Marks of sincerity.
I. Your duty with your hearts consisteth in these particulars. 1. That you do your best in the close examination of your hearts about your states, and the sincerity of your faith, repentance, and obedience; to know whether your hearts are true to God, in the covenant which you are to renew and seal. Which may be done by these inquiries, and discerned by these signs: (1.) Whether you truly loathe yourselves for all the sins of your hearts and lives, and are a greater offence and burden to yourselves, because of your imperfections and corruptions, than all the world besides is, Ezek. vi. 9; xx. 43; xxxvi. 31; Rom. vii. 24. (2.) Whether you have no sin but what you are truly desirous to know; and no known sin, but what you are truly desirous to be rid of; and so desirous, as that you had rather he perfectly freed from sin, than from any affliction in the world, Rom. vii. 18, 22, 24; viii. 18. (3.) Whether you love the searching and reforming light, even the most searching parts of the word of God, and the most searching books, and searching sermons, that by them you may be brought to know yourselves, in order to your settled peace and reformation, John iii. 19-21. (4.) Whether you truly love that degree of holiness in others which you have not yet attained yourselves, and love Christ in his children, with such an unfeigned love, as will cause you to relieve them according to your abilities, and suffer for their sakes, when it is your duty, 1 John iii. 14, 16; 1 Pet. i. 22; iii. 8; James ii. 12-15; Matt. xxv. 40, &c. (5.) Whether you can truly say, that there is no degree of holiness so high, but you desire it, and had rather be perfect in the love of God, and the obedience of his will, than have all the riches and pleasures of this world, Rom. vii. 18, 21, 24; Psal. cxix. 5; Matt. v. 6. And had rather be one of the holiest saints, than of the most renowned, prosperous princes upon earth, Psal. xv. 4; xvi. 2; Psal. lxxxiv. 10; lxv. 4. (6.) Whether you have so far laid up your treasure and your hopes in heaven, as that you are resolved to take that only for your portion; and that the hopes of heaven, and interest of your souls, hath the pre-eminence in your hearts against all that stands in competition with it, Col. iii. 1, 3, 4; Matt. vi. 20, 21. (7.) Whether the chiefest care of your hearts, and endeavour of your lives, be to serve and please God, and to enjoy him for ever, rather than for any worldly thing, Matt. vi. 23; John v. 26; 2 Cor. v. 1, 6-9. (8.) Whether it be your daily desire and endeavour to mortify the flesh, and master its rebellious opposition to the Spirit; and you so far prevail, as not to live, and walk, and be led by the flesh, but that the course and drift of your life is spiritual, Rom. viii. 1, 6-10, 13; Gal. v. 17, 21, 22. (9.) Whether the world, and all its honour, wealth, and pleasure appear to you so small and contemptible a thing, as that you esteem it as dung, and nothing in comparison of Christ, and the love of God and glory? and are resolved, that you will rather let go all, than your part in Christ? and, which useth to carry it in the time of trial, in your deliberate choice? Phil. iii. 7-9, 13, 14, 18-20; 1 John ii. 15; Luke xiv. 26, 30, 33; Matt. xiii. 19, 21. (10.) Whether you are resolved upon a course of holiness and obedience, and to use those means which God doth make known to you, to be the way to please him, and to subdue your corruption; and yet feeling the frailties of your hearts, and the burden of your sins, do trust in Christ as your righteousness before God, and in the Holy Ghost, whose grace alone can illuminate, sanctify, and confirm you, Acts xi. 23; Psal. cxix. 57, 63, 69, 106; 1 Cor. i. 30; Rom. viii. 9; John xv. 5; 2 Cor. xii. 9. By these signs you may safely try your states.
2. When this is done, you are also to try the strength and measure of your grace; that you may perceive your weakness, and know for what help you should seek to Christ. And to find out what inward corruptions and sinful inclinations are yet strongest in you, that you may know what to lament, and to ask forgiveness of, and help against. My book called "Directions for weak Christians," will give you fuller advice in this.
3. You are also to take a strict account of your lives;[81]and to look over your dealings with God and men, in secret and in public, especially of late, since the last renewal of your covenant with God; and to hear what God and conscience have to say about your sins, and all their aggravations, Psal. cxxxix. 23; 1 Cor. xi. 28.
4. And you must labour to get your hearts affectedwith your condition, as you do discover it; to be humbled for what is sinful, and to be desirous of help against your weakness, and thankful for the grace which you discern.
5. Lastly, you must consider of all the work that you are to do, and all the mercies which you are going to receive, and what graces are necessary to all this, and how they must be used; and accordingly look up all those graces, and prepare them for the exercise to which they are to be called out. I shall name you the particulars anon.
II. Your duty towards God in your preparation for this sacrament, is, 1. To cast down yourselves before him in humble, penitent confession, and lamentation of all the sins which you discover; and to beg his pardon in secret, before you come to have it publicly sealed and delivered. 2. To look up to him with that thankfulness, love, and joy, as becomes one that is going to receive so great a mercy from him; and humbly to beg that grace which may prepare you, and quicken you to and in the work.
III. Your duty towards others in this your preparation, is, 1. To forgive those that have done you wrong, and to confess your fault to those whom you have wronged, and ask them forgiveness, and make them amends and restitution so far as is in your power; and to be reconciled to those with whom you are fallen out; and to see that you love your neighbours as yourselves, Matt. v. 23-26, 44; Jam. v. 16. 2. That you seek advice of your pastors, or some fit persons, in cases that are too hard for yourselves to resolve, and where you need their special help. 3. That you lovingly admonish them that you know do intend to communicate unworthily, and to come thither in their ungodliness, and gross sin unrepented of: that you show not such hatred of your brother, as to suffer sin upon him, Lev. xix. 17; but tell him his faults, as Christ hath directed you, Matt. xviii. 15-17. And do your parts to promote Christ's discipline, and keep pure the church. See 1 Cor. v. throughout.
Direct.VI. When you come to the holy communion, let not the over-scrupulous regard of the person of the minister, or the company, or the imperfections of the ministration, disturb your meditations, nor call away your minds from the high and serious employment of the day. Hypocrites who place their religion in bodily exercises, have taught many weak christians to take up unnecessary scruples, and to turn their eye and observation too much to things without them.
Quest.But should we have no regard to the due celebration of these sacred mysteries, and to the minister, and communicants, and manner of administration?
