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CAD CAM Principles And Applications 2nd Edition P. N.
Rao Digital Instant Download
Author(s): P. N. Rao
ISBN(s): 9780070583733, 0070583730
Edition: 2
File Details: PDF, 86.29 MB
Year: 2004
Language: english

Preface to the Second Edition
Preface to the First Edition
Acknowledgements
1. Introduction
1.1 Computers in Industrial Manufacturing J
1.2 Produl:t Cycle 2
1.3 Computer Aided Design (CAD) 4
1.4 Computer Aided Manufacturing (CAM) 7
1.5 Computer Integrated Manufacturing (CIM) 9
Summary JO
Review Questions 11
Z-. CAD/CAM Hardware
2.1 Basic Structure 15
2.2 Central Processing Unit (CPU) 16
2.3 Memory Types 20
2.4 Input Devices 23
2.5 Display Devices 26
2.6 Hard Copy Devices 33
2.7 Storage Devices 37
2.8 Software 40
2.9 System Configuration 42
Summary 47
Review Questions 48
Practice Problems 48
Contents
xiii
xv
xvii
1
15

•
3. Computer Graphics
3.1 Raster Scan Graphics 50
3.2 Coordinate Systems 58
Contents
3.3 Database Structures for Graphic Modelling 60
3.4 Transformation of Geometry 63
3.5 3D Transformations 71
3.6 Mathematics of Projection 72
3.7 Clipping 74
3.8 Hidden Surface Removal 75
Summary 76
Review Questions 77
4. Geometric Modelling
4.1 Requirements of Geometric Modelling 83
4.2 Geometric Models 85
4.3 Geometric Construction Methods 88
4.4 Constraint Based Modelling 98
4.5 Other Modelling Methods 102
4.6 Curve Representation 106
4.7 Surface Representation Methods 113
4.8 Modelling Facilities Desired 115 ·
4.9 Rapid Prototyping (RP) 120
Summary 125
Review Questions 126
5. CAD Standards
5.1 Standardization in Graphics 135
5.2 Graphical Kernel System (GKS) 136
5.3 Other Graphic Standards 138
5.4 Exchange of Modelling Data 139
-Summary 153
. Review Questions 153
6. Introduction to a Drafting System
6.1 Basic Facilities in AutoCAD 154
6.2 Basic Geometric Commands 160
6.3 Layers 163
6.4 Display Control Commands 164
6.5 Editing a Drawing 167
50
83
135
154

6.6 Dimensioning 172
Summary 174
7. Introduction to Modelling System
Contents
7.1 General Facilitie� of Unigraphics 176
7.2 Solid Modelling Example 179
7.3 Constraint Based Modelling -183
Summary 199
8. Finite Element Analysis
8.1 Introduction 200
8.2 Finite Element Modelling 201
8.3 FEM Software 203
Summary 208
PART III
---
MANUFACTURING ASPECTS OF INDUSTRIAL PRODUCTS
9. Introduction to Computer Numerical Control
9.1 Introduction 213
9.2 Numerical Control 214
9.3 Numerical Control Modes 217
9.4 Numerical Control Elements 218
9.5 NC Machine Tools 220
Summary 229
10. CNC Hardware Basics
10.1 Structure of CNC Machine Tools 231
10.2 Spindle Design 233
10.3 Drives 236
10.4 Actuation Systems 239
10.5 Feedback Devices 242
10.6 Axes-Standards 247
Summary 252
11. CNC Tooling
11.l Cutting Tool Materials 255
11.2 Turning Tool Geometry 258
11.3 Milling Tooling Systems 262
11.4 Tool Presetting 263
11.5 Automatic Tool Changers 265
11.6 Work Holding 270
•
I
175
--
200
213
231
255

• Contents
11.7 Cutting Process Parameter Selection 272
Summary 278
12. CNC Machine Tools and Control Systems
12.1 CNC Machining Centres 280
12.2 CNC Turning Centres 291
12.3 High Speed Machine Tools 302
12.4 Machine Control Unit 306
12.5 Support Systems 311
12.6 Touch Trigger Probes 313
Summary 319
13. CNC Programming
13.1 Part Programming Fundamentals 321
13.2 Manual Part Programming Methods 329
13.3 Preparatory Functions 333
13.4 Miscellaneous Functions, M 342
13.5 Program Number 344
13.6 Tool Length Compensation 348
13.7 Canned Cycles 349
13.8 Cutter Radius Compensation 353
Summary 358
14. Turning Centre Programming
14.1 Comparison between Machining Centres and Turning Centres 368
14.2 Tape Formats 369
14.3 Axes System 370
14.4 General Programming Functions 372
14.5 Motion Commands 376
14.6 Cut Planning 382
14.7 Thread Cutting 387
14.8 Canned Cycles 389
Summary 392
15. Advanced Part Programming Methods
15.1 Polar Coordinates 398
15.2 Parameters 399
15.3 Looping and Jumping 403
15.4 Subroutines 407
15.5 Mirror Imaging and Scaling 413
I
280
321
368
398

15.6 Special Canned Cycles 416
Summary 421
Contents
16. Computer Aided Part Programming
16.1 Concept of CAP 424
16.2 APT Language Structure 426
16.3 Geometry Commands 429
16.4 Motion Commands 446
16.5 Post Processor Commands 456
16.6 Compilation Control Commands 457
16.7 Repetitive Programming 458
16.8 Complete Part Program in APT 459
16.9 Mastercam 461
Summary 491

Plff IV
ROLE OF INFORMATION SYSTEMS
•
423
-----
17. Information Requirements of Manufacturing 505
17.1 Discrete Part Manufacture 505
17.2 Information Requirements of a Production Organisation 506
17.3 Manufacturing Strategies 509
17.4 Integration Requirements 510
Summary 511
18. Group Technology and Computer Aided Process Planning
18.l Group Technology 512
18.2 Computer Aided Process Planning 522
18.3 Techniques for Generative CAPP 527
Summa,f 543
19. Production Planning and Control
19.1 Master Production Schedule 545
19.2 Material R�quirement Planning 548
19.3 Production Activity Control 554
19.4 Optimised Production Technology (OPT) 557
19.5 Manuf�cturing Resource Planning 558
19.6 Just In Time 559
Summary 562
512
545

•
20. Communications
20.1 Communication Methods 567
20.2 Direct Numerical Control 571
20.3 Communication Standards 577
Summary 581
21. Material Handling Systems
21.1 Automatic Guided Vehicles 583
21.2 Robots 593
Contents
21.3 Automated Storage and Retrieval System 632
Summary 640
567
583
22. Flexible Manufacturing Systems 644
22.1 Introduction to FMS 645
22.2 FMS Equipment 648
22.3 Tool Management Systems 652
22.4 System Layouts 660
22.5 FMS Control 661
22.6 Development of the Concept 667
22.7 FMS Case Study 672
Summary 677
23. Computer Integrated Manufacturing
23.1 Historical Background 681
23.2 Integration 683
23.3 CIM Implementation 686
23.4 Benefits of CIM 691
23.5 Lean Manufacturing 693
Summary 696
681
Glossary ofTerms 698
Bibiiography
Index
716
720

