The saints everlasting rest, or, A treatise of the blessed state of the saints in their enjoyment of God in glory wherein is shewed its excellency and certainty, the misery of those that lose it, the way to attain it, and assurance of it, and how to live in the continual delightful forecasts of it and now published by Richard Baxter ...

CHAP. VII. The third Vse. Perswading all men to try their Title to this Rest; And Di∣recting them how to try, that they may know.

SECT. I.

* 1.1I Now proceed to the third Use which we shall raise hence; and because it is of exceeding great importance to thy Soul, I intreat thee to read it the more diligently, and weigh it the more seriously.

Is there such a Glorious Rest so neer at hand? and shall none enjoy it but the People of God? What mean the most of the world then, to live so contentedly with∣out assurance of their interest in this Rest? and to neglect the trying of their title to it? When the Lord hath so fully opened the Blessedness of that Kingdom, which none but a little flock of obe∣dient Beleevers 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 that beleeve this to be certainly true, should never be at any quiet in themselves, till they knew which of these must be their own state, and were fully assured that they were Heirs of the Kingdom! Most men that I meet with say, they be∣leeve 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? One would think they should run up and down from Minister

to Minister, enquiring, How shall I know whether I shall live in Heaven or Hell? and that they should even think themselves half in Hell, till they were sure to scape it, and to be possessed of Rest. Lord, what a wonderful strange madness is this? that men who look dayly when sickness summons them, and death calls them a∣way, and 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 as merrily in this uncertainty, as if all were made sure, and nothing ailed them, and there were no danger? Are these men alive or dead? Are they waking, or are they 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 tryed for their lives at an earthly Judicature, how careful would they be to know whether they should be saved or condemned? especially if their care might sure∣ly save them? If they be dangerously sick, they will enquire of the Physician, What think you Sir, shall I scape or no? But for the bu∣siness 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 dyed 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 special interest in Christ, and in the special saving Mercy of God, and they can say nothing to the purpose at all; or at least nothing out of their hearts and experi∣ence, but only out of their reading or invention. Men are desirous to know all things, save God and themselves: They will travel over Sea and Land to know the scituation of Countries, and the Customs of the World: They will go to Schools and Universities, and turn over multitudes of books, and read and study from year to year, to know the creatures, and to be excellent in the Sciences; They will go apprentice seven years to learn a trade which they may live by here: And yet they never read the book of Consci∣ence, nor study the state of their own Souls, that they may make sure of living for ever. 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 sanctified, and pardoned, or no? Is it in a state of life, or a state of death? He would be rea∣dy

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to say, I know not: Am I my Souls keeper? I hope well; I trust God with my Soul, and trouble not my self with any such thoughts: I shall speed as well as other men do; and so I will put it to the venture: I thank God I never made any doubt of my Sal∣vation. Answ. 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 mind other matters, and say, I will venture it among the rocks, and sands, and gulfs, and waves, and winds; I will never trouble my self to know whether it shall come safe to the harbor; I will trust God with it; it will speed as well as other mens Vessels do. Indeed as well as other mens that are as careless and Idle, but not so well as other mens that are diligent and watchful. What horrible abuse of God is this, for men to pretend that they trust God with their Souls, for to cloak their own wilful negligence! If thou didst truly Trust God, thou wouldst also be ruled by him, and trust him in that way which he hath appointed thee, and upon those terms which he hath promised to help thee on. He requires thee to give all Diligence to make thy Calling and Election sure, and so to trust him, 2 Pet. 1.10. He hath lined thee out a way in Scripture by which thou mayst come to be sure, and charged thee to search and try thy self, till thou certainly know. Were he not a foolish traveller that would hold on his way when he doth not know whether it be right or wrong, and say, I hope I am right; I will not doubt of it; I will go on and trust God? Art not thou guilty of this folly in in thy travels to Eternity? Not considering that a little ••erious enquiry and tryal whether thy way be right, might save thee a great deal of labour which thou bestowest in vain, and must undo again, or else thou wilt miss of Salvation, and undo thy self? If thou shouldst see a man in despair, or that were certain to be damned for ever when he is dead, wouldst not thou look upon such a man as a pitiful object? Why thou that livest in wilful uncertainty, and dost not know whether thou shalt be saved or no, art in the next condition to such a person; for ought thou knowest to the con∣trary, thy case hereafter may be as bad as his. I know not what thou thinkest of thy own state, but for my part, did I not know what a desperate, blind, dead piece a carnal heart is, I should won∣der

how thou dost to forget thy misery, and to keep off continual horrors from thy heart; And especially in these cases following.

1. I wonder how thou canst either think or speak of the dread∣ful 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 imployed against thee. If his Saints must rejoyce before him with trembling,* 1.2 and serve him in fear; If they that are sure to receive the unmoveable King∣dom must yet serve God with reverence and godly fear, because he is a consuming fire;* 1.3 How then should the remembrance of him be terrible to them that know not but this fire may for ever con∣sume them?

2. How dost thou think without trembling upon Jesus Christ? when thou knowest not whether his blood hath purged thy Soul or not? and whether he will condemn thee or acquit thee in Judg∣ment; nor whether he be set for thy rising or thy fall, Luk. 2.34. nor whether he be the corner Stone and Foundation of thy happi∣ness, or a stone of stumbling to break thee and grind thee to pow∣der, Mat. 21.44. Methinks thou shouldst be still in that tune as Job 31.23. Destruction from God is a terror to me, and by reason of his Highness I cannot endure.

3. How canst thou open the Bible, and read a Chapter, or hear a Chapter read, but it should terrifie thee? Methinks every leaf should be to thee as Belshazzars writing upon the wall,* 1.4 except only that which draws thee to try and reform: If thou read the Promises, thou knowest not whether ever they shall be fulfilled to thee, because thou art uncertain of thy performance of the Condi∣tion: If thou read the Threatnings, 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 it self as Ahab of the Prophet, I hate him, for he doth not prophecy good concerning me, but evil, 1 Kings 22.8.

4. I wonder how thou canst without terror approach God in prayer, or any duty. When thou callest him thy Father, thou knowest not whether thou speak true or false: When thou needest him in thy sickness, or other extremity, thou knowest not whether thou hast a friend to go to, or an enemy. When thou receivest the Sacrament, thou knowest not whether thou take thy blessing or

thy bane. And who would wilfully live such a life as this?

5. What comfort canst thou find in any thing which thou pos∣sessest? Methinks friends, and honors, and house, and lands, should do thee little good, till thou know that thou hast the love of God with all; and shalt have Rest with him when thou leavest these. Offer to a prisoner before he know his sentence either musick, or clothes, or lands, or preferment, and what cares he for any of these? till he know how he shall scape for his life, and then he will look after these comforts of life, and not before; for he knows if he must dye the next day, it will be small comfort to dye rich or honorable. Methinks it should be so with thee, till thou know thine eternal state: Dost not thou as Ezek. 12.18. Eat thy bread with quaking, and drink thy drink with trembling and carefulness, and say, Alas, though I have these to refresh my body now, yet I know not what I shall have hereafter! Even when thou liest down to take thy rest, methinks the uncertainty of thy Salvation should keep thee wa∣king, or amaze thee in thy dreams, and trouble thy sleep; and thou shouldst say as Job in a smaller distress then thine, Job 7.13, 14. When I say, My bed shall comfort me, my couch shall ease my com∣plaint; then thou scarest me through dreams, and terrifiest me through visions.

6. Doth it not grieve thee to see the people of God so com∣fortable, when thou hast none thy self? and to think of the Glory which they shall inherit, when thou hast no assurance thy self of ever enjoying it?

7. What shift dost thou make to think of thy dying hour? Thou knowest it is hard by, and there's no avoyding it, nor any medicine found out that can prevent it: Thou knowest it is the King of terror, Job 18.14. and the very inlet to thine unchange∣able state: The godly that have some assurance of their future wel∣fare, have yet much ado to submit to it willingly, and find, that to dye comfortably is a very difficult work. How then canst thou think of it then without astonishment, who hast got no assurance of the Rest to come? If thou shouldst dye this day (and who knows what a day may bring forth, Prov. 27.1.) thou dost not know whether thou shalt go straight to Heaven or to Hell: And canst thou be merry till thou art got out of this dangerous state? Methinks that in Deut. 28.25, 26, 27. should be the looking-glass of thy heart.

