Chapter VII: Part 7

§ 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.

CHAP. IX.

The Duty of the people of God to excite others to seek this Rest.

§ 1. The Author laments that Christians do so little to help others to obtain the Saint's Rest; § 2. (I.) Shews the nature of this duty; particularly, § 3. (1.) In having our hearts affected with the misery of our brethren's souls, § 4-6. (2.) In taking all opportunities to instruct them in the way of salvation, § 7. (3.) In promoting their profit by public ordinances; § 8. (II.) He assigns various reasons why this duty is so much neglected, § 9. And answers some objections against it. § 10-13. Then (III.) Urges to the discharge of it, by several considerations, § 14. Addressed to such as have knowledge, learning, and utterance, § 15. Those that are acquainted with sinners, § 16. Physicians that attend dying men, § 17. Persons of wealth and power, § 18. Ministers, § 19. And those that are intrusted with the care of children or servants, § 20. The chapter concludes with an earnest request to Christian parents to be faithful to their trust.

§ 1. Hath God set before us such a glorious prize as the saint's rest, and made us capable of such inconceivable happiness? Why then do not all the children of this kingdom exert themselves more to help others to the enjoyment of it? Alas, how little are poor souls about us beholden to most of us! We see the glory of the kingdom, and they do not: We see the misery of those that are out of it, and they do not: We see them wandering quite out of the way, and know, if they hold on, they can never come there; and they themselves discern it not: and yet we will not seriously shew them their danger and error, and help to bring them into the way, that they may live. Alas, how few Christians are there to be found, that set themselves with all their might to save souls! No thanks to us, if heaven be not empty, and if the souls of our brethren perish not for ever. Considering how important this duty is, to the glory of God, and the happiness of men, I will shew—how it is to be performed;—why it is so much neglected; and then offer some considerations to persuade to it.

§ 2. (I.) The duty of exciting and helping others to obtain the saint's rest doth not mean, that every man should turn a public preacher, or that any should go beyond the bounds of their particular callings; much less does it consist in promoting a party spirit; and least of all in speaking against men's faults behind their backs, and be silent before their faces. This duty is of another nature, and consists of the following things;—in having our hearts affected with the misery of our brethren's souls,—in taking all opportunities to instruct them in the way of salvation,—and in promoting their profit by public ordinances.

§ 3. (1.) Our hearts must be affected with the misery of our brethren's souls. We must be compassionate towards them, and yearn after their recovery and salvation. If we earnestly longed after their conversion, and our hearts were solicitous to do them good, it would set us on work, and God would usually bless it.

§ 4. (2.) We must take all opportunities we possibly can to instruct them how to attain salvation. If the person be ignorant, labor to make him understand the chief happiness of man, how far he was once possessed of it; the covenant God then made with him; how he broke it; what penalty he incurred; and what misery he brought himself into: Teach him his need of a Redeemer; how Christ did mercifully interpose and bear the penalty; what the new covenant is; how men are drawn to Christ; and what are the riches and privileges which believers have in him. If he is not moved by these things, then shew him the excellency of the glory he neglects; the extremity and eternity of the torments of the damned; the justice of enduring them for wilfully refusing grace; the certainty, nearness, and terrors of death and judgment; the vanity of all things below; the sinfulness of sin; the preciousness of Christ; the necessity of regeneration, faith, and holiness, and the true nature of them. If after all you find him entertaining false hopes, then urge him to examine his state; shew him the necessity of doing so; help him in it; nor leave him till you have convinced him of his misery and remedy. Shew him how vain and destructive it is to join Christ and his duties, to compose his justifying righteousness. Yet be sure to draw him to the use of all means; such as hearing and reading the word, calling upon God, and associating with the godly; persuade him to forsake sin, avoid all temptations to sin, especially evil companions, and to wait patiently on God in the use of means, as the way in which God will be found.

