to show 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 quiet possession of his former master. "What," say they, "do you make a doubt of your salvation, who have lived so well, and done nobody 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." Ŏ how many thousands have such charms kept asleep in deeeit 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."

§ 7. But the greatest hindrances are in men's own hearts. Some are so ignorant, that they know not what self-examination is, nor what a minister means when he persuadeth them to try themselves: Or they know not that there is any necessity for it; and think every man is bound to believe that his sins are pardoned, whether it be true or false, and that it is a great fault to make any question of it: Or they do not think that assurance can be attained: Or that there is any great difference between one man and another, but that we are all Christians, and therefore need not trouble ourselves any farther: Or at least they know not wherein the difference lies. They have as gross an-idea of regeneration, as Nicodemus had. Some will not believe that God will ever make such a difference betwixt men in the life to come, and therefore will not search themselves whether they differ here. Some are so stupified, say what we can to them, that they lay it not to heart, but give us the hearing, and there's an end.Some are so possessed with self-love and pride that they will not so much as suspect they are in any danger, like a proud tradesman, who scorns the prudent advice of casting up his books. As fond parents will not believe or hear any evil of their children. Some are so guilty, that they dare not try; and yet they dare venture on a more dreadful trial. Some are so in love with sin, and so dislike the ways of God, that they dare not try their ways, lest they be forced from the course they love, to that which they loathe. Some are so resolved never to change their present state, that they negleet examination as an useless thing. Before they will seek a new way, when they have lived so long, and gone so far, they will put their eternal state to the venture, come of it what will. Many men are so busy in the world, that they cannot set themselves to the trying

their title to heaven. Others are so clogged with slothfulness of spirit, that they will not be at the pains of an hour's examination of their own hearts. But the most common and dangerous impediment is that false faith and hope, commonly called presumption, which bears up the hearts of the greatest part of the world, and so keeps them from suspecting their danger.

§ 8. And if a man should break through all these hindrances, and set upon the duty of self-examination, yet assurance is not presently attained. Too many deceive themselves in their inquiries after it, through one or other of the following causes. There is such confusion and darkness in the soul of man, especially of an unregenerate man, that he can scarcely tell what he doth, or what is in him. As in a house, where nothing is in its proper place, it will be difficult to find what is wanted; so it is in the heart where all things are in disorder. Most men accustom themselves to be strangers at home, and too little observe the temper and motions of their own hearts. Many are resolved what to judge before they try. Like a bribed judge, who examines as if he would judge uprightly, when he is previously resolved which way the cause shall go. Men are partial in their own cause; ready to think their great sins small and their small sins none; their gifts of nature to be the work of grace, and to "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.

say,

§ 9. Some other hindrances keep even true Christians from comfortable certainty. As, for instance, the weakness of grace. Small things are hardly discerned. Most Christians content themselves with a small measure of grace, and do not follow on to spiritual strength

and manhood. The chief remedy for such would be to follow on their duty, till their graces be increased. Wait upon God in the use of his prescribed means, and he will undoubtedly bless you with increase. that Christians would bestow most of that time in getting more grace, which they bestow in anxious doubtings whether they have any or none; and lay out those serious affections in praying for more grace, which they bestow in fruitless complaints! I beseech thee, Christian, take this advice as from God; and then, when thou believest strongly, and lovest fervently, thou canst no more doubt of thy faith and love, than a man that is Ivery 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 they have Christ or not. Another cause of distress to Christians is, their mistaken assurance for the joy that sometimes accompanies it. As if a child should take himself to be 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 sculs is also increased by their not knowing the ordinary way of God's conveying comfort. They think they have nothing to do but to 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 assur

ance 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.' Add also, their deriving their comfort at first from insufficient grounds. This may be the case of a gracious soul, who hath better grounds, but doth not see them. As an infant hath life before he knoweth it, and many misapprehensions of himself and other things, yet it will not follow that he hath no life. So when Christians find a flaw in their first comforts, they are apt to judge it a flaw in their safety. Many come under doubting, through the exceeding weakness of their natural parts. Many honest hearts have weak heads, and know not how to perform the work of self-trial.They will acknowledge the promises, and yet deny the apparent conclusion. If God do not some other way supply the defect of their reason, I see not how they should have clear and settled peace. One great and too common cause of distress, is the secret maintaining some known sin. This abates the degree of our graces, and so makes them more undiscernible. It obscureth that which it destroyeth not: for it beareth such sway, that grace is not in action, nor seems to stir, nor is scarce heard speak, for the noise of this corruption. It puts out or dimmeth the eye of the soul, and stupifies it, that it can neither see nor feel its own condition.But especially it provokes God to withdraw himself, his comforts, and the assistance of his Spirit, without which we may search long enough before we have assurance. God hath made a separation between sin and peace. As long as thou dost cherish thy pride, thy love of the world, the desires of the flesh, or any unchristian practice, thou expectest comfort in vain. If any man setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to a minister, or to God to inquire for comfort: instead of comforting him, God will answer him that cometh, according to the multitude of his idols. 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 com. fort. Peace and comfort are Christ's great encouragements to faithfulness and obedience; and therefore