8. What shift dost thou make to preserve thy heart from hor∣ror, when thou remembrest the great Judgment day, and the Ever∣lasting flames?* 1.5 Dost thou not tremble as Felix when thou hearest of it? and as the Elders of the Town trembled when Samuel came in it,* 1.6 saying, Comest thou peaceably? So methinks thou shouldst do when the Minister comes into the Pulpit: And thy heart, when ever thou meditatest of that day, should meditate ter∣ror, Isai. 33.18. And thou shouldst be even a terror to thy self, and all thy friends, Jer. 20.4. If the keepers trembled, and became as dead men, when they did but see the Angels, Mat. 28.3, 4. how canst thou think of living in Hell with Devils, till thou hast 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 these thoughts from thy heart, and to live so quietly in so doleful a state? Thy bed is very soft, or thy heart is very hard, if thou canst sleep soundly in this uncertain case.

I have shewed thee the danger; let me next proceed to shew thee the Remedy.

SECT. II.

IF this general uncertainty of the world about their Salvation were constrained or remediless,* 1.7 then must it be born as other unavoidable miseries, and it were unmeet either to reprove them for it, or exhort them from it: But, alas, the Common Cause is Wilfulness and Negligence; Men will not be perswaded to use the Remedy, though it be easie, and 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 mans heart and state by the rule of Scripture. This Scripture tells us plainly who shall be sa∣ved, and who shall not: So that if men would but first search the Word to find out who be these men that shall have Rest, and what be their properties by which they may be known; and then next search carefully their own hearts, till they find whether they are those men or not; how could they chuse but come to some Cer∣tainty? 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 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 examined it by Scripture Interrogatories, Whether it be Born a∣gain and Renewed, or not? Whether it be Holy, or not? Whe∣ther it be set most on God, or on creatures? on Heaven, or on Earth? and didst follow on this Examination till thou hast disco∣vered thy Condition, and so past sentence on thy self accord∣ingly?

But because this is a Work of so high Concernment, and so com∣monly neglected, and mens Souls do so much languish every where under this neglect; I will therefore (though it be Digressive) 1. Shew you, That it is possible by trying to come to a Certainty. 2. Shew you the hinderances that keep men from trying, and from Assurance. 3. I will lay down some Motives to perswade you to it. 4. I will give you some Directions how you should perform it. 5. And lastly, I will lay you down some Marks out of Scripture by which you may try; and so come to an infallible Certainty, Whether you are the People of God for whom this Rest Remain∣eth, or no. And to prepare the way to these, I will a little first open to you, what Examination is, and what that Certainty is which we may expect to attain to.

SECT. III.

* 1.8THis Self-Examination is, An enquiry into the course of our lives, but more especially into the inward Acts of our Souls, and trying of their Sincerity by the Word of God, and accordingly Judging of our Real and Relative Estate.

So that Examination containeth severall Acts: 1. There must be the Tryal of the Physical Truth or Sincerity of our Acts; That is, An enquiry after the very Being of them: As whether there be such an Act as Belief, or Desire, or Love to God, within us, or not? This must be discovered by Conscience, and the internal sense of the Soul, whereby it is able to feel and perceive its own Acts, and to know whether they be Real or Counterfeit.

2. The next is, The Tryal of the Moral Truth or Sincerity of our Acts: Whether they are such as agree with the Rule and the Na∣ture of their Objects. This is the discursive work of Reason, com∣paring our Acts with the Rule: It implyeth the former knowledg of the Being of our Acts; and it implyeth the knowledg of Scrip∣ture in the point in question; and also the Belief of the Truth of Scripture. This Moral, Spiritual Truth of our Acts, is another thing, far different from the Natural or Physical Truth, as far as a Mans Being differeth from his Honesty. One man loveth his wife under the notion of an harlot, or only to satisfie his lust; Another loveth his wife with a true Conjugal Affection: The former is True Physical Love, or true in point of Being; but the latter only is True Moral Love. The like may be said in regard of all the Acts of the Soul: There is a Believing, Loving, Trusting, Fearing, Rejoycing, all True in point of Being, and not counterfeit, which yet are all false in point of Morality and right-being, and so no gracious Acts at all.

3. The third thing contained in the Work of Self-Examination is, The Judging or Concluding of our Real Estate, that is, of the habitual temper or disposition of our Hearts by the quality of their Acts: Whether they are such Acts as prove a Habit of Holiness? or only some slight Disposition? or whether they are only by some Accident enticed and enforced, and prove neither Habit nor Dispo∣sition? The like also of our Evil Acts. Now the Acts which prove a Habit must be, 1. Free and chearful; not constrained, or such as we had rather not do, if we could help it: 2. Frequent, if there be opportunity: 3. Through and Serious. Where Note al∣so,* 1.9 That the Tryal of the Souls Disposition by those Acts which make after the End (as Desire, Love, &c. to God, Christ, Heaven) is always more Necessary and more Certain, then the tryal of its Disposition to the Means only.

4. The last Act in this Examination, is, To Conclude or Judg of our Relative Estate, from the former Judgment of our Acts and Habits. As if we find sincere Acts, we may Conclude that we have the Habits, so from both we may Conclude of our Relation. So that our Relations or Habits are neither of them felt, or known immediately; but must be gathered from the knowledg of our Acts which may be felt. As for Example, 1. I enquire whether I Believe in Christ, or Love God? 2. If I find that I do, then I enquire

next whether I do it sincerely according to the Rule and the Nature of the Object? 3. If I find that I do so, then I conclude that I am Regenerate or Sanctified. 4. And from both these I conclude that I am Pardoned, Reconciled, Justified and Adopted into sonship and title to the Inheritance. All this is done in a way of Reasoning thus:

• 1. He that Believes in Spiritual Sincerity, or He that Loves God in Spiritual Sincerity, is a Regenerate Man: But I do so Believe, and Love; Therefore I am Regenerate.
• 2. He that Believes in Sincerity, or He that is Regenerate (for the Conclusion will follow upon either) is also Pardoned, Justified and Adopted: But I do so Believe, or I am Regenerate: Therefore I am Justified, &c.

SECT. IV.

* 1.10THus you see what Examination is, Now let us see what this Certainty, or Assurance is. And indeed, It is nothing else but the Knowledg of the forementioned Conclusions (that we are Sanctified,* 1.11 Justified, shall be Glorified) as they arise from the pre∣mises in the work of Examination.

So that here you may observe, how immediately this Assurance followeth the Conclusion in Examination; and so how necessary Examination is to the obtaining of Assurance, and how conducible thereunto.

Also that we are not speaking of the Certainty of the Object, or of the thing in it self considered; but of the Certainty of the Sub∣ject, or of the thing to our Knowledg.

Also you may observe, that before we can come to this Certain∣ty of the Conclusion, [That we are Justified, and shall be Glorified] there must be a Certainty of the Premises: And in respect of the Major Proposition [He that Believeth sincerely shall be Justified and Saved] there is requisite in us, 1. A Certainty of Knowledg, That such a Proposition is written in Scripture: 2. A Certainty of Assent or Faith, That this Scripture is the Word of God, and True. Also in respect of the Minor Proposition [But I do sincerely Believe, or Love, &c.] there is requisite, 1. A Certainty of the Truth of our Faith in point of Being: 2. And a Certainty of its Truth in

point of Morality, or Congruence with the Rule, or its Right-be∣ing. And then followeth Assurance, which is the Certainty that the Conclusion [Therefore I am Justified, &c.] followeth necessa∣rily upon the former Premises.

* 1.12 Here also you must carefully distinguish betwixt the several degrees of Assurance. All Assurance is not of the highest degree. It differs in strength according to the different degrees of Appre∣hension in all the forementioned Points of Certainty which are ne∣cessary thereunto. He that can truly raise the foresaid Conclusion [That he is Justified, &c.] from the Premises, hath some degree of Assurance; though he do it with much weakness, and staggering, and doubting. The weakness of our Assurance in any one point of the premises, will accordingly weaken our Assurance in the Con∣clusion.

Some, when they speak of Certainty of Salvation, do mean only such a Certainty as excludeth all doubting, and think nothing else can be called Certainty, but this high degree. Perhaps some Papists mean this, when they deny a Certainty. Some also maintain, That Saint Paul's Plerophory, or full Assurance, is this Highest de∣gree of Assurance; and that some Christians do in this life attain to it. But Paul calls it Full Assurance in comparison of lower degrees, and not because it is perfect. For if Assurance be perfect, then also our Certainty of Knowledg, Faith and Sense in the ••••••∣mises must be perfect: And if some Grace perfect, why not all? and so we turn Novatians, Catharists, Perfectionists. Perhaps in some their Certainty may be so great, that it may overcome all sen∣sible doubting, or sensible stirrings of Unbelief, by reason of the sweet and powerful Acts and Effects of that Certainty: And yet it doth not overcome all Unbelief and Uncertainty so as to expel or nullifie them; but a certain measure of them remaineth still. Even as when you would heat cold water by the mixture of hot, you may pour in the hot so long till no coldness is felt; and yet the water may be far from the highest degree of heat. So faith may sup∣press the sensible stirrings of unbelief, and Certainty prevail against all the trouble of uncertainty, and yet be far from the highest degree.

