This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this text, in whole or in part. Please contact project staff at eebotcp-info@umich.edu for further information or permissions.
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 re∣ferred to two heads, our Sins, and our Graces.
The necessity of the examination of
our sins appears in this, That sins unex∣amined are unespied: being unespied, they will be unrepented; being unre∣pented, we shall bring them with us to the Sacrament: and being brought a∣long 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 com∣fort, 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 govern∣ment of my parents: so much time a∣broad, under the care and tuition of others, and these and these sins com∣mitted, 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 pre∣sent moment, wherein we begin to ex∣amine our selves. Whereas without this our apprehensions and view of them will be but confused, onely in grosse and in general. But when we have thus quartered our lives, and con∣sidered 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 be∣sides those greater and more eminent sins of our lives which appear; there will be many unknown sins: many omis∣sions of good duties, many slender per∣formances 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 lati∣tude and extent of every command∣ment, how far it reacheth in the several prohibitions of evil, and precepts of good, for Gods Commandments are ex∣ceeding 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 deem∣ed 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 thank∣ful unto God for his great love in par∣doning 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 pro∣mise 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 de∣mand 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 una∣wares,
but forewarned, and but even now forewarned, by my Lord and Ma∣ster, whose words I ought to have re∣membred, &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 of∣fending, 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, prefer∣ment, 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 intolle∣rable in one of my rank or place; the Lord will look to be sanctified in those that draw near him in place and digni∣nitie: 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 fa∣vour: 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. Na∣than 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 aggrava∣vation is outward scandal given by our sins, when we have not onely sinned personally, but given offence unto o∣thers; if we sad the hearts of the righteous, strengthen the hands of the wicked; if we give occasion to the ene∣mies of God to blaspheme, cause our profession to be evil spoken of, corrupt∣ing some mens manners, indangering others, laying a stumbling block before the weak, troubling their consciences,
perverting their judgements, subvert∣ing 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 al∣low 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 with∣out 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. Re∣store 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 aggravati∣ons 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 iniqui∣ty, as being not onely sins against Gods precepts, but also breaches of our own promises.
3. The means of grace received; for where grace is offered more plente∣ously, and rejected, sin is more sinful, Luke 12. 48. these means are partly in∣ward,
as wit, memory, knowledge, ca∣pacitie, 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 re∣membrancer 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 abomina∣tions 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 ini∣quities and sins, make me to know my transgression and my sin.
Thus much of the first head, the ex∣amination of our sins, now follows the second head concerning the examina∣tion 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 gra∣ces confirmed and enlarged: now it be∣hoves 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 sub∣stance, and may be deceived with coun∣terfeit shews and shadows for currant graces.
Now the principal graces whereof we are to examine our selves are four.
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. Whe∣ther 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, in∣vested with Gods image, Eccles. 7. 31. God made man righteous. Secondly as by sin and disobedience we are by na∣ture children of wrath, and that the frame and thoughts of our hearts are onely evil, and that continually, Gen. 6. 5. Thirdly, as by grace and regenera∣tion we are renewed in holiness and righteousnesse, after the image of him that created us, Eph. 4. 24.
Thirdly, We must know the Cove∣nant of grace, and how it is distinguish∣ed 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 Cove∣nant 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 de∣part 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 Cove∣nant betwixt God and us. Rom. 4. 11. for tis there called a seal of the Righ∣teousnesse of faith: so was Circumci∣sion, so is Baptisme and the Lords Sup∣per. 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 de∣livery 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 re∣membrance 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 se∣condly 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 hum∣bleth 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 slight∣ed 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 sin∣cere, the mind is impartial to all truths: such a person doth not hood-wink him∣self, and will not see some truths; as Peter speakes of some that were wil∣lingly 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. where∣as 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 inconveni∣ency upon him.
Thirdly, A holy and sincere know∣ledge, may be known by the end pro∣pounded: 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 onely to know, and that is vanity: some de∣sire to know, that they may be known to know, and that is curiosity: some de∣sire
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 com∣municate 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 salva∣tion. In a justifying faith, there are four acts included. The first is know∣ledge of the word, which Christ would have his give credit unto: as this, Who∣soever 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 justi∣fication, is a resting of the heart upon Gods word, especially his promises of salvation by Jesus Christ, a clasping a∣bout them with our affections, resolve∣ing to cast all our hopes upon them. And hence it is, that the Scripture de∣scribes faith under such termes as im∣ply 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 righteous∣nesse of Christ. This is hard work for natural men; for such think that for their good intentions, and good mean∣ing, and their unblameable civility, they shall go to Heaven; though in words they professe they look to be saved on∣ly by Christ. Moreover, he that rests upon Christ fot justification and salva∣tion, will rest upon Christ for direction; for he believes Christ is wisdom unto him, and he will rest upon him for san∣ctification 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 san∣ctification to hallow us, and redemption to save us, 2 Cor. 1. 20. Finally, faith rests upon Christ in all estates, in adver∣sity as well as in prosperity. When we cannot discern God a loving Father by things that are seen, faith goes be∣yond things visible, unto those things
that are not seen, and fetcheth evidence home to the soul, Heb. 10. 1. Presump∣tion 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 ap∣plication: 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 onely bring home Gods grants and promises unto us, but the conditions also that are re∣quired on our part: He that will be saved, must not onely 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 impo∣sed 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 with∣out it, there is no pleasing of God, Heb. 11. 6. 3. Because it is the chief instru∣ment we are to use in the Sacrament, for the applying of Christ and all his be∣nefits. 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 exa∣mined: 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 mea∣sure 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 recanta∣tion 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 weep∣ing and mourning: The second part, Mat. 3. 8. Bring forth fruits meet for repentance. Humiliation without Re∣formation, is a foundation without a building: Reformation without Hu∣miliation, is a building without a foun∣dation.
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 con∣tinuance; 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 super∣ficial grief, will not serve the turn.
Thirdly, It must be constant, for con∣tinuance, 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 ne∣ver 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 sor∣rowed 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 de∣sire? 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 Re∣pentance, by which Gods children as∣cend 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, re∣solving 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 ini∣quity.
The fourth Grace to be examined is Charity. The necessity of our exami∣nation of this Grace appeareth:
1. Because God will not have us offer the Sacrifice of Piety upon his Al∣tar, 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 since∣rity 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, cour∣teous and inoffensive in our outward carriage: yet never truly charitable to men, till we affect and seek their spiri∣tual good.
Secondly, True charity is to the out∣ward man, as well as to the inward: It joyneth beneficence to benevolence: it doth not onely wish well, but do well: 'tis bountiful externally, as well as in∣wardly affectionate: Jam. 2. 15, 16. If a brother or sister, be naked and desti∣tute 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 de∣scribed: 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 unseem∣ly, seeketh not her own, is not easily pro∣voked, thinketh no evil, rejoyeeth not in iniquity, 1 Cor. 13. 4, 5, 6, 7.
Fourthly, The ground of true Chari∣ty, 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 su∣stained 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 dear∣est affections towards him; our good∣ness 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 bene∣ficence.