Answ.Yes: you should have so much regard to them, 1. As to see that nothing be amiss through your default, which is in your power to amend. 2. And that you join not in the committing of any known sin. But, 1. Take not every sin of another for your sin, and think not that you are guilty of that in others, which you cannot amend; or, that you must forsake the church and worship of God, for these corruptions which you are not guilty of, or deny your own mercies, because others usurp them or abuse them. 2. If you suspect any thing imposed upon you to be sinful to you, try it before you come thither; and leave not your minds open to disturbance, when they should be wholly employed with Christ.
May we receive from an unworthy minister?
Quest.1. May we lawfully receive this sacrament from an ungodly and unworthy minister?
Answ.Whoever you may lawfully commit the guidance of your souls to, as your pastor, you may lawfully receive the sacrament from, yea, and in some cases from some others: for in case you come into a church that you are no member of, you may lawfully join in communion with that church, for that present, as a stranger, though they have a pastor so faulty, as you might not lawfully commit the ordinary conduct of your soul to. For it is their fault, and not yours, that they chose no better; and (in some cases) such a fault as will not warrant you to avoid communion with them. But you may not receive, if you know it, from a heretic, that teacheth any error against the essence of christianity. 2. Nor from a man so utterly ignorant of the christian faith or duty, or so utterly unable to teach it to others, as to be notoriously uncapable of the ministry. 3. Nor from a man professedly ungodly, or that setteth himself to preach down godliness itself. These you must never own as ministers of Christ, that are utterly uncapable of it. But see that you take none for such that are not such. And there are three sorts more, which you may not receive from, when you have your choice, nor take them for your pastors: but in case of necessity imposed on you by others, it is lawful, and your duty. And that is, 1. Usurpers that make themselves your pastors without a lawful call, and perhaps do forcibly thrust out the lawful pastors of the church. 2. Weak, ignorant, cold, and lifeless preachers, that are tolerable in case of necessity, but not to be compared with worthier men. 3. Ministers of scandalous, vicious lives. It is a sin in you to prefer any one of these before a better, and to choose them when you have your choice; but it is a sin on the other side, if you rather submit not to one of these, than be quite without, and have none at all. You own not their faults in such a case, by submitting to their ministry.
Quest.2. May we communicate with unworthy persons, or in an undisciplined church?
Answ.You must here distinguish if you will not err:[82]and that, 1. Between persons so unworthy as to be no christians, and those that are culpable, scandalous christians. 2. Between a few members, and the whole society, or the denominating part. 3. Between sin professed and owned, and sin disowned by a seeming penitence. 4. And between a case of liberty, when I have my choice of a better society; and a case of necessity, when I must communicate with the worser society, or with none: and so I answer,
1. You ought not to communicate at all in this sacrament with a society that professeth not christianity, if the whole body, or denominating part, be such: that is, 1. With such as never made profession of christianity at all. 2. Or have apostatized from it. 3. Or that openly own any heresy inconsistent with the essential faith or duty of a christian. 4. Or that are notoriously ignorant what christianity is.
2. It is the duty of the pastors and governors of the church, to keep away notorious, scandalous offenders, till they show repentance; and the people's duty to assist them by private reproof, and informing the church when there is cause. Therefore, if it be through the neglect of your duty, that the church is corrupted and undisciplined, the sin is yours, whether you receive with them or not.
3. If you rather choose a corrupted, undisciplined church to communicate with, when you have your choice of a better,cæteris paribus, it is your fault.
But on the contrary, it is not your sin, but your duty, to communicate with that church which hath a true pastor, and where the denominating part of the members are capable of church communion, though there may some infidels, or heathens, or uncapable persons violently intrude, or scandalous persons are admitted through the neglect of discipline; in case you have not your choice to hold personal communion with a better church, and in case also you be not guilty of the corruption, but by seasonable and modest professing your dissent, do clear yourself of the guilt of such intrusion and corruption. For here the reasons and ends of a lawful separation are removed; because it tendeth not to God's honour, or their reformation, or your benefit; for all these are more crossed by holding communion with no church, than with such a corrupted church. And this is to be preferred before none, as much as a better before this.
Quest.III. But what if I cannot communicate unless I conform to an imposed gesture, as kneeling or sitting?
Answ.1. For sitting or standing, no doubt it is lawful in itself: for else authority were not to be obeyed, if they should command it; and else the church had sinned in forbearing kneeling in the act of receiving, so many hundred years after Christ; as is plain they did, by the canons of general councils (Nic. i. and Trull.) that universally forbade to adore kneeling, any Lord's day in the year, and any week day between Easter and Whitsuntide; and by the fathers, Tertullian, Epiphanius, &c. that make this an apostolic or universal tradition. 2. And for kneeling, I never yet heard any thing to prove it unlawful; if there be any thing, it must be either some word of God, or the nature of the ordinance, which is supposed to be contradicted.[83]But, 1. There is no word of God for any gesture, nor against any gesture: Christ's example can never be proved to be intended to oblige us more in this, than in many other circumstances that are confessed not obligatory; as that he delivered it but to ministers, and but to a family, to twelve, and after supper, and on a Thursday night, and in an upper room, &c.: and his gesture was not such a sitting as ours. 2. And for the nature of the ordinance, it is mixed: and if it be lawful to take a pardon from the king upon our knees, I know not what can make it unlawful to take a sealed pardon from Christ (by his ambassador) upon our knees.
Quest.IV. But what if I cannot receive it, but according to the administration of the Common Prayer-book, or some other imposed form of prayer? Is it lawful so to take it?
Answ.If it be unlawful to receive it when it is administered with the Common Prayer-book, it is either, 1. Because it is a form of prayer. 2. Or because that form hath some forbidden matter in it. 3. Or because that form is imposed. 4. Or because it is imposed to some evil end and consequent. 1. That it is not unlawful, because a form, is proved before, and indeed needs no proof with any that is judicious. 2. Nor yet for any evil in this particular form; for in this part the Common Prayer is generally approved. 3. Nor yet, because it is imposed: for a command maketh not that unlawful to us, which is lawful before; but it maketh many things lawful and duties, that else would have been unlawful accidentally. 4. And the intentions of the commanders we have little to do with; and for the consequents they must be weighed on both sides; and the consequents of our refusal will not be found light.
