CHAPTER 6:

An Exhortation to Seriousness in seeking Rest.

 

 I HOPE, Reader, by this time thou art somewhat Ben. Bible, what a desperate thing it is to trifle about eternal rest; and how deeply thou has been guilty of this thyself. And I hope also, that thou darest not now suffer this conviction to die'; but art resolved to be another man for the time to come. What sayest thou Is this thy resolution If thou wert sick of some desperate disease, and the Physician should tell thee, If you will observe bus. one thing, I doubt not to cure you, wouldest thou not observe it. Why, if thou wilt observe but this one thing for thy soul, I make no doubt of thy salvation. If thou wilt now but shake off thy sloth, and put to all thy strength, and be a downright Christian, I know not what can hinder thy happiness. As far as thou art gone from God, if thou now return and seek him with thy whole heart, no doubt but thou shalt find him. As unkindly as thou has dealt with Jesus CHRIST, if thou didst but feel thyself sick and dead, and seek him heartily, and apply thyself in good earnest to the obedience of his laws, thy salvation were as sure as if thou hadst it already. But as full as the satisfaction of CHRIST is, as free as the promise is, as large as the mercy of God is; yet if thou do but look on these, and talk of them, when thou shouldest greedily entertain them, thou wilt be never better for them. And if thou shouldest loiter when thou shouldest labor, thou wilt lose the crown. O -fall to work then speedily and seriously, and bless GOD that thou has yet time to do it; and though that which is past cannot be recalled, yet redeem the time now by doubling thy diligence.

 

 And because thou shalt see I urge thee not without cause, I will here adjoin a multitude of considerations to move thee: Their intent and use is, to drive thee from delaying, and from loitering in seeking rest. Whoever thou art, therefore, I entreat thee to rouse up thy spirit, and give me awhile thy attention, and (as Moses said to the people) " set thy heart to all the words that I testify to thee this day; for it is not a vain thing, but it is for thy life." Weigh what I here write, with the judgment of a man; and the Lotto open thy heart, and fasten riv counsel effectually upon thee.

 

 1. Consider, Our affections and actions should be answerable to the greatness of the ends to which they are intended. Now the ends of a Christian's desires and endeavors are so great, that no human understanding on earth can comprehend them; whether you respect their proper excellency, their exceeding importance, or their absolute necessity. These ends are, the glorifying of GOD, the salvation of our own and other men's souls, in escaping the torments of hell, and possessing the glory of heaven. And can a man be too much affected with things of such moment can be desire them too earnestly, or love them too violently, or labor for them too diligently When we know that if our prayers prevail not, and our labor succeeds not, we are undone for ever, I think it concerns us to seek and labor to the purpose. When it is put to the question, Whether we shall live for ever in heaven or in hell And the question must be resolved upon our obeying the Gospel, or disobeying it,-upon the painfulness or the slothfulness of our present endeavors; I think it is time for us to bestir ourselves, and to leave our trifling and complimenting with GOD.

 

 2. Consider, Our diligence should be answerable to the greatness of the work which we have to do, as well as to the ends of it.

 

Now the works of a Christian here are very many, and very great. The soul must be renewed; many and great corruptions mortified; custom, temptations, and worldly interests, must be conquered; flesh must be mastered; life, and friends, and credit, and all, must be slighted; conscience must be upon good grounds quieted; assurance of pardon and salvation must be attained. And though it is GOD that must give us these, and that freely, without our own merits, yet will he not give them without our earnest seeking and labor.

 

 Besides, there is a deal of knowledge to be got, for the guiding ourselves, for defending the truth, for the direction of others, and a deal of skill for the right managing of our parts. Many ordinances are to be used, and duties to be performed, ordinary and extraordinary; every age, and year, and day, doth require fresh succession of duty; every place we come in, every person we have to deal with, every change of our condition, doth still require the renewing our labor, and bringeth duty along with it. Wives, children, servants, neighbors, friends, enemies, all of them call for duty from us; and all this of great importance too; so that for the most, if we miscarry in it, it would prove our undoing.

 

 Judge then yourselves, whether men that have so much business lying upon their hands, should not bestir them; and whether it be their wisdom either to delay, or to loiter

 

 3. Consider, Our diligence should be quickened, because of the shortness and uncertainty of the time allotted us for the performing of all this work, and the many and great impediments which we meet with. Yet a few days, and we shall be here no more. Time passeth on; many diseases are ready to assault us; we that now are preaching, and hearing, and talking, and walking, must very shortly be carried, and laid in the dust, and there left to the worms in darkness and corruption; we are almost there already; it is but a few days, or months, or years, and what is that when once they are past We know not whether we shall have another sermon, or sabbath, or hour. How then should those bestir them for their ever lasting rest, who know they have so short a space for so great a work Besides, every step in the way has its difficulties; the gate is strait, and the way narrow; the righteous themselves are scarcely saved; scandals and discouragements will be still cast before us: and can all these be overcome by slothful endeavors

 

 4. Moreover, Our diligence should be answerable to the diligence of our enemies in seeking our destruction; for if we sit still, while they are plotting and laboring; or if we be lazy in our defense, while they are diligent in assaulting us, you may easily conceive how we are likely to speed. How diligent is SATAN in all kinds of temptations! Therefore, " be sober and vigilant, because your adversary, the Devil, as a roaring lion walketh about, seeking whom he may devour." How diligent are all the ministers of SATAN! False teachers, scorners at godliness, malicious persecutors, all unwearied; and our inward corruption the most busy and diligent of all. Whatever we are about, it is still resisting us; depraving our duties, perverting our thoughts, dulling our affections to good, exciting them to evil: and will a feeble resistance serve our turn Should not we be more active for our own preservation, than our enemies for our ruin.

 

 5. Our affections and endeavors should bear some proportion with the talents we have received, and mean we have enjoyed.

 

 It may well be expected that a horseman shall go faster than a footman; and he that has a swift horse, faster than he that has a slow one. More work will be expected from a sound man, than from the sick; and from a man at age, than from a child; and to whom men commit much, from them they will expect the more.

 

 Now the talents which we have received are many and great; the means which we have enjoyed are very much, and very precious. What people breathing on earth, have had plainer instructions, or more forcible persuasions, ox constant admonitions, in season and out of season Sermons, until we have been weary of them; and Sabbaths, until we have profaned them! Excellent books in such plenty, that we knew not which to mead! What people have had God so near them as we have had Or have seen CHRIST, as it were, crucified before their eyes, as we have done What people have had heaven and hell, as it were, opened unto them, as we Scarce a day wherein we have not had some spur to put us on. What speed then 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! Believe it, brethren, GOD looks for more from England than from most nations in the world; and for more from you, that enjoy these helps, than from the dark untaught congregations of the land. A small measure of grace beseems not such a people; nor will an ordinary diligence in the work of GOD excuse them.

 

 6. The vigor of our affections and actions should be answerable to the great cost bestowed upon us, and to the deep engaging mercies which we have received from GOD. Surely we owe more service to our Master, from whom we have our, maintenance, than we do to a stranger, to whom we were never beholden.

 

 O the cost that GOD has been at for our sakes! The riches of sea and land, of heaven and earth, has he poured out unto us. All our lives have been filled up with mercies. We cannot look back upon one hour of it, or one passage in it, but we may behold mercy. We feed upon mercy, we wear mercy on our backs, we tread upon mercy; mercy within us, mercy without us, for this life, and for that to come. O the rare deliverances that we have partaken of, both national and personal! How oft, how seasonably, how fully have our prayers been heard, and our fears removed! What large catalogues of particular mercies can every Christian rehearse! To offer to number them would be an endless task, as to number the stars, or the sands of the shore.