CHAPTER . ·
Introduction
Computers are being used in all facets of our life. In this chapter, the application of
computers for discrete manufacturing will be discussed. The overview of computer applica
tions that will be affecting the manufacturing industry are presented. After completing the
chapter, the reader will be able to
• Understand the various spheres of manufacturing activity where computers are used
• What is meant by product cycle with the differences between the conventional and
computer based manufacturing systems
• Definitions of various computer based applications
• Computer Aided Design and its applications
• Varicus types of manufacturing organisations
• Computer Aided Manufacturing and its application
• Meaning of Computer Integrated Manufacturing
With an increase in the need for quality manufacturing along with the factors of short lead times and
short product lives, and increasing consumer awareness regarding the quality of the product, it is
becoming increasingly important for the manufacturers to initiate steps to achieve all these. View this
against the fact that the developments in microelectronics in the recent past have made higher compu
tational ability available at a low cost. Thus, it becomes imperative that manufacturing has to take
advantage of the availability of low-cost yet more powerful computers. Hence, the use of Computer
Aided Engineering, particularly for mechanical industries, should now be a realisable goal.
The role of computer in manufacturing may be broadly classified into two groups:
l. Computer monitoring and control of the manufacturing process.

• Introduction
2. Manufacturing support applications, ·which deal essentially with the preparations for actual "'-
1.,!!lll.nufa,£.turing and post-manufacture ope;-ations. -
In the first category are such applications where the computer is directly interfaced with the
manufacturing apparatus for monitoring and control functions in the manufacturing process. For
example, in a continuous process industry (chemical processing), a number of process parameters
may be monitored. With built-in specifications in the computer memory, suitable actions may be
initiated by the computer for the purpose of regulating the process. Alternately, a human operator
looking at the process may initiate the controlling action. This is not restricted to the chemical process
industry but could include any other type as well, such as packaging. The subject matter in this book
may not go into this specific area in a great measure though some aspects of control will be dealt with
in connection with the Numerical Control machine tools and other material handling equipment.
In the second category, are all the support functions that computers can provide for the successful
completion of manufacturing operations. The types of support that can be envisaged are:
• CAD-computer aided design._1Jl_e use of comguter methogs to develop the geometric model of
the product in three-dimensional form, �uc�t the geometric and manufacturing require]Ilents
can be examined.
_,_______
• CADD-computer aided design and drafting. Combining the CAD function with drafting to
generate the production drawings of the part for the purpose of downstream processing.
• CAB-computer aided engineering. The use of computer methods to support basic error check
ing, analysis, optimisation, manufacturability, etc., of a product design.
• CAM-computer aided manufacturing. Generally refers to the computer software used to de
velop the Computer Numerical Control part programs for machining and other processing
applications.
• CAPP-computer aided process planning. The use of computer to generate the process plans
for the complete manufacture of products and parts.
• CATO-computer aided tool design. Computer assistance to be used for developing the tools
for manufacture such as jigs and fixtures, dies, and moulds.
• CAP-computer aided planning. The use of computer for many of the planning functions such
as material requirement planning, computer aided scheduling, etc.
The use of Computer in Manufacturing is amethodological approach to the enterprise in order to
improve industrial performance. This require a range of broad technologies which have become
realisable thanks to the developments in the computers. The total components that can be assumed to
consist of a number of inter-linked domains as shown in Fig. 1.1.
1.2 PRODUCT CY.CLE
Now let us consider �he manufacturing environment of a given product. How does the product idea
originate? The market forces determine the need for a product. Expertise on the part of the company
estimates the likely demand and probable profitability and decides on the best mode of designing and
manufacturing the desired product. The details of such a design and the subsequent manufacturing
process are depicted in Fig. 1.2 for the traditional approach and in Fig. 1.3 for computer aided
manufacturing.

Financial Management
Costing
Sales and Marketing
Purchase Order Control
Vendors
Subcontracting
Personnel
Computer
Aided Design
(CAD)
Introduction
Business
Data Processing
System
Key CIM Technologies
Computer Networks
System Design and Analysis
Distributed Processing
Database Management
Modelling and Simulation
Factory Level Production
Planning
Production Management
MPS, MRP, MRP 11, JIT, OPT
Bill of Materials
Capacity Planning
Inventory Control
Computer
Aided
Manufacturing
(CAM)
•
Feature and Solid Modelling
Variational and Parametric
Modelling
�
�!ert Systems
�
liPJ Engineering
Manufacturing Information
Generation
Computer Graphics
Graphic Standards
IGES, DXF, STEP, etc.
Design Analysis Tools
FEM, FEA, Simulation
Mechanisms
Test and Analysis
Dasign Tools Mechailical
Hydraulic, Electronics, etc.
� Fig. 1.1
Manufacturing
Systems
Production Activity
Machining, Assembly
Material Handling, Storage
Production Control
Loading, Scheduling, Balancing,
Capacity Planning
Quality Control
Process Planning
Production Planning
CNC Part Programming
Robot Programming
CMM Programming
The Influence of Computers used in Manufacturing Environment
Traditionally, after the design of the product, the part prints are to be released for production. The
production engineering section would first consider the feasibility of production of the particular
product. Having ascertained its feasibility, process planning would have to be done so that the product
would be manufactured at the lowest cost possible. Any redesign that is needed for improving the
producibility of the product without compromising on its functionality would have to be done at this
stage. Having decided on the process plan for manufacture, the necessary actions are undertaken for
its implementation. These are-making of the tooling required, acquiring of new equipment or tools,
procurement of the raw materials, releasing of the detailed operational instructions to the shop floor,
etc.
All the operations that can make use of the computer aids that are proliferating these days are
identified in Fig. 1.3. One of the most important components for getting the various benefits associ
ated with computer applications in manufacturing is the common databases associated with all aspects
of manufacturing as shown in Fig. 1.4. In fact. all the modules in the CAM would actually be sharing
the database created in any module. Any module would be able to modify the data as required for that
particular application. This approach helps in reducing the work involved in maintaining the product

•
Need
Forecast
Customer
Feedback
Marketing
r
Introduction
-------------------------------------------
Design
-
I Preparing
I Product
� Concept � Design � Part
I Prints
I .
� .t ------------�-,-------------_d - - - - -
I
Order
I Order Process
I
Tooling I+- Planning I---+- Material,
I Machines
I
I
I
I
I
l
I
I
I Tool Scheduling Establishing
I
Tryout
Manufacturing Work
I Operations Standards
I
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+ t
I ' '
I
I Quality
*-
Actual
Production
I Control Production
I
-
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_ J
II
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--I-·
I
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'----------- ---------------------'-------- -�
Fig. 1.2 The Product Cycle in a Conventional Manu
facturing Environment
database and at the same time includes the latest modifications for any aspect related to manufactu
ring. In contrast with the common database approach, it is possible that sometimes individual modules
in the production aspects may be taken from different vendors, in which case care is needed to be
taken to see that information is properly transmitted between the modules and the data updation in all
the modules takes place properly at the right time.
.�� COMPumm xmm. DESIGN (CAD)
Design is an activity which needs to be well-organised and takes .into account all influences that are
likely to be responsible for the success of the product under development. A product here means a
single component, which is functional in itself like a wrench or an assembly of a large number of
components all of which will contribute to the functioning of the part such as an Automobile engine.
The complexity of the design process certainly increases with the number and diversity of compo
nents present in the final part.
Since there are such a large number of influencing factors, it is impossible to specify a design
procedure for each--component. In this we are interested in developing some common guidelines and
steps that are needed to proceed for a successful product design and manufacture. The various
faculties that are responsible for a successful product can be classified under two headings as follows:

Introduction
•
------------------------------------------------------�
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CIM
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 1
I
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I Geometric Finite Element
I Modelling Analysis CAD
I
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t I
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Computer
I
Need
�
Product
�
Forecast Concept Aided Design
I
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Product Proving
� (Simulation) �
Computer
Aided Drafting
1
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Customer
Feedback
Marketing
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�---- '====+========================
Order New Tool Manfg.
Computer Aided Computer Aided
Equipment I-+-- Process Planning1--+ Tool Design � and Tryout
I I
t I I I
+
Material ComputerAided Computer Aided Computer Aided
CNC Part Program
Requirement Scheduling Work Standards
Plannin Generation
t+
I
!
Robots and other
CNC
Machines
Material Handling
Equipment
t t I
T
Computer Aided �
Actual
Jnspection and �
Quality Control Production �
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L - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
� Fig. 1.3 The Product Cycle in a Computerised Manu
facturing Environment
CA CA CNC
Material CMM
Process Tool Program Prodn
Planning Design Genrtr
Handling Programs Control
Computer
Aided I I I I I I
Design
�
Common Database
I
Design
V Common Database
Analysis
I I I I I I
Finite Prodn
Project
Element Simulation Scheduling MRP Manage-
Control
Modelling ment
� Fig. 1.4 The Common Databases as Linkage to the Various Computerised Applications 1

• Introduction
..
�
Product Engineering Manufacturin3. Engineering
• Pr
-0duct functions
• Product Specifications
• Conaeptual desi�
• Ergonomics and Aesthetics
• Standards
• Detailed Design
• Protp'tYPe development
• Testing
• Simulation
• Analysis
., ,Strength.,
• Kinematics
• Dynamics
• Heat
• flow
• ..
l)esign for Manufactm:e
•· Design for Assembly
• Drafting
• Process r>lanning
• Process sheets
• Route sheets
• Tooling
• Cutting tools
• Jigs and F
ixtures
• Dies and Moulds
• Manufacturing Infonnation Generation
• CNC Part programmes
• Robot Programmes
• Inspection (CMM) programmes
• Production Organisation
• Brll of Materials
• Material 'Requirement Planning
e Production Planning
• Shep Floor Control
• Plant Simulation
• Marketing and Distribution
• Packaging
• Distriootion
• Marketing
Ideally the designer is supposed to consider all these factors while finalising the design. It is .
impossible for a single individual to carry out all these functions, except in the case of simple parts.
Or for complex systems the product design function will be carried out by a team of specialists who
have specified knowledge and experience in the individual areas as mentioned above. Also there are a
number ofcomputer assistance available in these areas which are detailed below. As identified earlier,
the design process (Fig. 1.5), goes through a well-structured stages so as to reach the stage of actual
part production.
Today's CAD technology can provide the engineer/designer the necessary help in the following
ways:
1. Computer aided design (CAD) is faster and more accurate than conventional methods.
2. The various construction facilities available in CAD would make the job of developing the
model and associated drafting a very easy task.
3. In contrast with the traditional drawing methods, under CAD it is possible to manipulate various
dimensions, attributes and distances of the drawing elements. This quality makes CAD useful
for design work.
4. Under CAD you will never have to repeat the design or drawing of any component. Once a
component has been made, it can be copied in all further works within seconds, including any
geometric transformation needed.
5. You can accurately calculate the various geometric properties including dimensions of various
components interactively in CAD, without actually making their models and profiles.

Introduction
Problem Identification
and Recognition of Need
+
Problem Definition
and Conceptualisation
{
'
Geometrical Modelling
r and Spatial Analysis
+
Engineering Analysis
and Optimisation
i
Prototype Development
i
Manufacturing Process
Development
i
Manufacturing Implementation
� Fig. 1.5 Stages in the Design Process
•
r
6. Modification of a model is very easy and would make the designer's task of improving a given
product simple to take care of any future requirements-.
7. Use of standard components (part libraries) makes for a very fast model development work.
Also a large number of components and sub-assemblies may be stored in part libraries to be
reproduced and us�d later.
8. Several professional CAD packages provide 3D (3 dimensional) visualisation capabilities so
that the designers can see .the products being designed from several different orientation. This
eliminates the need of making models of products for realisation and explaining the concepts to
the team.
Not only this, several designers can work simultaneously on the same product and can gradually
build the product in a modular fashion. This certainly provides the answer to the need of today's
industry and the one emerging on the horizon.
1.4 COMPUTER AIDED MANUFACTURING (CAM)
We can broadly categorise the industrial manufacturing activity (for only mechanical engineering
industries i.e. making discrete components) into:

• Introduction
1. Mass Production-Large Lots, e.g. Automobiles
In this, the volume of production is very high, ranging from a few thousand to millions per annum.
The very high volume justifies the use o�e_cial purpose machines and transferJine.s..to decrease the
cost of production substantially. Also, these ensure that a very high degree of accuracy can be
achieved with these systems. However, these manufacturing methods, once designed and fab
ricated,
· are very inflexible and can only be used for a single product. Further, the lead time taken from the
jfr'oduct designstage to the setting up of the manufacturing facility is very large, varying with lhe
product. Examples in this category are the automobiles, typewriters, etc.
2. Batch Production-Medium Lot Sizes, e.g. Industrial Machines, Aircrafts, etc.
Batch production refers to the making ofjobs in medium lots, say 100 to 1000, for a component type.
Thus, transfer lines may not be used in their production, but special purpose machines wh
ich can be
easily modified by the use of jigs and fixtures for such jobs can be utilised.
3. Job Shop Production-Small Lots or One O
ff, e.g. Prototypes, Aircrafts, etc.
Job shop production refers to the manufacture of very small lots, often of single jobs. This may be
required in special situations for the purpose of proving a design, making prototypes, in tool making,
or for special purpose applications. In view of the very small lot, no special purpose machines or
tooling can be economically justified. Hence, the manufacture has i;be carried on witlitlie general
purpose machines and tooling, which is a very lengthy and often error-prone process.
These are graphically illustrated in Fig. 1.6.
Volume
High
Medium
Low
Transfer Line
Variety
Low Medium High
�, Fig. 1.6 Manuf
acturing Methods Based on Production Quantity
Where does CAM find applicability? Practically in all the ranges of production. However, its use is -
mor�important in categories 2 and 3 by virtue of the added amount of data processing needed in

