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.
[Footnote 279] 2 Peter i, 10.
§ 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]
[Footnote 280] Ephesians v, 6, 7.
§ 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.
[Footnote 281] Ezekiel xiv, 3-9.
§ 10. (3.) As for the motives to persuade to the duty of
self-examination, I entreat you to consider the following. To be
deceived about your title to heaven is very easy. Many are now in hell,
that never suspected any falsehood in their hearts, that excelled in
worldly wisdom, that lived in the clear light of the gospel, and even
preached against the negligence of others.——To be mistaken in this great
point is also very common. It is the case of most in the world. In the
old world, and in Sodom, we find none that were in any fear of judgment.
Almost all men among us verily look to be saved; yet Christ tells us,
_there be few that find the strait gate, and narrow way, which leadeth
unto life_.[282] And if such multitudes are deceived, should not we
search the more diligently, lest we should be deceived as well as
they?——Nothing is more dangerous than to be thus mistaken. If the godly
judge their state worse than it is, the consequences of this mistake
will be sorrowful; but the mischief flowing from the mistake of the
ungodly is unspeakable. It will exceedingly confirm them in the service
of Satan. It will render ineffectual the means that should do them good.
It will keep a man from compassionating his own soul. It is a case of
the greatest moment, where everlasting salvation or damnation is to be
determined. And if you mistake till death, you are undone for ever.
Seeing then the danger is so great, what wise man would not follow the
search of his heart both night and day, till he were assured of his
safety.—Consider how small the labor of this duty is, in comparison of
that sorrow which followeth its neglect. You can endure to toil and
sweat from year to year, to prevent poverty; and why not spend a little
time in self-examination, to prevent eternal misery? By neglecting this
duty, you can scarce do Satan a greater pleasure, nor yourself a greater
injury. It is the grand design of the Devil, in all his temptations, to
deceive you, and keep you ignorant of your danger, till you feel the
everlasting flames; and will you join with him to deceive yourself? If
you do this for him, you do the greatest part of his work. And hath he
deserved so well of you, that you should assist him in such a design as
your damnation?—The time is nigh when God will search you. If it be but
in this life by affliction, it will make you wish, that you had tried
and judged yourselves, that you might have escaped the judgment of God.
It was a terrible voice to Adam, _Where art thou? Hast thou eaten of the
tree?_ And to Cain, _Where is thy brother?_ Men _consider not in their
hearts that I_, saith the Lord, _remember all their wickedness; now
their own doings have beset them about, they are before my face_.[283]
Consider also, what would be the sweet effects of this self-examination.
If thou be upright and godly, it will lead thee straight towards
assurance of God's love; if thou be not, though it will trouble thee at
the present, yet it will tend to thy happiness, and at length lead thee
to the assurance of that happiness. Is it not a desirable thing to know
what shall befal us hereafter? especially what shall befal our souls?
and what place and state we must be in for ever? And as the very
knowledge itself is desirable, how much greater will the comfort be of
that certainty of salvation? What sweet thoughts wilt thou have of God?
All that greatness, and justice, which is the terror of others, will be
thy joy. How sweet may be thy thoughts of Christ, and the blood he hath
shed, and the benefits he hath procured? How welcome will the word of
God be to thee, and _how beautiful the_ very _feet of those that bring
it_? How sweet will be the promises when thou art sure they are thy own?
The very threatenings will occasion thy comfort, to remember that thou
hast escaped them. What boldness and comfort mayest thou then have in
prayer, when thou canst say, _Our Father_, in full assurance? It will
make the Lord's Supper a refreshing feast to thy soul. It will multiply
the sweetness of every common mercy. How comfortably mayest thou then
undergo all afflictions? How will it sweeten thy forethoughts of death
and judgment, of heaven and hell? How lively will it make thee in the
work of the Lord, and how profitable to all around thee? What vigor will
it infuse into all thy graces and affections, kindle thy repentance,
inflame thy love, quicken thy desires, and confirm thy faith, be a
fountain of continual rejoicing, overflow thy heart with thankfulness,
raise thee high in the delightful work of praise, help thee to be
heavenly minded, and render thee persevering in all? All these sweet
effects of assurance would make thy life a heaven upon earth.