In the general, I must here tell all the people of God, in the bitter sorrow of my soul, that at last it is time for them to discern that temptation, that hath in all ages of the church almost, made this sacrament of our union to be the grand occasion or instrument of our divisions; and that true humility, and acquaintance with ourselves, and sincere love to Christ and one another, would show some men, that it was but their pride, and prejudice, and ignorance, that made them think so heinously of other men's manner of worship; and that on all sides among true christians, the manner of their worship is not so odious, as prejudice, and faction, and partiality representeth it; and that God accepteth that which they reject. And they should see how the devil hath undone the common people by this means; by teaching them every one to expect salvation for being of that party which he taketh to be the right church, and for worshipping in that manner which he and his party thinketh best: and so wonderful a thing is prejudice, that every party by this is brought to account that ridiculous and vile, which the other party accounteth best.
Quest.V. But what if my conscience be not satisfied, but I am still in doubt, must I not forbear? Seeing "he that doubteth is condemned if he eat, because he eateth not in faith; for whatsoever is not of faith is sin," Rom. xiv. 23.
Answ.The apostle there speaketh not of eating in the sacrament, but of eating meats which he doubteth of whether they are lawful, but is sure that it is lawful to forbear them. And in case of doubting about things indifferent, the surer side is to forbear them, because there may be sin in doing; but there can be none on the other side, in forbearing. But in case of duties, your doubting will not disoblige you; else men might give over praying, and hearing God's word, and believing, and obeying their rulers, and maintaining their families, when they are but blind enough to doubt of it. 2. Your erring conscience is not a law-maker, and cannot make it your duty to obey it: for God is your King, and the office of conscience is to discern his law, and urge you to obedience, and not to make you laws of its own; so that if it speak falsely, it doth not oblige you, but deceive you; it doth onlyligare, or insnare you, but notobligare, or make a sin a duty: it casteth you into a necessity of sinning more or less, till you relinquish the error; but in the case of such duties as these, it is a sin to do them with a doubting conscience, but (ordinarily) it is a greater sin to forbear.
Object.But some divines write, that conscience being God's officer, when it erreth, God himself doth bind me by it to follow that error, and the evil which it requireth becometh my duty.
Answ.A dangerous error, tending to the subversion of souls and kingdoms, and highly dishonourable to God. God hath made it your duty to know his will, and do it; and if you ignorantly mistake him, will you lay the blame on him, and draw him into participation of your sin, when he forbiddeth you both the error and the sin? And doth he at once forbid and command the same thing? At that very moment, God is so far from obliging you to follow your error, that he still obligeth you to lay it by, and do the contrary. If you say, you cannot, I answer, your impotency is a sinful impotency; and you can use the means, in which his grace can help you: and he will not change his law, nor make you kings and rulers of yourselves instead of him, because you are ignorant or impotent.
Direct.VII. In the time of the administration, go along with the minister throughout the work, and keep your hearts close to Jesus Christ, in the exercise of all those graces which are suited to the several parts of the administration. Think not that all the work must be the minister's: it should be a busy day with you, and your hearts should be taken up with as much diligence, as your hands be in your common labour; but not in a toilsome, weary diligence, but in such delightful business as becometh the guests of the God of heaven, at so sweet a feast, and in the receiving of such unvaluable gifts.
Here I should distinctly show you, I. What graces they be that you must there exercise. II. What there is objectively presented before you in the sacrament, to exercise all these graces. III. At what seasons in the administration each of these inward works are to be done.
I. The graces to be exercised are these (besides that holy fear and reverence common to all worship): 1. A humble sense of the odiousness of sin, and of our undone condition as in ourselves, and a displeasure against ourselves, and loathing of ourselves, and melting repentance for the sins we have committed; as against our Creator, and as against the love and mercy of a Redeemer, and against the Holy Spirit of grace. 2. A hungering and thirsting desire after the Lord Jesus, and his grace, and the favour of God and communion with him, which are there represented and offered to the soul. 3. A lively faith in our Redeemer, his death, resurrection, and intercession; and a trusting our miserable souls upon him, as our sufficient Saviour and help; and a hearty acceptance of him and his benefits upon his offered terms. 4. A joy and gladness in the sense of that unspeakable mercy which is here offered us. 5. A thankful heart towards him from whom we do receive it. 6. A fervent love to him that by such love doth seek our love. 7. A triumphant hope of life eternal, which is purchased for us, and sealed to us. 8. A willingness and resolution to deny ourselves, and all this world, and suffer for him that hath suffered for our redemption. 9. A love to our brethren, our neighbours, and our enemies, with a readiness to relieve them, and to forgive them when they do us wrong. 10. And a firm resolution for future obedience, to our Creator, and Redeemer, and Sanctifier, according to our covenant.
II. In the naming of these graces, I have named their objects, which you should observe as distinctly as you can, that they may be operative. 1. To help your humiliation and repentance, you bring thither a loaden, miserable soul, to receive a pardon and relief; and you see before you the sacrificed Son of God, who made his soul an offering for sin, and became a curse for us to save us who were accursed. 2. To draw out your desires, you have the most excellent gifts and the most needful mercies presented to you that this world is capable of; even the pardon of sin, the love of God, the Spirit of grace, and the hopes of glory, and Christ himself with whom all this is given. 3. To exercise your faith, you have Christ here first represented as crucified before your eyes; and then, with his benefits, freely given you, and offered to your acceptance, with a command that you refuse him not. 4. To exercise your delight and gladness, you have this Saviour and this salvation tendered to you; and all that your souls can well desire set before you. 5. To exercise your thankfulness, what could do more than so great a gift, so dearly purchased, so surely sealed, and so freely offered? 6. To exercise your love to God in Christ, you have the fullest manifestation of his attractive love, even offered to your eyes, and taste, and heart, that a soul on earth can reasonably expect; in such wonderful condescension, that the greatness and strangeness of it surpasseth a natural man's belief. 7. To exercise your hopes of life eternal, you have the price of it here set before you; you have the gift of it here sealed to you; and you have that Saviour represented to you in his suffering, who is now there reigning, that you may remember him as expectants of his glorious coming to judge the world, and glorify you with himself. 8. To exercise your self-denial and resolution for suffering, and contempt of the world and fleshly pleasures, you have before you both the greatest example and obligation, that ever could be offered to the world; when you see and receive a crucified Christ, that so strangely denied himself for you, and set so little by the world and flesh. 9. To exercise your love to brethren, yea, and enemies, you have his example before your eyes, that loved you to the death when you were enemies; and you have his holy servants before your eyes, who are amiable in him through the workings of his Spirit, and on whom he will have you show your love to himself. 10. And to excite your resolution for future obedience, you see his double title to the government of you, as Creator and as Redeemer; and you feel the obligations of mercy and gratitude; and you are to renew a covenant with him to that end; even openly where all the church are witnesses. So that you see here are powerful objects before you to draw out all these graces, and that they are all but such as the work requireth you then to exercise.