So that by this which is said you may Answer the Question, What Certainty is to be attained in this Life? and what Certainty it is that we press men to labour for and expect?

Furthermore, you must be sure to distinguish betwixt Assurance it self, and the Joy, and Strength, and other sweet Effects which follow Assurance, or which immediately accompany it.

It is possible that there may be Assurance, and yet no comfort, or little. There are many unskilful, but self-conceited Disputers of late, fitter to manage a club, then an Argument, who tell us, That it must be the Spirit that must Assure us of our Salvation, and not our Marks and Evidences of Grace; That our comfort must not be taken from any thing in our selves; That our * 1.13 Justification must be immediately believed, and not proved by our Signs, or Sanctification, &c. Of these in order. 1. It is as wise a Questi∣on to ask, Whether our Assurance come from the Spirit, or our Evi∣dences, or our Faith, &c? as to ask whether it be our meat, or our stomack, or our teeth, or our hands, that feed us? Or whether it be our Eye-sight, or the Sun-light by which we see things? They are distinct Causes, all necessary to the producing of the same Effect.

So that by what hath bin said you may discern, That the Spirit, and Knowledg, and Faith, and Scripture, & inward Holines, and Reason, and inward Sense or Conscience, have all several parts, and necessary uses in producing our Assurances; which I will shew you distinctly.

1. To the Spirit belong these particulars: 1. He hath indited those Scriptures which contain the promise of our Pardon and Sal∣vation. 2. He giveth us the habit or power of Believing. 3. He helpeth us also to Believe Actually, That the Word is true, and to receive Christ and the priviledges offered in the promise. 4. He worketh in us those Graces, and exciteth those Gracious Acts with∣in us, which are the * 1.14 Evidences or Marks of our interest, pardon and Life: He helpeth us to perform those Acts which God hath made to be the Condition of Pardon and Glory. 5. He helpeth us to feel and discover these Acts in our selves. 6. He helpeth us to compare them with the Rule▪ and finding out their qualifications to Judg of their Sincerity and Acceptation with God. 7. He helpeth our Reason to Conclude rightly of our State from our Acts.

8. He enliveneth and heighteneth our Apprehension in these par∣ticulars, that our Assurance may accordingly be strong and lively. 9. He exciteth our Joy, and filleth with comfort (when he pleaseth) upon this Assurance. None of all these could we perform well of our selves.

2. The Part which the Scripture hath in this Work is, 1. It af∣fordeth us the Major Proposition, [That whosoever Believeth Sin∣cerely shall be saved.] 2. It is the Rule by which our Acts must be tryed, that we may Judg of their Moral Truth.

3. The Part that Knowledg hath in it, is to Know that the fore∣said Proposition is written in Scripture.

4. The Work of Faith is to Believe the Truth of that Scripture, and to be the matter of one of our chief Evidences.

5. Our Holiness, and true Faith, as they are Marks and Eviden∣ces, are the very Medium of our Argument, from which we Conclude.

6. Our Conscience and internal Sense do acquaint us with both the Being and Qualifications of our inward Acts, which are this Medium, and which are called Marks.

7. Our Reason or Discourse is Necessary to form the Argument, and raise the Conclusion from the Premises; and to compare our Acts with the Rule, and Judg of their Sincerity, &c.

* 1.15 So that you see our Assurance is not an Effect of any one sin∣gle Cause alone. And so neither meerly of Faith, by Signs, or by the Spirit.

From all this you may gather, 1. * 1.16 What the Seal of the Spirit is, to wit, the Works or fruits of the Spirit in us; 2. What the testi∣mony of the Spirit is, (for if it be not some of the forementioned Acts, I yet know it not:) 3. What the Testimony of Consci∣ence is.

And (if I be not mistaken) the Testimony of the Spirit, and the Testimony of Conscience are two concurrent Testimonies or Cau∣ses, to produce one and the same Effect, and to afford the Premises to the same Conclusion, and then to raise our Joy thereupon. So that they may well be said to Witness Together. Not one laying down the intire Conclusion of it self, [That we are the Children

of God,] and then the other attesting the same entirely again of it self: But as concurrent Causes to the same Numerical Con∣clusion.

But this with Submission to better Judgments, and further Search.

By this also you may see that the * 1.17 common distinction of Cer∣tainty of Adherence, and Certainty of Evidence, must be taken with a grain or two of salt. For there is no Certainty without Evidence, no more then there is a Conclusion without a Medium▪ A small degree of Certainty, hath some small glimpse of Evidence. Indeed 1. the Assent to the truth of the promise, 2. and the Accep∣tation of Christ offered with his benefits, are both before and with∣out any sight or consideration of Evidence; and are themselves our best Evidence, * 1.18 being that Faith which is the Condition of our Justification. But before any man can in the least Assurance con∣clude, that he is the Child of God, and Justified, he must have some Assurance of that Mark or Evidence. For who can conclude Ab∣solutely, that he shall receive the thing contained in a Conditional Promise, till he know that he hath performed the Condition? For those that say, There is no Condition to the New Covenant, I think them not worthy a word of confutation.

And for their Assertion * 1.19, [That we are bound immediately to Believe that we are Justified, and in special Favour with God:] It is such as no man, of competent knowledg in the Scripture, and be∣lief of its truth, can once imagine. For if every man must believe this, then most must believe a lye, (for they never shall be Justified:) yea all must at first believe a lye; for they are not Justified till they believe: and the believing that they are Justified is not the faith which Justifieth them. If only some men must believe this, how shall it be known who they be? The truth is, [That we are Justified] is not properly to be Believed at all: For nothing is to be Believed which is not written: but it is no where written that you or I are Justified: only one of those premises is written, from

whence we may draw the Conclusion,* 1.20 That we are Justified, if so be that our own hearts do afford us the other of the Premises. So that Our Actual Justification is not a matter of meer Faith, but a Conclusion from Faith and Conscience together. If God have no where promised to any man Justification immediately without Condition, then no man can so believe it: but God hath no where promised it Absolutely; therefore, &c. Nor hath he declared to any man that is not first a Believer, that he loveth him with any more then a common love: Therefore no more can be believed but a common love to any such. For the Eternal Love and Election is manifest to no man before he is a Believer.

SECT. V.

2. HAving thus shewed you what Examination is,* 1.21 and what Assurance is, I come to the second thing promised; To shew you, That such an Infallible Certainty of Salvation may be attained, and ought to be laboured for, (though a Perfect Certainty cannot here be attained:) And that Examination is the means to attain it. In which I shall be the briefer, because many writers * 1.22 against the Papists on this point have said enough already. Yet somewhat I will say, 1. because it is the common conceit of the Ignorant Vulgar, That an Infallible Certainty cannot be attained, 2. and many have taught and printed, That it is only the Testimony of the Spirit that can assure us; and that this proving our Justifi∣cation by our Sanctification, and searching after Marks and Signs in our selves for the procuring of Assurance, is a dangerous and de∣ceitful way. Thus we have the Papists, the Antinomians, and the ignorant Vulgar conspiring against this doctrine of Assurance and Examination. Which I maintain against them by these Argu∣ments.

1. Scripture tells us we may know, & that the Saints before us have

known their Justification, and future Salvation; 2 Cor. 5.1. Rom. 8.36. Joh. 21.15. 1 Joh. 5.19. & 4.13. & 3.14, 24. & 2.3, 5. Rom. 8.15, 16, 36. Ephes. 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 undenyable Conclusion of them. But here we may be certain of both the Premises. For 1. That whosoever believeth in Christ shall not perish, but shall have everlasting life, is the voyce of the Gospel; and therefore that we may be sure of: That we are such Believers, may be known by Conscience and internal Sense. I know all the question is in this, Whether the Moral Truth or Sincerity of our Faith and other Graces can be known thus, or not? And that it may I prove thus.

1. From the natural use of this Conscience, and internal Sense; which is to acquaint us not only with the Being, but the Qualifi∣cations of the Acts of our Souls. All voluntary Motions are Sen∣sible. And though the heart is so deceitful, that no man can certainly know the heart of another, and with much difficulty clearly know their own; yet by diligent observation and examination known they may be: for though our inward Sense and Conscience may be depraved, yet not extirpated, or quite ••••••••inguished.

2. The Commands of Believing, Repenting, &c. were in Vain, especially as the Condition of the Covenant, if we could not know whether we perform them or not.

3. The Scripture would never make such a wide difference be∣tween the Godly and the Wicked, the Children of God and the Children of the Devil, and set forth the happiness of the one and the misery of the other so largely, and make this Difference to run through all the veins of its doctrine; if a man cannot know which of these two estates he is in.