 

 If there be any difference betwixt hell (where we should have been) and earth, (where we now are,) yea, or heaven, (which is offered us,) then certainly we have received mercy; yea, if the blood of the SON of GOD, be mercy, then are we engaged to GOD by mercy; for so much did it cost him to recover us to himself. And should a people of such deep engagements be lazy in their returns. Shall GOD think nothing too much nor too good for us; and shall we think all too much that we do for him. Thou that art an observing, sensible man, who knowest how much thou art beholden to GOD, I appeal to thee:-Is not a loitering performance of a few heartless duties an unworthy requital of such admirable -kindness For my own part, when I compare my slow and unprofitable life, with the frequent and wonderful mercies received, it shames me, it silenceth me, and leaves me inexcusable.

 

 7. Consider, All the relations which we stand in toward God, call upon us for our utmost diligence. Should not the pot be wholly at the service of the potter, and the creature at the service of his Creator Are we his children, and do we not owe him our most tender affections, and dutiful obedience Are we the spouse of CHRIST, and do we not owe him our observance and our love If he be our Father, where is his honor and if he, be our Master, where -is his fear "We call him LORD and Master, and we do well;" 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 that servants undergo to please their masters, judge and condemn those men who will not labor so hard for their great Master Surely there is none have a more honorable Master than we, nor can expect such fruit of their labors.

 

 8. How close should they ply their work, who have such attendants as we have All the world are our servants, that we may be the servants of GOD. The sun, and moon, and stars, attend us with their light and influence; the earth, with all its furniture, is at our service. How many thousand plants, and flowers, and fruits, and birds, and beasts, do all attend us! The sea, with its inhabitants, the air, the win", the frost and snow, the heat and fire, the clouds and ran, all wait upon us while we do our work; yea, "the angels are ministering spirits for us." And is it not an intolerable crime for us to trifle, while all these are employed to assist us 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, in striving with our backward hearts; besides all his servants, the Ministers of his Gospel, who study and wait, and preach and wait, and pray and wait upon careless sinners. And shall angels and men, yea, the Lord himself, stand by and look on, while thou doest nothing

 

 O Christians, I beseech you, whenever you are on your knees in prayer, or reproving the transgressors, or exhorting the obstinate, or upon any duty, do but remember what attendants you have for this work; and then judge how it behooves you to perform it.

 

 9. How forward and painful should we be in that work, where we are sure we can never do enough If there were any danger in over-doing, then it might well cause men to moderate their endeavors; but we know, " that if we could do all, we were but unprofitable servants;" much more when we fail in all.

 

 It is true, a man may possibly preach too much, or hear too much, (though I have known few that did so,) but yet no man can obey or serve God too much. One duty may be $aid to be too long, when it shuts out another; and then it ceaseth indeed to be a duty. And all superstition, or worship of our own devising, may be called a righteousness overmuch; yet as long as you keep your service to the rule of the word, you never need to fear "being righteous over much." For else we should reproach the LORD and Lawgiver of the Church, as if he commanded us to do too much.

 

 If the world were not mad with malice, they could never be so blind in this point as they are, to think that diligence in CHRIST is folly and singularity; and that they who set themselves wholly to seek eternal life, are but precise Puritans! 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. For the world you may easily do too much, but here (in GOD's way) you cannot.

 

 Consider, They that trifle in the way to heaven, lose all their labor. If two be running in a race, he that runs slowest had as good never run at all; for he loseth the prize, and his labor both. Many, who like AGRIPPA, are but almost Christians, will find in the end they shall be but almost saved. God has set the rate at which the pearl must be bought; if you bid a penny less, you had as good bid nothing. As a man that is lifting at some weighty thing, if he put to almost strength enough, it is as good he put to none at all, for he doth but lose all his labor.

 

 1O. How many professors of Christianity will find this true to their sorrow, who have had a mind to the ways of God, and have kept up a dull task of duty, but never came to serious Christianity! How many a duty have they lost, for want of doing them throughly. " Many shall seek to enter, and not be able;" who, if they had striven, might have been able. O therefore put to a little more diligence and strength, that all be not in vain that you Dave done already.

 

 11. Furthermore, We have lost a great deal of time already, and therefore it is reason that we labor so much the harder. If a traveler sleep, or trifle out most of the day, he must travel so much the faster in the evening, or fall short of his journey's end. With some of us our childhood and youth are gone; with some also their middle age; and the time before us is very uncertain. What a deal of time have we slept away, and talked away, and played away! What a deal have we spent in worldly thoughts and labors, or in mere idleness! Though in likelihood the most of our time is spent, yet how little of our work is done! And is it not time to bestir us in the evening of our days The time which we have lost can never be recalled; should we not then redeem it by improving the little which remaineth You may receive indeed 11 un equal recompence with those that have borne the burthen and heat of the day, though you came not in until the last hour;" but then you must be sure to labor diligently that hour. It is enough sure that we have lost so much of our lives. Let us not now be so foolish as lose the rest.

 

 12. Consider, The greater are your layings-out, the greater will be your comings-in. Though you may seem to lose your labor at the present, yet the hour cometh when you shall find it with advantage. The seed which is buried and dead, will bring forth a plentiful increase at the harvest. Whatever you do, and whatever you suffer, everlasting rest will pay for all. There is no repenting of labors and sufferings in heaven; none says,' Would I had spared my pains, and prayed less, or been less strict, and did as the rest of my neighbors did.' There is never such a thought in heaven as these; but, on the contrary, it will be their joy to look back upon, their labors, and consider how the mighty power of God did bring them through all. Who ever complained that he came to heaven at too dear a rate; or that his salvation cost him more labor than it was worth We may say of all our labors, as PAUL of his sufferings, "I reckon that the sufferings" (and labors) " of this present time are not worthy to be compared with the glory that shall be revealed." We labor but for a moment, but we shall rest for ever. Who would not put forth all his strength for one hour, when he may be a Prince while he lives

 

 O, what is the duty and suffering of a short life, in respect of endless-joys with God Will not all "our tears then be wiped away," and all the sorrows of our duties forgotten But yet the Lord will not forget them: "for he is not unjust, to forget our work and labor of love."

 

 13. Consider, Violence and laborious striving for salvation -is the way that the wisdom of GOD has directed us, to, as best, and his sovereign authority appointed us, as necessary. Who knows the way to heaven better than the GOD of heaven When men tell us that we are too strict, whom do they accuse, God or us If we do no more than what we are commanded, nor so much neither; they may as well say, GOD has made laws which are too strict. Sure if it were a fault, it would he in hire that commands, and not in us who obey. And dare these men think that they are wiser than GOD Do they know

 

better than He, what men must do to be _saved These are the men that ask us, Whether we are wiser than all the world besides and yet they will pretend to be wiser than GOD. What do they less, when GOD bids us take the most diligent course, and they tell us, It is more ado than needs Mark well the language of GOD, and see how you can reconcile it with the language of the world.

 

 The kingdom of heaven suffereth violence, and the violent take it by force." " Strive to enter in at the strait gate; for many shall seek to enter in, and not be able." " 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." " Work out your salvation with fear and trembling." "Give diligence to make your calling and election sure." "If the righteous scarcely be saved, where shall the ungodly and the `sinner appear'

 

 This is the constant language of CHRIST. And which shall I follow, GOD or men; yea, and that the worst and most wicked men Shall I think that every ignorant worldly sot, that can only call a man a Puritan, knows more than CHRIST, or can tell GOD how to mend the Scriptures Let them bring all the seeming reason they can against the holy, violent striving of the saints, and this sufficeth me to confute them all,-That God is of another mind, and he has commanded me to do much more than I do; and though I could see no reason for it, yet his will is reason enough to me. I am sure God is worthy to govern us, if we were better than we are. Who should make laws for us, but He that made us And who should mark out the way to heaven, but He that must bring us thither And who should determine on what conditions we shall be saved, but He that bestows the gift, of salvation So that let the world, or the flesh, or the Devil speak against a holy laborious course, this is my answer,-GOD has commanded it.