III. But that you may be the readier when it cometh to practice, I shall as it were lead you by the hand, through all the parts of the administration, and tell you when and how to exercise every grace; and those that are to be joined together I shall take together, that needless distinctness do not trouble you.
1. When you are called up and going to the table of the Lord, exercise your humility, desire, and thankfulness, and say in your hearts, "What! Lord, dost thou call such a wretch as I? What! me, that have so oft despised thy mercy, and wilfully offended thee, and preferred the filth of this world, and the pleasures of the flesh before thee? Alas, it is thy wrath in hell that is my due: but if love will choose such an unworthy guest, and mercy will be honoured upon such sin and misery, I come, Lord, at thy call: I gladly come: let thy will be done; and let that mercy which inviteth me, make me acceptable, and graciously entertain me; and let me not come without the wedding garment, nor unreverently rush on holy things, nor turn thy mercies to my bane."
2. When the minister is confessing sin, prostrate your very souls in the sense of your unworthiness, and let your particular sins be in your eye, with their heinous aggravations. The whole need not the physician, but the sick. But here I need not put words into your mouths or minds, because the minister goeth before you, and your hearts must concur with his confessions, and put in also the secret sins which he omitteth.
3. When you look on the bread and wine which is provided and offered for this holy use, remember that it is the Creator of all things, on whom you live, whose laws you did offend; and say in your hearts, "O Lord, how great is my offence! who have broken the laws of him that made me, and on whom the whole creation doth depend! I had my being from thee, and my daily bread; and should I have requited thee with disobedience? Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son."
4. When the words of the institution are read, and the bread and wine are solemnly consecrated, by separating them to that sacred use, and the acceptance and blessing of God is desired, admire the mercy that prepared us a Redeemer, and say, "O God, how wonderful is thy wisdom and thy love! How strangely dost thou glorify thy mercy over those sins that gave thee advantage to glorify thy justice! Even thou our God whom we have offended, hast out of thy own treasury satisfied thy own justice, and given us a Saviour by such a miracle of wisdom, love, and condescension, as men or angels shall never be able fully to comprehend; so didst thou love the sinful world, as to give thy Son, that whosoever believeth on him, should not perish, but have everlasting life. O thou that hast prepared us so full a remedy, and so precious a gift, sanctify these creatures to be the representative body and blood of Christ, and prepare my heart for so great a gift, and so high, and holy, and honourable a work."
5. When you behold the consecrated bread and wine, discern the Lord's body, and reverence it as the representative body and blood of Jesus Christ; and take heed of profaning it, by looking on it as common bread and wine: though it be not transubstantiate, but still is very bread and wine in its natural being, yet it is Christ's body and blood in representation and effect. Look on it as the consecrated bread of life, which with the quickening Spirit must nourish you to life eternal.
6. When you see the breaking of the bread, and the pouring out of the wine, let repentance, and love, and desire, and thankfulness, thus work within you: "O wondrous love! O hateful sin! How merciful, Lord, hast thou been to sinners! and how cruel have we been to ourselves and thee! Could love stoop lower? Could God be merciful at a dearer rate? Could my sin have done a more horrid deed, than put to death the Son of God? How small a matter hath tempted me to that, which must cost so dear before it was forgiven! How dear paid my Saviour for that which I might have avoided at a very cheap rate! At how low a price have I valued his blood, when I have sinned and sinned again for nothing! This is my doing! My sins were the thorns, the nails, the spear! Can a murderer of Christ be a small offender? O dreadful justice! It was I and such other sinners that deserved to bear the punishment, who were guilty of the sin; and to have been fuel for the unquenchable flames for ever. O precious sacrifice! O hateful sin! O gracious Saviour! How can man's dull and narrow heart be duly affected with such transcendent things? or heaven make its due impression upon an inch of flesh? Shall I ever again have a dull apprehension of such love? or ever have a favourable thought of sin? or ever have a fearless thought of justice? O break or melt this hardened heart, that it may be somewhat conformed to my crucified Lord! The tears of love and true repentance are easier than the flames from which I am redeemed. O hide me in these wounds, and wash me in this precious blood! This is the sacrifice in which I trust; this is the righteousness by which I must be justified, and saved from the curse of thy violated law! As thou hast accepted this, O Father, for the world, upon the cross, behold it still on the behalf of sinners; and hear his blood that crieth unto thee for mercy to the miserable, and pardon us, and accept us as thy reconciled children, for the sake of this crucified Christ alone! We can offer thee no other sacrifice for sin; and we need no other."
7. When the minister applieth himself to God by prayer, for the efficacy of this sacrament, that in it he will give us Christ and his benefits, and pardon, and justify us, and accept us as his reconciled children, join heartily and earnestly in these requests, as one that knoweth the need and worth of such a mercy.
8. When the minister delivereth you the consecrated bread and wine, look upon him as the messenger of Christ, and hear him as if Christ by him said to you, "Take this my broken body and blood, and feed on it to everlasting life; and take with it my sealed covenant, and therein the sealed testimony of my love, and the sealed pardon of your sins, and a sealed gift of life eternal: so be it, you unfeignedly consent unto my covenant, and give up yourselves to me as my redeemed ones." Even as in delivering the possession of house or lands, the deliverer giveth a key, and a twig, and a turf, and saith, "I deliver you this house, and I deliver you this land;" so doth the minister by Christ's authority deliver you Christ, and pardon, and title to eternal life. Here is an image of a sacrificed Christ of God's own appointing, which you may lawfully use; and more than an image; even an investing instrument, by which these highest mercies are solemnly delivered to you in the name of Christ. Let your hearts therefore say with joy and thankfulness, with faith and love, "O matchless bounty of the eternal God! what a gift is this! and unto what unworthy sinners! And will God stoop so low to man? and come so near him? and thus reconcile his worthless enemies? Will he freely pardon all that I have done? and take me into his family and love, and feed me with the flesh and blood of Christ? I believe; Lord, help mine unbelief. I humbly and thankfully accept thy gifts! Open thou my heart, that I may yet more joyfully and thankfully accept them. Seeing God will glorify his love and mercy by such incomprehensible gifts as these, behold, Lord, a wretch that needeth all this mercy! And seeing it is the offer of thy grace and covenant, my soul doth gladly take thee for my God and Father, for my Saviour and my Sanctifier. And here I give up myself unto thee, as thy created, redeemed, and (I hope) regenerate one; as thy own, thy subject, and thy child, to be saved and sanctified by thee, to be beloved by thee, and to love thee to everlasting. O seal up this covenant and pardon, by thy Spirit, which thou sealest and deliverest to me in thy sacrament; that without reserve I may be entirely and for ever thine!"
