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

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

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

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

[279]   2 Peter i, 10.

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

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

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

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

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