in the Ale-houſe, where you had been miſpending your time, and abuſing your ſelf by Intemperance; or it may be in ſome other Place as bad or worſe.
3dly. Conſider the Inſtruments of your Affliction. Doth not God puniſh you by thoſe who were your Companions in Sin? or whoſe Aſſiſtance you made uſe of for the commiſſion of your Sin? Doth he not take thoſe very things with which you ſinned, and make them the Inſtruments of your Suffering?
4thly. Enquire whether there be nothing in the manner of God's chaſtening you, that may lead you to the Sight of your Sin. He hath chaſtened you with the Scourge of the Tongue; have not you abuſed your Tongue to the defaming and injuring of others in the ſame kind? You have met with falſe and deceitful Dealings from thoſe whom you thought you might have truſted: Have not you been as falſe and deceitful your ſelf? And doth not God meaſure to you according to the Meaſure that others have received from you? God lays bodily Weakneſſes and Infirmities on you: Are they not the proper Effects of your Intemperance, and other lewd and debauched Courſes, by which you have brought thoſe Diſtempers and Weakneſſes upon you? God afflicts you in your Children: Have not you ſet your Affections too much upon them? Or have you not neglected them in their Education? Or have you not given them ill Example?
5thly. Conſider the Matter and Object of your Affliction, and ſee if that may not help you to ſee your Sin. God hath taken away part of your Eſtate from you: When you had more than now you have, did you not abuſe it? God hath blaſted your Beauty: Were you not proud of it? God hath poured Reproach and Contempt upon you: Did you not forfeit your good Name and Reputation, and make your ſelf vile by your Sins? Have you not diſhonoured God, for which he hath juſtly made you to be lightly eſteemed?
2. Compare your ſelf with the Rule: lay the Law of God before you, and try your ſelf thereby in reference to all the ſeveral Branches thereof. By the Law comes the Knowledg of Sin. Rom. 3.20.And here reſt not in Generalities, but deſcend to Particulars. Take an Account of your ſelf, and make Enquiry wherein you have declined or ſwerved from any part of that Duty which God requires of you. He that lays any one of God's Laws before him, taking only the general Letter of it as 'tis expreſs'd in the Commandment, may think he hath not much failed of the Performance of what the Law requires; yea perhaps he may be ready to juſtify himſelf, ſaying with the young Man in the Goſpel, Mat. 19.20.All this have I kept from my Youth: And yet when he comes to look more narrowly into the ſeveral Parts of his Duty contained under that Law, he may find he hath offended many Ways, and that he hath not only come far ſhort of exact Conformity to the Rule, but failed more or leſs in almoſt every thing that the Law requires, excepting only thoſe fouler Acts of Sin which in the Letter of ſome of the Commandments are by Name forbidden.
3. In this Search be ſure that you avoid that common Error of heeding and looking after Sins of Commiſſion only, little or not at all regarding Sins of Omiſſion. Though we make light of our Omiſſions, yet they may be ſuch as God may be highly provoked by them.
To neglect Prayer in your Family, and the Inſtruction of thoſe that are under your Charge, may be ſmall Sins in your Account, and ſcarce worth the taking notice of. But they are not ſo in God's Account: He ſees that the Omiſſion of theſe Duties is the ready way to bring upon us a Deluge of Profaneneſs, Irreligion and Atheiſm: and that they who make no Conſcience of theſe Duties, do in effect ſay unto God, Depart from us; they do what in them lies to baniſh God, not only out of their Families, but out of the Land: For if theſe Duties ſhould be as ſhamefully neglected by all as they are by ſome, and thoſe too many, what would become of our Poſterity in the next Generation? Would not the whole Face of the Land be covered with Darkneſs as thick as that of Egypt? And what would attend that Darkneſs, but all manner of Ungodlineſs and Debauchery, the inſeparable Conſequents of Ignorance?