9. When you see the communicants receiving with you, let your very hearts be united to the saints in love, and say, "How goodly are thy tents, O Jacob! How amiable is the family of the Lord! How good and pleasant is the unity of brethren! How dear to me are the precious members of my Lord! though they have yet all their spots and weaknesses, which he pardoneth, and so must we. My goodness, O Lord, extendeth not unto thee; but unto thy saints, the excellent ones on earth, in whom is my delight. What portion of my estate thou requirest, I willingly give unto the poor, and if I have wronged any man, I am willing to restore it. And seeing thou hast loved me an enemy, and forgiven me so great a debt, I heartily forgive those that have done me wrong, and love my enemies. O keep me in thy family all my days, for a day in thy courts is better than a thousand, and the door-keepers in thy house are happier than the most prosperous of the wicked."[84]
10. When the minister returneth thanks and praise to God, stir up your souls to the greatest alacrity; and suppose you saw the heavenly hosts of saints and angels praising the same God in the presence of hisglory; and think with yourselves, that you belong to the same family and society as they, and are learning their work, and must shortly arrive at their perfection: strive therefore to imitate them in love and joy; and let your very souls be poured out in praises and thanksgiving. And when you have the next leisure for your private thoughts, (as when the minister is exhorting you to your duty,) exercise your love, and thanks, and faith, and hope, and self-denial, and resolution for future obedience, in some such breathings of your souls as these: "O my gracious God, thou hast surpassed all human comprehension in thy love! Is this thy usage of unworthy prodigals? I feared lest thy wrath as a consuming fire would have devoured such a guilty soul; and thou wouldst have charged upon me all my folly. But while I condemned myself, thou hast forgiven and justified me; and surprised me with the sweetest embracements of thy love! I see now that thy thoughts are above our thoughts, and thy ways above our ways, and thy love excelleth the love of man, even more than the heavens are above the earth. With how dear a price hast thou redeemed a wretch that deserved thy everlasting vengeance! with how precious and sweet a feast hast thou entertained me, who deserved to be cast out with the workers of iniquity! Shall I ever more slight such love as this? shall it not overcome my rebelliousness, and melt down my cold and hardened heart? shall I be saved from hell, and not be thankful? Angels are admiring these miracles of love; and shall not I admire them? Their love to us doth cause them to rejoice, while they stand by and see our heavenly feast; and should it not be sweeter to us that are the guests that feed upon it? My God, how dearly hast thou purchased my love! how strangely hast thou deserved and sought it! Nothing is so much my grief and shame, as that I can answer such love with no more fervent, fruitful love. Oh what an addition would it be to all this precious mercy, if thou wouldst give me a heart to answer these thine invitations, that thy love, thus poured out, might draw forth mine, and my soul might flame by its approaching unto these thy flames! and that love, drawn out by the sense of love, might be all my life! Oh that I could love thee as much as I would love thee! yea, as much as thou wouldst have me love thee! But this is too great a happiness for earth! But thou hast showed me the place where I may attain it! My Lord is there in full possession; who hath left me these pledges, till he come and fetch us to himself, and feast us there in our Master's joy. O blessed place! O happy company that see his glory, and are filled with the streams of those rivers of consolation! yea, happy we whom thou hast called from our dark and miserable state, and made us heirs of that felicity, and passengers to it, and expectants of it, under the conduct of so sure a guide! O then we shall love thee without these sinful pauses and defects, in another measure and in another manner than now we do; when thou shalt reveal and communicate thy attractive love, in another measure and manner than now! Till then, my God, I am devoted to thee; by right and covenant I am thine! My soul here beareth witness against myself, that my defects of love have no excuse: thou deservest all, if I had the love of all the saints in heaven and earth to give thee. What hath this world to do with my affections? And what is this sordid, corruptible flesh, that its desires and pleasures should call down my soul, and tempt it to neglect my God? What is there in all the sufferings that man can lay upon me, that I should not joyfully accept them for his sake, that hath redeemed me from hell, by such unmatched, voluntary sufferings? Lord, seeing thou regardest, and so regardest so vile a worm, my heart, my tongue, my hand confess, that I am wholly thine. O let me live to none but thee, and to thy service, and thy saints on earth! And O let me no more return unto iniquity! nor venture on that sin that killed my Lord! And now thou hast chosen so low a dwelling, O be not strange to the heart that thou hast so freely chosen! O make it the daily residence of thy Spirit! Quicken it by thy grace; adorn it with thy gifts; employ it in thy love; delight it in its attendance on thee; refresh it with thy joys and the light of thy countenance; and destroy this carnality, selfishness, and unbelief: and let the world see that God will make a palace of the lowest heart, when he chooseth it for the place of his own abode."
Direct.VIII. When you come home review the mercy which you have received, and the duty which you have done, and the covenant you have made: and, 1. Betake yourselves to God in praise and prayer, for the perfecting of his work. And, 2. Take heed to your hearts that they grow not cold, and that worldly things, or diverting trifles, do not blot out the sacred impressions which Christ hath made, and that they cool not quickly into their former dull and sleepy frame. 3. And see that your lives be actuated by the grace that you have here received, that even they that you converse with may perceive that you have been with God. Especially when temptations would draw you again to sin; and when the injuries of friends or enemies would provoke you, and when you are called to testify your love to Christ, by any costly work or suffering; remember then what was so lately before your eyes, and upon your heart, and what you resolved on, and what a covenant you made with God. Yet judge not of the fruit of your receiving, so much by feeling, as by faith; for more is promised than you yet possess.