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[263] 1 Peter v, 8, 9.
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we the spouse of Christ, and should we not obey and love him? If he
be a Father, where is his honor? and if he be a master, where is his

fear?[264] We call him Master, and Lord, and we say well.[265] But if
our industry be not answerable to our relations, we condemn
ourselves in saying, we are his children, or his servants. How will the
hard labor, and daily toil, which servants undergo to please their
masters, judge and condemn those who will not labor so hard for
their Great Master? Surely there is no master like him; nor can any
servants expect such fruit of their labors as his servants. And if we
wander out of God's way or loiter in it, how is every creature ready
to be his rod, to reduce us, or put us on! Our sweetest mercies will
become our sorrows. Rather than want a rod, the Lord will make us
a scourge to ourselves: Our diseased bodies shall make us groan;
our perplexed minds shall make us restless; our conscience shall be
as a scorpion in our bosom. And is it not easier to endure the labor
than the spur? Had we rather be still afflicted, than be up and
doing? And though they that do most, meet also with afflictions; yet
surely, according to their peace of conscience, and faithfulness to
Christ, the bitterness of their cup is abated.
[264] Malachi i, 6.
[265] John xiii, 13.
§ 12. To quicken our diligence in our work, we should also
consider, what assistances we have, what principles we profess, and
our certainty that we can never do too much. For our assistance in
the service of God, all the world are our servants. The sun, moon,
and stars, attend us with their light and influence. The earth, with all
its furniture of plants and flowers, fruits, birds, and beasts; the sea,
with its inhabitants; the air, the wind, the frost and snow, the heat
and fire, the clouds and rain, all wait upon us while we do our work.
Yea, the angels are all our ministering spirits.[266] Nay more, the
patience of God doth wait upon us; the Lord Jesus Christ waiteth, in
the offers of his blood; the Holy Spirit waiteth, by striving with our
backward hearts; besides the ministers of the gospel, who study and
wait, preach and wait, pray and wait, upon careless sinners. And is it
not an intolerable crime for us to trifle, while angels and men; yea,
the Lord himself, stand by, and look on, and, as it were, hold us the

candle while we do nothing? I beseech you, Christians, whenever
you are praying, or reproving transgressors, or upon any duty,
remember what assistances you have for your work, and then judge
how you ought to perform it. The principles we profess, are, that
God is the chief good; that all our happiness consists in his love, and
therefore it should be valued and sought above all things; that he is
our only Lord, and therefore chiefly to be served; that we must love
him with all our heart, and soul, and strength; that our great
business in the world is to glorify God, and obtain salvation. Are
these doctrines seen in our practice? Or rather do not our works
deny what our words confess? But however our assistances and
principles excite us to our work, we are sure we can never do too
much. Could we do all, we are unprofitable servants;[267] much more
when we are sure to fail in all. No man can obey, or serve God too
much. Though all superstition, or service of our own devising, may
be called a being righteous overmuch; yet as long as we keep to the
rule of the word, we can never be righteous too much. The world is
mad with malice, when they think, that faithful diligence in the
service of Christ is foolish singularity. The time is near when they will
easily confess, that God could not be loved, or served too much, and
that no man can be too busy to save his soul. We may easily do too
much for the world, but we cannot for God.
[266] Hebrews i, 14.
[267] Luke xvii, 10.
§ 13. Let us further consider, that it is the nature of every grace to
promote diligence, that trifling in the way to heaven is lost labor,
that much precious time is already mispent, and that in proportion to
our labor will be our recompense. See the nature and tendency of
every grace. If you loved God you would think nothing too much
that you could possibly do to serve him, and please him still more.
Love is quick and impatient, active and observant. If you loved
Christ, you would keep his commandments, nor accuse them of too
much strictness. If you had faith, it would quicken and encourage
you. If you had the hope of glory, it would as the spring in the

watch, set all the wheels of your soul a-going. If you had the fear of
God, it would rouse you out of your slothfulness. If you had zeal, it
would inflame, and eat you up. In what degree soever thou art
sanctified, in the same degree thou wilt be serious and laborious in
the work of God. But they that trifle, lose their labor. Many, who like
Agrippa, are but almost Christians, will find in the end they shall be
but almost saved. If two be running in a race, he that runs slowest
loses both prize and labor. A man that is lifting a weight, if he put
not sufficient strength to it, had as good put none at all. How many
duties have Christians lost, for want of doing them thoroughly? Many
will seek to enter in and shall not be able,[268] who, if they had
striven, might have been able. Therefore, put to a little more
diligence and strength, that all you have done already be not in vain.
Besides, is not much precious time already lost? With some of us
childhood and youth are gone; with some, their middle age also, and
the time before us is very uncertain. What time have we slept,
talked, and played away, or spent in worldly thoughts and cares?
How little of our work is done? The time we have lost cannot be
recalled; should we not then redeem and improve the little which
remains? If a traveller sleep, or trifle most of the day, he must travel
so much faster in the evening, or fall short of his journey's end.
Doubt not but the recompense will be according to your labor. The
seed which is buried and dead, will bring forth a plentiful harvest.
Whatever you do, or suffer, everlasting rest will pay for all. There is
no repenting of labors or sufferings in heaven. There is not one says,
"Would I had spared my pains, and prayed less, or been less strict,
and done as the rest of my neighbors did." On the contrary, it will be
their joy to look back upon their labors and tribulations, and to
consider how the mighty power of God brought them through all.
We may all say, as Paul, I reckon, that the sufferings, and labors of
this present time, are not worthy to be compared with the glory
which shall be revealed in us.[269] We labor but for a moment, but we
shall rest for ever. Who would not put forth all his strength for one
hour, when for that hour's work he may be a prince while he lives?
God is not unrighteous, to forget our work and labor of love.[270] Will

not all our tears be wiped away, and all the sorrow of our duties be
then forgotten?
[268] Luke xiii, 24.
[269] Romans viii, 18.
[270] Hebrews vi, 10.
§ 14. Nor does it less deserve to be considered, that striving is the
divinely appointed way of salvation, that all men either do or will
approve it, that the best Christians at death lament their negligence,
and that heaven itself is often lost for want of striving, but is never
had on easier terms. The sovereign wisdom of God has made
striving necessary to salvation. Who knows the way to heaven better
than the God of heaven? When men tell us we are too strict, whom
do they accuse, God, or us? If it were a fault, it would lie in him that
commands, and not in us who obey. These are the men that ask us,
whether we are wiser than all the world beside? and yet they will
pretend to be wiser than God. How can they reconcile their language
with the laws of God? The kingdom of heaven suffereth violence,
and the violent take it by force.[271] Strive to enter in at the strait
gate; for many will seek to enter in, and shall not be able.[272]
Whatsoever thy hand findeth to do, do it with thy might, for there is
no work, nor device, nor knowledge, nor wisdom, in the grave
whither thou goest.[273] Work out your own salvation with fear and
trembling.[274] Give diligence to make your calling and election sure.
[275] If the righteous scarcely be saved, where shall the ungodly and
the sinner appear?[276] Let them bring all the seeming reasons they
can, against the holy violence of the saints; this sufficeth me to
confute them all, that God is of another mind, and he hath
commanded me to do much more than I do? and though I could see
no other reason for it, his will is reason enough. Who should make
laws for us, but he that made us? And who should point out the way
to heaven, but he that must bring us thither? and who shall fix the
terms of salvation, but he that bestows the gift of salvation? So that
let the world, the flesh, or the Devil, speak against a holy, laborious
life, this is my answer, God hath commanded it. Nay, there never

