§ 11. It should excite us to diligence, when we consider our talents, and our mercies, our relation to God, and the afflictions he lays upon us. The talents which we have received, are many and great. What people breathing on earth have had plainer instructions, or more forcible persuasions, or more constant admonitions, in season and out of season? Sermons, till we have been weary of them; and Sabbaths, till we profaned them? Excellent books in such plenty, that we knew not which to read? What people have had God so near them? or have seen so much of Christ crucified before their eyes? or have had heaven and hell so opened unto them? What speed should such a people make for heaven? How should they fly that are thus winged? And how swiftly should they sail that have wind and tide to help them? A small measure of grace beseems not such a people, nor will an ordinary diligence in the work of God excuse them. All our lives have been filled with mercies. God hath mercifully poured out upon us the riches of sea and land, of heaven and earth. We are fed and clothed with mercy. We have mercies within and without. To number them is to count the stars, or the sands of the sea shore. If there be any difference betwixt hell and earth; yea, or heaven and earth; then certainly we have received mercy. If the blood of the Son of God be mercy, then we are engaged to God by mercy. Shall God think nothing too much, or too good for us: and shall we think all too much that we do for him? When I compare my slow and unprofitable life, with the frequent and wonderful mercies received, it shames me, it silences me, and leaves me inexcusable. Besides our talents and mercies, our relations to God are most endearing. Are we his children, and do we not owe him our most tender affections, and dutiful obedience? Are we the spouse of Christ, and should we not obey and love him? If he be a Father, where is his honor? and if he be a master, where is his fear?[264] We call him Master, and Lord, and we say well.[265] But if our industry be not answerable to our relations, we condemn ourselves in saying, we are his children, or his servants. How will the hard labor, and daily toil, which servants undergo to please their masters, judge and condemn those who will not labor so hard for their Great Master? Surely there is no master like him; nor can any servants expect such fruit of their labors as his servants. And if we wander out of God's way or loiter in it, how is every creature ready to be his rod, to reduce us, or put us on! Our sweetest mercies will become our sorrows. Rather than want a rod, the Lord will make us a scourge to ourselves: Our diseased bodies shall make us groan; our perplexed minds shall make us restless; our conscience shall be as a scorpion in our bosom. And is it not easier to endure the labor than the spur? Had we rather be still afflicted, than be up and doing? And though they that do most, meet also with afflictions; yet surely, according to their peace of conscience, and faithfulness to Christ, the bitterness of their cup is abated.

§ 12. To quicken our diligence in our work, we should also consider, what assistances we have, what principles we profess, and our certainty that we can never do too much. For our assistance in the service of God, all the world are our servants. The sun, moon, and stars, attend us with their light and influence. The earth, with all its furniture of plants and flowers, fruits, birds, and beasts; the sea, with its inhabitants; the air, the wind, the frost and snow, the heat and fire, the clouds and rain, all wait upon us while we do our work. Yea, the angels are all our ministering spirits.[266] Nay more, the patience of God doth wait upon us; the Lord Jesus Christ waiteth, in the offers of his blood; the Holy Spirit waiteth, by striving with our backward hearts; besides the ministers of the gospel, who study and wait, preach and wait, pray and wait, upon careless sinners. And is it not an intolerable crime for us to trifle, while angels and men; yea, the Lord himself, stand by, and look on, and, as it were, hold us the candle while we do nothing? I beseech you, Christians, whenever you are praying, or reproving transgressors, or upon any duty, remember what assistances you have for your work, and then judge how you ought to perform it. The principles we profess, are, that God is the chief good; that all our happiness consists in his love, and therefore it should be valued and sought above all things; that he is our only Lord, and therefore chiefly to be served; that we must love him with all our heart, and soul, and strength; that our great business in the world is to glorify God, and obtain salvation. Are these doctrines seen in our practice? Or rather do not our works deny what our words confess? But however our assistances and principles excite us to our work, we are sure we can never do too much. Could we do all, we are unprofitable servants;[267] much more when we are sure to fail in all. No man can obey, or serve God too much. Though all superstition, or service of our own devising, may be called a being righteous overmuch; yet as long as we keep to the rule of the word, we can never be righteous too much. The world is mad with malice, when they think, that faithful diligence in the service of Christ is foolish singularity. The time is near when they will easily confess, that God could not be loved, or served too much, and that no man can be too busy to save his soul. We may easily do too much for the world, but we cannot for God.