FOOTNOTES[71]Matt. xxvi. 28; Mark xiv. 24; Luke xxii. 20; 1 Cor. xi. 25; Heb. ix. 15-18; 1 Cor. x. 16, 24; John vi. 32, 35, 51, 58.[72]1 Cor. xi. 27-29, 31; x. 16, 17, 21; xi. 25, 26; vi. 14; Acts ii. 42, 46; xx. 7.[73]Rom. vi. 9; 1 Cor. xv. 3; 2 Cor. v. 14, 15; Heb. ix. 16; x. 12, 16; ix. 24.[74]Non absque probatione et examine panem illum præbendum esse neque novis neque veteribus Christianis. Quod siquis est fornicator, aut ebriosus, aut idolis serviens, cum ejusmodi etiam communem cibum capere vetat apostolus, nedum cœlesti mensa communicare, saith a Jesuit, Acosta, l. vi. c. 10. And after, Neque enim ubi perspecta est superstitionis antiquæ aut ebriositatis, aut fœdæ consuetudinis macula, ad altare Indus debet admitti, nisi contraria opera illam manifeste et diligenter eluerint.—Christianis concedatur; sed Non-Christiano, dignis moribus subtrahatur. Pag. 549.[75]John iii. 5; 1 Cor. xii. 12, 13; xv. 45; Gal. iii. 14: iv. 6; Eph. ii. 22.[76]Quinam autem indigni, ineptive sint, quibus Angelorum panis præbetur, sacerdotum ipso audita confessione, cæterisque perspectis judicium esto. Acosta, lib. vi. c. 10. pag. 519.[77]2 Cor. xiii. 13; Matt. x. 28.[78]Commandment ii. & iii.; Lev. x. 2, 3.[79]1 Cor. xi. 28, 29.[80]Vide Synod Dortdract. suffrag. Theol. Brit. in Artic. 5.[81]Psal. iv. 4-6.[82]Gildas de Excid. Britt. speaketh thus to the better sort of pastors then; Quis perosus est consilium malignantium? et cum impiis non sedit? Quis eorum salutari in area hoc est, nunc ecclesia, nullum Deo adversantem, ut Noe diluvii tempore, non admisit? ut perspicue monstraretur non nisi innoxios vel poenitentes egregios, in dominica domo esse debere.[83]Mr. Paybodie's book, I think unanswerable.[84]Numb. xxiv. 5; Psal. cxxxiii.; xv. 4; xvi. 2, 3; Luke xix. 8; Psal. lxxxiv. 10.
[71]Matt. xxvi. 28; Mark xiv. 24; Luke xxii. 20; 1 Cor. xi. 25; Heb. ix. 15-18; 1 Cor. x. 16, 24; John vi. 32, 35, 51, 58.
[72]1 Cor. xi. 27-29, 31; x. 16, 17, 21; xi. 25, 26; vi. 14; Acts ii. 42, 46; xx. 7.
[73]Rom. vi. 9; 1 Cor. xv. 3; 2 Cor. v. 14, 15; Heb. ix. 16; x. 12, 16; ix. 24.
[74]Non absque probatione et examine panem illum præbendum esse neque novis neque veteribus Christianis. Quod siquis est fornicator, aut ebriosus, aut idolis serviens, cum ejusmodi etiam communem cibum capere vetat apostolus, nedum cœlesti mensa communicare, saith a Jesuit, Acosta, l. vi. c. 10. And after, Neque enim ubi perspecta est superstitionis antiquæ aut ebriositatis, aut fœdæ consuetudinis macula, ad altare Indus debet admitti, nisi contraria opera illam manifeste et diligenter eluerint.—Christianis concedatur; sed Non-Christiano, dignis moribus subtrahatur. Pag. 549.
[75]John iii. 5; 1 Cor. xii. 12, 13; xv. 45; Gal. iii. 14: iv. 6; Eph. ii. 22.
[76]Quinam autem indigni, ineptive sint, quibus Angelorum panis præbetur, sacerdotum ipso audita confessione, cæterisque perspectis judicium esto. Acosta, lib. vi. c. 10. pag. 519.
[77]2 Cor. xiii. 13; Matt. x. 28.
[78]Commandment ii. & iii.; Lev. x. 2, 3.
[79]1 Cor. xi. 28, 29.
[80]Vide Synod Dortdract. suffrag. Theol. Brit. in Artic. 5.
[81]Psal. iv. 4-6.
[82]Gildas de Excid. Britt. speaketh thus to the better sort of pastors then; Quis perosus est consilium malignantium? et cum impiis non sedit? Quis eorum salutari in area hoc est, nunc ecclesia, nullum Deo adversantem, ut Noe diluvii tempore, non admisit? ut perspicue monstraretur non nisi innoxios vel poenitentes egregios, in dominica domo esse debere.
[83]Mr. Paybodie's book, I think unanswerable.
[84]Numb. xxiv. 5; Psal. cxxxiii.; xv. 4; xvi. 2, 3; Luke xix. 8; Psal. lxxxiv. 10.
Havingdirected families in the duties of their relations, and in the right worshipping of God, I shall speak something of the special duties of some christians, who in regard of their state of soul and body, have special need of help and counsel. As, 1. The doubting, troubled christian. 2. The declining, or backsliding christian. 3. The poor. 4. The aged. 5. The sick. 6. And those that are about the sick and dying. Though these might seem to belong rather to the first part,[85]yet because I would have those directions lie here together, which the several sorts of persons in families most need, I have chosen to reserve them rather to this place. The special duties of the strong, the rich, and the youthful and healthful, I omit, because I find the book grow big, and you may gather them from what is said before, on several such subjects. And the directions which I shall first give to doubting christians, shall be but a few brief memorials, because I have done that work already, in my "Directions or Method for Peace of Conscience and Spiritual Comfort;" and much is here said before, in the directions against melancholy and despair.
Direct.I. Find out the special cause of your doubts and troubles, and bend most of your endeavours to remove that cause. The same cure will not serve for every doubting soul, no nor for every one that hath the very same doubts; for the causes may be various, though the doubts should be the same; and the doubts will be continued while the cause remaineth.