The total Omiſſion of ſecret Prayer you may think is no great Matter, ſo long as you ſometimes in publick or private join with others in that Duty: but God hath other Thoughts of it; he knows that all your other Services, as by you performed, are little better than mere Formalities, as long as you neglect ſecret Duties. He knows the great Conſequence of keeping up a conſtant Courſe of ſecret Prayer, and that without it 'tis impoſſible that either your Heart or Converſation ſhould be ordered aright. He knows that the very Life and Vigour of all other Duties depends on this.
The Neglect of ſhewing Mercy to thoſe that are afflicted, you may think is no great Matter, ſo long as you do no Man any Wrong; but God lays more Streſs upon ſuch Omiſſions than you do; his righteous Sentence is, He that hath no Pity for others, Pro. 21.13 Jam. 2.13.ſhall have none himſelf; He ſhall have Judgment without Mercy, that hath ſhewed no Mercy.
The Neglect of ſome one publick Ordinance, as the Lord's Supper for example, you may think is a thing that God takes little notice of, ſo long as you give your conſtant Attendance on other Ordinances: but you conſider not how much Evil and Danger there is in the deliberate and wilful Omiſſion of any known Duty, and ſuch is this. For ſuch an Omiſſion as this was Moſes in Danger of loſing his Life; Exod. 4.24, 25, 26.for neglecting to circumciſe his Son, the Lord met him, took hold of him, and ſought to kill him: neither would he let him go, till Zipporah his Wife had taken a ſharp Stone, and cut off the Foreskin of her Son. Neither may you think that any colourable Excuſe that you may pretend you have for Neglect of a Duty or an Ordinance, will bear you out. Moſes in Probability might have pleaded ſomething for his Excuſe: his Wife Zipporah, as it ſeems by her Carriage, was extreamly averſe from having her Son circumciſed, ſo that Moſes could not do it, but there would be a Breach between them; there would be no Quiet in the Family. This Conſideration had been ſomewhat, if the thing had been of an indifferent Nature, and not a Matter of Duty: but where God's expreſs Command was, That every Male-child ſhould be Circumciſed, this Excuſe could not juſtify Moſes his Neglect. Look well to it that your Excuſes be good, by which you would defend your abſenting your ſelf from any Ordinance of God. It had need be a ſtrong and a clear Ground on which you go, when you ſhall willingly and upon Deliberation wave an expreſs Ordinance of God. But this by the way.
4. Think not you have done enough if you have been ſearching within, and round about you near at hand; if you have with ſome Diligence enquired how Matters are with you at preſent, or have been of late; but look farther off, and ſurvey the former part of your paſt Life: God may call to remembrance Sins long ſince committed, and chaſten you for them. Thus God brought a Famine of three Years continuance upon the Iſraelites, 2 Sam. 21.1for Saul's Cruelty againſt the Gibeonites, though Saul had then been dead many Years. Yea, God may chaſten you for old Sins, though you have long ſince left them; and this for ſeveral Reaſons.
1ſt. Though you have left them, yet it may be that you never truly repented of them. A Man may break off the Practice of ſome Sins, becauſe they conſiſt not with his temporal Advantage, or his Credit, or his worldly Deſigns and Intereſt. Upon ſuch Conſiderations as theſe a Man may have forſaken ſome particular Sins, though he never hated them, nor was truly humbled for them.
2dly. A Man may have truly repented of his Sin, he may have been truly humbled for it, and forſaken it, and yet he may ſtill want ſome Degrees of that thorow Humiliation which God expecteth.
3dly. Former Sins long ſince committed and forſaken, may now be almoſt forgotten; at leaſt they may not be remembred with that freſh and lively Senſe of the great Evil and Hainouſneſs of them, with that mourning over them, and loathing of our ſelves for them, as heretofore.
