accustom themselves to be strangers at home, and too little observe the temper and motions of their own hearts. Many are resolved what to judge before they try; like a bribed judge, who examines as if he would judge uprightly, when he is previously resolved which way the cause shall go.-Men are partial in their own cause; ready to think their great sins small, and their small sins none; their gifts of nature to be the work of grace, and to say, All these have I kept from my youth; I am rich, and increased in goods, and have need of nothing.-Most men search but by the halves. If it will not easily and quickly be done, they are discouraged, and leave off, They try themselves by false marks and rules; not knowing wherein the truth of Christianity doth consist, some looking beyond, and some short of, the scripture standard. And frequently they miscarry in this work, by attempting it in their own strength. As some expect the Spirit should do it without them, so others attempt it themselves without seeking or expecting the help of the Spirit. Both these will certainly miscarry in their assurance.

§ 9. Some other hinderances keep even true Christians from comfortable certainty. As for instance:The weakness of grace. Small things are hardly discerned. Most Christians content themselves with a small measure of grace, and do not follow on to spiritual strength and manhood. The chief remedy for such would be, to follow on their duty, till their grace be increased. Wait upon God in the use of his prescribed means, and he will undoubtedly bless you with increase. O! that Christians would bestow most of that time to getting more grace, which they bestow in anxious doubtings whether they have any or none! and lay out those serious affections in praying for more grace, which they bestow in fruitless complaints! I beseech thee, Christian, take this advice as from God; and then, when thou believest strongly, and lovest fervently, thou canst no more doubt of thy faith and love, than a man that is very hot can doubt

of his warmth, or a man that is strong and lusty can doubt of his being alive. Christians hinder their own comfort by looking more at signs, which tell them what they are, than at precepts, which tell them what they should do. As if their present case must needs be their everlasting case; and if they be now unpardoned, there were no remedy. Were he not mad, that would lie weeping because he is not pardoned, when his prince stands by all the while offering him a pardon, and persuading him to accept of it?-Justifying faith, Christian, is not thy persuasion of God's special love to thee, but thy accepting Christ to make thee lovely. It is far better to accept Christ as offered, than spend so much time in doubting whether we have Christ or not.-Another cause of distress to Christians is, their mistaking assurance for the joy that sometimes accompanies it. As if a child should take himself for a son no longer than while he sees the smiles of his father's face, or hears the comfortable expressions of his mouth; and as if the father ceased to be a father, whenever he ceased those smiles and speeches.-The trouble of souls is also increased by their not knowing the ordinary way of God's conveying comfort. They think they have nothing to do but wait when God will bestow it. But they must know, that the matter of their comfort is in the promises, and thence they must fetch it as often as they expect it, by daily and diligently meditating upon the promises: and in this way they may expect the Spirit will communicate comfort to their souls. The joy of the promises, and the joy of the Holy Ghost, are one. Add to this, their expecting a greater measure of assurance than God usually bestows. As long as they have any doubting, they think they have no assurance. They consider not that there are many degrees of certainty. While they are here, they shall know but in part.— And also, their deriving their comfort at first from insufficient grounds. This may be the case of a gracious soul who hath better grounds, but doth not

see them. As an infant hath life before he knoweth it, and many misapprehensions of himself and other things, yet it will not follow that he hath no life. So when Christians find a flaw in their first comforts, they are not to judge it a flaw in their safety. Many continue under doubting, through the exceeding weakness of their natural parts. Many honest hearts have weak heads, and know not how to perform the work of self-trial. They will acknowledge the premises, and yet deny the apparent conclusion. If God do not some other way supply the defect of their reason, I see not how they should have clear and settled peace. One great and too common cause of dis tress is, the secret maintaining some known sin.This abates the degree of our graces. It obscureth that which it destroyeth not; for it beareth such sway, that grace is not in action, nor seems to stir, nor is scarce heard speak for the noise of this corruption. It puts out, or dimeth, the eye of the soul, and stupifies it, that it can neither see nor feel its own condition. But especially it provokes God to withdraw himself, his comforts, and the assistance of his Spirit, without which we may search long enough before we have assurance. God hath made a separa tion between sin and peace. As long as thou dost cherish thy pride, thy love of the world, the desires of the flesh, or any unchristian practice, thou expectest comfort in vain. If a man setteth up his idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to a minister, or to God, to inquire for comfort, instead of com forting him, God will answer him that cometh according to the multitude of his idols.(d)-Another very great and common cause of the want of comfort is, when grace is not kept in constant and lively exercise. The way of painful duty, is the way of fullest comfort.-Peace and comfort are Christ's great encouragements to faithfulness and obedience; and therefore, though our obedience does not merit them, yet they usually