4. Much less would the Holy Ghost urge us to give all dili∣gence to make our Calling and Election sure, if it could not be done, 2 Pet. 1.10. And that this is not meant of Objective Cer∣tainty, but of Subjective, appeareth in this, That the Apostle men∣tioneth not Salvation or any thing to come, but Calling and Electi∣on, which to Believers were Objectively Certain before, as being both past.

5. And to what purpose should we be so earnestly urged to ex∣amine, and prove, and try our selves, 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 Re∣joyce always, 1 Thes. 5.16. to call God our Father, Luk. 11.2. to live in his Praises, Psal. 49.1, 2, 3, 4, 5. and to long for Christs Com∣ing▪ Rev. 22.17, 20. 1 Thes. 1.10. and to comfort our selves with the mention of it, 1 Thes. 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?

7. There are some duties that either the Saints only, or chiefly are commanded to perform: And how shall that be done, if we cannot know that we are Saints? Psal. 144.5. & 132.9. & 30.4. & 31.23. &c.

Thus I have proved that a Certainty may be attained: an Infal∣lible, though not a perfect Certainty: such as excludeth deceit, though it exclude not all degree of doubting. If Bellarmine by his Conjectural Certainty do mean this Infallible, though imperfect Certainty, (as I doubt he doth not,) then I would not much con∣tend with him; And I acknowledg that it is not properly a Cer∣tainty of meer Faith, but mixt.

SECT. VI.

3. THe third thing that I promised is,* 1.23 to shew you what are the Hinderances which keep men from Examination and Assu∣rance. I shall 1. Shew you 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 avoyd them.

And 1. We cannot doubt but Satan will do his part,* 1.24 to hinder us from such a necessary duty as this: If all the power he hath can do it, or all the means and Instruments which he can raise up, he will be sure above all duties to keep you off from this. He is loath the Godly should have that Joy, and Assurance, and Advantage against Corruption, which the faithful performance of Self-Examination would procure them. And for the Ungodly he knows, if they should once fall close to this Examining task, they would find out his deceits, and their own danger, and so be very likely to escape him:

If they did but faithfully perform this duty, he were likely to lose most of the Subjects of his Kingdom. How could he get so many millions to Hell willingly, if they knew they went thither? And how could they chuse but know if they did throughly try? having such a clear light and sure rule in the Scripture to discover it? If the beast did know that he is going to the slaughter, he would not be driven so easily to it; but would strive for his life before he comes to dye, as well as he doth at the time of his death. If Bala∣am had seen as much of the danger as his Ass, instead of his driving on so furiously, he would have been as loath to proceed as he. If the Syrians had known whither they were going, as well as Elisha did, they would have stopt before they had found themselves in the hand of their Enemies, 2 King. 6.19, 20. So if sinners did but know whither they are hasting, they would stop before they are engulfed in damnation. If every swearer, drunkard, whoremonger, lover of the world, or unregenerate person whatsoever, did certainly know that the way he is in will never bring him to Heaven, and that if he dye in it, he shall undoubtedly perish, Satan could never get him to proceed so resolvedly: Alas, he would then think every day a year till he were out of the danger; and whether he were eating, drinking, working, or what ever he were doing, the thoughts of his danger would be still in his mind, and this voyce would be stil in his ears, Except thou Repent and be converted thou shalt surely perish. The Devil knows well enough, that if he cannot keep men from trying their states, and knowing their misery, he shal hardly be able to keep them from Repentance and Salvation: And therefore he deals with them as Jael with Sisera; she gives him fair words, and food, and layeth him to sleep, and covereth his face, and then she comes upon him softly,* 1.25 and strikes the nail into his temples: And as the Philistines with Sampson, who first put out his eyes, and then made him grind in their mills. If the pit be not covered, who but the blind will fall into it? If the snare be not hid, the bird will escape it: Satan knows how to angle for Souls, better then to shew them the hook and the line, and to fright them away with a noise, or with his own appearance.

Therefore he labours to keep them from a searching Ministry; or to keep the Minister from helping them to search: or to take off the edg of the Word, that it may not pierce and divide; or to turn away their thoughts; or to possess them with prejudice: Satan is

acquainted with all the Preparations and Studies of the Mini∣ster, he knows when he hath 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 above all, or else cast him asleep, or steal a way the Word by the cares and talk of the world, or some way prevent its operation, and the sinners obe∣dience.

This is the first Hinderance.

SECT. VII.

2. WIcked men also are great impediments to poor sinners when they should examine and discover their estates.* 1.26 1. Their Examples hinder much. When an ignorant sinner seeth all his friends and neighbors do as he doth, and live quietly in the same state with himself, yea the Rich and Learned as well as others, this is an exceeding great temptation to him to pro∣ceed in his security. 2. Also the merry company and pleasant discourse of these men, doth take away the thoughts of his Spi∣ritual State, and doth make the understanding drunk with their sensual delight: so that if the Spirit had before put into them any jealousie of themselves, or any purpose to Try themselves, this Jovial company doth soon quench them all. 3. Also their continual discourse of nothing but matters of the world, do••h damp all these purposes for self-trying, and make them fo••got∣ten. 4. Their railings also,* 1.27 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 resolvedly in the way they are in. 5. Also their constant perswasions, allurements, threats, &c. hinder much. God doth scarce ever open the eyes of a poor sinner, to see that ••ll is naught with him, and his way is wrong, but presently there is a multitude of Satans Apostles ready to flatter him, and dawb, 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 no body harm, and been beloved of all? 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 and neighbours that live as you do? Will they all be damned? Shall none be s••ved think you, but a few strict precisians? Come, come, if ye hearken to these Puritan books or Preachers, they will drive you to despair shortly, or drive you out of your wits: they must have something to say: they would have all l••ke themselves: Are not all men sinners? and did not Christ dye to save sinners? Never trouble your head with these thoughts, but believe and you shall do well.— Thus do they follow the Soul that is escaping from Satan, with restless cries till they have brought him back: Oh, how many thousands have such cha••ms kept a sleep in deceit and security, till death and Hell have awaked and better informed them! The Lord calls to the sinner, and tells him, The Gate is strait; the way is narrow,* 1.28 and few find it: Try and examine whether thou be in the faith or no: give all diligence to make sure in time:—And the world cries out clean contrary, Never doubt. Never trouble your selves with these thoughts.—I intreat 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 at last; 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 comforts and hopes of Salvation. When Ahab would enquire among the multitudes of flattering Prophets,* 1.29 it was his death. They can flatter men in∣to the snare, but they cannot tell how to bring them out. Oh, take the counsel of the Holy Ghost, Ephes. 5.6, 7. Let no man deceive you with vain words, for because of these things commeth the wrath of God upon the children of disobedience: Be not ye therefore partakers with them. And Act. 2.40. Save your selves from this untoward generation.

SECT. VIII.

* 1.303. BUT the greatest hinderances are in mens own hear••s.

1. Some are so Ignorant that they know not what Self-Examination is, nor what a Minister means when he per∣swadeth them to Try themselves: Or they know not that there

is any Necessity of it; but think * 1.31 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 at∣tained; or that there is any such great differences betwixt one man and another; but that we are all Christians, and therefore need not to trouble our selves any further: Or at least they know not wherein the difference lies; nor how to set upon this search∣ing of their hearts, nor to find out its secret motions, and to judge accordingly. They have as gross Conceits of that Regeneration which they must search for, as Nicodemus had, John 3.5. And when they should Try whether the Spirit be in them, they are like those in Act. 19.2. That knoew not whether there were a Holy Ghost to be received or no.

2. Some are such Infidels that they will not Believe that ever God wil make such a difference betwixt men in the life to come, and therefore will not search themselves whether they differ here: Though Judgment and Resurrection be in their Creed, yet they are not in their Faith.

3. Some are so Dead-hearted, that they perceive not how neerly it doth concern them, let us say what we can to them, they lay it not to heart, but give us the hearing, and there's an end.

4. Some are so possessed with Self-love and Pride, that they will not so much as suspect any such danger to themselves. Like a proud Tradesman who scorns the motion when his friends de∣sire him to cast up his Books because they are afraid he will Break. As some fond Parents that have an over-weening con∣ceit of their own Children, and therefore will not believe or hear any evil of them▪ such a fond Self-love doth hinder men from su∣specting and trying their states.

5. Some are so guilty that they dare not try: They are so fearful that they shall••find their estates unsound, that they dare not search into them. And yet they dare venture them to a more dreadful Tryal

6. Some are so far in love with their sin, and so far in dislike with the way of God, that they dare not fall on the Tryal of their ways, least they be forced from the course which they love, to that which they loath.