 

 14. Moreover, it is a course that all men in the world either do, or will approve of. There is not a man that ever was, or is, or shall be, but shall one day justify the diligence of the saints. And who would not go that way which every man shall applaud

 

It is true, it is now "a way every where spoken against, and hated;" but let me tell you,. Most that speak against it, in their judgments approve of it; only because the practice of godliness is against the pleasures of the flesh, therefore do they, against their own judgments, resist it. They have not one word of reason against it, but reproaches and railing are their best arguments. 2. Those that are now against it, whether in judgment or passion, 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.

 

 If you could speak with every soul that suffereth those torments, and ask, whether it be possible to be too diligent and serious in seeking salvation You may easily conjecture what answer they would return. Take the most bitter derider or persecutor of godliness, even those that will venture their lives to overthrow it; if those men do not shortly wish a thousand times that they had been the most holy, diligent Christians on earth, then let me bear the shame of a false Prophet for ever.

 

 Remember this, you that will be of the opinion and way that most are of.' Why will you not be of the opinion, then, that all will be shortly of Why will you be of a judgment which you are sure you shall all shortly change P. O that you were but as wise in this as those in hell!

 

 15. Consider, They that have been the most serious, painful Christians, when they come to die, exceedingly lament their negligence. Those that have wholly addicted themselves to the work of God, and have made it the business of their lives, and have slighted the world, and mortified the flesh, and have been the wonders of the world for their heavenly conversations; yet when conscience is deeply awakened, how do their failings wound them! Even those that are hated and derided by the world for being so strict, and are thought to be almost besides themselves for their extraordinary diligence; yet commonly when they he a dying, wish, O that they had been a thousand times more holy, more heavenly, more laborious for their souls! What a "case then will the negligent world be in, when their consciences are awakened, when they he dying, and look behind them, upon a lazy, negligent life; and look before them upon a severe and terrible judgment What an esteem will they have of a holy life For my own part, I may say as ERASMUS, I They accuse me for doing too much, but my own conscience accuses me for doing too little, and being too slow; and it is ftr easier bearing the scorns of the world, than the scourges of conscience.' The world speaks at a distance without me, so that though I hear their words, I can choose whether I will feel them; but my conscience speaks within, at the very heart, so that every check doth pierce me to the quick. Conscience, when it reprehends justly, is the messenger of GOD: ungodly revilers are the voice of the Devil. I had rather be reproached by the Devil for seeking salvation, than reproved of God for neglecting it. I had rather the world should call me Puritan in the Devil's name, than conscience should call loiterer in GOD's name.' As God and conscience are more useful friends than SATAN and the world; so are they more dreadful, irresistible enemies.

 

 And thus, Reader, I have showed thee sufficient reason against thy slothfulness and negligence, if thou be not a man resolved to shut thine eyes, and to destroy thyself. Yet, lest all this should not prevail, I will add somewhat more, to persuade thee to be serious in thy endeavors for heaven.

 

 1. Consider, God is in good earnest with you; and why then should not you be so with him In his commands, he means as he speaks, and will verily require your real obedience. In his threatenings he is serious, and will make them all good against the rebellious. In his promises he is serious, and will Fulfill them to the

 

obedient, even to the least tittle. In his judgments he is serious, as he will make his enemies know to their terror. Was not God in good earnest when he drowned the world,-when he consumed Sodom and Gomorrah, when he scattered the Jews And very shortly will he lay hold on his enemies particularly, man by plan, and make them know that he is in good earnest; especially when it comes to the great reckoning day. And is it time, then, for us to dally with GOD

 

 2. JESUS CHRIST was serious in purchasing our redemption. He was serious in teaching, when he neglected his meat and drink. (John 4: 32.) He was serious in praying, when he continued all night at it. He was serious in doing good," when his kindred came and laid hands on him, thinking he had been beside himself." He was serious in suffering, when he fasted forty days, was tempted, betrayed, spit on, buffeted, crowned with thorns, sweat blood, was crucified, pierced, died. There was no jesting in all this: And should we not be serious in seeking our own salvation.

 

 3. The HOLY GHOST is serious in soliciting us for our happiness. His motions are frequent, and pressing, and importunate; he striveth with our hearts:, he is Grieved when we resist him. And should not we then be serious in obeying his motions, and yielding to his suit.

 

 4. How serious and diligent are all their creatures in their service to thee! What haste makes the sun to compass the world; and how truly doth it return at its appointed hour So do the moon and other planets. The springs are always flowing for thy use; the rivers still running; the spring and harvest keep their times. How hard doth thy ox labor for thee from day to day! How painfully and speedily doth thy horse bear thee in travel And shall all these be laborious, and thou only negligent Shall they all be so serious in serving thee, and yet thou be so slight in thy service to GOD.

 

 5. Consider, The servants of the world and the Devil are serious and diligent; they ply their, work continually, as if they could never do enough; they make haste and march furiously, as if they were afraid of coming to hell too late; they bear down Ministers, and sermons, and counsel, and all before them. And shall they do more for the Devil, than thou wilt do for GOD Or be more diligent for damnation, than thou-wilt be for salvation Hast not thou a better master, and sweeter employment, and sweeter encouragement, and a better reward

 

 6. There is no jesting in heaven, nor in hell. The saints have a real happiness, and the damned a real misery; the saints are serious and high in their joy and praise; and the damned are serious and deep in their sorrow and complaints. There are no remiss or sleepy praises in heaven; nor any remiss or sleepy lamentations in hell. All men there are in good earnest. And should we not then be serious now I dare promise thee, the thoughts of these things will shortly be serious thoughts with thyself. When thou comest to death or judgment, O what deep, heart-piercing thoughts wilt thou have of eternity! Methinks I foresee thee already astonished, to think how thou couldest possibly make so light of these things! Methinks I even hear thee crying out of thy stupidity and madness!

 

And now having laid thee down these undeniable arguments, I do in the name of GOD demand thy resolution. What sayest thou 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 barest thou live as loosely, and sin as boldly, and pray as seldom and as coldly as before Darest thou now as carnally spend the Sabbath, and slumber over the service of GOD as slightly, 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 to set thyself wholly about the work of thy salvation; and to do it with all thy might, and to break over all the oppositions of the world, and to slight all their scorns ahd persecutions; u to cast off the weight that hangeth on thee, and the sin that doth so easily beset thee, and to run with patience and speed the race that is set before thee" I hope these are thy full resolutions., If thou art well in thy wits, I am sure they are.

 

Yet because I know the strange obstinacy of the heart of man, and because I would fain leave these persuasions fastened in thy heart, that so, if it be possible, thou mightest be awakened to thy duty, and thy soul might live, I shall proceed with thee yet a little further; and I once more entreat thee to stir up thy attention, and go along with me in the free and sober use of thy reason, while I propound these following questions: And I command thee from GOD, that thou resist not conviction, but answer them faithfully, and obey accordingly.