§ 5. But because the manner of performing this work is of great moment, observe therefore these rules. Enter upon it with right intentions. Aim at the glory of God in the person's salvation. Do it not to get a name, or esteem to thyself, or to bring men to depend upon thee, or to get thee followers, but in obedience to Christ, in imitation of him, and tender love to men's souls. Do not as those, who labor to reform their children or servants from such things as are against their own profit or humor, but never seek to save their souls in the way which God hath appointed. Do it speedily. As you would not have them delay their return, do not you delay to seek their return. While you are purposing to teach and help him, the man goes deeper in debt; wrath is heaping up; sin taking root; custom fastens him; temptations to sin multiply; conscience grows seared; the heart hardened; the Devil rules; Christ is shut out; the Spirit is resisted; God is daily dishonored; His law violated; He is without a servant, and that service from Him which He should have; time runs on; death and judgment are at the door; and what if the man die, and drop into hell, while you are purposing to prevent it? If in the case of his bodily distress, you must _not say to him, Go, and come again, and to-morrow I will give, when thou hast it by thee_;[285] how much less may you delay the succor of his soul? That physician is no better than a murderer, who negligently delayeth till his patient be dead, or past cure. Lay by excuses then, and all lesser business, and _exhort one another daily, while it is called to-day; lest any be hardened through the deceitfulness of sin_.[286] Let your exhortation proceed from compassion and love. To jeer and scoff, to rail and vilify, is not a likely way to reform men, or convert them to God. Go to poor sinners with tears in your eyes, that they may see you believe them to be miserable, and that you unfeignedly pity their case. Deal with them with earnest humble entreatings. Let them perceive it is the desire of your hearts to do them good; that you have no other end but their everlasting happiness; and that it is your sense of their danger, and your love to their souls, that forceth you to speak; even because you _know the terrors of the Lord_, and for fear you should see them in eternal torments. Say to them, "Friend, you know I seek no advantage of my own: The method to please you, and keep your friendship, were to soothe you in your way, or let you alone; but love will not suffer me to see you perish, and be silent. I seek nothing at your hands, but that which is necessary to your own happiness. It is yourself that will have the gain and comfort, if you come to Christ." If we were thus to go to every ignorant, wicked neighbor, what blessed fruit should we quickly see!—Do it with all possible plainness and faithfulness. Do not make their sins less than they are, nor encourage them in a false hope. If you see the case dangerous, speak plainly; "Neighbor I am afraid God hath not yet renewed your soul; I doubt you are not yet recovered _from the power of Satan to God_; I doubt you have not chosen Christ above all, nor unfeignedly taken him for your sovereign Lord. If you had, surely you durst not so easily disobey him, nor neglect his worship in your family, and in public: You could not so eagerly follow the world, and talk of nothing but the things of the world. If you were _in Christ_, you would be _a new creature; old things_ would be _passed away, and all things_ would _become new_. You would have new thoughts, new talk, new company, new endeavors, and a new conversation: Certainly without these you can never be saved: You may think otherwise, and hope better as long as you will, but your hopes will all deceive you and perish with you." Thus must you deal faithfully with men, if ever you intend to do them good. It is not in curing men's souls, as in curing their bodies, where they must not know their danger, lest it hinder the cure. They are here agents in their own cure, and if they know not their misery, they will never bewail it, nor know their need of a Savior. Do it also seriously, zealously, and effectually. Labor to make men know that heaven and hell are not matters to be played with, or passed over with a few careless thoughts. "Is it most certain, that one of these days thou shalt be in everlasting joy or torment; and doth it not awaken thee? Are there so few that find the way of life? So many that go the way of death? Is it so hard to escape? So easy to miscarry? And yet do you sit still and trifle? What do you mean? The world is passing away: Its pleasures, honors, and profits are fading and leaving you: Eternity is a little before you: God is just and jealous: His threatenings are true: The great day will be terrible: Time runs on: Your life is uncertain: You are far behind-hand: Your case is dangerous: If you die to-morrow, how unready are you! With what terror will your souls go out of your bodies! And do you yet loiter? Consider, God is all this while waiting your leisure: His patience beareth: His long-suffering forbeareth: His mercy entreateth you: Christ offers you his blood and merits: The Spirit is persuading: Conscience is accusing: Satan waits to have you: This is your time: Now or never. Had you rather burn in hell, than repent on earth? have Devils your tormentors, than Christ your governor? Will you renounce your part in God and glory, rather than renounce your sins? O friends, what do you think of these things? God hath made you men; do not renounce your reason where you should chiefly use it." Alas, it is not a few dull words between jest and earnest, between sleep and awake, that will rouse a dead-hearted sinner. If a house be on fire, you will not make a cold oration on the nature and danger of fire; but will run, and cry, fire, fire. To tell a man of his sins as softly as Eli did his sons; or reprove him, as gently as Jehoshaphat did Ahab, _Let not the king say so_, usually doth as much harm as good. Lothness to displease men, makes us undo them.