7. Some are so Resolved already never to change their pre∣sent state, that they neglect Examination as a useless thing: Be∣fore they will turn so precise and seek a new way, when they have lived so long, and gone so far, they will put their E••ernal state to the venture, come of it what will. And when a man is fully resolved to hold on his way, and not to turn back be it right or wrong, to what end should he enquire whether he b•• right or no?

8. Most men are so taken up with their worldly affairs and are so busie in driving the trade of 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 they are pursuing, which will not suffer them to make sure of Heaven.

9. Most men are so clogged with a Laziness and Slothfulness of Spirit, that they will not be perswaded to be at the paines of an hours Examination of their own hearts. It requireth some la∣bour and diligence to accomplish it throughly, and they will rather venture all then set about it.

10. But the most common and dangerous impediment is that false Faith and Hope commonly called Presumption, which bears up the hearts of the 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 can closely set upon the Examining of his heart. I do but name them for brevity sake.

* 1.32SECT. IX.

AND if a man do break through all these impediments, and set upon the Duty, yet assurance is not presently attained: Of those few who do enquire after Marks and Means of Assu∣rance, and bestow some pains to learn the difference between the sound Christian, and the unsound; and look often into their own hearts, yet divers are deceiv'd and do miscarry, especially through these following causes.

1. There is such a 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 finde any thing in a house where nothing keeps his place, but all is cast on a heap together; so is it in the heart where all things are in disorder, ••∣specially when darkness is added to this disorder; so that the heart is like an obscure Cave or Dungeon, where there is but a little crevise of light, and a man must rather grope then see. No wonder if men mistake in searching such a heart, and so miscar∣ry in judging of their estates.

2. And the rather because most men do accustom themselves to be strangers at home, and are little taken up with observing the temper and motions of their own hearts: All their studies are imployed without them, and they are no where less acquainted then in their own brests.

3. Besides many come to the work with forestalling conclu∣sions: They are resolved what to judge before they Try: They use the duty but to strengthen their present conceits of them∣selves, 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 before hand. Or as perverse disputers, who argue only to maintain their present opinions, rather then to try those opinions whether they are right or wrong. Just so do men examine their hearts.

4. Also men are partial in their own Cause: They are ready to think their great sins small, and their small sins to be none; their gifts of nature to be the work of Grace, and their gifts of common grace, to be the special grace of the Saints. They are straight ways ready to say,* 1.33 All these have I kept from my youth: And I am rich and increased, &c. Rev. 3.17. The first common excellency that they meet with in themselves, doth so dazle their eyes, that they are presently satisfied that all is well, and look no further.

5. Besides, most men do search but by the halves. If it will not easily & quickly be done, they are discouraged, and leaveoff. Few set to it and follow it, as beseems them in a work of such moment. He must give all diligence that means to make sure.

6. 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.

7. Moreover there is so great likeness betwixt the lowest de∣gree of special grace, and the highest degree of Common Grace, that it is no wonder if the unskilful be mistaken. It is a great Question, whether the main difference between special grace and common, be not rather gradual, then specifical: If it should be so (as some think) then the discovery will be much more difficult. However to discern by what principle our affections are moved, and to what ends, and with what sincerity, is not very easie; there being so many wrong Ends and motives which may excite the like Acts. Every grace in the Saints hath its coun∣terfeit in the Hypocrite.

8. Also men use to Try themselves by unsafe Marks: either looking for a high degree of grace instead of a lower degree in sincerity, as many doubting Christians do; or else enquiring only into their outward Actions; or into their inward Affecti∣ons without their ends, motives and other qualifications: The sure evidences are Faith, Love, &c. that are Essential parts of our Christianity, and that lie neerest to the heart.

9. Lastly, Men frequently miscarry in this work 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. How far the Spirits Assistance is necessary is shewed before, and the several Acts which it must perform for us.

SECT. X.

* 1.34FUrther Causes of doubting among Christians.

Because the Comfort of a Christians life doth so much consist in his Assurance of Gods Special Love, and because the right way of obtaining it is so much controverted of late, I will here proceed a little further in opening to you some other Hin∣derances which keep true Christians from Comfortable Certain∣ty, besides the forementioned Errors in the Work of Examina∣tion: Though I would still have you remember and be sensi••le, That the neglect or slighty performance of that great duty, and not following on the sea••ch with Seriousness and Constancy, is

the most common Hinderance, for ought I have yet found.

I shall add now these Ten more, which I find very ordinary Impediments, and therefore desire Christians more carefully to Consider and Beware of them.

1. One Common and great Cause of doubting and uncertain∣ty, is, The weakness and small measure of our Graces. A little Grace is next to None. Small things are hardly discerned. He that will see a small needle, a hair, a mote, or atome, must have clear light and good eyes: But houses, and Towns, and Moun∣tains are easily discerned. Most Christians 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 swoun, whose pulse and breathing is so weak and obscure, that it 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,* 1.35 To follow on their du∣ty till 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 and Strength. Oh that Christians would bestow most of that time in getting more Grace, which they be∣stow 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 of their supposed Gracelesness! I beseech thee, Christian, take this advice as from God: And then, when thou Believest strongly, and Lovest fervently, thou canst not doubt whether thou do Believe and Love or not: No more then a man that is burning hot can doubt whether he be warm; or a man that is strong and lusty can doubt whether he be alive. Strong Affections will make you feel them. Who loveth his friend, or wife, or child, or any thing strongly, and doth not know it? A great measure of Grace is seldom doubted of: Or if it be, you may quickly find when you seek and try.

SECT. XI.

2. ANother Cause of uncomfortable living is,* 1.36 That Christians look more at their present Cause of Comfort or Dis∣comfort,

then they do at their Future Happiness,* 1.37 and the way to attain it. They look af••er Signs which may tell th••m what they are, more then they do at P••ecepts which tell them what they should do. They are very desirous to know whether they are Justified and beloved or not; but they do not think what course they should take to be Justified, if they be not. As if their pre∣sent Case must needs be their Everlasting Case; and if they be now unpardoned, there were no Remedy. Why I beseech thee consider this, Oh doubting Soul: What if all were as b••d as thou dost fear? and none of thy sins were yet pardoned? Is not the Remedy at hand? May not all this be done in a moment? Dost thou not know that thou mayst have Christ and pardon when ever thou wilt? Call not this a loose or strange doctrine. Christ is willing if thou be willing. He offereth himself and all his benefits to thee: He presseth them on thee, and urgeth thee to accept them: He will condemn thee and destroy thee if thou wilt not accept them. Why dost thou therefore stand whining and complaining that thou art not Pardoned and Adopted, when thou shouldst take them being offered thee? Were he not mad that would lie weeping and wringing his hands, be∣cause he is not pardoned, when his Prince stands by all the while offering him a pardon, and intreating; and threatning, and per∣swading, and correcting him, and all to make him take it? What would you say to such a man? Would you not chide him for his folly, and say, If thou wouldst have Pardon and Life, why dost thou not take it? Why then do you not say the like to your selves? Know ye not that Pardon and Adoption are offered you only on the Condition of your Believing?

And this Believing is nothing else but the Accepting of Christ for thy Lord and Sa∣viour, as he is offered to thee with his benefits in the Gospel: And this Accepting is principally (if not only) the Act of thy Will. So that if thou be willing to have Christ upon his own terms, that is, to Save and Rule thee, then thou art a Believer: Thy willingness is thy Faith.

And if thou have Faith, thou hast the surest of all Evidences. Justifying Faith is not thy Perswasi∣on of Gods special Love to thee, or of thy Justification; but thy Accepting Christ to make thee Just and Lovely. It may be thou

wilt say, I cannot Believe; It is not so easie a matter to Believe as you make it. Answ. Indeed to those that are not willing, it is not easie: God only can make them willing: But to him that is will∣ing to have Christ for King and Saviour, I will not say Believing is easie, but it is already performed; for this is Believing. Let me therefore put this Question to every doubting complaining Soul: What is it that thou art complaining and mourning for? What makes thee walk so sadly as thou dost? Because thou hast not Christ and his benefits. Why, art thou willing to have them on the forementioned Condition? or art thou not? If thou be Will∣ing, thou hast him: Thy Accepting is thy Believing: To as many as Receive him (that is, Accept him) to them he gives power to be∣come the Sons of God, even to them that Believe on his Name, Joh. 1.12. But if thou art not Willing, why dost thou Complain? Methinks the tongue should follow the bent of the heart or Will; And they that would not have Christ, should be speaking against him, at least against his Laws and Ways, and not complaining be∣cause they do not enjoy him. Dost thou groan and make such moan for want of that which thou wouldst not have? If indeed thou wouldst not have Christ for thy King and Saviour, then have I nothing to say but to perswade thee to be Willing. Is it not madness then to lie complaining that we have not Christ, when we may have him if we will? If thou have him not, take him, and cease thy complaints: Thou canst not be so forward and willing as he is: And if He be Willing, and thou be Willing, who shall break the Match?* 1.38 I will not say as Mr Saltmarsh most horridly doth, That we ought no more to Question our Faith, which is our first and foundation Grace, then we ought to Question Christ the Foundation of our Faith. But this I say, That it were a more wise and direct course to Accept Christ offered (which is Believing) then to spend so much time in doubting whether we have Christ and Faith or no.