 

 Quest. 1. If you could grow rich by religion, or get lands and Lordships thereby; or if you could get honor or preferment by it in the world; or could be recovered from sickness by it, or could live for ever in prosperity on earth; what kind of lives would you then lead, and what pains would you take in the service of GOD And is not the rest of the saints a more excellent happiness than all this

 

 Quest. 2. If the law of the land did punish every breach of the Sabbath, or every omission of family duties, or secret duties, or every cold and heartless prayer, with death; if it were felony or treason to be negligent in worship, and loose in your lives; what manner of persons would you then be and what lives would you lead And is not eternal death more terrible than temporal

 

 Quest. 3. If it were GOD's ordinary course to punish every sin with some present judgment, so that every time a man swears, or is drunk, or speaks a lie, or backbiteth his neighbor, he should be struck dead, or blind, or lame in the place;-if GOD did punish every cold prayer, or neglect of duty, with some remarkable plague; what manner of persons would you be If you should suddenly fall down dead like ANANIAS and SAPPHILA, with the sin in your hands; or the plague of God should seize upon you as upon the Israelites, while their sweet morsels were yet in their mouths: if but a mark should be set in the forehead of every one that neglected a duty, or committed a sin: What kind of lives would you then lead

 

 And is not eternal wrath more terrible than all this Quest. 4. If you had seen the general dissolution of the world, and all the pomp and glory of it consumed to ashes: if you saw all on a fire about you, sumptuous buildings, cities, kingdoms, land, water, earth, heaven, all flaming about your ears: if you had seen all that men labored for, and sold their souls for, gone; friends gone; the place of your former abode gone; the history ended, and all come down, what would such a sight as this persuade you to do Why, such a sight thou shalt certainly see. I put my question to thee in the words of the Apostle, "Seeing all these things shall be dissolved, what manner of persons ought you to be in all holy conversation and godliness, looking for, and pasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent beat " (2 Pet. 3: 11.) As if we should say, We cannot possibly conceive or express what manner of persons we should be in all holiness and godliness, when we do but think of the sudden, and certain, and terrible dissolution of all things below.

 

 Quest. 5. What if you had seen the process of the judgment of the great day If you had seen the judgment set, and the books opened, and the most stand trembling on the left hand of the Judge, and CHRIST himself accusing them of their rebellions and neglects, and remembering them of all their former slightings of his grace, and at last condemning them to perpetual perdition If you had seen the godly standing on the right hand, and Jesus CHRIST acknowledging their faithful obedience, and adjudging them to the possession of the joy of their LORD; What manner of persons would you have been after such a sights this Why, this sight thou shalt one day see, as sure as thou livest. And why then, should not the fore-knowledge of such a day awake thee to thy duty

 

 Quest. 6. What if you had once seen hell open, and all the damned there in their easeless torments, and had heard them crying out of their slothfullness in the day of their visitation, and wishing that they had but another life to live, and that God would but try them once again One crying out of his neglect of duty, and another of his loitering and trifling, when he should have been laboring for his life What manner of persons would you have been after such a sight as this What if you had seen heaven opened, as STEPHEN did, and all the saints there triumphing in glory, and enjoying the end of their labors and sufferings; what a life would you lead after such a sight as this Why, you will see this with your eyes before it be long.

 

 Quest. 7. What if you had lain in hell but one year, or one day, or one hour, and there felt those torments that now you do but hear of And God should turn you into the world again, and try you with another life-time, and say, I will see whether thou wilt be yet any better; What manner of persons would you be If you were to live a thousand years, would you not gladly live as strictly as the precisest saints, and spend all those years in prayer and duty, so you might but escape the torment which you suffered How seriously would you speak of hell! And pray against it; and hear, and read, and watch, and obey! How earnestly would you admonish the careless to take heed, and look about them to prevent their ruin! And will you not take GOD's word for the truth of this,

 

except you feel it Is it not your wisdom to do as much now to prevent it, as you would do to remove it when it is too late Is it not more wisdom to spend this life in laboring for heaven, while ye have it, than to he in torment, wishing for more time in vain 2

 

And thus I have said enough, if not to stir up the lazy sinner to a serious working out his salvation, yet at least to silence him, and leave him inexcusable at the judgment of GOD. If thou canst after reading all this, go on in the same neglect of GOD, and thy soul, and draw out the rest of thy life in the same dull and careless course, as thou hast hitherto done; and if thou hast so far stupefied thy conscience, that it will quietly suffer thee o forget all this, and to trifle out the rest of thy time in the business of the world, when in the mean while thy salvation is in danger, and the Judge is at the door; I have then no more to say to thee; it is as good to speak to a rock. 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 affections, we weep and mourn for them; so will I also do for these souls. It makes my heart even tremble to think, bow they will stand trembling before the LORD! And how confounded and speechless they will be, when CHRIST shall reason with them concerning their negligence and sloth! 

 

 When he shall say, as the LORD doth, a What iniquity have your fathers (or you) found in me, that ye are gone far froze, me, and have walked after vanity " (Jer. 2: 5, 9, 11, 15.) Did I ever wrong you, or do you any harm, or ever discourage you from following my service Was my way so bad that you could not endure it or my service so base that you could not stoop to it Did I stoop to the Fulfillling of the Law fbr you, and could not you stoop to the easy conditions of my Gospel Was the world or SATAN a better friend to you, than I Or had they done for you more than I had done Try now whether they will save you, or whether they will recompense you for the loss of heaven; or whether they will be as good to you as I would have been: O what will the wretched sinner answer to any of this! But though man will not bear, yet we may have hope in speaking to GOD:-LORD, smite these rocks till they gush forth waters: Though these ears are deaf, say to them, "Ephphatha, be opened: " Though these sinners be dead, let that power speak, which sometime said,, "LAZURUS, arise!" We know they will be awakened at the last resurrection: O but then it will be only to their sorrow!' O thou that didst weep and groan over dead LAZARUS, pity these sad and senseless souls, until they are able to weep, and groan for, and pity themselves! As thou has bid thy servants speak, so speak now thyself; they will hear thy voice speaking to their hearts, that will not hear mine speaking to their ears. Long hast thou knocked at these hearts in vain; now break the doors, and enter in.

 

 Yet I will add a few more words to good men in particular, to show them, why they above all men should be laborious for heaven; and that there is a great deal of reason, that though all the world sit still, yet they should abhor that laziness and negligence, and lay out all their strength on the work of GOD. To this end, I desire them also to answer soberly to these few questions.

 

 Quest. 1. What manner of persons should those be, who have felt the smart of their negligence, in the new birth, in their several wounds and trouble of conscience, in their doubts and fears, in their various afflictions: they that have groaned and cried out so oft, under the sense and effects of their negligence, and are like enough to feel it again, if they do not reform it, sure one would think they should be slothful no more.

 

 Quest. 2. What manner of persons should those be, who have bound themselves to God by so many covenants as we have done, and in special have covenanted so oft to be more painful and faithful in his service At every sacrament; on many days of humiliation and thanksgiving; in most of our deep distresses and dangerous sicknesses; we are still ready to bewail our neglects, and to engage ourselves, if God will but try us, and trust once again, how diligent and laborious we will be, and how we will improve our tinge, and reprove offenders, and watch over ourselves, and ply our work, and do him more service in a day, than we did in a month. The LORD pardon our perfidious covenant-breaking, and grant that our engagements may not condemn us.