4thly. God may ſee that you are in Danger of returning to thoſe Sins again, that you have long ſince forſaken, and verily thought your ſelf at ſo great a diſtance from them, as you ſhould never have any Inclination to commit them again. So then 'tis poſſible that God may afflict you for old Sins, long ſince forſaken upon ſome worldly Conſideration, that he may bring you to ſound Repentance for them; or that he may more throughly humble you for the Sins that you have truly repented of; or that he may thereby rub up and renew the Remembrance of former Sins, and therewith alſo renew your former Sorrow, and loathing of your ſelf for thoſe Sins, which Time and Forgetfulneſs, and carnal Security, have almoſt worn out; and laſtly, that he may prevent your Relapſes into the ſame Sins. Thus you ſee that God may have many Reaſons to correct you for former Sins; and therefore that if you will find out the Sin for which he chaſtens you, it will ſometimes concern you to caſt your Eye far back, and take a View of thoſe your former Sins, which you have long ago quitted and relinquiſhed.
5thly. This ſearching and trying your Ways is a Work that muſt be often repeated; and that not only in regard that you every Day contract new Guilt, and run afreſh in Arrears with God, but becauſe your former Sins may not be diſcovered preſently, though you ſearch after them with ſome good meaſure of Care and Diligence. When we ſearch after a thing which much concerns us to find, though we light not on it at firſt, yet we ſearch a ſecond and a third time, and will not eaſily give over ſearching until we have found it. You have been making Search after the Sin for which God afflicts you, and you cannot find it; you are ſtill in the dark, and cannot underſtand God's Intentions in laying his Hand upon you: But ſearch yet once more, yea a third and a fourth time, if need be; you may light on that at laſt which you have often overlook'd. Whatever the Iſſue of your Enquiry be, you will not loſe your Labour. He who digged up all his Vineyard, in hope to find the Treaſure which he had been told was hid there, though he found not the Treaſure he look'd after, yet he had it in another kind which he expected not: the looſening and mellowing of the Earth brought him in a more plentiful Vintage the next Year. If by your Search you ſhould not at laſt diſcover any one particular Sin, which you can think God aimed at in the Affliction which he hath laid upon you, yet you may light on ſomewhat elſe which may requite your Pains. If no other Benefit accrue to you, yet the Satisfaction you have in having uſed ſo much Diligence in reviewing the former Paſſages of your Life, will be a ſufficient Recompence of the Trouble you have been at therein. But yet this is not all; there are divers other certain Advantages which redound to us from taking a view of our former Sins, and which, if it be done in a due manner, we never fail of attaining, though we find not the particular Sin which we look'd after. It makes us more humble; it raiſeth our Eſteem and Valuation of Chriſt; it fills us with Admiration of the free Grace and rich Mercy of God in pardoning ſo many and ſo great Sins; it inflames our Love, and increaſeth our Thankfulneſs to God; and it quickens us to more Care and Watchfulneſs, to a more conſtant and ſerious Endeavour of ſincere and univerſal Obedience for the time to come.
Now though it be moſt ſeaſonable to ſearch and try our Ways in time of Affliction, yet there are alſo ſome other ſpecial Seaſons for this Duty. As,
1. At any time when we are in any great Fear or Danger; then though God doth not yet ſtrike us, yet he ſhakes his Rod over us; and therefore to prevent what may be coming upon us, and to avert thoſe Evils which we fear, there can be no… better Courſe than that we make a through Search after thoſe our Sins, for which God ſeems to threaten us.
2. After a Man hath fallen into any great Sin: Such Falls do for the moſt part fore-run ſome Affliction, and make for the preſent a Breach between God and us: For the cloſing up of which Breach, and renewing of our Peace with God, it will concern us not only to be humbled for that particular Sin, but to make diligent Enquiry after ſuch other Sins as may interpoſe between God and us, and deprive us of the Light of his Countenance, and the Senſe of his Love.
3. When we are in Expectation of, or Suitors unto God for any ſpecial Mercy. For conſidering that our Sins ſeparate between God and us, and withhold good things from us, nothing can be more ſeaſonable or neceſſary, than that when we are waiting on God for any ſpecial Favour, we carefully ſearch and try our Ways, that no Sin may hinder our Mercies, obſtruct the Paſſage of them to us, or blaſt the Means which we make uſe of for obtaining them.