SECT. XII.

3. ANother Cause of many Christians trouble,* 1.39 is, Their mi∣staking Assurance for the Joy that sometime accompani∣eth it; or at least confounding them together. Therefore when they want the Joy of Assurance, they are as much cast down as if

they wanted Assurance it self.* 1.40 Doctor Sibbs saith well, That as we cannot have Grace but by the work of the Spirit, so must there be a further Act to make us Know that we have that Grace; and when we Know we have Grace, yet must there be a further Act of the Spirit to give us Comfort in that Knowledg. Some Know∣ledg or Assurance of our Regenerate and Justified Estate the Spirit gives more ordinarily; but that sensible Joy is more seldom and extraordinary. We have cause enough to keep off doubtings and distress of spirit, upon the bare sight of our Evidences, though we do not feel any further Joys. This these complaining Souls under∣stand not; and therefore though they cannot deny their willing∣ness to have Christ, nor many other the like Graces, which are in∣fallible Signs of their Justification and Adoption, yet because they do not feel their spirits replenished with comforts, they throw a∣way all, as if they had nothing. As if a Child should no longer take himself for a son, then he sees the smiles of his Fathers face, or hear∣eth the comfortable expressions of his mouth: And as if the Father did cease to be a Father when ever he ceaseth those smiles and speeches.

SECT. XIII.

* 1.414. ANd yet further is the trouble of these poor Souls increased, in that They know not the ordinary way of Gods con∣veying these expected Comforts.* 1.42 When they hear that they are the free gifts of the Spirit, they presently conceive themselves to be meerly passive therein, and that they have nothing to do but to wait when God will bestow them: Not understanding, that though these Comforts are Spiritual, yet are they Rational; raised upon the Understandings apprehension of the Excellency of God our Happiness, and of our Interest in him; and by the rolling of this blessed Object in our frequent Meditations. The Spirit doth advance and not destroy our Reason: It doth rectifie it, and then use it as its ordinary instrument for the conveyance of things to our Affections, and exciting them accordingly; and not lay it aside, and Affect us without it. Therefore our Joys are raised discour∣sively; and the Spirit first revealeth our Cause of Joy, and then helpeth us to Rejoyce upon those revealed grounds: So that he who Rejoyceth groundedly, knoweth why he Rejoyceth ordina∣rily.

Now these mistaken Christians lie waiting when the Spi∣rit doth cast in these Comforts into their hearts, while they sit still and labour not to excite their own Affections;

Nay while they Reason against the Comforts which they wait for.* 1.43 These men must be taught to know, that the matter of their Comfort is in the Promises, and thence they must fetch it as oft as they expect it: And that if they set themselves dayly and diligently to Meditate of the Truth of those Promises, and of the rare excellency contained in them, and of their own title thereto, in this way they may expect the Spirits assistance for the raising of holy Comfort in their Souls. But if they lie still bewailing their want of Joy, while the full and free Promises lie by them, and never take them, and rip them up, and look into them, and apply them to their hearts by Serious Me∣ditation, They may complain for want of Comfort long enough before they have it, in Gods ordinary way of conveyance. God worketh upon Men as Men, as Reasonable Creatures: The Joy of the Promises, and the Joy of the Holy Ghost, are one Joy.

And those Seducers who in their Ignorance mis-guide poor Souls in this point, do exceedingly wrong them: while they perswade them so to expect their comforts from the Spirit, as not to be any authors of them themselves, nor to raise up their own hearts by Argumentative means, telling them, that such Comforts are but hammered by themselves, and not the genuine Comforts of the Spirit. How contrary is this to the doctrine of Christ?

SECT. XIV.

5. ANother Cause of the trouble of their Souls is,* 1.44 Their expect∣ing a greater measure of Assurance then God doth usually bestow upon his people. Most think, as long as they have any doubting they have no Assurance: They consider not that there are many degrees of Infallible Certainty below a perfect or an un∣doubting Certainty. They must know, that while they are here they shall Know but in part: They shall be imperfect in their Knowledg of Scripture, which is their Rule in Trying; and imper∣fect

in the Knowledg of their own obscure deceitful hearts. Some strangeness to God and themselves there will still remain: Some darkness will over-spread the face of their Souls: Some Unbelief will be making head against their Faith: And some of their grie∣vings of the Spirit will be Grieving themselves and making a breach in their Peace and Joy. Yet as long as their Faith is prevailing, and their Assurance doth tread down and subdue their Doubtings, though not quite expel them, they may walk in Comfort, and maintain their Peace. But as long as they are resolved to lie down in sorrow till their Assurance be perfect, their days on Earth must then be days of sorrow.

SECT. XV.

* 1.456. AGain, many a Soul lies long in trouble, by taking up their Comforts in the beginning upon unsound or uncertain grounds. This may be the case of a gracious Soul, who hath better grounds, and doth not see them: And then when they grow to more ripeness of Understanding, and come to find out the insuffi∣ciency of their former grounds of Comfort, they cast away their Comfort wholy, when they should only cast away their rotten props of it, and search for better to support it with. As if their Comfort and their Safety were both of a nature, and both built on the same Foundation, they conclude against their Safety, because they have discovered the mistake of their former Comforts. And there are many much applauded Books and Teachers of late who further the delusion of poor Souls in this point, and make them be∣lieve, that because their former Comforts were too Legal, and their perswasions of their good estate were ill grounded, therefore them∣selves were under the Covenant of Works only, and their spiritual condition as unsound as their Comforts: These men observe not, That while they deny us the use of Marks to know our own state, yet they make use of them themselves to know the states of others: Yea and of false and insufficient Marks too. For to argue from the Motive of our perswasion of a good estate, to the goodness or

badness of that estate, is no sound arguing: It followeth not that a man is unregenerate, because he judged himself regenerate upon wrong grounds. For perhaps he might have better grounds, and not know it; or else not know which were good and which bad. Safety and Comfort stand not always on the same bottom. Bad grounds do prove the Assurance bad which was built upon them, but not always the Estate bad. These Teachers do but toss poor Souls up and down as the waves of the Sea, making them believe that their Estate is altered as oft as their conceits of it alter. Alas, few Christians do come to know either what are solid grounds of Comfort, or whether they have any such grounds themselves in the infancy of Christianity. But as an Infant hath life before he know∣eth it, and as he hath misapprehensions of himself and most other things for certain years together, and yet it will not follow that therefore he hath no life or reason: So is it in the case in hand. Yet this should perswade both Ministers and Believers themselves to lay right grounds for their Comfort in the beginning, as far as may be. For else usually when they find the flaw in their Com∣forts and Assurance, they will judg it to be a flaw in their Safety and Real Estates. Just as I observe most persons do who turn to Errors or Heresies: They took up the Truth in the beginning upon either false or doubtful grounds; and then when their grounds are overthrown or shaken, they think the doctrine is also overthrown, and so they let go both together; as if None had solid Arguments, because They had not; or none could manage them better then They. Even so when they perceive that their Arguments for their good estate were unsound, they think that their Estate must needs be as unsound.

SECT. XVI.

7. MOreover,* 1.46 many a Soul lyeth long under doubting, Through the great Imperfection of their very Reason, and exceed∣ing weakness of their natural parts. Grace doth usually rather turn our parts to their most necessary use, and imploy our faculties on better Objects, then 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-Tryal: They are not able rationally to argue the Case: They will acknowledg the Premises, and yet

deny the apparent Conclusion. Or if they be brought to acknow∣ledg the Conclusion, yet they do but fluctuate and 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 setled Peace.

SECT. XVII.

* 1.478. ANother great and too common Cause of Doubting and Discomfort, is, The secret maintaining of some known sin. When a man liveth in some unwarrantantable practise, and God hath oft touched him for it, and Conscience is galled, and yet he con∣tinueth it;* 1.48 It is no wonder if this person want both Assurance and Comfort. One would think that a Soul that lieth under the fears of Wrath, and is so tender as to tremble and complain, should be as tender of sinning, and scarcely adventure upon the appearance of evil: And yet sad experience telleth us that it is frequently o∣therwise: 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 wilful committing of that sin again and again, which yet they did think themselves would prove their destructi∣on. Yea some will be carryed away with those sins which seem most contrary to their dejected temper. I have known them that would fill mens ears with the constant lamentations of their misera∣ble state, and despairing accusations against themselves, as if they had been the most humble people in the world; and yet be as passion∣ate in the maintaining their innocency when another accuseth them, and as intolerably peevish, and tender of their own reputa∣tion in any thing they are blamed for, as if they were the proudest persons on earth; still denying or extenuating every disgraceful fault that they are charged with.