was, or ever will be, a man, but will approve such a life, and will one
day justify the diligence of the saints. And who would not go that
way, which every man shall finally applaud? True, it is now a way
every where spoken against. But let me tell you, most that speak
against it, in their judgments approve of it; and those that are now
against it, will shortly be of another mind. If they come to heaven
their mind must be changed before they come there. If they go to
hell, their judgment will then be altered, whether they will or no.
Remember this, you that love the opinion and way of the multitude;
why then will you not be of the opinion that all will be of? Why will
you be of a judgment, which you are sure all of you shortly to
change? Oh that you were but as wise in this, as those in hell!—
Even the best of Christians, when they come to die, exceedingly
lament their negligence. They then wish, "Oh that I had been a
thousand times more holy, more heavenly, more laborious for my
soul! The world accuses me for doing too much, but my own
conscience accuses me for doing too little. It is far easier bearing the
scoffs of the world, than the lashes of conscience. I had rather be
reproached by the Devil for seeking salvation, than reproved of God
for neglecting it." How do their failings thus wound and disquiet
them, who have been the wonders of the world for their heavenly
conversation?—It is for want of more diligence, that heaven itself is
often lost. When they that have heard the word, and anon with joy
received it, and have done many things, and heard the ministers of
Christ gladly,[277] shall yet perish; should not this rouse us out of our
security? How far hath many a man followed Christ, and yet forsook
him, when all worldly interests and hopes were to be renounced?—
God hath resolved, that heaven shall not be had on easier terms.
Rest must always follow labor. Without holiness no man shall see the
Lord.[278] Seriousness is the very thing wherein consists our sincerity.
If thou art not serious, thou art not a Christian. It is not only a high
degree in Christianity, but the very life and essence of it. As fencers
upon a stage differ from soldiers fighting for their lives, so hypocrites
differ from serious Christians. If men could be saved without this
serious diligence, they would never regard it; all the excellencies of
God's ways would never entice them. But when God hath resolved,

that, without serious diligence here, you shall not rest hereafter, is it
not wisdom to exert ourselves to the utmost?
[271] Matthew xi, 12.
[272] Luke xiii, 24.
[273] Ecclesiastes ix, 10.
[274] Philippians ii, 12.
[275] 2 Peter i, 10.
[276] 1 Peter iv, 18.
[277] Matthew xiii, 20. Mark vi, 20.
[278] Hebrews xii, 14.
§ 15. But to persuade thee, if possible, reader, to be serious in thy
endeavors for heaven, let me add more considerations. As for
instance, consider—God is in earnest with you; and why should not
you be so with him? In his commands, his threatenings, his
promises, he means as he speaks. In his judgments he is serious.
Was he not so, when he drowned the world? When he consumed
Sodom and Gomorrah? And when he scattered the Jews? Is it time
then to trifle with God?—Jesus Christ was serious in purchasing our
redemption. In teaching, he neglected his meat and drink. In prayer,
he continued all night. In doing good, his friends thought him beside
himself. In suffering, He fasted forty days, was tempted, betrayed,
spit upon, buffeted, crowned with thorns, sweat drops of blood, was
crucified, pierced, died; there was no jesting in all this. And should
not we be serious in seeking our own salvation! The Holy Spirit is
serious in soliciting us to be happy. His motions are frequent,
pressings and importunate. He striveth with us. He is grieved, when
we resist him. And should not we be serious then in obeying, and
yielding to his motions?—God is serious in hearing our prayers, and
bestowing his mercies. He is afflicted with us. He regardeth every
groan and sigh, and puts every tear into his bottle. The next time
thou art in trouble, thou wilt beg for a serious regard of thy prayers.
And shall we expect real mercies, when we are slight and superficial
in the work of God?—The ministers of Christ are serious in exhorting

and instructing you. They beg of God, and of you, and long more for
the salvation of your souls than for any worldly good. If they kill
themselves with their labor, or suffer martyrdom for preaching the
gospel; they think their lives are well bestowed, so that they prevail
for the saving your souls. And shall other men be so painful and
careful for your salvation, and you be so careless and negligent of
your own?—How diligent and serious are all the creatures in serving
you? What haste makes the sun to compass the world? The
fountains are always flowing for thy use; the rivers still running;
spring and harvest keep their times. How hard does thy ox labor for
thee from day to day? How speedily does thy horse travel with thee?
And shalt thou only be negligent? Shall all these be so serious in
serving thee, and thou so careless in thy service to God?—The
servants of the world and the Devil are serious and diligent. They
work, as if they could never do enough. They make haste, as if
afraid of coming to hell too late. They bear down ministers,
sermons, and all before them. And shall they be more diligent for
damnation, than thou for salvation? Hast thou not a better master,
sweeter employment, greater encouragement, and a better reward?
—Time was when thou wast serious thyself in serving Satan and the
flesh, if it be not so yet. How eagerly didst thou follow thy sports,
thy evil company, and sinful delights? And wilt thou not now be as
earnest and violent for God?—You are to this day in earnest about
the things of this life. If you are sick, or in pain, what serious
complaints do you utter? If you are poor, how hard do you labor for
a livelihood? And is not the business of your salvation of far greater
moment?—There is no jesting in heaven or hell. The saints have a
real happiness, and the damned a real misery. There are no remiss
or sleepy praises in heaven, nor such lamentations in hell. All there
are in earnest. When thou, reader, shalt come to death and
judgment, O what deep, heart-piercing thoughts wilt thou have of
eternity! Methinks I foresee thee already astonished, to think how
thou couldst possibly make so light of these things. Methinks I even
hear thee crying out of thy stupidity and madness.