 

 Quest. 3. What manner of men should they be in duty, who have received so much encouragement, as we have done Who have tasted such sweetness in diligent obedience, as doth much more than countervail all the pains; who have so oft had experience of the wide difference between lazy and laborious duty, by their different issues; who have found all our lazy duties unfruitful, and all our strivings and wrestling,; with God successful, so that we were never importunate with God in vain. We who have had so many deliverances upon urgent seeking, and have received almost all our solid comforts in a way of close and constant duty: How should we above all men ply our work

 

 Quest. 4. What manner of persons should they be in holiness, who have so much of the great work yet undone So many sins in so great strength; graces weak, sanctification imperfect, corruption still working, and taking advantage of all our omissions. When we are as a boat-man on the water, let him row never so hard a month together, yet if he do but slack his hand, and think to ease himself, his boat goes faster down the stream than before it went up: so do our souls, when we think to ease ourselves by abating our pains in duty. Our time is short; our enemies mighty; our hindrances many; GOD seems yet at a distance from many of us; our thoughts of him are dull and unbelieving;; our acquaintance and communion with CHRIST is small; and our desires to be with him are as small. And should men in our case stand still

 

 Quest. 5. Lastly, What manner of persons should they be, on whom the glory of the great GOD doth so much depend Men will judge of the father by the children, and of the master by the servants. We bear his image, and therefore men will measure him by his representation. He is no where in the world so lively represented, as in his saints; and shall they set him forth as a pattern of idleness All the world is not capable of honoring or dishonoring GOD so much as we: and the least of his honor is of more worth than all our lives. Seeing then that all these things are so, I charge thee that art a Christian, in my 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.,

 

 I have been larger upon this use, partly because of the general neglect of heaven, that all sorts are guilty of; partly because Inen's salvation depends upon their present striving and seeking; partly because the doctrine of free grace misunderstood, is lately so abused to the cherishing of sdoth and security; partly because many eminent men of late do judge, that to work or labor for life and salvation is mercenary, legal, and dangerous; which doctrine, (as I have said before,) were it by the owners reduced into practice, would undoubtedly damn them; because they that seek not, shall not find; and they that strive not to enter, shall be shut out; and they that labor not, shall not be crowned: and partly, because it is grown the custom, instead of striving for the kingdom, and contending for the faith, to strive with each other about uncertain controversies, and to contend about the circumstantials of the faith; wherein the kingdom of GOD doth no more consist, than in meats and drinks, or genealogies. Sirs, shall we, who are brethren, fall out by the way home, and spend so much of our time about the smaller matters, which thousands would have been saved without, but never any one saved by them, while CHRIST and our eternal rest are almost forgotten The LORD pardon and bear the folly of his people.

 

CHAPTER 8:

 

The third Use. Persuading all men to try their Title to this Rest;

 

and directing them how to try, that they may know.

 

 I NOW proceed to the third use; and because it is of very great importance, I entreat thee to weigh it the more seriously.

 

 Is there such a glorious rest so near at hand And shall none enjoy it but the people of GOD What mean the most of the world then, to live so contentedly without the assurance of their interest in this rest And to neglect the trying of their title to it, when the Lord has so fully opened the blessedness of that kingdom, which none but obedient believers shall possess, and so fully expressed those torments which all the rest of the world must eternally suffer A man would think now, that they who believe this, should never be at any quiet, until they were heirs of the kingdom. Most men say, They believe this word of God to be true: How then can they sit still in such an utter uncertainty, whether ever they shall live in rest or not Lord, what a wonderful madness is this, that men who know they must presently enter upon unchangeable joy or pain, should yet live as uncertain what should be their doom, as if they had never heard of any such state; yea, and live as quietly and as merrily in this uncertainty, as if nothing ailed them, and there were no danger Are these men alive or dead Are they waking, 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 with them, or against them If they were to be tried for their lives, how careful would they be to know, whether they should be saved or condemned, especially if their care might surely save them T If they be dangerously sick, they will inquire of the physician, What think you, Sir, shall I escape or no But for the business of their salvation, they are content to be uncertain. If you ask most men a reason of their hopes to be saved, they will say, it is 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 the saving mercy of God, and they can say nothing at all; at least nothing out of their hearts and experience.

 

 If God should ask them for their souls, as he did CAIN for his brother ABEL, they could return but such an answer as he did: if GOD or man should say to them, What case is thy soul in, man Is it regenerate and pardoned, or no Is it in a state of life, or a state of death he would be ready to say, 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 the more cause to doubt a great deal, because thou never didst doubt; and yet more, because thou hast been so careless in thy confidence. What do these expressions discover, but a wilful neglect of thy own salvation As a ship-master that should let his vessel alone, and say, I will venture it among the rocks, and the waves, and winds; I will trust GOD with it; it will speed as other vessels do. Indeed as well as other men's that are as careless and idle, but not so well as other men's that are diligent and watchful. What horrible abuse of GOD is this, for, men to pretend they trust GOD, to cloak their own wilful negligence! If thou didst truly trust God, thou wouldest also be ruled by him, and trust him in that way which he has appointed thee. He requires thee to cc give all diligence to make thy calling and election sure," (2 Pet. 1: 1O,) and so to trust him. He has marked thee out a way by which thou mayest come to be sure; and charged thee to search and try thyself, until thou certainly know. Were he not a foolish traveler, that would go on when he doth not know whether it 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. Did I not know what a desperate, blind, carnal heart is, I should wonder how thou dost to keep off continual terrors from thy heart: and especially in these cases fbllowing:

 

 1. I wonder how thou canst either think or speak of the dreadful God without exceeding terror and astonishment, as long as thou art uncertain whether he be thy father, or thy enemy, and knowest not but all his attributes may be employed against thee. If his " saints must rejoice before him with trembling, and serve him with fear;" if they that are sure to receive the immoveable kingdom, must yet serve GOD " with reverence and godly fear," because " he is a consuming fire; " how terrible should the remembrance of him be to them that know not but this fire may for ever consume them

 

 2. How dost thou think without trembling, upon JESUS CHRIST When thou knowest not whether his blood has purged thy soul or not And whether he will condemn thee, or acquit thee in judgment; nor whether he be the corner stone and foundation of thy happiness, or a stone of stumbling to break thee, and grind thee to powder.

 

 3. How cumst thou open the Bible, and read a chapter, or hear a chapter read, 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 read the promises, thou knowest not whether ever they shall be Fulfillled to thee, because thou art uncertain of thy performance of the condition. If thou read the threatenings, for any thing thou knowest, thou dost read thy own sentence. I do not wonder if thou art an. enemy to plain preaching, and if thou say of it, and of the Minister and Scripture itself, as ARAB of the Prophet, " I hate him, for he doth not prophesy good concerning me, but evil."

 

 4. What comfort canst thou find in any thing which thou possessest Methinks, friends, and honors, and houses, and lands, should do thee little good, until thou know thou hast the love of GOD withal, and shalt have rest with him when thou leavest these. Offer to a prisoner before he know his sentence, either music, or dothes, or lands, or preferment, and what cares he for any of these, until he know how he shall escape for his life Then he will look after these comforts of life, and riot before; for he knows if he must die the next day, it will be small comfort to die rich or honorable. Even 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; and thou shouldest say as JOB in a smaller distress, than thine, " When I say, my bed's all comfort me, my couch shall ease my complaint, then thou scarest me through dreams,'and terrifiest me through visions." (Job 8: 13, 14.)

 

 5. What shift dost thou make to think of thy dying hour Thou knowest it is hard by, and there is no avoiding it, nor any medicine found out that can prevent it; thou knowest it is the "King of terror," and the inlet to thine unchangeable state. If thou shouldest die this day, (and " who knows what a day may bring forth ") thou dost not know whether thou shalt go straight to heaven or hell. And canst thou be merry until thou art got out of this dangerous state

 

 6. What shift dost thou make to preserve thy heart from horror, when thou rememberest the great judgment day, and the everlasting flames Dost thou not tremble as FELIX, when thou hearest of it and as the elders of the town trembled when SAMUEL came to it, saying, "Comest thou peaceably" so methinks thou shouldest do when the Minister comes into the pulpit: and thy heart, whenever thou meditatest of that day, should meditate terror, and thou shouldest even be a terror to. thyself and all thy friends. If the keepers trembled, and became as dead men, when they did but see the angels, (MallM 28: 3, 4,) how canst thou think of living in hell with devils, until thou least got some sound assurance that thou shalt escape it Or if thou seldom think of these things, the wonder is as great, what shift thou makest to keep those thoughts from thy heart Thy bed is very soft, or thy heart is very hard, if thou canst sleep soundly in this uncertain case.