§ 13. Let us further consider, that it is the nature of every grace to promote diligence, that trifling in the way to heaven is lost labor, that much precious time is already mispent, and that in proportion to our labor will be our recompense. See the nature and tendency of every grace. If you loved God you would think nothing too much that you could possibly do to serve him, and please him still more. Love is quick and impatient, active and observant. If you loved Christ, you would keep his commandments, nor accuse them of too much strictness. If you had faith, it would quicken and encourage you. If you had the hope of glory, it would as the spring in the watch, set all the wheels of your soul a-going. If you had the fear of God, it would rouse you out of your slothfulness. If you had zeal, it would inflame, and eat you up. In what degree soever thou art sanctified, in the same degree thou wilt be serious and laborious in the work of God. But they that trifle, lose their labor. Many, who like Agrippa, are but almost Christians, will find in the end they shall be but almost saved. If two be running in a race, he that runs slowest loses both prize and labor. A man that is lifting a weight, if he put not sufficient strength to it, had as good put none at all. How many duties have Christians lost, for want of doing them thoroughly? Many will seek to enter in and shall not be able,[268] who, if they had striven, might have been able. Therefore, put to a little more diligence and strength, that all you have done already be not in vain. Besides, is not much precious time already lost? With some of us childhood and youth are gone; with some, their middle age also, and the time before us is very uncertain. What time have we slept, talked, and played away, or spent in worldly thoughts and cares? How little of our work is done? The time we have lost cannot be recalled; should we not then redeem and improve the little which remains? If a traveller sleep, or trifle most of the day, he must travel so much faster in the evening, or fall short of his journey's end. Doubt not but the recompense will be according to your labor. The seed which is buried and dead, will bring forth a plentiful harvest. Whatever you do, or suffer, everlasting rest will pay for all. There is no repenting of labors or sufferings in heaven. There is not one says, "Would I had spared my pains, and prayed less, or been less strict, and done as the rest of my neighbors did." On the contrary, it will be their joy to look back upon their labors and tribulations, and to consider how the mighty power of God brought them through all. We may all say, as Paul, I reckon, that the sufferings, and labors of this present time, are not worthy to be compared with the glory which shall be revealed in us.[269] We labor but for a moment, but we shall rest for ever. Who would not put forth all his strength for one hour, when for that hour's work he may be a prince while he lives? God is not unrighteous, to forget our work and labor of love.[270] Will not all our tears be wiped away, and all the sorrow of our duties be then forgotten?

§ 14. Nor does it less deserve to be considered, that striving is the divinely appointed way of salvation, that all men either do or will approve it, that the best Christians at death lament their negligence, and that heaven itself is often lost for want of striving, but is never had on easier terms. The sovereign wisdom of God has made striving necessary to salvation. Who knows the way to heaven better than the God of heaven? When men tell us we are too strict, whom do they accuse, God, or us? If it were a fault, it would lie in him that commands, and not in us who obey. These are the men that ask us, whether we are wiser than all the world beside? and yet they will pretend to be wiser than God. How can they reconcile their language with the laws of God? The kingdom of heaven suffereth violence, and the violent take it by force.[271] Strive to enter in at the strait gate; for many will seek to enter in, and shall not be able.[272] Whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest.[273] Work out your own salvation with fear and trembling.[274] Give diligence to make your calling and election sure.[275] If the righteous scarcely be saved, where shall the ungodly and the sinner appear?[276] Let them bring all the seeming reasons they can, against the holy violence of the saints; this sufficeth me to confute them all, that God is of another mind, and he hath commanded me to do much more than I do? and though I could see no other reason for it, his will is reason enough. Who should make laws for us, but he that made us? And who should point out the way to heaven, but he that must bring us thither? and who shall fix the terms of salvation, but he that bestows the gift of salvation? So that let the world, the flesh, or the Devil, speak against a holy, laborious life, this is my answer, God hath commanded it. Nay, there never was, or ever will be, a man, but will approve such a life, and will one day justify the diligence of the saints. And who would not go that way, which every man shall finally applaud? True, it is now a way every where spoken against. But let me tell you, most that speak against it, in their judgments approve of it; and those that are now against it, will shortly be of another mind. If they come to heaven their mind must be changed before they come there. If they go to hell, their judgment will then be altered, whether they will or no. Remember this, you that love the opinion and way of the multitude; why then will you not be of the opinion that all will be of? Why will you be of a judgment, which you are sure all of you shortly to change? Oh that you were but as wise in this, as those in hell!—Even the best of Christians, when they come to die, exceedingly lament their negligence. They then wish, "Oh that I had been a thousand times more holy, more heavenly, more laborious for my soul! The world accuses me for doing too much, but my own conscience accuses me for doing too little. It is far easier bearing the scoffs of the world, than the lashes of conscience. I had rather be reproached by the Devil for seeking salvation, than reproved of God for neglecting it." How do their failings thus wound and disquiet them, who have been the wonders of the world for their heavenly conversation?—It is for want of more diligence, that heaven itself is often lost. When they that have heard the word, and anon with joy received it, and have done many things, and heard the ministers of Christ gladly,[277] shall yet perish; should not this rouse us out of our security? How far hath many a man followed Christ, and yet forsook him, when all worldly interests and hopes were to be renounced?—God hath resolved, that heaven shall not be had on easier terms. Rest must always follow labor. Without holiness no man shall see the Lord.[278] Seriousness is the very thing wherein consists our sincerity. If thou art not serious, thou art not a Christian. It is not only a high degree in Christianity, but the very life and essence of it. As fencers upon a stage differ from soldiers fighting for their lives, so hypocrites differ from serious Christians. If men could be saved without this serious diligence, they would never regard it; all the excellencies of God's ways would never entice them. But when God hath resolved, that, without serious diligence here, you shall not rest hereafter, is it not wisdom to exert ourselves to the utmost?