This cherishing of sin doth hinder Assurance these four ways. 1. It doth abate the degree of our Graces, and so makes them more

undiscernable. 2. It obscureth that which it destroyeth not; for it beareth such sway, that Grace is not in Action, nor seen to stir, nor scarce heard speak for the noise of this Corruption. 3. It put∣eth out or dimmeth the eye of the Soul, that it cannot see its own condition; and it benummeth and stupifieth that he cannot feel its own case. 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 hath made a separation betwixt Sin and Peace:* 1.49 Though they may consist together in remiss degrees; yet so much as Sin prevaileth in the Soul, so much will the Peace of that Soul be defective. As long as thou dost favour or cherish thy Pride and Self-esteem, thy aspiring projects and love of the world, thy secret lusts and pleasing the desires of the flesh, or any the like unchristian practise, thou ex∣pectest Assurance and Comfort in Vain. God will not encourage thee by his precious gifts in a course of sinning. This worm will be crawling and gnawing upon thy Conscience: It will be a fret∣ing, devouring canker to thy Consolations. Thou mayst steal a spark of false comfort from thy worldly prosperity or delights; or thou mayst have it from some false Opinions, or from the delusions of Satan: But from God thou wilt have no more Comfort, then thou makest Conscience of sinning. However an Antinomian may tell thee, That thy Comforts have no such dependance upon thy Obedience, nor thy discomforts upon thy disobedience; and there∣fore may speak as much Peace to thee in the course of thy sinning as in thy most conscionable walking, yet thou shalt find by experience that God will not do so. 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 enquire for Assurance and Com∣fort, God will Answer that man by himself, and in stead of comfort∣ing him, he will set his Face against him, he will Answer him Ac∣cording to the multitude of his Idols. Read Ezek. 14.3, 4, 5, 6, 7, 8, 9.

SECT. XVIII.

9. ANother very great and common Cause of want of Assu∣rance and Comfort,* 1.50 is, When men grow Lazy in the spiri∣tual

part of duty, and keep not up their Graces in constant and lively Action. As Dr Sibbs saith truly, It is the lazy Christian commonly that lacketh Assurance. The way of painful duty is the way of fullest Comfort. Christ carryeth 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 three ways doth this Laziness debar us of our Comforts.

1. By stopping the Fountain, and causing Christ to withhold this blessing from us.* 1.51 Parents use not to smile upon children in their neglects and disobedience. So far as the Spirit is Grieved, he will suspend his Consolations. Assurance and Peace are Christ's great Encouragements to faithfulness 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 dotages to cover their Idleness and Viciousness, may talk their non-sence 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 Interces∣sion of Christ, (Jam. 5.15, 16.) so must all other parts of our Obe∣dience. He that will say to us in that Triumphing day, Well Done Good and Faithful Servant, &c. Enter thou into the Joy of thy Lord! Will also clap his Servants upon the back in their most Af∣fectionate and Spiritual Duties, and say, Well Done Good and Faith∣ful Servant, take this Fore-taste 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.

Grace is never apparent and sensible to the Soul but while it is in Action:

Therefore want of Action must needs cause want of Assurance: Habits are not felt immediately, but by the freeness and facility of their Acts: Of the very Being of the Soul it self, no∣thing is felt or perceived (if any more Be) but only its Acts. The fire that lyeth still in the flint is neither seen nor felt; but when you smite it, and force it into Act, it is easily discerned. The greatest Action doth force the greatest Observation; whereas the dead or unactive are not remembred or taken notice of. Those that have long lain still in their graves are out of mens thoughts as well as their sight; but those that walk their streets, and bear Rule among them, are noted by all. It is so with our Graces. That you have a

Habit of Love or Faith, you can no otherwise know but as a consequence by reasoning: but that you may have the Acts you may know by Feeling. If you see a man lie still in the way; what will you do to know whether he be drunk, or in a swoun, or dead? Will you not stir him or speak to him, to see whether he can go? Or feel his pulse, or observe his breath? Knowing that where there is life their is some kind of motion? I earnestly be∣seech thee, Christian, observe and practise this excellent Rule: Thou now knowest not whether thou have Repentance, or Faith, or Love, or joy: Why be more in the Acting of these, and thou wilt easily know it:* 1.52 Draw forth an Object for Godly sor∣row, or Faith, or Love, or Joy; and lay thy heart flat unto it, and take pains to provoke it into suitable action; and then see whe∣ther thou have these Graces or no. As Doctor Sibbs observeth, There is somtimes Griefe for sin in us when we think there is none:* 1.53 it wants but stir••ing up by some quickening word: The like he saith of Love; and may be said of every other Grace. You may go seeking for the Hare or Partridge many hours, and never find them while they lie close and stir not, but when once the Hare betakes him self to his legges, and the bird to her wings, then you see them presently. So long as a Christian hath his Graces in lively Action, so long, for the most part, he is assured of them. How can you doubt whether you love God in the Act of Loving? Or whether you believe in the very Act of Believing? If therefore you would be assured whether this Sacred Fire be kindled in your hearts, blow it up; get it into a fl••me, and then you will know: Believe till you feel that you do believe; and Love till you feel that you love.

3. The Action of the Soul upon such excellent Objects,* 1.54 doth naturally bring Consolation with it. The very Act of Loving God in Christ doth bring unexpressible sweetness with it into the Soul. The Soul that is best furnished with Grace, when it is not in Action, is like a Lute well string'd and tun'd, which while it lieth still doth make no more Musick then a common piece of wood; but when it is taken up and handled by a skilful Lutist, the melody is most delightful. * 1.55 Some degree of comfort (saith that comfortable Doctor) followes every good Action, as heat accompanies fire, and as beams and influences issue from the Sun; which is so true, that very heathens upon the discharge

of a good Conscience have found comfort and peace answer∣able: This is Praemium ante Praemium, a Reward before the Re∣ward.

As a man therefore that is cold should not stand still and say, I am so cold that I have no minde to Labour, but labour till ••is coldness be gone, and heat excited: So he that wants assurance of the truth of his graces, and the comfort of Assurance, must not stand still and say, I am so doubtful and uncomfortable that I have no minde to duty, but ply his duty, and exercise his Graces, till he finde his Doubts and Discomforts to vanish.

SECT. XIX.

* 1.5610. LAstly, another ordinary Nurse of Doubtings and Discom∣fort, is, The prevailing of Melancholly in the body; whereby the brain is continually troubled and darkened, the Fancy hindered, and Reason perverted by the distempering of its instruments, and the Soul is still clad in mourning weeds. It is no more wonder for a Consciencious man that is overcome with Melancholly to doubt, and fear, and despair, then it is for a sick man to groan, or a child to cry when he is beater. This is the case with most that I have known lie long in doubting, and distress of Spirit. With some their Melancholly being raised by Crosses or distemper of body, or some other occasion, doth after∣wards bring in trouble of Conscience as its companion. * 1.57 With others trouble of mind is their first trouble; which long hanging on them, at last doth bring the body also into a Melancholly ha∣bit: And then trouble increaseth Melancholly, and Melancholly again increaseth trouble, and so round. This is a most sad and pitiful state: For as the disease of the body is chronical and obstinate, and physick doth seldom succeed, where it hath far prevailed; so without the Physician, the labours of the Divine are usually in vain. You may silence them, but you cannot com••fort them: You may make them confess that they have some Grace, and yet cannot bring them to the comfortable Conclusi••ons. Or if you convince them of some work of the Spirit upon their souls, and a little at present abate their sadness, yet as soon as they are gone home, and look again upon their souls through

this perturbing humour, all your convincing Arguments are for∣gotten, and they are as far from comfort as ever they were. All the good thoughts of their estate which you can possibly help them to, are seldom above a day or two old. As a man that looks through a black or blew or red glass, doth think things which he sees to be of the same colour; and if you would perswade him to the contrary he will not believe you; but wonder that you should offer to perswade him against his eye-sight! So a Melan∣cholly man sees all things in a sad and fearful plight, because his Reason looketh on them through this black humour, with which his brain is darkened and distempered. And as a mans eyes which can see all things about them, yet cannot see any imper∣fection in themselves▪ so is it almost impossible to make many of these men to know that they are Melancholly. But as those who are troubled with the Ephialtes do cry out of some body that lyeth heavy upon them, when the disease is in their own blood and humors; so these poor men cry out of sin and the wrath of God, when the main cause is in this bodily distemper. The chief part of the cure of these men must be upon the body, be∣cause there is the chief part of the disease.