(d) Ezek. xiv. 3-9.

rise and fall with our diligence in duty. As prayer must have faith and fervency to procure its success, besides the blood and intercession of Christ, so must all other parts of our obedience. If thou growest seldom, and customary, and cold in duty, especially in thy secret prayers to God, and yet findest no abatement in thy joys, I cannot but fear thy joys are either carnal or diabolical. Besides, grace is never apparent and sensible to the soul, but while it is in action; therefore want of action must cause want of assurance. And the action of the soul upon such excellent objects naturally bringeth consolation with it. The very act of loving God in Christ is inexpressibly sweet.The soul that is best furnished with grace, when it is not in action, is like a lute well stringed and tuned, which while it lieth still maketh no more music than a common piece of wood; but when it is handled by a skilful musician, the melody is delightful. Some degree of comfort follows every good action, as heat accompanies fire, and as beams and influence issue from the sun. A man that is cold should labour till heat be excited; so he that wants assurance, must not stand still, but exercise his graces, till his doubts vanish. The want of consolation in the soul is also very commonly owing to bodily melancholy. It is no more wonder for a conscientious man, under melancholy, to doubt, and fear, and despair, than for a sick man to groan, or a child to cry when it is chastised. Without the physician in this case, the labours of the divine are usually in vain. You may silence, but you cannot comfort them. You may make them confess they have some grace, and yet cannot bring them to the comfortable conclusion. All the good thoughts of their state, which you can possibly help them to, are seldom above a day or two old. They cry out of sin, and the wrath of God, when the chief cause is in their bodily distemper.

§ 10. (3) As for motives to persuade to the duty of self-examination, I entreat you to consider the following. To be deceived about your title to heaven

is very easy. Many are now in hell, that never suspected any falsehood in their hearts, that excelled in worldly wisdom, that lived in the clear light of the gospel, and even preached against the negligence of others. To be mistaken in this great point is also very common. It is the case of most in the world. In the old world, and in Sodom, we find none that were in any fear of judgment. Almost all men among us verily look to be saved: yet Christ tells us, there be few that find the strait gate, and narrow way, which leadeth unto life.(e) And if such multitudes are deceived, should we not search the more diligently, lest we should be deceived as well as they?-Nothing is more dangerous than to be thus mistaken. If the godly judge their state worse than it is, the consequences of this mistake will be sorrowful: but the mischief flowing from the mistake of the ungodly is unspeakable. It will exceedingly confirm them in the service of Satan. It will render ineffectual the means that should do them good. It will keep a man from compassionating his own soul. It is a case of the greatest moment, where everlasting salvation or damnation is to be determined. And if you mistake till death, you are undone for ever. Seeing then the danger is so great, what wise man would not follow the search of his heart both day and night, till he were assured of his safety?-Consider how small the labour of this duty is, in comparison of that sorrow which followeth its neglect. You can endure to toil and sweat from year to year, to prevent poverty; and why not spend a little time in self-examination, to prevent eternal misery?-By neglecting this duty, you can scarce do Satan a greater pleasure, nor yourselves a greater injury. It is the grand design of the devil, in all his temptations, to deceive you, and keep you ignorant of your danger, till you feel the everlasting flames! And will you join with him to deceive yourself? If you do this for him, you do the greatest part of his work. And hath he deserved so well of

(e) Matt. vii. 14.