§ 15. But to persuade thee, if possible, reader, to be serious in thy endeavors for heaven, let me add more considerations. As for instance, consider—God is in earnest with you; and why should not you be so with him? In his commands, his threatenings, his promises, he means as he speaks. In his judgments he is serious. Was he not so, when he drowned the world? When he consumed Sodom and Gomorrah? And when he scattered the Jews? Is it time then to trifle with God?—Jesus Christ was serious in purchasing our redemption. In teaching, he neglected his meat and drink. In prayer, he continued all night. In doing good, his friends thought him beside himself. In suffering, He fasted forty days, was tempted, betrayed, spit upon, buffeted, crowned with thorns, sweat drops of blood, was crucified, pierced, died; there was no jesting in all this. And should not we be serious in seeking our own salvation! The Holy Spirit is serious in soliciting us to be happy. His motions are frequent, pressings and importunate. He striveth with us. He is grieved, when we resist him. And should not we be serious then in obeying, and yielding to his motions?—God is serious in hearing our prayers, and bestowing his mercies. He is afflicted with us. He regardeth every groan and sigh, and puts every tear into his bottle. The next time thou art in trouble, thou wilt beg for a serious regard of thy prayers. And shall we expect real mercies, when we are slight and superficial in the work of God?—The ministers of Christ are serious in exhorting and instructing you. They beg of God, and of you, and long more for the salvation of your souls than for any worldly good. If they kill themselves with their labor, or suffer martyrdom for preaching the gospel; they think their lives are well bestowed, so that they prevail for the saving your souls. And shall other men be so painful and careful for your salvation, and you be so careless and negligent of your own?—How diligent and serious are all the creatures in serving you? What haste makes the sun to compass the world? The fountains are always flowing for thy use; the rivers still running; spring and harvest keep their times. How hard does thy ox labor for thee from day to day? How speedily does thy horse travel with thee? And shalt thou only be negligent? Shall all these be so serious in serving thee, and thou so careless in thy service to God?—The servants of the world and the Devil are serious and diligent. They work, as if they could never do enough. They make haste, as if afraid of coming to hell too late. They bear down ministers, sermons, and all before them. And shall they be more diligent for damnation, than thou for salvation? Hast thou not a better master, sweeter employment, greater encouragement, and a better reward?—Time was when thou wast serious thyself in serving Satan and the flesh, if it be not so yet. How eagerly didst thou follow thy sports, thy evil company, and sinful delights? And wilt thou not now be as earnest and violent for God?—You are to this day in earnest about the things of this life. If you are sick, or in pain, what serious complaints do you utter? If you are poor, how hard do you labor for a livelihood? And is not the business of your salvation of far greater moment?—There is no jesting in heaven or hell. The saints have a real happiness, and the damned a real misery. There are no remiss or sleepy praises in heaven, nor such lamentations in hell. All there are in earnest. When thou, reader, shalt come to death and judgment, O what deep, heart-piercing thoughts wilt thou have of eternity! Methinks I foresee thee already astonished, to think how thou couldst possibly make so light of these things. Methinks I even hear thee crying out of thy stupidity and madness.