[Footnote 285] Proverbs iii, 28.

[Footnote 286] Hebrews iii, 13.

§ 6. Yet, lest you run into extremes, I advise you to do it with prudence and discretion. Choose the fittest season. Deal not with men when they are in a passion, or where they will take it for a disgrace. When the earth is soft, the plough will enter. Take a man when he is under affliction, or newly impressed under a sermon. Christian faithfulness requires us, not only to do good when it falls in our way, but to watch for opportunities. Suit yourself also to the quality and temper of the person. You must deal with the ingenious, more by argument than persuasion. There is need of both to the ignorant. The affections of the convinced should be chiefly excited. The obstinate must be sharply reproved. The timorous must be dealt with tenderly. Love, and plainness, and seriousness, take with all; but words of terror some can scarce bear. Use also the aptest expressions. Unseemly language makes the hearers loathe the food they should live by; especially if they be men of curious ears, and carnal hearts. Let all your reproofs and exhortations be backed with the authority of God. Let sinners be convinced that you speak not of your own head. Turn them to the very chapter and verse where their sin is condemned, and their duty commanded. The voice of man is contemptible, but the voice of God is awful and terrible. They may reject your words, that dare not reject the words of the Almighty. Be frequent with men in this duty of exhortation. If we are _always to pray and not to faint_, because God will have us importunate with himself: the same course, no doubt, will be most prevailing with men. Therefore we are commanded to _exhort one another daily_;[287] and _with all long-suffering_.[288] The fire is not always brought out of the flint at one stroke; nor men's affections kindled at the first exhortation. And if they were, yet if they be not followed, they will soon grow cold again. Follow sinners with your loving and earnest entreaties, and give them no rest in their sin. This is true charity, the way to save men's souls, and will afford you comfort upon review. Strive to bring all your exhortations to an issue. If we speak the most convincing words, but all our care is over with our speech, we shall seldom prosper in our labors: But God usually blesses their labors, whose very heart is set upon the conversion of their hearers, and who are therefore inquiring after the success of their work. If you reprove a sin, cease not till the sinner promises you to leave it, and avoid the occasions of it. If you are exhorting to a duty, urge for a promise to set upon it presently. If you would draw men to Christ, leave not, till you have made them confess the misery of their present unregenerate state, and the necessity of Christ, and of a change, and have promised you to fall close to the use of means. O that all Christians would take this course with all their neighbors that are enslaved to sin, and strangers to Christ!—Once more, be sure your example exhort as well as your words. Let them see you constant in all the duties you persuade them to. Let them see in your lives that superiority to the world, which your lips recommend. Let them see by your constant labors for heaven, that you indeed believe what you would have them believe. A holy and heavenly life, is a continual pain to the consciences of sinners around you, and continually solicits them to change their course.

[Footnote 287] Hebrews iii, 13.

[Footnote 288] 2 Timothy iv, 2.

§ 7. (3.) Besides the duty of private admonition, you must endeavor to help men to profit by the public ordinances. In order to that, endeavor to procure for them faithful ministers, where they are wanting. _How shall they hear without a preacher?_[289] Improve your interest and diligence to this end, till you prevail. Extend your purses to the utmost. How many souls may be saved by the ministry you have procured? It is a higher and nobler charity, than relieving their bodies. What abundance of good might great men do, if they would support in academical education, such youth as they have first carefully chosen for their ingenuity and piety, till they should be fit for the ministry?—And when a faithful ministry is obtained, help poor souls to receive the fruit of it. Draw them constantly to attend it. Remind them often what they have heard, and if it be possible, let them hear it repeated in their families, or elsewhere. Promote their frequent meeting together, besides publicly in the congregation; not as a separate church, but as part of the church more diligent than the rest in redeeming time, and helping the souls of each other heaven-ward. Labor also to keep the ordinances, and ministry in esteem. No man will be much wrought on by that which he despiseth. An apostle says, _We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake_.[290]

[Footnote 289] Romans x, 14.

[Footnote 290] 1 Thessalonians v, 12, 13.