 

 I have showed thee the danger; let me next proceed to show thee the remedy.

 

If this general uncertainty of the world about their salvation were remediless, then must it be borne as other unavoidable miseries: but, alas! the common cause is wilfulHess and negligence: men will not be persuaded to use the remedy, though it be at hand, prescribed to them by GOD himself, and all necessary helps thereunto provided for them. 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. But, alas! 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 will 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 examinedst it by Scripture, whether it be born again or not Whether it be holy or not Whether it be set most on God or on creatures, on heaven or earth; and didst follow on this examination, until thou hadst discovered thy condition, and so passed sentence on thyself accordingly

 

But because this is a work of so high concernment, and so commonly neglected, I will therefore, 1. Show you, that it is possible, by trying, to come to a certainty. 2. Show you the hinderances that keep men from trying, and from assurance. 3. I will lay down some motives to persuade you to it. 4. 1 will give you some directions how to perform it. 5. And lastly, I will lay you down some marks out of Scripture, by which you may try, and come to an infallible certainty, whether you are. the people of GOD or no.

 

 1. And first, I shall show you that certainty of salvation may be attained, and ought to be labored for. Which I maintain by these arguments. 

 

 (1.) Scripture tells us we may know, and that the saints before us have known their justification, and future salvation. (2 Cor. 5: 1; Rom. viii. 36; John 21: 15; 1 John 5: 19, and 4: 13, and 3: 14, 24, and 2: 3, 5; Rom. viii. 14, 19, 36; Eph. 3: 12.) I refer you to the places for brevity,

 

 (2.) If we may be certain of the premises, then may we also be certain of the conclusion. But here we may be certain of both the premises. For, 1. " That whosoever believeth in CHRIST shall not perish, but have everlasting life," is the voice of the Gospel; and therefore that we may be sure of it: that we are such believers, may be known by conscience and internal sense.

 

 (3.) The Scripture would never make such a wide difference between the children of GOD,'and the children of the Devil, and set forth the happiness of the one, and the misery of the other, and make this difference to run through all the veins of its doctrine, if a man cannot know which of these two states he is in.

 

 (4.) Much less would the HOLY GHOST bid us " give all diligence to make our calling and election sure," if it could not be done. (2 Pet. 1: 1O.)

 

 (5.) And to what purpose should we be so earnestly urged to examine, and prove, and try ourselves, whether we be in the faith, and whether CHRIST be in us, or we be reprobates (1 Cor. 11: 28, and 2 Cor. 13: 5.) Why should we search for that which cannot be found

 

 (6.) How can we obey those precepts which require us to "rejoice always" (1 Thess. 5: 16.) To call God, ct our FATHER;" (Luke 11: 13;) to "live in his praises;" (Psa. xlix. 1-5;) and " to long for CHRIST's coming," (Rev. 22: 17, 2O; 2 Thess. 1: 1O;) and " to comfort ourselves with the mention of it," (1 Thess. 4: 18,) which are all the consequents of assurance Who can do any of these heartily, that is not in some measure sure that he is the child of God

 

 2. The second thing I promised, is, to show you what are the hindrances which keep men from examination and assurance. I shall (1.) Show what hinders them from trying; and (2.) What hindereth them from knowing, when they do try, that so when you see the impediments, you may avoid them.

 

 (1.) And, first, we cannot doubt but SATAN will do his part to hinder us from such a necessary duty as this; if all the power he has can do it, or all the means and instruments which he can raise up. He is loath the godly should have that assurance and advantage against corruption, which faithful self-examination would procure them; and for the ungodly he knows, if they should once fall close to this, they would find out his deceits, and, their own danger. If they did but faithfully perform this duty, he were likely to lose most of his subjects. If the snare be not hid, the bird will escape it: SATAN knows how to angle for souls, better than to show then the hook or line, and to 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, or to turn away their thoughts, or possess them with prejudice: SATAN is acquainted with all the preparations of the Minister: he knows when he has provided a searching sermon, fitted to the state and necessity of a hearer; and therefore, he will keep him away that day, if it be possible, or else cast him asleep, or steal away the word by the cares and talk of the world, or some way prevent its operation. This is the first hindrance.

 

 (2.) Wicked men also are great impediments to poor sinners, when they should examine and discover their estates,

 

 [1.] Their examplrs binder much. When an ignorant sinner seeth all his friends and neighbors do as he does, yea, the rich and learned as well as others, this is an exceeding great temptation to proceed in his security.

 

 [2.] The merry company and discourse of these men, do take away the thoughts of his spiritual state, and make the understanding drunk: so that if the SPIRIT had before put into them any jealousy of themselves, or any purpose to try themselves, these do soon quench all.

 

 [3.] Also their continual discourse of matters of the world, doth damp all these purposes.

 

 [4.] Their railings also, and scorning at godly persons, is a very great impediment to multitudes of souls, and possesseth them with such a prejudice and dislike of the way to heaven, that they settle in the way they are in.

 

 [5.] Their constant persuasions, allurements, threats, hinder much. 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 flatter him; and daub, and 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 nobody harm God is merciful: and if such as you shall not be saved, God help a great many what do you think is become of all your forefathers and what will become of all your friends s and neighbors that live as you do Will they all be damned Shall none -be saved, think you, but a few strict ones Come, come, if ye hearken to these books or Preachers, they will drive you to despair, or drive you out of your wits. Thus do they follow the soul that is escaping from SATAN, with restless cries until they have brought him back. O how many thousands have such charms kept asleep in security, until death and hell have awakened and better informed 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 whether thou be in the faith or no: " 4G Give all diligence to make sure in time."And the world cries out clean the contrary, Never doubt, never trouble yourselves with these thoughts.-I entreat the sinner that is in this. strait, to consider, that it is CHRIST, and not their fathers, or mothers, or neighbors, or friends, that must judge them: and if CHRIST condemn them, these cannot save them: and, therefore, common reason may tell them, that it is not from the words of ignorant men, but from the word of GOD, that they must fetch their hopes of salvation.

 

 When Ann would inquire among the multitudes of flattering Prophets, it was his death. They can flatter men into the snare, but they cannot bring them out. O take the counsel of the HOLY GHOST: "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; but save yourselves from this untoward generation." (Eph. 5: 6, 7.)

 

 (3.) But the greatest hindrances are in men's own hearts.

 

 [I.] 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 God is his Father, and that his sins are pardoned, whether it be true or false; and that it were a'great fault to make any question of it; or they do not think that assurance can be attained; or that there is any such great difference betwixt 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; nor bow to set upon this searching of their hearts. They have as gross conceits of that regeneration, which they must search for, as N eonEmus had: they are like those that a know not whether there, were a HOLY GHOST to be received or not." (Acts xi:n. 2.)

 

 [2.] Some are so possessed with self-love and pride, that they will not so much as suspect. any danger to themselves. Like a proud tradesman, who scorns the motion when his friends desire hint to cast up his books, because they are afraid he will break. As some fond parents that have an overweening conceit of their own children, and, therefore, will not believe or hear any evil of them: such a fond self-love doth hinder men from suspecting and trying their states.

 

 [3.] Some are so guilty that they dare not try: they are so fearful that they should find their estates unsound, that they dare not search into them. And yet they dare venture them to a more dreadful trial.