§ 16. And now, reader, having laid down these undeniable arguments, I do, in the name of God, demand thy resolution; wilt thou yield obedience, or not? I am confident thy conscience is convinced of thy duty. Darest thou now go on in thy common careless course, against the plain evidence of reason, and commands of God, and against the light of thy own conscience? Darest thou live as loosely, sin as boldly, and pray as seldom, as before? Darest thou profane the Sabbath, slight the service of God, and think of thine everlasting state as carelessly as before? Or dost thou not rather resolve to gird up the loins of thy mind, and set thyself wholly to the work of thy salvation, and break through the oppositions, and slight the scoffs and persecutions of the world, and lay aside every weight, and the sin which doth so easily beset thee, and run with patience the race that is set before thee? I hope these are thy full resolutions! Yet, because I know the obstinacy of the heart of man, and because I am solicitous thy soul might live, I once more entreat thy attention to the following questions; and I command thee from God, that thou stifle not thy conscience, nor resist conviction; but answer them faithfully, and obey accordingly—If, by being diligent in godliness, you could grow rich, get honor or preferment in the world, be recovered from sickness, or live for ever in prosperity on earth; what lives would you lead, and what pains would you take in the service of God? And is not the saint's rest a more excellent happiness than all this?—If it were felony to break the Sabbath, neglect secret or family worship, or be loose in your lives, what manner of persons would you then be? And is not eternal death more terrible than temporal?—If God usually punished with some present judgment every act of sin, as he did the lie of Ananias and Sapphira, what kind of lives would you lead? And is not eternal wrath far more terrible?—If one of your acquaintance should come from the dead, and tell you, that he suffered the torments of hell for those sins you are guilty of; what manner of persons would you afterwards be? How much more should the warnings of God affright you?—If you knew that this were the last day you had to live in the world, how would you spend it? And you know not but it may be your last, and are sure your last is near. If you had seen the general dissolution of the world, and all the pomp and glory of it consumed to ashes, what would such a sight persuade thee to do? Such a sight you shall certainly see. If you had seen the judgment set, and the books opened, and the wicked stand trembling on the left hand of the Judge, and the godly rejoicing on the right hand, and their different sentence pronounced; what persons would you have been after such a sight? This sight you shall one day surely see. If you had seen hell open, and all the damned there in their endless torments; also heaven opened, as Stephen did, and all the saints there triumphing in glory; what a life would you lead after such sights? These you will see before it be long. If you had lain in hell but one year, or one day, or hour, and there felt the torments you now hear of; how seriously would you then speak of hell, and pray against it? And will you not take God's word for the truth of this, except you feel it?—Or if you had possessed the glory of heaven but one year; what pains would you take, rather than be deprived of such incomparable glory?—Thus I have said enough, if not to stir up the sinner to a serious working out his salvation, yet at least to silence him, and leave him inexcusable at the judgment of God. Only as we do by our friends when they are dead, and our words and actions can do them no good, yet to testify our affection for them we weep and mourn; so will I also do for these unhappy souls. It makes my heart tremble, to think how they will stand before the Lord confounded and speechless! When he shall say, "Was the world, or Satan, a better friend to you than I? Or had they done more for you than I had done? Try now whether they will save you, or recompense you for the loss of heaven, or be as good to you as I would have been." What will the wretched sinner answer to any of this? But though man will not hear, we may hope in speaking to God. "O thou that didst weep and groan in spirit over a dead Lazarus, pity these dead and senseless souls, till they are able to weep and groan in pity to themselves! As thou hast bid thy servant speak, so speak now thyself; they will hear thy voice speaking to their hearts, who will not hear mine speaking to their ears. Lord, thou hast long knocked at these hearts in vain; now break the doors, and enter in."

§ 17. Yet to shew the godly why they, above all men, should be laborious for heaven, I desire to ask them,—What manner of persons should those be, whom God hath chosen to be vessels of mercy? Who have felt the smart of their negligence, in their new birth, in their troubles of conscience, in their doubts and fears, and in other sharp afflictions? Who have often confessed their sin of negligence to God in prayer? Who have bound themselves to God by so many covenants? What manner of persons should they be, who are near to God as the children of his family? who have tasted such sweetness in diligent obedience? who are many of them so uncertain what shall everlastingly become of their souls? What manner of persons should they be in holiness, whose sanctification is so imperfect? Whose lives and duties are so important to the saving or destroying a multitude of souls? and on whom the glory of the great God so much depends?—Since these things are so, I charge thee, Christian, in thy Master's name, to consider and resolve the question, What manner of persons ought we to be in all holy conversation and godliness? And let thy life answer the question as well as thy tongue.

CHAP. VIII.
How to discern our Title to the Saint's Rest.

§ 1. The folly of men in not inquiring after a title to the Saint's Rest; § 2. and their cause for terror, as long as they are destitute of a title. § 3. Self examination is urged upon them; § 4. (1.) from the possibility of arriving at certainty; § 5-9. (2.) from the hindrances which will be thrown in our way by Satan, sinners, our own hearts, and many other causes; § 10. (3.) from considering how easy, common, and dangerous it is to be mistaken: that trying will not be so painful as the neglect; that God will soon try us, and that to try ourselves will be profitable; § 11. and therefore the reader is entreated no longer to delay the trial. § 12. Then (4.) Directions are given how to try: § 13. and (5.) Marks for trial are added, particularly, § 14. Do we make God our chief good? § 15. Do we heartily accept of Christ for our Lord and Savior? § 16, 17. The chapter concludes with illustrating the great importance of these two marks.