[Footnote 282] Matthew vii, 14.
[Footnote 283] Hosea vii, 2.
§ 11. Though I am certain these motives have weight of reason in them,
yet I am jealous, reader, lest you lay aside the book, as if you had
done, and never set yourself to the practice of the duty. The case in
hand is of the greatest moment, whether thou shalt everlastingly live in
heaven or hell! I here request thee, in behalf of thy soul; nay, I
charge thee, in the name of the Lord, that thou defer no longer, but
take thy heart to task in good earnest, and think with thyself, "Is it
so easy, so common, and so dangerous to be mistaken? Are there so many
wrong ways? Is the heart so deceitful? Why then do I not search into
every corner, till I know my state? Must I so shortly undergo the trial
at the bar of Christ? And do I not presently try myself? What a case
were I in, if I should then miscarry? May I know by a little diligent
inquiry now? And do I stick at the labor?" But perhaps thou wilt say, "I
know not how to do it." In that I am now to give thee directions; but,
alas! it will be in vain, if thou art not resolved to practise them.
Wilt thou, therefore, before thou goest any further, here promise before
the Lord, to set thyself upon the speedy performance of the duty,
according to the directions I shall lay down from the word of God. I
demand nothing unreasonable or impossible. It is but to bestow a few
hours to know what shall become of thee for ever. If a neighbor, or
friend, desire but an hour's time of thee in conversation, or business,
or any thing in which thou mayest be of service, surely thou wouldst not
deny it; how much less shouldst thou deny this to thyself in so great an
affair? I pray thee take from me this request, as if, in the name of
Christ, I presented it to thee on my knees; and I will betake me on my
knees to Christ again, to beg that he will persuade thy heart to the
duty.
§ 12. (4.) The directions how to examine thyself are such as
these:—Empty thy mind of all other cares and thoughts, that they may not
distract or divide thy mind. This work will be enough at once, without
joining others with it. Then fall down before God in hearty prayer,
desiring the assistance of his Spirit, to discover to thee the plain
truth of thy condition, and to enlighten thee in the whole progress of
this work. Make choice of the most convenient time and place. Let the
place be the most private; and the time, when you have nothing to
interrupt you; and, if possible, let if be the present time. Have in
readiness, either in memory or writing, some Scriptures, containing the
descriptions of the saints, and the gospel terms of salvation; and
convince thyself thoroughly of their infallible truth. Proceed then to
put the question to thyself. Let it not be, whether there be any good in
thee at all? Nor, whether thou hast such or such a degree and measure of
grace? But, whether such or such a saving grace be in thee in sincerity
or not?—If thy heart draw back from the work, force it on. Lay thy
command upon it. Let reason interpose, and use its authority. Yea, lay
the command of God upon it, and charge it to obey upon pain of his
displeasure. Let conscience also do its office, till thy heart be
excited to the work. Nor let thy heart trifle away the time, when it
should be diligently at the work. Do as the psalmist, _my spirit made
diligent search_. He that can prevail with his own heart, shall also
prevail with God. If, after all thy pains, thou art not resolved then
seek out for help. Go to one that is godly, experienced, able, and
faithful, and tell him thy case, and desire his best advice. Use the
judgment of such a one, as that of a physician for thy body; though this
can afford thee no full certainty, yet it may be a great help to stay
and direct thee. But do not make it a pretence to put off thy own
self-examination: Only use it as one of the last remedies, when thy own
endeavors will not serve. When thou hast discovered thy true state, pass
sentence on thyself accordingly; either that thou art a true Christian,
or that thou art not. Pass not this sentence rashly, nor with self
flattery, nor from melancholy terrors; but deliberately, truly, and
according to thy conscience convinced by Scripture and reason. Labor to
get thy heart affected with its condition, according to the sentence
passed on it. If graceless, think of thy misery. If renewed and
sanctified, think what a blessed state the Lord hath brought thee into.