§ 16. And now, reader, having laid down these undeniable
arguments, I do, in the name of God, demand thy resolution; wilt
thou yield obedience, or not? I am confident thy conscience is
convinced of thy duty. Darest thou now go on in thy common
careless course, against the plain evidence of reason, and
commands of God, and against the light of thy own conscience?
Darest thou live as loosely, sin as boldly, and pray as seldom, as
before? Darest thou profane the Sabbath, slight the service of God,
and think of thine everlasting state as carelessly as before? Or dost
thou not rather resolve to gird up the loins of thy mind, and set
thyself wholly to the work of thy salvation, and break through the
oppositions, and slight the scoffs and persecutions of the world, and
lay aside every weight, and the sin which doth so easily beset thee,
and run with patience the race that is set before thee? I hope these
are thy full resolutions! Yet, because I know the obstinacy of the
heart of man, and because I am solicitous thy soul might live, I once
more entreat thy attention to the following questions; and I
command thee from God, that thou stifle not thy conscience, nor
resist conviction; but answer them faithfully, and obey accordingly—
If, by being diligent in godliness, you could grow rich, get honor or
preferment in the world, be recovered from sickness, or live for ever
in prosperity on earth; what lives would you lead, and what pains
would you take in the service of God? And is not the saint's rest a
more excellent happiness than all this?—If it were felony to break
the Sabbath, neglect secret or family worship, or be loose in your
lives, what manner of persons would you then be? And is not eternal
death more terrible than temporal?—If God usually punished with
some present judgment every act of sin, as he did the lie of Ananias
and Sapphira, what kind of lives would you lead? And is not eternal
wrath far more terrible?—If one of your acquaintance should come
from the dead, and tell you, that he suffered the torments of hell for
those sins you are guilty of; what manner of persons would you
afterwards be? How much more should the warnings of God affright
you?—If you knew that this were the last day you had to live in the
world, how would you spend it? And you know not but it may be
your last, and are sure your last is near. If you had seen the general

dissolution of the world, and all the pomp and glory of it consumed
to ashes, what would such a sight persuade thee to do? Such a sight
you shall certainly see. If you had seen the judgment set, and the
books opened, and the wicked stand trembling on the left hand of
the Judge, and the godly rejoicing on the right hand, and their
different sentence pronounced; what persons would you have been
after such a sight? This sight you shall one day surely see. If you
had seen hell open, and all the damned there in their endless
torments; also heaven opened, as Stephen did, and all the saints
there triumphing in glory; what a life would you lead after such
sights? These you will see before it be long. If you had lain in hell
but one year, or one day, or hour, and there felt the torments you
now hear of; how seriously would you then speak of hell, and pray
against it? And will you not take God's word for the truth of this,
except you feel it?—Or if you had possessed the glory of heaven but
one year; what pains would you take, rather than be deprived of
such incomparable glory?—Thus I have said enough, if not to stir up
the sinner to a serious working out his salvation, yet at least to
silence him, and leave him inexcusable at the judgment of God. Only
as we do by our friends when they are dead, and our words and
actions can do them no good, yet to testify our affection for them
we weep and mourn; so will I also do for these unhappy souls. It
makes my heart tremble, to think how they will stand before the
Lord confounded and speechless! When he shall say, "Was the
world, or Satan, a better friend to you than I? Or had they done
more for you than I had done? Try now whether they will save you,
or recompense you for the loss of heaven, or be as good to you as I
would have been." What will the wretched sinner answer to any of
this? But though man will not hear, we may hope in speaking to
God. "O thou that didst weep and groan in spirit over a dead
Lazarus, pity these dead and senseless souls, till they are able to
weep and groan in pity to themselves! As thou hast bid thy servant
speak, so speak now thyself; they will hear thy voice speaking to
their hearts, who will not hear mine speaking to their ears. Lord,
thou hast long knocked at these hearts in vain; now break the doors,
and enter in."

§ 17. Yet to shew the godly why they, above all men, should be
laborious for heaven, I desire to ask them,—What manner of
persons should those be, whom God hath chosen to be vessels of
mercy? Who have felt the smart of their negligence, in their new
birth, in their troubles of conscience, in their doubts and fears, and
in other sharp afflictions? Who have often confessed their sin of
negligence to God in prayer? Who have bound themselves to God by
so many covenants? What manner of persons should they be, who
are near to God as the children of his family? who have tasted such
sweetness in diligent obedience? who are many of them so uncertain
what shall everlastingly become of their souls? What manner of
persons should they be in holiness, whose sanctification is so
imperfect? Whose lives and duties are so important to the saving or
destroying a multitude of souls? and on whom the glory of the great
God so much depends?—Since these things are so, I charge thee,
Christian, in thy Master's name, to consider and resolve the
question, What manner of persons ought we to be in all holy
conversation and godliness? And let thy life answer the question as
well as thy tongue.

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.
S 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]
[280] Ephesians v, 6, 7.

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

§ 8. And if a man should break through all these hinderances, and
set upon the duty of self-examination, yet assurance is not presently
attained. Too many deceive themselves in their inquiries after it,
through one or other of the following causes. There is such
confusion and darkness in the soul of man, especially of an
unregenerate man, that he can scarcely tell what he doth, or what is
in him. As in a house, where nothing is in its proper place, it will be
difficult to find what is wanted; so it is in the heart where all things
are in disorder.—Most men accustom themselves to be strangers at
home, and too little observe the temper and motions of their own
hearts. Many are resolved what to judge before they try. Like a
bribed judge, who examines as if he would judge uprightly, when he
is previously resolved which way the cause shall go. Men are partial
in their own cause; ready to think their great sins small, and their
small sins none; their gifts of nature to be the work of grace, and to
say, All these have I kept from my youth; I am rich, and increased in
goods, and have need of nothing. Most men search but by the
halves. If it will not easily and quickly be done, they are
discouraged, and leave off. They try themselves by false marks and
rules: not knowing wherein the truth of Christianity doth consist;
some looking beyond, and some short of the Scripture-standard. And
frequently they miscarry in this work, by attempting it in their own
strength. As some expect the Spirit should do it without them, so
others attempt it themselves, without seeking or expecting the help
of the Spirit. Both these will certainly miscarry in their assurance.
§ 9. Some other hinderances keep even true Christians from
comfortable certainty. As for instance: The weakness of grace. Small
things are hardly discerned. Most Christians content themselves with
a small measure of grace, and do not follow on to spiritual strength
and manhood. The chief remedy for such would be to follow on their
duty, till their graces be increased. Wait upon God in the use of his
prescribed means, and he will undoubtedly bless you with increase.
Oh that Christians would bestow most of that time in getting more
grace which they bestow in anxious doubtings whether they have
any or none; and lay out those serious affections in praying for more

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

yet it will not follow that he hath no life. So when Christians find a
flaw in their first comforts, they are apt to judge it a flaw in their
safety. Many come under doubting, through the exceeding weakness
of their natural parts. Many honest hearts have weak heads, and
know not how to perform the work of self-trial. They will
acknowledge the premises, and yet deny the apparent conclusion. If
God do not some other way supply the defect of their reason, I see
not how they should have clear and settled peace. One great and
too common cause of distress is, the secret maintaining some known
sin. This abates the degree of our graces, and so makes them more
undiscernible. It obscureth that which it destroyeth not; for it
beareth such sway, that grace is not in action, nor seems to stir, nor
is scarce heard speak for the noise of this corruption. It puts out, or
dimmeth the eye of the soul, and stupifies it, that it can neither see
nor feel its own condition. But especially it provokes God to withdraw
himself, his comforts, and the assistance of his Spirit, without which
we may search long enough before we have assurance. God hath
made a separation between sin and peace. As long as thou dost
cherish thy pride, thy love of the world, the desires of the flesh, or
any unchristian practice, thou expectest comfort in vain. If any man
setteth up his idols in his heart, and putteth the stumbling-block of
his iniquity before his face, and cometh to a minister, or to God, to
inquire for comfort; instead of comforting him, God will answer him
that cometh, according to the multitude of his idols.[281] Another very
great and common cause of the want of comfort is, when grace is
not kept in constant and lively exercise. The way of painful duty, is
the way of fullest comfort. Peace and comfort are Christ's great
encouragements to faithfulness and obedience; and therefore,
though our obedience does not merit them, yet they usually rise and
fall with our diligence in duty. As prayer must have faith and
fervency to procure it success, besides the blood and intercession of
Christ, so must all other parts of our obedience. If thou growest
seldom, and customary, and cold in duty, especially in thy secret
prayers to God, and yet findest no abatement in thy joys, I cannot
but fear thy joys are either carnal or diabolical. Besides grace is
never apparent and sensible to the soul, but while it is in action;