§ 1. Is there such a glorious rest so near at hand? And shall none enjoy it but the people of God? What mean most of the world then, to live so contentedly without assurance of their interest in this rest, and neglect the trying of their title to it? When the Lord hath so fully opened the blessedness of that kingdom, which none but obedient believers shall possess; and so fully expressed those torments, which the rest of the world must eternally suffer; methinks they that believe this to be certainly true, should never be at any quiet in themselves, till they were fully assured of their being heirs of the kingdom. Lord, what a strange madness is this, that men, who know they must presently enter upon unchangeable joy or pain, should yet live as uncertain what shall be their doom, as if they had never heard of any such state; yea, and live as quietly and merrily in this uncertainty, as if all were made sure, and there were no danger! Are these men alive or dead? Are they awake or asleep? What do they think on? Where are their hearts? If they have but a weighty suit at law, how careful are they to know whether it will go for or against them; if they were to be tried for their lives at an earthly bar, how careful would they be to know whether they should be saved or condemned, especially if their care might surely save them? If they be dangerously sick, they will inquire of the physician, what think you, Sir, shall I escape, or no? But in the business of their salvation, they are content to be uncertain! If you ask most men a reason of the hope that is in them, they will say, "Because God is merciful, and Christ died for sinners," and the like general reasons, which any man in the world may give as well as they: but put them to prove their interest in Christ, and in the saving mercy of God, and they can say nothing to the purpose. If God or man should say to them, what case is thy soul in, man? Is it regenerate, sanctified and pardoned, or no? He would be ready to say, as Cain of Abel, "I know not, am I my soul's keeper? I hope well; I trust God with my soul; I shall speed as well as other men do; I thank God, I never made any doubt of my salvation." Thou hast cause to doubt, because thou never didst doubt; and yet more, because thou hast been so careless in thy confidence. What do thy expressions discover, but a wilful neglect of thy own salvation? As a shipmaster that should let his vessel alone, and say, "I will venture it among the rocks, and waves, and winds; I will trust God with it; it will speed as well as other vessels." What horrible abuse of God is this, to pretend to trust God, to cloak their own wilful negligence? If thou didst really trust God, thou wouldst also be ruled by him, and trust him in his own appointed way. He requires thee to give diligence to make thy calling and election sure,[279] and so to trust him. He hath marked thee out a way in Scripture, by which thou art charged to search and try thyself and mayest arrive at certainty. Were he not a foolish traveller, that would hold on his way, when he does not know whether he be right or wrong; and say, "I hope I am right, I will go on, and trust God?" Art not thou guilty of this folly in thy travels to eternity? Not considering that a little serious inquiry, whether thy way be right, might save thee a great deal of labor, which thou bestowest in vain, and must undo again, or else thou wilt miss of salvation, and undo thyself.

§ 2. How canst thou think or speak of the great God without terror, as long as thou art uncertain whether he be thy Father, or thy enemy, and knowest not but all his perfections may be employed against thee? Or of Jesus Christ, when thou knowest not whether his blood hath purged thy soul; whether he will condemn, or acquit thee in judgment; nor whether he be the foundation of thy happiness, or a stone of stumbling to break thee, and grind thee to powder? How canst thou open the Bible and read a chapter, but it should terrify thee? Methinks every leaf should be to thee as Belshazzar's writing on the wall, except only that which draws thee to try and reform. If thou readest the promises, thou knowest not whether they shall be fulfilled to thee. If thou readest the threatenings, for any thing thou knowest, thou readest thy own sentence. No wonder thou art an enemy to plain preaching, and say of the minister, as Ahab of the prophet, I hate him, for he doth not prophesy good concerning me, but evil. How canst thou without terror join in prayer? When thou receivest the sacrament, thou knowest not whether it be thy bane or bliss. What comfort canst thou find in thy friends, and honors, and houses, and lands, till thou knowest thou hast the love of God with them, and shalt have rest with him when thou leavest them? Offer a prisoner, before he knows his sentence, either music, or clothes, or preferment; what are they to him, till he knows he shall escape with his life? for if he knows he must die the next day, it will be small comfort to die rich or honorable. Methinks it should be so with thee, till thou knowest thy eternal state. When thou liest down to take thy rest, methinks the uncertainty of thy salvation should keep thee waking, or amaze thee in thy dreams, and trouble thy sleep. Doth it not grieve thee to see the people of God so comfortable in their way to glory, when thou hast no good hope of ever enjoying it thyself? How canst thou think of thy dying hour? Thou knowest it is near, and there is no avoiding it, nor any medicine found out that can prevent it. If thou shouldest die this day, (and who knows what a day may bring forth) thou art not certain whether thou shalt go to heaven or hell. And canst thou be merry, till thou art got out of this dangerous state? What shift dost thou make to preserve thy heart from horror, when thou rememberest the great judgment day, and everlasting flames? When thou hearest of it, dost thou not tremble as Felix? If the keepers shook, and became as dead men, when they saw the angel come and roll back the stone from Christ's sepulcher; how canst thou think of living in hell with Devils, till thou hast got some well-grounded assurance that thou shalt escape it? Thy bed is very soft, or thy heart is very hard, if thou canst sleep soundly in this uncertain case.