4. Before our more ſolemn and extraordinary Approaches unto God; as namely, before our drawing near unto the Table of the Lord. God will be ſanctified in all our Approaches unto him; but eſpecially in our moſt ſolemn Approaches. And in particular, as concerning our drawing near unto the Table of the Lord, a more than ordinary Search into our ſelves at that time, is in ſeveral Reſpects ſeaſonable.
(1.) In regard of the expreſs Command of God: 1 Cor. 11.28.Let a Man examine himſelf, and ſo let him eat of that Bread, and drink of that Cup.
(2.) In regard of the great Danger of coming unworthily: He that eateth and drinketh unworthily, Ver. 29.eateth and drinketh Damnation to himſelf. Now unleſs a Man ſearch and try his Heart and Ways, how can he know whether he be an unworthy Receiver or no? He muſt needs run a great Hazard who comes Hand over Head, before he hath enquired into himſelf, whether he be a meet Gueſt for the Table of the Lord or not. Yea, 'tis very much to be feared, that he who is ſo careleſs as that he never enquires into his Fitneſs, comes unpreparedly, and eats and drinks unworthily.
(3.) In regard of the great Benefits which we ſhall reap thereby, and the Uſefulneſs thereof, in relation to the Sacrament.
1ſt. In that Ordinance we are to bewail and mourn over our Sins; we muſt come to it with godly Sorrow for them: And how can that be unleſs we know them? And how can we come to know them, unleſs we ſearch after them? 'Tis the reviewing of our Actions that ſets before us the Sins for which we are to be humbled, and affects our hearts with them.
2dly. We are at that Ordinance to renew our Covenant with God, and to take up freſh Reſolutions of cleaving to him with full purpoſe of Heart for the future. And what is more conducing hereunto, than that we by a narrow Search into our ſelves, be informed how and wherein we have departed from God, and broken Covenant with him?
3dly. We are there to act Faith on Chriſt for the Pardon of our Sins; and we there expect to have the Pardon of them ſealed unto us: in both which Reſpects it is then moſt ſeaſonable and requiſite that we ſhould look back and take a Survey of our former Sins. For,
1. Hereby we ſhall come to know what, and how many and great thoſe Sins are, for the Pardon whereof we are to act Faith on Chriſt.
2. We ſhall be the better able to value that Pardon of ſo many and ſo great Sins which he is pleaſed in that Ordinance to ſeal to us; and conſequently we ſhall the better underſtand how much Love and Thankfulneſs is due from us, both unto Chriſt who hath with his Blood purchaſed the Pardon of our Sins for us, and to God the Father, who for Chriſt's ſake hath beſtowed it on us.
4thly. If this Search and Trial of our ſelves were conſtantly and duly made before the Sacrament, of how great Advantage would it be towards our Growth and Increaſe in Grace? By this Courſe we ſhould,
(1.) Diſcover whether we thrive in Grace or no; we ſhould evidently perceive whether it be better or worſe with us ſince our laſt appearing before the Lord at his Table.
(2.) We ſhould with Thankfulneſs acknowledg any further Degrees of Grace or Strength againſt Corruption that we have attained.
(3.) We ſhould be humbled for our Backſlidings and Declinings after our ſolemn Engagements to the contrary, at our laſt partaking at the Table of the Lord.
(4.) We ſhould renew and ſtrengthen our Reſolutions againſt our Sins, and engage our ſelves to a more conſcientious Performance of whatſoever Duties God requires of us.