therefore want of action must cause want of assurance. And the
action of the soul upon such excellent objects, naturally bringeth
consolation with it. The very act of loving God in Christ is
inexpressibly sweet. The soul that is best furnished with grace, when
it is not in action, is like a lute well stringed and tuned, which while
it lieth still, maketh no more music than a common piece of wood;
but when it is handled by a skilful musician, the melody is delightful.
Some degree of comfort follows every good action, as heat
accompanies fire, and as beams and influence issue from the sun. A
man that is cold, should labor till heat be excited; so he that wants
assurance, must not stand still, but exercise his graces, till his
doubts vanish.—
— The want of consolation in the soul is also very
commonly owing to bodily melancholy. It is no more wonder for a
conscientious man, under melancholy, to doubt, and fear, and
despair, than for a sick man to groan, or a child to cry when it is
chastised. Without the physician in this case, the labors of the divine
are usually in vain. You may silence, but you cannot comfort them.
You may make them confess they have some grace, and yet cannot
bring them to the comfortable conclusion. All the good thoughts of
their state which you can possibly help them to, are seldom above a
day or two old. The cry out of sin, and the wrath of God, when the
chief cause is in their bodily distemper.
[281] Ezekiel xiv, 3-9.
§ 10. (3.) As for the motives to persuade to the duty of self-
examination, I entreat you to consider the following. To be deceived
about your title to heaven is very easy. Many are now in hell, that
never suspected any falsehood in their hearts, that excelled in
worldly wisdom, that lived in the clear light of the gospel, and even
preached against the negligence of others.—
—To be mistaken in this
great point is also very common. It is the case of most in the world.
In the old world, and in Sodom, we find none that were in any fear
of judgment. Almost all men among us verily look to be saved; yet
Christ tells us, there be few that find the strait gate, and narrow
way, which leadeth unto life.[282] And if such multitudes are deceived,
should not we search the more diligently, lest we should be deceived

as well as they?—
— Nothing is more dangerous than to be thus
mistaken. If the godly judge their state worse than it is, the
consequences of this mistake will be sorrowful; but the mischief
flowing from the mistake of the ungodly is unspeakable. It will
exceedingly confirm them in the service of Satan. It will render
ineffectual the means that should do them good. It will keep a man
from compassionating his own soul. It is a case of the greatest
moment, where everlasting salvation or damnation is to be
determined. And if you mistake till death, you are undone for ever.
Seeing then the danger is so great, what wise man would not follow
the search of his heart both night and day, till he were assured of his
safety.—Consider how small the labor of this duty is, in comparison
of that sorrow which followeth its neglect. You can endure to toil and
sweat from year to year, to prevent poverty; and why not spend a
little time in self-examination, to prevent eternal misery? By
neglecting this duty, you can scarce do Satan a greater pleasure, nor
yourself a greater injury. It is the grand design of the Devil, in all his
temptations, to deceive you, and keep you ignorant of your danger,
till you feel the everlasting flames; and will you join with him to
deceive yourself? If you do this for him, you do the greatest part of
his work. And hath he deserved so well of you, that you should
assist him in such a design as your damnation?—The time is nigh
when God will search you. If it be but in this life by affliction, it will
make you wish, that you had tried and judged yourselves, that you
might have escaped the judgment of God. It was a terrible voice to
Adam, Where art thou? Hast thou eaten of the tree? And to Cain,
Where is thy brother? Men consider not in their hearts that I, saith
the Lord, remember all their wickedness; now their own doings have
beset them about, they are before my face.[283] Consider also, what
would be the sweet effects of this self-examination. If thou be
upright and godly, it will lead thee straight towards assurance of
God's love; if thou be not, though it will trouble thee at the present,
yet it will tend to thy happiness, and at length lead thee to the
assurance of that happiness. Is it not a desirable thing to know what
shall befal us hereafter? especially what shall befal our souls? and
what place and state we must be in for ever? And as the very

knowledge itself is desirable, how much greater will the comfort be
of that certainty of salvation? What sweet thoughts wilt thou have of
God? All that greatness, and justice, which is the terror of others,
will be thy joy. How sweet may be thy thoughts of Christ, and the
blood he hath shed, and the benefits he hath procured? How
welcome will the word of God be to thee, and how beautiful the very
feet of those that bring it? How sweet will be the promises when
thou art sure they are thy own? The very threatenings will occasion
thy comfort, to remember that thou hast escaped them. What
boldness and comfort mayest thou then have in prayer, when thou
canst say, Our Father, in full assurance? It will make the Lord's
Supper a refreshing feast to thy soul. It will multiply the sweetness
of every common mercy. How comfortably mayest thou then
undergo all afflictions? How will it sweeten thy forethoughts of death
and judgment, of heaven and hell? How lively will it make thee in
the work of the Lord, and how profitable to all around thee? What
vigor will it infuse into all thy graces and affections, kindle thy
repentance, inflame thy love, quicken thy desires, and confirm thy
faith, be a fountain of continual rejoicing, overflow thy heart with
thankfulness, raise thee high in the delightful work of praise, help
thee to be heavenly minded, and render thee persevering in all? All
these sweet effects of assurance would make thy life a heaven upon
earth.
[282] Matthew vii, 14.
[283] Hosea vii, 2.
§ 11. Though I am certain these motives have weight of reason in
them, yet I am jealous, reader, lest you lay aside the book, as if you
had done, and never set yourself to the practice of the duty. The
case in hand is of the greatest moment, whether thou shalt
everlastingly live in heaven or hell! I here request thee, in behalf of
thy soul; nay, I charge thee, in the name of the Lord, that thou defer
no longer, but take thy heart to task in good earnest, and think with
thyself, "Is it so easy, so common, and so dangerous to be
mistaken? Are there so many wrong ways? Is the heart so deceitful?