§ 3. If this general uncertainty of the world about their salvation were remediless, then must it be born as other unavoidable miseries. But, alas! the common cause is wilful negligence. Men will not be persuaded to use the remedy. The great means to conquer this uncertainty is self-examination, or the serious and diligent trying of a man's heart and state by the rule of Scripture. Either men understand not the nature and use of this duty, or else they will not be at the pains to try. Go through a congregation of a thousand men, and how few of them shall you meet with, that ever bestowed one hour in all their lives in a close examination of their title to heaven? Ask thy own conscience, Reader, when was the time, and where was the place, that ever thou solemnly tookest thy heart to task, as in the sight of God, and didst examine it by Scripture, whether it be renewed or not? Whether it be holy or not? Whether it be set most on God or the creatures, on heaven or earth? And when didst thou follow on this examination till thou hadst discovered thy condition, and passed sentence on thyself accordingly? But became this is a work of so high importance, and so commonly neglected, I will therefore shew,—that it is possible by trying to come to certainty;—what hinders men from trying and knowing their state;—then offer motives to examine;—and directions;—together with some marks out of Scripture, by which you may try, and certainly know, whether you are the people of God or not.

§ 4. (1.) Scripture shews, that certainty of salvation may be attained; and ought to be labored for: when it tells us so frequently, that the saints before us have known their justification and future salvation: When it declares, that whosoever believeth in Christ shall not perish, but have everlasting life; which it would be in vain to declare, if we cannot know ourselves to be believers or not: When it makes such a wide difference between the children of God, and the children of the Devil: When it bids us give diligence to make our calling and election sure; and earnestly urges us to examine, prove, know our own selves, whether we be in the faith and whether Jesus Christ be in us, except we be reprobates: Also when its precepts require us to rejoice always, to call God our father, to live in his praises, to love Christ's appearing, to wish that he may come quickly, and to comfort ourselves with the mention of it. But who can do any of these heartily, that is not in some measure sure that he is the child of God?

§ 5. (2.) Among the many hindrances which keep men from self-examination, we cannot doubt but Satan will do his part. If all the power he hath, or all the means and instruments he can employ, can do it, he will be sure above all duties to keep you from this. He is loth the godly should have that joy, assurance, and advantage against corruption, which the faithful performance of self-examination would procure them. As for the ungodly, he knows if they should once earnestly examine, they would find out his deceits and their own danger, and so be very likely to escape him. How could he get so many millions to hell willingly, if they knew they were going thither! And how could they avoid knowing it, if they did but thoroughly try; having such a clear light and sure rule in the Scripture to discover it? If the snare be not hid, the bird will escape it. Satan knows how to angle for souls better than to shew them the hook and line, or fright them away with a noise, or with his own appearance. Therefore he labors to keep them from a searching ministry; or to keep the minister from helping them to search, or to take off the edge of the word, that it may not pierce and divide; or to turn away their thoughts; or to possess them with prejudice. Satan knows when the minister hath provided a searching sermon, fitted to the state and necessity of an hearer; and therefore he will keep him away that day, if it be possible; or cast him into a sleep; or steal away the Word by the cares and talk of the world, or some way prevent its operation.