 

 [4.] Some are so in love with their sin, and so in dislike with the way of God, that they dare not fall on the trial of their ways, lest they be forced from the course which they love.

 

 [5.] Some are so resolved already never to change their present state, that they neglect examination as a useless thing; before they will turn so precise, and 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. And when a man is fully resolved to hold to his way, and not to turn back, be it right or wrong, to what end should he inquire, whether he be right or no

 

 [6.] Most men are so taken up with their worldly affairs, and are so busy in providing for the flesh, that they cannot set themselves to the trying of their title to heaven they have another kind of happiness in their eye, which will not suffer them to make sure of heaven.

 

 [7.] But the most common impediment is that false faith and hope, commonly called presumption; which bears up the hearts of most of the world, and so keeps them from suspecting their danger. Thus you see what abundance of difficulties must be overcome before a man closely sets upon the examining of his heart.

 

 And if a man break through all these impediments, and set upon the duty, yet of those few who inquire after means of assurance, divers are deceived and miscarry, especially through these following causes.

 

 1. 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 one can hardly find any thing in a house where nothing keeps its place, but all is cast on a heap together; so is it in the heart where all things are in disorder, especially when darkness is added to this disorder: so that the heart is like an obscure dungeon, where there is but a little crevice of light, and a man must rather grope than see. No wonder if men mistake in searching such a heart, and so miscarry in judging their estates.

 

 2. Besides, many are resolved what to judge before they try: they use the duty but to strengthen their present conceits of themselves, and not to find out the truth of their condition; like a bribed judge, who examines each party as if he would judge uprightly, when he is resolved which way the cause shall go beforehand. Just so do men examine their hearts.

 

 3. Also, men 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.

 

 Lastly, Men frequently miscarry in this working, by setting on 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.

 

CHAPTER VIII. Further Causes of Doubting among Christians.

 

 BECAUSE the comfort of a Christian's life doth so much consist in his assurance of GOD's special love, and because the right way of'obtaining it is so much controverted, I will here proceed a little further in opening to you some other hinderances which keep us Christians from comfortable certainty.

 

 1. One great cause of doubting and uncertainty is., the weakness of our grace. A little grace is next to none: small things are hardly discerned. Most content themselves with a small measure of grace, and do not follow on to spiritual strength and manhood. They believe so weakly, and love GOD so little, that they can scarce find whether they believe and love at all. Like a man in a swoon, whose pulse and breathing are so weak, that they can hardly be perceived whether they move at all, and consequently whether the man be alive or dead.

 

 The chief remedy for such would be, to follow on their duty, until their graces be increased: ply your work: wait upon God in the use of his prescribed means, and he will undoubtedly bless you with increase. O 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 that they would lay out those serious affections in praying, and seeking to CHRIST for more grace, which they bestow in fruitless complaints I beseech thee, take this advice as from GOD! And then, when thou believest strongly, and lovest fervently, thou canst not doubt whether thou believe and love or not: no more than a man that is burning hot, can doubt whether he be warm, or a man that is strong and lusty, can doubt

 

whether be he alive.

 

 2. Many a soul lieth long under doubting, through the imperfection of their very reason; and exceeding weakness of their natural parts. Grace doth usually rather employ our faculties on better objects, than add to the degree of their natural strength. Many honest hearts have such weak heads, that they know not how to perform the work of self-trial: they are not able to argue the case; they will acknowledge the premises, and yet deny the apparent conclusion. Or if they be brought to acknowledge the conclusion, yet they do but stagger in their concession, and hold it so weakly, that every assault may take it from them. If God do not some other way supply to these men the defect of their reason, I see not how they should have clear and settled peace.

 

 3. Another common cause of doubting and discomfort, is the secret maintaining some known sin.

 

 When a man liveth in some unwarrantable practice, and GOD has oft touched him for it, and yet he continueth it, it is no wonder if this person want both assurance and comfort. One would think that a soul that is so tender as to tremble, should be as tender of sinning: and yet sad experience tells us that it is frequently otherwise: I have known too many such, that would complain, and yet sin; and accuse themselves, and yet sin still; yea, and despair, and yet proceed in sinning: and all arguments and means could not keep them from the willful committing of that sin again and again, which yet they themselves did think would prove their destruction. Yea, some will be carried away with those sins that seem most contrary to their dejected temper. I have known them that would fill men's ears with the constant lamentations of their miserable state, and accusations against themselves, as if they had been the most humble people in the world; and yet be as passionate in the maintaining their innocency when another accuses them, and as intolerably peevish, and tender of their reputation in any thing they are blamed for, as if they were the proudest persons on earth.

 

 This cherishing sin doth binder assurance these four ways.

 

 I. It doth abate the degree of our graces, and so makes them indiscernible.

 

 2. It-obscureth that which it destroyeth not; for it beareth such sway, that grace is not seen to stir, nor scarce heard speak for the noise of this corruption.

 

 3. It putteth out, or darkeneth, the eye of the soul, and it benumbeth and stupefieth it.

 

 4. But especially, it provoketh God to withdraw himself, his comforts and the assistance of the SPIRIT, without which we may search long enough before we have assurance. God has made a separation betwixt 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 assurance and comfort in vain. GOD will not encourage thee by his precious gifts in a course of sinning. This worm will be gnawing upon thy conscience: It will be a devouring canker to thy consolations. Thou mayest steal a spark of false comfort from thy worldly prosperity or delight: or thou mayest have it from some false opinions, or from the delusions of SATAN; but from GOD thou wilt have no comfort. 

 

 However an Antinomian may tell thee, that thy comforts have no dependence upon thy obedience, nor thy discomforts upon thy disobediencea and therefore may speak peace to thee in the course of thy sinning; yet thou shalt find by experience that GOD will not. If any man set up his idols in his heart, and put the stumbling block of his iniquity before his face, and cometh to a Minister, or to GOD, to inquire for assurance and. comfort, God will answer that man by himself, and instead of comforting him, he will set his face against him; u He will answer him according to the multitude of his idols."

 

 5. Another common cause of want of assurance and comfort, is, when men grow lazy in the spiritual part of duty. As DR. Slnhs says truly, I It is the lazy Christian

 

commonly that lacketh assurance.' The way of painful duty is the way of fullest comfort. CHRIST carrieth all our comforts in his hand: if we are out of that way where CHRIST is to be met, we are out of the way where comfort is to be had.

 

 These two ways doth this comforts.

 

 1. By stopping the fountain, and causing CHRIST to withhold this blessing from us. Parents use not to smile upon children in their neglects and disobedience. So flar as the SPIRIT is grieved, he will suspend his consolations. Assurance and peace are CHRIST'S great encouragements to faithfullness and obedience: and therefore, though our obedience do not merit them, yet they usually rise and fall with our diligence in duty. They that have entertained the Antinomian dotage to cover their idleness and viciousness, may talk their nonsense against this at pleasure, but the laborious Christian knows it by experience. As prayer must have faith and fervency to procure its success, besides the bloodshed and intercession of CHRIST, so must all other parts of our obedience. He that will say to us in that triumphing day, a Well done, good and faithful servant, enter thou into the joy of thy LORD," will also comfort his servants in their most affectionate and spiritual duties, and say, " Well done, good and faithful servant, take this foretaste of thy everlasting joy." If thou grow 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 that thy joys are either carnal or diabolical.

 

 2. The action of the soul upon such excellent objects doth naturally bring consolation with it. The very act of loving GOD in CHRIST, doth bring inexpressible sweetness into the soul. 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, doth make no more music than a common piece of wood: but when it is taken up and handled by a skilful lutist, 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: which is so true, that very heathens, upon the discharge of a good conscience, have found comfort and

 

peace answerable: this is Premium ante Premium: a reward before the reward.