If any Man think there is ſmall Benefit to be expected from ſuch a Courſe, he is certainly one who hath been little acquainted with it, or hath not obſerved it with Care and Conſtancy. Many of thoſe who come to that Ordinance, make no Conſcience at all of preparing them ſelves, but as 'tis to be feared, ouſh upon it inconſiderately and profanely. Others prepare themſelves out overly and careleſly; or if ſometimes they take more Pairs than ordinary in ſearching and trying their Ways, and in other Parts of that Preparation which is requiſite for a due … God in that Ordinance, yet it is but very ſeldom that they are at this Bains. For the moſt part they ſuffer one thing or other to divert them, and take … off from beſtowing time that way; and ſo the great Buſineſs of preparing themſelves being put off to the laſt, is but half done, or as good as wholly omitted. Reflect and ask your own Conſcience how it hath been with you▪ and if you find this to have been your very Caſe, then never object that there is little Advantage from ſuch a Courſe, until you have practiſed it better and with more Conſtancy.
But to return to the Buſineſs of the Text, the ſearching and trying of our Ways in time of any extraordinary Affliction.
You will ſay, perhaps, you have ſearched and done it with all the Seriouſneſs and Diligence you could, and earneſtly implored God's Aſſiſtance therein; and this you have done often, and yet you cannot underſtand what particular Sin or Sins God aims at in the Afflictions which it hath pleaſed him to lay upon you. You diſcover Multitudes of Sins that you have been guilty of; but among them all to diſcern which they are which God at preſent corrects you for above others, is that which by all your Enquiry you cannot attain.
Anſw. I anſwer, It may ſo be, that you cannot ſingle out any one particular Sin; neither, it may be, did God ever intend it: He ſometimes by Afflictions intends to humble you for Sin in general; to correct your general Careleſneſs and Slackneſs in the whole Courſe of your Life; and to engage you to walk every way more ſtrictly and humbly before him.
He intends alſo perhaps to mind you of old Sins which you have almoſt forgotten, and to provoke you to renew your Repentance and Humiliation for them.
Wherefore when at any time you cannot find out any particular Sin, for which above others God ſhould at preſent have a Controverſy with you, fall upon Sin in the general, and improve your Affliction towards the attaining of greater Meaſures of Humiliation and Reformation: judg and humble your ſelf for old Sins as if they had been lately committed; and let the Sight of all your other Sins lead you up to the Fountain of all Actual Sin, to your Original Corruption; and bewail that, and loath your ſelf for it.
Moreover, you muſt remember, that God hath other Ends in afflicting his, beſides the chaſtening of them for Sin; he alſo by Afflictions tries, exerciſeth, and improveth Faith, Patience, and other Graces. He by Afflictions ſtirs you up to Prayer, weans your Heart from the World, helps you the better to reliſh and ſavour Heavenly things, the Sweetneſs whereof you taſte not when you are glutted with outward Proſperity. If you be any way a Gainer by your Affliction, you have reaſon to take Comfort therein, and to be thankful.
Thus I have done with the former Duty in time of Affliction, namely, the ſearching and trying of our Ways. I come now to the latter Duty, in thoſe Words. And let us turn unto the Lord: Of which I ſhall ſpeak briefly, becauſe I have in good part prevented my ſelf in what hath been ſpoken concerning the former Duty.
From the manner of Expreſſion or Phraſe, of turning to the Lord, we learn the true Nature both of Sin and Repentance. Sin is an Averſion and turning away from God, and Repentance conſequently is a returning to him. This is manifeſt from the uſual Language of the Scriptures, which call Sin a forſaking God, a departing from God, a revolting from him, and the like. The Scriptures thus expreſſing Sin are ſo frequent, that I need not ſtand to mention them: And the Scriptures ſetting forth the Nature of Repentance by returning unto God, are as frequent. That the Nature of Sin lies in an Averſion from God, and Converſion to the Creature, will better appear if we deſcend to ſome particular Inſtances. Worldly Joy, what is it but a Joy in the Creature inſtead of the Creator, who is the proper Object of ſpiritual Joy? Carnal Confidence, what is it but a confiding in, and reliance on the Creature inſtead of God? And ſo 'tis no other than a leaving of God, to betake our ſelves to the Creature for thoſe Supplies and Aſſiſtances which we ſtand in need of. So the Prophet ſets forth the Nature of that Sin; Curſed be the Man that truſteth in Man, Jer. 17.5.and maketh Fleſh his Arm, and whoſe Heart departeth from the Lord. And although this our departing from God, and betaking our ſelves to the Creature, be not ſo apparent in divers other Sins, yet if we conſider the Matter throughly, we ſhall find the thing is ſtill the ſame: For in all Sin 'tis ſome kind of Profit or Pleaſure, or Content or Satisfaction in one kind or other, that we look after. Now we ſin when we ſeek theſe things in the Creature, turning aſide from God in whom there is moſt eminently whatſoever the Creature can afford us towards our Satisfaction, and infinitely more. Hence may be inferred ſeveral things.