§ 6. Another great hindrance to self-examination arises from wicked men. Their examples; their merry company and discourse; their continually insisting on worldly concerns; their raillery and scoffs at godly persons; also their persuasions, allurements, and threats, are each of them exceeding great temptations to security. God doth scarce ever open the eyes of a poor sinner, to see that his way is wrong, but presently there is a multitude of Satan's apostles ready to deceive and settle him again in the quiet possession of his former master. "What," say they, "do you make a doubt of your salvation, who have lived so well, and done no body any harm? God is merciful, and if such as you shall not be saved, God help a great many! What do you think of all your forefathers? And what will become of all your friends and neighbors that live as you do? Will they all be damned? Come, come, if you hearken to these preachers, they will drive you out of your wits. Are not all men sinners? And did not Christ die to save sinners? Never trouble your head with these thoughts, and you shall do well." O how many thousands have such charms kept asleep in deceit and security, till death and hell have awakened them! The Lord calls to the sinner, and tells him, The gate is strait, the way is narrow, and few find it: Try and examine, give diligence to make sure. The world cries, Never doubt, never trouble yourselves with these thoughts. In this strait, sinner, consider, it is Christ, and not your forefathers, or neighbors, or friends, that must judge you at last; and if Christ condemn you, these cannot save you. Therefore common reason may tell you, that it is not from the words of ignorant men, but from the Word of God, you must fetch your hopes of salvation. When Ahab would inquire among the multitude of flattering prophets, it was his death. They can flatter men into the snare, but they cannot tell how to bring them out. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience; be not ye therefore partakers with them.[280]

§ 7. But the greatest hinderances are in men's own hearts. Some are so ignorant, that they know not what self-examination is, nor what a minister means when he persuadeth them to try themselves: Or they know not that there is any necessity for it; but think every man is bound to believe that his sins are pardoned, whether it be true or false, and that it is a great fault to make any question of it: Or they do not think that assurance can be attained: Or that there is any great difference between one man and another, but that we are all Christians, and therefore need not trouble ourselves any further: Or at least they know not wherein the difference lies. They have as gross an idea of regeneration, as Nicodemus had. Some will not believe, that God will ever make such a difference betwixt men in the life to come, and therefore will not search themselves whether they differ here. Some are so stupified, say what you can to them, that they lay it not to heart, but give us the hearing, and there's an end. Some are so possessed with self-love and pride, that they will not so much as suspect they are in any danger, like a proud tradesman, who scorns the prudent advice of casting up his books. As fond parents will not believe or hear any evil of their children. Some are so guilty, that they dare not try; and yet they dare venture on a more dreadful trial. Some are so in love with sin, and so dislike the ways of God, that they dare not try their ways, lest they be forced from the course they love, to that which they loathe. Some are so resolved never to change their present state, that they neglect examination as an useless thing. Before they will seek a new way when they have lived so long, and gone so far, they will put their eternal state to the venture, come of it what will. Many men are so busy in the world, that they cannot set themselves to the trying their title to heaven. Others are so clogged with slothfulness of spirit, that they will not be at the pains of an hour's examination of their own hearts. But the most common and dangerous impediment is that false faith and hope, commonly called presumption, which bears up the hearts of the greatest part of the world, and so keeps them from suspecting their danger.

§ 8. And if a man should break through all these hinderances, and set upon the duty of self-examination, yet assurance is not presently attained. Too many deceive themselves in their inquiries after it, through one or other of the following causes. There is such confusion and darkness in the soul of man, especially of an unregenerate man, that he can scarcely tell what he doth, or what is in him. As in a house, where nothing is in its proper place, it will be difficult to find what is wanted; so it is in the heart where all things are in disorder.—Most men accustom themselves to be strangers at home, and too little observe the temper and motions of their own hearts. Many are resolved what to judge before they try. Like a bribed judge, who examines as if he would judge uprightly, when he is previously resolved which way the cause shall go. Men are partial in their own cause; ready to think their great sins small, and their small sins none; their gifts of nature to be the work of grace, and to say, All these have I kept from my youth; I am rich, and increased in goods, and have need of nothing. Most men search but by the halves. If it will not easily and quickly be done, they are discouraged, and leave off. They try themselves by false marks and rules: not knowing wherein the truth of Christianity doth consist; some looking beyond, and some short of the Scripture-standard. And frequently they miscarry in this work, by attempting it in their own strength. As some expect the Spirit should do it without them, so others attempt it themselves, without seeking or expecting the help of the Spirit. Both these will certainly miscarry in their assurance.