Pursue these thoughts till they have left their impression on thy heart.
Write this sentence, at least in thy memory. "At such a time, upon
thorough examination, I found my state to be thus, or thus." Such a
record will be very useful to thee hereafter. Trust not to this one
discovery, so as to try no more: Nor let it hinder thee in the daily
search of thy ways: Neither be discouraged, if the trial must be often
repeated. Especially take heed, if unregenerate, not to conclude of thy
future state by the present. Do not say, "because I am ungodly, I shall
die so; because I am an hypocrite, I shall continue so." Do not despair.
Nothing but thy unwillingness can keep thee from Christ, though thou
hast hitherto abused him, and dissembled with him.
§ 13. (5.) Now let me add some marks by which you may try your title to
the saint's rest. I will only mention these two—taking God for thy chief
good—and heartily accepting Christ for thy only Savior and Lord.
§ 14. Every soul that hath a title to this rest, doth place his chief
happiness in God. This rest consisteth in the full and glorious
enjoyment of God. He that maketh not God his chief good, and ultimate
end, is in heart a pagan and a vile idolater. Let me ask then, dost thou
truly account it thy chief happiness to enjoy the Lord in glory, or dost
thou not? Canst thou say, _the Lord is my portion? Whom have I in heaven
but thee? and there is none upon earth that I desire besides 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 thine
affections; yet in thy ordinary, settled, prevailing judgment and
affections, thou preferrest God before all things in the world. Thou
makest him the very end of thy desires and endeavors. The very reason
why thou hearest and prayest, and desirest to live on earth, is chiefly
this, that thou mayest seek the Lord, and make sure of thy rest. Though
thou dost not seek it so zealously as thou shouldst; yet hath it the
chief of thy desires and endeavors; so that nothing else is desired or
preferred before it. Thou wilt think no labor or suffering too great to
obtain it. And though the flesh may sometimes shrink, yet thou art
resolved and contented to go through all. Thy esteem for it will also be
so high, and thy affections to it so great, that thou wouldst not
exchange thy title to it, and hopes of it, for any worldly good
whatsoever. If God should set before thee an eternity of earthly
pleasure on one hand, and the saint's rest on the other, and bid thee
take thy choice; thou wouldst refuse the world and choose this rest. But
if thou art yet unsanctified, then thou dost in thy heart prefer thy
worldly happiness before God; and though thy tongue may say, that God is
thy chief good, yet thy heart doth not so esteem him. For 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 credit, or fleshly
delights. But the life to come hath little of thy care or labor. Thou
didst never perceive so much excellency in that unseen glory of another
world, as to draw thy heart after it, and set thee a laboring heartily
for it. The little pains thou bestowest that way, is but in the second
place. God hath but the world's leavings, only 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 wouldst thou do any thing at all for heaven, if
thou knewest how to keep the world. But lest thou shouldst be turned
into hell, when thou canst keep the world no longer, therefore thou wilt
do something. For the same reason 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 the trial, that thou
must forsake Christ, or thy worldly happiness, then thou wilt venture
heaven rather than earth, and so wilfully deny thy obedience to God. And
certainly if God would but give thee leave to live in health and wealth
for ever on earth, thou wouldst think it a better state than rest. Let
them seek for heaven that would, thou wouldst think this thy chief
happiness. This is thy case, if thou art yet an unregenerate person, and
hast no title to the saint's rest.