1. In some persons the chief cause is a timorous, weak, and passionate temper of body and mind; which in some (especially of the weaker sex) is so natural a disease, that there is no hope of a total cure; though yet we must direct and support such as well as we are able. These persons have so weak a head, and such powerful passions, that passion is their life; and according to passion they judge of themselves, and of all their duties. They are ordinarily very high or very low; full of joy, or sinking in despair; but usually fear is their predominant passion. And what an enemy to quietness and peace strong fears are, is easily observed in all that have them. Assuring evidence will not quiet such fearful minds, nor any reason satisfy them. The directions for these persons must be the same which I have before given against melancholy and despair. Especially that the preaching and books and means which they make use of, be rather such as tend to inform the judgment, and settle the will, and guide the life, than such as by the greatest fervency tend to awaken them to such passions or affections which they are unable to manage.
2. With others the cause of their troubles is melancholy, which I have long observed to be the commonest cause, with those godly people that remain in long and grievous doubts; where this is the cause, till it be removed, other remedies do but little; but of this I have spoken at large before.
3. In others the cause is a habit of discontent, and peevishness, and impatiency; because of some wants or crosses in the world: because they have not what they would have, their minds grow ulcerated, like a body that is sick or sore, that carrieth about with them the pain and smart; and they are still complaining of the pain which they feel; but not of that which maketh the sore, and causeth the pain. The cure of these is either in pleasing them that they may have their will in all things, (as you rock children and give them that which they cry for to quiet them,) or rather to help to cure their impatiency, and settle their minds against their childish, sinful discontents (of which before).
4. In others the cause is error or great ignorance about the tenor of the covenant of grace, and the redemption wrought by Jesus Christ, and the work of sanctification, and evidences thereof; they know not on what terms Christ dealeth with sinners in the pardoning of sin, nor what are the infallible signs of sanctification: it is sound teaching, and diligent learning, that must be the cure of these.
5. In others the cause is a careless life or frequent sinning, and keeping the wounds of conscience still bleeding; they are still fretting the sore, and will not suffer it to skin: either they live in railing and contention, or malice, or some secret lust, or fraud, or some way stretch and wrong their consciences; and God will not give his peace and comfort to them till they reform. It is a mercy that they are disquieted, and not given over to a seared conscience, which is past feeling.
6. In others the cause of their doubts is, placing their religion too much in humiliation, and in a continual poring on their hearts, and overlooking or neglecting the high and chiefest parts of religion, even the daily studies of the love of God, and the riches of grace in Jesus Christ, and hereby stirring up the soul to love and delight in God. When they make this more of their religion and business, it will bring their souls into a sweeter relish.
7. In others the cause is, such weakness of parts, and confusion of thoughts, and darkness of mind, that they are not able to examine themselves, nor to know what is in them; when they ask themselves any question about their repentance or love to God, or any grace, they are fain to answer like strangers, and say, they cannot tell whether they do it or not. These persons must make more use than others of the judgment of some able, faithful guide.
8. But of all others, the commonest cause of uncertainty, is the weakness or littleness of grace: when it is so little as to be next to none at all, no wonder if it be hardly and seldom discerned: therefore,
Direct.II. Be not neglecters of self-examination, but labour for skill to manage aright so great a work; but yet let your care and diligence be much greater to get grace and use it, and increase it, than to try whether you have it already or not. For, in examination, when you have once taken a right course to be resolved, and yet are in doubt as much as before, your over-much poring upon these trying questions, will do you but little good, and make you but little the better, but the time and labour may be almost lost: whereas all the labour which you bestow in getting, and using, and increasing grace, is bestowed profitably to good purpose; and tendeth first to your safety and salvation, and next that, to your easier certainty and comfort. There is no such way in the world to be certain that you have grace, as to get so much as is easily discerned and will show itself, and to exercise it much that it may come forth into observation: when you have a strong belief you will easily be sure that you believe: when you have a fervent love to Christ and holiness, and to the word and ways and servants of God, you will easily be assured that you love them. When you strongly hate sin, and live in universal constant obedience, you will easily discern your repentance and obedience. But weak grace will have but weak assurance and little consolation.
Direct.III. Set yourselves with all your skill and diligence to destroy every sin of heart and life, and make it your principal care and business to do your duty, and please and honour God in your place, and to do all the good you can in the world: and trust God with your souls, as long as you wait upon him in his way. If you live in wilful sin and negligence, be not unwilling to be reproved and delivered! If you cherish your sensual, fleshly lusts, and set your hearts too eagerly on the world, or defend your unpeaceableness and passion, or neglect your own duty to God or man, and make no conscience of a true reformation, it is not any inquiries after signs of grace, that will help you to assurance. You may complain long enough before you have ease, while such a thorn is in your foot. Conscience must be better used before it will speak a word of sound, well-grounded peace to you. But when you set yourselves with all your care and skill to do your duties, and please your Lord, he will not let your labour be in vain: he will take care of your peace and comfort, while you take care of your duty: and in this way you may boldly trust him: only think not hardly and falsely of the goodness of that God whom you study to serve and please.
Direct.IV. Be sure whatever condition you are in, that you understand, and hold fast, and improve the general grounds of comfort, which are common to mankind, so far as they are made known to them:and they are three, which are the foundation of all our comfort. 1. The goodness and mercifulness of God in his very nature. 2. The sufficiency of the satisfaction or sacrifice of Christ. 3. The universality, and freeness, and sureness of the covenant or promise of pardon and salvation to all, that by final impenitence and unbelief do not continue obstinately to reject it (or to all that unfeignedly repent and believe). (1.) Think not meanly and poorly of the infinite goodness of God:[86]even to Moses he proclaimed his name at the second delivery of the law, "The Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin," Exod. xxxiv. 6, 7. His mercy is over all his works; it is great and reacheth to the heavens; it is firm and endureth for ever; "and he hath pleasure in those that hope in his mercy," Psal. cxlvii. 11; c. 5; xxxiii. 18; lvii. 10; cviii. 4. (2.) Extenuate not the merits and sacrifice of Christ; but know that never man was damned for want of a Christ to die and be a sacrifice for his sin, but only for want of repentance and faith in him, John iii. 16. (3.) Deny not the universality of the conditional promise of pardon and salvation, to all that it is offered to, and will accept it on the offerer's terms. And if you do but feel these three foundations firm and stedfast under you, it will encourage every willing soul. The love of God was the cause of our redemption by Christ; redemption was the foundation of the promise or new covenant: and he that buildeth on this threefold foundation is safe.