§ 9. Some other hinderances keep even true Christians from comfortable certainty. As for instance: The weakness of grace. Small things are hardly discerned. Most Christians content themselves with a small measure of grace, and do not follow on to spiritual strength and manhood. The chief remedy for such would be to follow on their duty, till their graces be increased. Wait upon God in the use of his prescribed means, and he will undoubtedly bless you with increase. Oh that Christians would bestow most of that time in getting more grace which they bestow in anxious doubtings whether they have any or none; and lay out those serious affections in praying for more grace, which they bestow in fruitless complaints! I beseech thee, Christian, take this advice as from God; and then, when thou believest strongly, and lovest fervently, thou canst no more doubt of thy faith and love, than a man that is very hot can doubt of his warmth, or a man that is strong and lusty can doubt of his being alive.—— Christians hinder their own comfort by looking more at signs, which tell them what they are, than at precepts, which tell them what they should do. As if their present case must needs be their everlasting case; and if they be now unpardoned, there were no remedy. Were he not mad, that would lie weeping because he is not pardoned, when his prince stands by all the while offering him a pardon, and persuading him to accept of it? Justifying faith, Christian, is not thy persuasion of God's special love to thee, but thy accepting Christ to make thee lovely. It is far better to accept Christ as offered, than spend so much time in doubting whether we have Christ or no. Another cause of distress to Christians is, their mistaking assurance for the joy that sometimes accompanies it. As if a child should take himself for a son no longer, than while he sees the smiles of his father's face, or hears the comfortable expressions of his mouth: And as if the father ceased to be a father, whenever he ceased those smiles and speeches. The trouble of souls is also increased by their not knowing the ordinary way of God's conveying comfort. They think they have nothing to do but wait when God will bestow it. But they must know, that the matter of their comfort is in the promises, and thence they must fetch it as often as they expect it, by daily and diligently meditating upon the promises, and in this way they may expect the Spirit will communicate comfort to their souls. The joy of the promises, and the joy of the Holy Ghost are one. Add to this, their expecting a greater measure of assurance than God usually bestows. As long as they have any doubting, they think they have no assurance. They consider not that there are many degrees of certainty. While they are here, they shall know but in part. And also, their deriving their comfort at first from insufficient grounds. This may be the case of a gracious soul, who hath better grounds, but doth not see them. As an infant hath life before he knoweth it, and many misapprehensions of himself and other things, yet it will not follow that he hath no life. So when Christians find a flaw in their first comforts, they are apt to judge it a flaw in their safety. Many come under doubting, through the exceeding weakness of their natural parts. Many honest hearts have weak heads, and know not how to perform the work of self-trial. They will acknowledge the premises, and yet deny the apparent conclusion. If God do not some other way supply the defect of their reason, I see not how they should have clear and settled peace. One great and too common cause of distress is, the secret maintaining some known sin. This abates the degree of our graces, and so makes them more undiscernible. It obscureth that which it destroyeth not; for it beareth such sway, that grace is not in action, nor seems to stir, nor is scarce heard speak for the noise of this corruption. It puts out, or dimmeth the eye of the soul, and stupifies it, that it can neither see nor feel its own condition. But especially it provokes God to withdraw himself, his comforts, and the assistance of his Spirit, without which we may search long enough before we have assurance. God hath made a separation between sin and peace. As long as thou dost cherish thy pride, thy love of the world, the desires of the flesh, or any unchristian practice, thou expectest comfort in vain. If any man setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to a minister, or to God, to inquire for comfort; instead of comforting him, God will answer him that cometh, according to the multitude of his idols.[281] Another very great and common cause of the want of comfort is, when grace is not kept in constant and lively exercise. The way of painful duty, is the way of fullest comfort. Peace and comfort are Christ's great encouragements to faithfulness and obedience; and therefore, though our obedience does not merit them, yet they usually rise and fall with our diligence in duty. As prayer must have faith and fervency to procure it success, besides the blood and intercession of Christ, so must all other parts of our obedience. If thou growest seldom, and customary, and cold in duty, especially in thy secret prayers to God, and yet findest no abatement in thy joys, I cannot but fear thy joys are either carnal or diabolical. Besides grace is never apparent and sensible to the soul, but while it is in action; therefore want of action must cause want of assurance. And the action of the soul upon such excellent objects, naturally bringeth consolation with it. The very act of loving God in Christ is inexpressibly sweet. The soul that is best furnished with grace, when it is not in action, is like a lute well stringed and tuned, which while it lieth still, maketh no more music than a common piece of wood; but when it is handled by a skilful musician, the melody is delightful. Some degree of comfort follows every good action, as heat accompanies fire, and as beams and influence issue from the sun. A man that is cold, should labor till heat be excited; so he that wants assurance, must not stand still, but exercise his graces, till his doubts vanish.—— The want of consolation in the soul is also very commonly owing to bodily melancholy. It is no more wonder for a conscientious man, under melancholy, to doubt, and fear, and despair, than for a sick man to groan, or a child to cry when it is chastised. Without the physician in this case, the labors of the divine are usually in vain. You may silence, but you cannot comfort them. You may make them confess they have some grace, and yet cannot bring them to the comfortable conclusion. All the good thoughts of their state which you can possibly help them to, are seldom above a day or two old. The cry out of sin, and the wrath of God, when the chief cause is in their bodily distemper.