§ 15. And 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, _Thou shalt love the Lord thy God with all thy heart_. This second
mark, is the sum of the command of the gospel, _Believe in the Lord
Jesus Christ, and thou shalt be saved_. And the performance of these two
is the whole of godliness and Christianity. This mark is but the
definition of faith. Dost thou heartily consent that Christ alone shall
be thy Savior? and no further trust to thy duties and works, than as
means appointed in subordination to him? not looking at them as in the
least measure able to satisfy the curse of the law, or as a legal
righteousness, or any part of it? but content to trust thy salvation on
the redemption made by Christ? 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? Wouldst thou not change thy Lord and Master for all
the world? Thus it is with every true Christian. But if thou be an
hypocrite, 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 seek him and trust him, and lay thy salvation on him alone. At
least thou didst never heartily consent that he should govern thee as
thy Lord, 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 likely thou art
content to be saved from hell by Christ when thou diest? but in the mean
time he shall command thee no farther than will stand with thy credit;
or pleasure, or other worldly 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. Thou art therefore no true believer in
Christ; for though thou confess him in words, yet _in works_ thou dost
_deny him, being abominable and disobedient, and unto every good work
reprobate_. This is the case of those that shall be shut out of the
saint's rest.
§ 16. Observe, it is the consent of your hearts, or wills, which I
especially lay down to be inquired after. I do not ask, whether thou be
assured of salvation? nor, whether thou canst believe that thy sins are
pardoned, and that thou art beloved of God in Christ? These are no parts
of justifying faith, but excellent fruits of it, and they that receive
them, are comforted by them; but perhaps thou mayest never receive them
whilst thou livest, and yet be a true heir of rest. Do not say then, "I
cannot believe that my sins are pardoned, or that I am in God's favor,
and therefore I am no true believer." This is a most mistaken
conclusion. The question is, whether thou dost heartily accept of
Christ, that thou mayest be pardoned, reconciled to God, and so saved?
Dost thou consent that he shall be thy Lord who hath bought thee, and
that he shall bring thee to heaven in his own way? This is justifying,
saving faith, and the mark by which thou mayest try thyself. Yet still
observe, that all this consent must be hearty and real, not feigned or
with reservations. It is not saying, as that dissembling son, _I go,
Sir; and went not_. If any have more of the government of thee than
Christ, thou art not his disciple. I am sure these two marks are such as
every Christian hath, and none but sincere Christians. O that the Lord
would now persuade thee to the close performance of this self-trial?
That thou mayest not tremble with horror of soul, when the Judge of all
the world shall try thee; but be so able to prove thy title to rest,
that the prospect and approach of death and judgment may raise thy
spirits, and fill thee with joy!
§ 17. On the whole, as ever Christians would have comforts that will not
deceive them, let them make it the great labor of their lives to grow in
grace, to strengthen and advance the interest of Christ in their souls,
and to weaken and subdue the interest of the flesh. Deceive not
yourselves with a persuasion, that Christ hath done all, and left you
nothing to do. To _overcome the world_, the _flesh_, and the _Devil_;
and in order to that, to stand always armed upon our watch, and
valiantly and patiently to fight it out, is of great importance to our
assurance and salvation. Indeed it is so great a part of our baptismal
vow, that he, who performeth it not, is no more than a nominal
Christian. Not to every one that presumptuously believeth, but _to him
that overcometh, will Christ give to eat of the hidden manna, and will
give him a white stone, and in the stone a new name written, which no
man knoweth saving him that receiveth it: He shalt eat of the tree of
life, which is in the midst of the paradise of God, and shall not be
hurt of the second death. Christ will confess his name before his
Father, and before his angels, and make him a pillar in the temple of
God, and he shall go no more out, and will write upon him the name of
his God, and the name of the city of his God, which is New Jerusalem,
which cometh down out of heaven from his God, and will write upon him
his new name._ Yea, _He will grant to him to sit with him on his throne,
even as he also overcame, and is set down with his Father on his throne.
He that hath an ear, let him hear what the Spirit saith unto the
churches._[284]
[Footnote 284] Revelation ii, 7, 11, 17. iii, 5, 12, 21, 22.