And thus I have shewed you the chief causes, why so many Christians do injoy so little Assurance and Consolation.

Notes

• * 1.1

  §. 1.
• * 1.2

  Psa. 2.6, 7, 8, 9
• * 1.3

  Heb. 12.28.29
• * 1.4

  Dan. 5.5, 6.
• * 1.5

  Acts 24.25.
• * 1.6

  1 Sam. 16.4.
• * 1.7

  §. 2.
• * 1.8

  §. 3. Definition of Examinat.
• * 1.9

  lindx;
• * 1.10

  §. 4
• * 1.11

  Assurance what.
• * 1.12

  Vid. Grego. de Valen. Tom. 2. disp. 8. q. 4. punct. 4.
• * 1.13

  That it is not properly any act of faith at all, (much less the Justify∣ing Act) to Believe that my sins are pardoned, or that Christ dyed in a spe∣cial sence for Me, or that I am a Believer, or that I shall be saved; Besides what I have said in the Appendix to my Aphorisms of Justification. I refer you for satisfaction to Judicious Mr Anth: Wotton de Reconciliat: Part. 1. Lib. 2. Cap. 15. N. 3, 4, 5, 6, 7, 8. Pag. 87, 88, 89, 90, &c.
• * 1.14

  I use the word Evi∣dence all a∣long in the vulgar sence as the same with Signs, and not in the proper sence as the Schools do.
• * 1.15

  Therefore that saying of Cajetane is not so much to be valued as by some of our Divines it is. Certitudine fidei quilibet scit certo se habere donum infusum fidei, idque absque formidine alterius partis. Except he take Certitudo fidei in a very large improper sence.
• * 1.16

  Read Ga∣taker, Sha∣dows with∣out Substan∣ces. pag. 83, 84.
• * 1.17

  The distin∣ction in the Schools used of Certitudo fidei & Cer∣titudo Evi∣dentiae I de∣ny not. But that hath a quite differ∣ent sence from this as it is used.
• * 1.18

  Therefore I say not that our first Comfort, much less our Justification is procured by the sight of Evidences: But our Assu∣rance is.
• * 1.19

  Their com∣mon Error [That Ju∣stifying faith is nothing else but a perswasion more or less of the Love of God to us] is the Root of this and ma∣ny more mistakes. To Justifie us, and to Assure us that we are Justified, are quite different things; and procured by different ways, and at several times usually.
• * 1.20

  Vid. Aquin. ad 1. Sent. dist. 17. art. 1.2, 3. q. 112. & Scotum ad. 3. Sent. dis. 23. q. unicâ. Bona∣vent. 1. Sent. q. 17. Biel in 2. Sent. dist. 27. q. 3.
• * 1.21

  §. 5.
• * 1.22

  Yet I be∣lieve that their divines have some of them made the difference betwixt us and the Pa∣pists seem wider then it is, as do these words of one of them: Ex hoc unico articulo quantumvis minutus a plerisque reputari queat, universus Papatus & Lutheranismus dependet. Martinus Eisengrenius initio Apolog. de Cert. Salv. And so have some of our Divines on the other side, as Luther in Gen. 41. Etiamsi nihil preterea peccatum esset in doctrina pontificia, just as habe∣mus causas cur ab ecclesia infideli nos sejungeremus.
• * 1.23

  §. 6. Hindrances of Exami∣nation.
• * 1.24

  1. Satan.
• * 1.25

  Judg. 4.19, 21. Judg. 16.21.
• * 1.26

  §. 7.
• * 1.27

  Read on th••s Subject Mr. Young his Books, which handle it ful∣ly.
• * 1.28

  Luke 13.24, 2 Cor. 13.5. 2 Pet. 1.10.
• * 1.29

  1 King. 22.5, 6
• * 1.30

  §. 8.
• * 1.31

  Or as Mr. Saltmarsh saith, every man is bound to believe, but no man to Question whether he believe or no. p. 92, 93 And this Faith (he saith) is a being per∣swaded more or less of Christs love. p. 94. So that by this Doctrine every man is bound to be∣lieve that Christ loveth him, and not to question his belief, (If it were only Christs common love, he might thus believe it) but a special love to him is no where written.
• * 1.32

  §. 9. Hinderances which keep many that do Examine from attaining strong Assu∣rance, & cause many to be de••ceived.
• * 1.33

  Mat. 19.20.
• * 1.34

  §. 10. Some further Hinderances which keep some Christi∣ans without Assurance and Comfort.
• * 1.35

  Remedy.
• * 1.36

  §. 11.
• * 1.37

  You sit pore∣ing •• search∣ing for pillers of hope with∣in you, & be-bestow much pains to an∣swer your own fears, but the ready way to make the business clear is by going to Christ. Stand not so much upon this Question, Whether you have believ'd in truth or no; but put al out of doubt by a present faith. The door is open; enter & live: You may more easily build a new fabrick of comfort, by 〈…〉〈…〉, then repair your old dw••lling, and clear all suits that are brought against your tenure. Simonds Deserted Soul. pag. 554.
• * 1.38

  Flowings of Christs Blood, &c. pag. 95.
• * 1.39

  §. 12.
• * 1.40

  Mr Paul Bayne I think one of the holiest, choicest men that ever Eng∣land bred, yet describeth the temper of his spirit thus; I thank God in Christ, susten∣tation I have, but Su v••ties Spiritual I taste not any. In his Letters.
• * 1.41

  §. 13.
• * 1.42

  In watchful∣ness and d••li∣gence we sooner meet with comfort then in idle complaining; Our Care therefore should be to get sound E∣vidence of a good estate, & then to keep those Eviden∣ces clear. D•• Sibbs Preface to Souls Con∣flict.
• * 1.43

  As if a poor man should complain for want of money, when a chest full stands by him, and he may take what he wil: Is it not bet∣ter take it out, then lie complaining for want?
• * 1.44

  §. 14. God wil keep the rich store of consistent and abiding comforts till the great day, that when all the family shall come together, he may pour out the fulness of his hidden treasures on them: We are now in the morning of the day, the feast is to come; a breakefast must serve, to stay the stomack, till the King of Saints with all his friends sit down together. Simonds Deserted Soul. pag. 507.
• * 1.45

  §. 15. So some think they are Gods peo∣ple, because they are of such a party, or such a strict opini∣on; and when they change their opinion they change their com∣fort. Some that could have no com∣fort while they were a∣mong the Or∣thodox, as soon as they have turned to such or such a Sect, have comfort in abundance; partly through Satans delusion, and partly because they think their change in Opinion hath set them right with God, and therefore they rejoyce. So many Hypocrites, whose Religion lieth only in their Opinions, h••ve their Comfort also only there.
• * 1.46

  §. 16.
• * 1.47

  §. 17.
• * 1.48

  When men dally with sin, and will be playing with snares and baits, & allow a se∣cret liberty in the heart to sin, conni∣ving at many workings of it, and not setting upon mortificati∣on with ear∣nest endea∣vors, though they be con∣vinced, yet they are not perswaded to arise with all their might against the Lords enemies, but do his work negligently, which is an accursed thing, for this God casteth them upon sore straits. Simonds Deserted Soul, &c. pag. 521.522.
• * 1.49

  Some would have men af∣ter the com∣mitting of gross sin to be presently comfortable, and believe, without humbling themselves at all. Indeed when we are once in Christ, we ought not to question our state in him, &c. But yet a guilty con∣science will be clamorous and full of Objections, and God will not speak peace to it till it be humbled. God will let his best children know what it is to be too bold with sin, &c. Dr Sibbs, Souls Conflict, Preface.
• * 1.50

  §. 18.
• * 1.51

  See Dr Sibs Souls Con∣flict. pag. 480, 481.
• * 1.52

  ☜
• * 1.53

  Souls Con∣flict. pag. 480, 481.
• * 1.54

  Men experi∣mentally feel that comfort in doing that which belongs unto them, which before they longed for, and went without. Dr Sibbs Souls Conflict. pag. 45.
• * 1.55

  Preface to Souls Conflict
• * 1.56

  §. 19. Non est mirum si ••imen•• Me∣lancholici, quia causam timoris continuo secum portant; Anima enim esti••volu∣ta cum caligine tenebrosa, et quia anima se∣quitur corporis passiones seu complexiones, ideo timent, &c Galenus in fine quartae partic. de Morbo.
• * 1.57

  Timor et pu∣sillanimitas si multum tempus habuerint, Me∣lancholicum faciunt. Hippocrat.