 

As a man therefore that is cold should not stand still and say, I am so cold that I have no mind to labor, but labor until his coldness be gone, and heat excited; so he that wants the comfort of assurance must not stand still, and say, I am so doubtful and uncomfortable that I have no mind for duty; but ply his duty, and exercise his graces, until he finds his doubts and discomforts vanish.

 

 And thus I have shown you the chief causes, why so many Christians enjoy so little assurance and consolation.

 

CHAPTER 9:

 

Containing Directions to Examination, and some Marks of Trial.

 

 I WILL not stand here to lay down the directions necessary for preparation to this duty, because you may gather them from what is said concerning the hinderances: for the contraries of, those hindrances will be the most necessary helps. Only before you set upon it, I advise you to the observation of these rules:

 

 1. Come not with too peremptory conclusions of yourselves beforehand. Do not judge too confidently before you try.

 

 2. Be sure to be so well acquainted with the Scripture, as to know what is the tenor of the covenant of grace, and what are the conditions of justification and glorification, and consequently, what are sound marks to try thyself by.

 

 3. Be a constant observer of the temper and motions of thy heart: most of the difficulty of the work doth he n true and clear discerning of it. Be watchful in observing the actings both of grace and corruption, and the circumstances of their actings: as, How frequent How violent' How strong or weak were the outward incitements How great or small the impediments What delight, or loathing, or fear, or reluctancy did go with those acts.

 

 1. Empty thy mind of all thy other cares and thoughts, that they do not distract or divide thy mind. This work will be enough at once of itself, without joining others with it.

 

 2. Then fall down before God, and in hearty prayer desire the assistance of his SPIRIT, to discover to thee the plain truth of thy condition, and to enlighten thee in the whole progress in the work.

 

 I will not digress to warn you here of the false rules and marks of trial of which you must beware; but I will briefly adjoin some marks to try your title to this rest.

 

 1. Every soul that has title to this rest, doth place his happiness in it, and make it the ultimate end of his soul. This is the first mark; which is so plain a truth, that I need not stand to prove it. For this rest consisteth in the full and glorious enjoyment of GOD; and he that maketh not God his ultimate end is in heart a Pagan and vile idolater.

 

Let me ask thee, then, Dost thou truly account it thy, chief happiness to enjoy the Lord in glory, or dost thou not Canst thou say with DAVID, "The LORD is my portion;" and, "Whom have I in heaven but thee And whom in earth, that I desire in comparison of thee" If thou be an heir of rest, it is thus with thee. Though the flesh will be pleading for its own delights, and the world will be creeping into thy affection, yet in thy ordinary, settled, prevailing judgment and affections, thou preferrest God before all things in the world.

 

 (1.) Thou makest him the end of thy desires and endeavors. The very reason why thou hearest and prayest, why thou desirest to live and breathe on earth, is this, That thou mayest seek the LORD. Thou seekest first the kingdom of GOD and its righteousness; though thou dost not seek it so zealously as thou shouldest, yet has it the chief of thy desires and endeavors, and nothing else is desired or preferred before it.

 

 (2.) Thou wilt think no labor or suffering too great to obtain it; and though the flesh may sometimes shrink, yet art thou resolved and content to go through all.

 

 (3.) If thou be an heir of rest, thy valuation of it will be so high, and thy affection to it so great, that thou wouldest not exchange thy title to it, and hopes of it, for any worldly good whatsoever. If God would set before thee an eternity of earthly pleasure on one hand, and the rest of the saints on the other, and bid thee take thy choice, thou wouldest refuse the world, and choose this rest.

 

 But if thou be yet in the flesh, then is it clean contrary with thee; then dost thou in thy heart prefer thy worldly happiness before GOD; and though thy tongue may say that GOD is the chief good, yet thy heart doth not so esteem him. For,

 

 [1.] The world is the chief end of thy desires and endeavors; thy very heart is set upon it; thy greatest care and labor is to maintain thy estate, or credit, or fleshly delights; but the life to come has little of thy care or labor. Thou didst never perceive so much excellency in that unseen glory as to draw thy heart so after it; but that little pains which thou bestowest that way, is but in the second place. God has but the world's leavings, and that time and labor which thou canst spare from the world, or those few cold and careless thoughts which follow thy constant, earnest, and delightful thoughts of earthly things. Neither wouldest thou do any thing at all for heaven, if thou knewest how to keep the world; but lest thou shouldest be turned into hell, when thou canst keep the world no longer, therefore thou wilt do something.

 

 [2.] Therefore it is that thou thinkest the way of God too strict, and wilt not be persuaded to the constant labor of walking according to the Gospel rule; and when it comes to trial, that thou must forsake CHRIST or thy worldly happiness, and the wind which was in thy back, doth turn in thy face, then thou wilt venture heaven rather titan earth, and (as desperate rebels use to say) thou wilt rather trust GoD's mercy for thy soul, than man's for thy body; and so deny thy obedience to GOD.

 

 [3.] And certainly if God would but give thee leave to live in health and wealth for ever on earth, thou wouldest think it a better state than rest. Let them seek for heaven that would, thou wouldest think this thy chiefest happiness. This is thy case, if thou be yet an unregenerate person, and has no title to the saints' rest.

 

 2. The second mark which I shall give thee, to try whether thou be an heir of rest, is this, As thou takest GOD for thy chief good, so thou dost heartily accept of CHRIST for thy only Savior and LORD, to bring thee to this rest. The former mark was the sum of the first and great command of the law of nature," Thou shalt love the LoR D thy God." This second mark is the sum of the command or condition of the Gospel: "Believe in the LORD JESUS, and thou shalt be saved." And the performance of these two is the whole sum or essence of godliness and Christianity. Observe, therefore, the parts of this mark, which is but a definition of faith.

 

 (1.) Dost thou find that thou art naturally a lost condemned man for thy breach of the first covenant And believe that JESUS CHRIST is the Mediator who has made a sufficient satisfaction for thy sins And hearing in the Gospel that he is offered without exception unto all, dost thou heartily consent that he alone shall be thy Savior And no further trust to thy duties and works, than as conditions required by him, and means appointed in subordination to him Not looking at them as in the least measure able to satisfy the course of the law, or as a legal righteousness, nor any part of it; but art content to trust thy salvation on the redemption made by CHRIST

 

 (2.) Art thou also content to take him for thy only LORD and King, to govern and guide thee by his laws and SPIRIT; and to obey him even when he commandeth the hardest duties, and those which most cross the desires of the flesh Is it thy sorrow when thou breakest thy resolution herein, and thy joy when thou keepest closest in obedience to him Wouldest thou not change thy LORD and Master for all the world Thus it is with every true Christian. But if thou be an unbeliever, it is far otherwise. Thou mayest call CHRIST thy LORD and thy Savior, but thou never foundest thyself so lost without him, as to drive thee to trust him, and lay thy salvation on him alone; or at least thou didst never heartily consent that he should governn thee as thy Lo RD, nor resign up, thy soul and life to be ruled by him, nor take his word for the law of thy thoughts and actions. It is like thou art content to be saved from hell by CHRIST when thou diest; but in the mean time he shall command thee no further than will stand with thy credit, or pleasure, or worldly estate and ends; and if he would give thee leave, thou hadst far rather live after the world and flesh, than after the Word and SPIRIT; and though thou mayest now and then have a motion or purpose to the contrary, yet this that I have mentioned is the ordinary desire and choice of thy heart; and so thou art no true believer in CHRIST: for though thou confess him in words, yet in works thou dost deny him, "being disobedient, and to every good work" a disapprover and a "reprobate." (Tit. 1: 16.) This is the case of those that shall be shut out of the saints' rest.