Direct.V. When you come to try your particular title to the blessings of the covenant, be sure that you well understand the condition of the covenant; and look for the performance of that condition in yourselves, as the infallible evidence of your title: and know that the condition is nothing but an unfeigned consent unto the covenant; or such a belief of the gospel, as maketh you truly willing of all the mercies offered in the gospel, and of the duties required in order to those mercies; and that nothing depriveth any man that heareth the gospel of Christ, and pardon, and salvation, but obstinate unwillingness or refusal of the mercy, and the necessary annexed duties.[87]Understand this well, and then peruse the covenant of grace (which is but to take God for your God and happiness, your Father, your Saviour, and your Sanctifier): and then ask your hearts, whether here be any thing that you are unwilling of; and unwilling of in a prevailing degree, when it is greater than your willingness: and if truly you are willing to be in covenant with your God, and Saviour, and Sanctifier upon these terms, know that your consent, or willingness, or acceptance of the mercy offered you, is your true performance of the condition of your title, and consequently the infallible evidence of your title; even as marriage consent is a title-condition to the person and privileges: and therefore if you find this, your doubts are answered; you have found as good an evidence as Scripture doth acquaint us with; and if this will not quiet and satisfy you, you understand not the business; nor is it reason or evidence that can satisfy you till you are better prepared to understand them. But if really you are unwilling, and will not consent to the terms of the covenant, then instead of doubting, be past doubt that you are yet unsanctified; and your work is presently to consider better of the terms and benefits, and of those unreasonable reasons that make you unwilling; till you see that your happiness lieth upon the business, and that you have all the reason in the world to make you willing, and no true reason for the withholding of your consent; and when the light of these considerations hath prevailed for your consent, the match is made, and your evidence is sure.
Direct.VI. Judge not of your hearts and evidences upon every sudden glance or feeling, but upon a sober, deliberate examination, when your minds are in a clear, composed frame; and as then you find yourselves, record the judgment or discovery, and believe not every sudden, inconsiderate appearance, or passionate fear, against that record. Otherwise you will never be quiet or resolved; but carried up and down by present sense. The case is weighty, and not to be decided by a sudden aspect, nor by a scattered or a discomposed mind; if you call your unprovided or your distempered understandings suddenly to so great a work, no wonder if you are deceived. You must not judge of colours when your eye is blood-shotten, or when you look through a coloured glass, or when the object is far off. It is like casting up a long and difficult account, which must be done deliberately as a work of time; and when it is so done, and the sums subscribed, if afterwards you will question that account again, you must take as full a time to do it, and that when you are as calm and vacant as before, and not unsettle an exact account upon a sudden view, or a thought of some one particular. Thus must you trust to no examinations and decisions about the state of your souls, but those that in long and calm deliberation have brought it to an issue.
Direct.VII. And in doing this, neglect not to make use of the assistance of an able, faithful guide, so far as your own weakness makes it necessary. Your doubting showeth that you are not sufficient to despatch it satisfactorily yourselves; the question then is, what help a wiser man can give you? Why, he can clearlier open to you the true nature of grace, and the marks that are infallible, and the extent of the grace and tenor of the covenant; and he can help you how to trace your hearts, and observe the discoveries of good or evil in them; he can show you your mistakes, and help you in the application, and tell you much of his own and others' experiences; and he can pass a strong conjecture upon your own case in particular, if he be one that knoweth the course of your lives, and is intimately acquainted with you; for sin and grace are both expressive, operative things, like life, that ordinarily will stir, or fire, that will be seen: though their judgment cannot be infallible of you, and though for a while hypocrisy may hide you from the knowledge of another, yetficta non diu, &c. ordinarily nature will be seen, and that which is within you will show itself; so that your familiar acquaintance, that see your lives in private and in public, may pass a very strong conjecture at your state, whether you set yourselves indeed to please God in sincerity or no. Therefore, if possible, choose such a man to help you, as is, 1. Able; 2. Faithful; and 3. Well acquainted with you; and undervalue not his judgment.
Direct.VIII. When you cannot attain to a certainty of your case, undervalue not and neglect not the comforts which a bare probability may afford you. I know that a certainty in so weighty a case, should be earnestly desired, and endeavoured to the uttermost. But yet it is no small comfort which a likelihood or hopefulness may yield you. Husband and wife are uncertain every day, whether one ofthem may kill the other; and yet they can live comfortably together, because it is an unlikely thing; and though it be possible, it is not much to be feared. All the comforts of christians dependeth not on their assurance; it is but few christians in the world that reach to clear assurance; for all the papists, Lutherans, and Arminians are without any certainty of their salvation; because they think it cannot be had; and all those Jansenists, or protestants that are of Augustine's judgment, are without assurance of salvation, though they may have assurance of their justification and sanctification; because their judgment is that the justified and sanctified (though not the elect) may fall away. And of those that hold the doctrine of perseverance, how few do we find, that can say, they are certain of their sincerity and salvation. Alas, not one of very many. And yet many thousands of these do live in some peace of conscience, and quietness, and comfort, in the hopefulness and probabilities to which they have attained.
Direct.IX. Resolve to be much in the great, delightful duties of thanksgiving and the praise of God; and to spend a considerable part (ordinarily) of all your prayers herein; especially to spend the Lord's day principally in these. And thus you will have three great advantages: 1. The very actings of love, and thanks, and joy, will help you to comfort in a nearer way, than arguments and self-examination will do; even in a way of feeling, as the fire maketh you warm. 2. The custom of exercising those sweetest graces, will habituate your souls to it, and in time wear out the sadder impression. 3. God will most own you in those highest duties.
Direct.X. Mark well now far your doubtings do help or hinder you in your sanctification. So far as they turn your heart from God, and from the love and sweetness of a holy life, and unfit you for thankfulness and cheerful obedience; so far you may be sure that Satan is gratified by them, and God displeased, and therefore they should be resisted: but so far as they keep you humble and obedient, and make you more tenderly afraid of sin, and quicken your desires of Christ and grace, so far God useth them for your benefit. And therefore be not too impatient under them, but wait on God in the use of his means, and he will give his comforts in the fittest season. Many a one hath sweet assurance at his death, or in his sufferings, for Christ when he needed it most, that was fain to live long before without it. Especially take care, 1. That you miss not of assurance through your own neglect. 2. And that your doubtings work no ill effects, in turning away your hearts from God, or discouraging you in his service; and then you may take them as a trial of your patience, and they will certainly have a happy end.