1. The great Evil of Sin. In every Sin God is ſet at nought and undervalued, and the Creature is preferred before him. Yea the Creature is upon the matter made our God, while that Truſt and Confidence is put in it, that is only due to God; or that Satisfaction and Happineſs is expected from it, that is to be expected only from God. The Apoſtle ſaith, The covetous Man is an Idolater, Eph. 5.5. becauſe he makes an Idol of his Riches, ſetting them up in the room of God, and making them the Object of his Truſt and Reliance inſtead of God. The ſame is in ſome degree done in every Sin, when a Man makes the Creature the Object of that Joy and Delight, of that Satisfaction and Complacency that he ought to take in God only. Now this is an high Affront to God. What viler Indignity can be offered him, than that his Creatures ſhould be preferred before him?
2. We may hence alſo infer the extream Folly that there is in Sin; for therein we forſake the Fountain of living Waters, and hew us out broken Ciſterns that can hold no VVater, as God complains of his People, Jer. 2.13. We forſake God in whom is all Fulneſs, and betake our ſelves to the Creature which is mere Vanity and Emptineſs.
3. Hence alſo we may infer the ſingular Goodneſs of God to us in our Afflictions, the Deſign and End whereof is to reduce us from our Wandrings, and to bring us back again to God from whom we have gone aſtray; to recal us from following the ſmaller Streams and empty Rivulets of Diſſatisfaction and Vexation of Spirit, to the full and overflowing Fountain of all true Bliſs and Happineſs.
4. We may alſo hence infer, that the Duty of Repentance ought not to be ſo diſpleaſing and unacceptable to us as uſually it is: For as ſowr and diſtaſteful a Work as it ſeems to be, 'tis but a returning to him who is the Well of Life, and a renewing our Acquaintance and Peace with him in whom our true Comforts are lodged, in whoſe Favour is Life, Pſal. 63.3.and whoſe Loving-kindneſs is better than Life.
And ſo much of that Obſervation, from the Phraſe or manner of Expreſſion, by which our true Repentance and Reformation are ſignified.
Now that our Return unto God is the thing that God expects from us in our Afflictions, and which will aſſuredly prove the moſt effectual Means for removing God's afflicting Hand from us, I have already ſhewed in handling the former Duty. And all that I ſhall here add, ſhall be to ſhew very briefly, how we muſt return unto God, that his chaſtiſing Hand may be taken off from us, and by what Means we may be kept from leaving him again; and then anſwer one Objection that may be made againſt what ſhall have been ſpoken. Now as to the manner how we muſt return unto God if we will be freed from our Preſſures.
(1.) We muſt return ſpeedily. I thought on my VVays, and turned my Feet unto thy Teſtimonies: I made haſte, and delayed not to keep thy Commandments, ſaid David, Pſal. 119.59, 60. What through our Sluggiſhneſs, and what through our Unwillingneſs to forget our Sins, we are long a deliberating to return, and many Attempts and Eſſays we make at returning before we return indeed; and God in his Providence deals with us accordingly: he alſo ſeems to attempt to deliver us, but proceeds no further becauſe we are ſo backward, and our Motions are ſo ſlow and inconſtant. Were our Returns to God ſpeedy, we might hope they would ſpeed our Deliverance.
(2.) We muſt return thorowly. We many times take ſome Steps towards God, and having gone half way, we ſit down. Our Reformation is imperfect and partial. Hoſea 7.8.We are like Ephraim, a Cake not turned; half Dough, and baked on one ſide only: and we fare accordingly. Though we have ſome Deliverance, as God ſpeaks, 2 Chron. 12.7. yet God doth not go through with his Work, becauſe we go not through with our Work.
(3.) We muſt return reſolutely and ſtedfaſtly, as I may ſo ſpeak; I mean with a reſolute, fixed and ſtedfaſt Purpoſe of Heart, not to forſake God again, but to cleave unto him. When we return, God is moſt ready to entertain us, and be at Peace with us; but 'tis ever on condition that we turn not again unto Folly. Pſal. 85.8.The Defect hereof was that which God complained of in his People; their Spirit was not ſtedfaſt with God. Pſal. 78.8.Their Goodneſs was as the Morning Cloud, and like the early Dew that goeth away.Hoſea 6.4.
To prevent this our Return to Sin, and to enable us to cleave ſtedfaſtly unto God, (which was the ſecond thing) theſe things would be done.
1ſt. Be ever ſenſible of your Proneneſs to revolt and depart from God. We are naturally bent to Backſliding, as God ſpeaks, Hoſ. 11.7. The Senſe of our Weakneſs is one good Preſervative againſt it.
2dly. Every Day acknowledg all your Strength to adhere unto God, to be from God, and give him the Glory of it: Say with David, Pſal. 41.12Thou upholdeſt me in mine Integrity. This your thankful Acknowledgment of God in your Stedfaſtneſs and Perſeverance, is the way ſtill to engage him to uphold and eſtabliſh you.
3dly. Earneſtly beg of God that he would keep you cloſe to himſelf, and preſerve you from declining. Beg with David, that God would unite your Heart to him, to fear his Name, Pſal. 86.11. And that according to his Promiſe, Jer. 32.40. he would be pleaſed to put his Fear in your Heart, that you may not depart from him.
4thly. Frequently ſet before your Eyes in your moſt ſerious Meditations, the Happineſs of adhering conſtantly to God, and the extream Folly and Miſery of departing from him. Recount the Comforts you have found in cleaving to him, and how often and ſorely you have ſmarted for departing from him.
5thly. Be ever watchful over your ſelf; eſpecially keep your Heart with all Diligence, obſerving and oppoſing the firſt Motions to Sin.
6thly. Daily renew your purpoſe of cleaving to God, and of reſiſting thoſe particular Sins by which you have heretofore moſt frequently departed from him.
And ſo I come to ſpeak to the Objection which may be made, which was the laſt thing to be ſpoken to.
Object. I have, ſay you, both found out my Sin for which God afflicted me, and alſo forſaken it; and yet my Affliction ſtill continues. How is this conſiſtent with God's Promiſes of Deliverance out of Trouble upon our Return to him?
Anſw. 1. You have found out and forſaken one Sin, but it may be you have not found out all: there may be other Sins not yet diſcovered, for which God's Hand is ſtill ſtretched out againſt you. It may be the Sin which God principally intended, is ſtill hid from your Eyes.
2. It may be though you have for the preſent left your Sin, yet you have not left it out of a true Hatred of it, but only that you might be eaſed from the preſent Smart of your Affliction. God ſees that you ſtill retain an Affection for your Sin, and that though you have left it, yet you look back on it with a ſecret Deſire after it, as Lot's Wife look'd back upon Sodom.
3. God hath alſo other Deſigns in afflicting you, as hath been ſaid; 'tis probable your Faith hath not yet been ſufficiently tried, and Patience hath not had its perfect Work; and for theſe and other ſuch Ends, God ſees good yet ſtill to keep you in the Furnace of Affliction, though your Droſs be in ſome good meaſure purged away.
4. However it be, or whatever other ſecret Reaſons God may have for his Dealings with you, 'tis fit that you ſhould patiently expect God's own Seaſon of Deliverance, as he hath waited for you. Of the two there is infinitely more reaſon that you ſhould be willing to wait for him.