Why then do I not search into every corner, till I know my state?
Must I so shortly undergo the trial at the bar of Christ? And do I not
presently try myself? What a case were I in, if I should then
miscarry? May I know by a little diligent inquiry now? And do I stick
at the labor?" But perhaps thou wilt say, "I know not how to do it."
In that I am now to give thee directions; but, alas! it will be in vain,
if thou art not resolved to practise them. Wilt thou, therefore, before
thou goest any further, here promise before the Lord, to set thyself
upon the speedy performance of the duty, according to the
directions I shall lay down from the word of God. I demand nothing
unreasonable or impossible. It is but to bestow a few hours to know
what shall become of thee for ever. If a neighbor, or friend, desire
but an hour's time of thee in conversation, or business, or any thing
in which thou mayest be of service, surely thou wouldst not deny it;
how much less shouldst thou deny this to thyself in so great an
affair? I pray thee take from me this request, as if, in the name of
Christ, I presented it to thee on my knees; and I will betake me on
my knees to Christ again, to beg that he will persuade thy heart to
the duty.
§ 12. (4.) The directions how to examine thyself are such as
these:—Empty thy mind of all other cares and thoughts, that they
may not distract or divide thy mind. This work will be enough at
once, without joining others with it. Then fall down before God in
hearty prayer, desiring the assistance of his Spirit, to discover to thee
the plain truth of thy condition, and to enlighten thee in the whole
progress of this work. Make choice of the most convenient time and
place. Let the place be the most private; and the time, when you
have nothing to interrupt you; and, if possible, let if be the present
time. Have in readiness, either in memory or writing, some
Scriptures, containing the descriptions of the saints, and the gospel
terms of salvation; and convince thyself thoroughly of their infallible
truth. Proceed then to put the question to thyself. Let it not be,
whether there be any good in thee at all? Nor, whether thou hast
such or such a degree and measure of grace? But, whether such or
such a saving grace be in thee in sincerity or not?—If thy heart draw

back from the work, force it on. Lay thy command upon it. Let
reason interpose, and use its authority. Yea, lay the command of
God upon it, and charge it to obey upon pain of his displeasure. Let
conscience also do its office, till thy heart be excited to the work.
Nor let thy heart trifle away the time, when it should be diligently at
the work. Do as the psalmist, my spirit made diligent search. He that
can prevail with his own heart, shall also prevail with God. If, after
all thy pains, thou art not resolved then seek out for help. Go to one
that is godly, experienced, able, and faithful, and tell him thy case,
and desire his best advice. Use the judgment of such a one, as that
of a physician for thy body; though this can afford thee no full
certainty, yet it may be a great help to stay and direct thee. But do
not make it a pretence to put off thy own self-examination: Only use
it as one of the last remedies, when thy own endeavors will not
serve. When thou hast discovered thy true state, pass sentence on
thyself accordingly; either that thou art a true Christian, or that thou
art not. Pass not this sentence rashly, nor with self flattery, nor from
melancholy terrors; but deliberately, truly, and according to thy
conscience convinced by Scripture and reason. Labor to get thy
heart affected with its condition, according to the sentence passed
on it. If graceless, think of thy misery. If renewed and sanctified,
think what a blessed state the Lord hath brought thee into. Pursue
these thoughts till they have left their impression on thy heart. Write
this sentence, at least in thy memory. "At such a time, upon
thorough examination, I found my state to be thus, or thus." Such a
record will be very useful to thee hereafter. Trust not to this one
discovery, so as to try no more: Nor let it hinder thee in the daily
search of thy ways: Neither be discouraged, if the trial must be often
repeated. Especially take heed, if unregenerate, not to conclude of
thy future state by the present. Do not say, "because I am ungodly, I
shall die so; because I am an hypocrite, I shall continue so." Do not
despair. Nothing but thy unwillingness can keep thee from Christ,
though thou hast hitherto abused him, and dissembled with him.
§ 13. (5.) Now let me add some marks by which you may try your
title to the saint's rest. I will only mention these two—taking God for

thy chief good—and heartily accepting Christ for thy only Savior and
Lord.
§ 14. Every soul that hath a title to this rest, doth place his chief
happiness in God. This rest consisteth in the full and glorious
enjoyment of God. He that maketh not God his chief good, and
ultimate end, is in heart a pagan and a vile idolater. Let me ask then,
dost thou truly account it thy chief happiness to enjoy the Lord in
glory, or dost thou not? Canst thou say, the Lord is my portion?
Whom have I in heaven but thee? and there is none upon earth that
I desire besides thee. If thou be an heir of rest, it is thus with thee.
Though the flesh will be pleading for its own delights, and the world
will be creeping into thine affections; yet in thy ordinary, settled,
prevailing judgment and affections, thou preferrest God before all
things in the world. Thou makest him the very end of thy desires
and endeavors. The very reason why thou hearest and prayest, and
desirest to live on earth, is chiefly this, that thou mayest seek the
Lord, and make sure of thy rest. Though thou dost not seek it so
zealously as thou shouldst; yet hath it the chief of thy desires and
endeavors; so that nothing else is desired or preferred before it.
Thou wilt think no labor or suffering too great to obtain it. And
though the flesh may sometimes shrink, yet thou art resolved and
contented to go through all. Thy esteem for it will also be so high,
and thy affections to it so great, that thou wouldst not exchange thy
title to it, and hopes of it, for any worldly good whatsoever. If God
should set before thee an eternity of earthly pleasure on one hand,
and the saint's rest on the other, and bid thee take thy choice; thou
wouldst refuse the world and choose this rest. But if thou art yet
unsanctified, then thou dost in thy heart prefer thy worldly
happiness before God; and though thy tongue may say, that God is
thy chief good, yet thy heart doth not so esteem him. For the world
is the chief end of thy desires and endeavors. Thy very heart is set
upon it. Thy greatest care and labor is to maintain thy credit, or
fleshly delights. But the life to come hath little of thy care or labor.
Thou didst never perceive so much excellency in that unseen glory
of another world, as to draw thy heart after it, and set thee a

laboring heartily for it. The little pains thou bestowest that way, is
but in the second place. God hath but the world's leavings, only that
time and labor which thou canst spare from the world, or those few,
cold, and careless thoughts, which follow thy constant, earnest, and
delightful thoughts of earthly things. Neither wouldst thou do any
thing at all for heaven, if thou knewest how to keep the world. But
lest thou shouldst be turned into hell, when thou canst keep the
world no longer, therefore thou wilt do something. For the same
reason thou thinkest the way of God too strict, and wilt not be
persuaded to the constant labor of walking according to the gospel
rule; and when it comes to the trial, that thou must forsake Christ,
or thy worldly happiness, then thou wilt venture heaven rather than
earth, and so wilfully deny thy obedience to God. And certainly if
God would but give thee leave to live in health and wealth for ever
on earth, thou wouldst think it a better state than rest. Let them
seek for heaven that would, thou wouldst think this thy chief
happiness. This is thy case, if thou art yet an unregenerate person,
and hast no title to the saint's rest.
§ 15. And as thou takest God for thy chief good, so thou dost
heartily accept of Christ for thy only Savior and Lord to bring thee to
this rest. The former mark was the sum of the first and great
command of the law, Thou shalt love the Lord thy God with all thy
heart. This second mark, is the sum of the command of the gospel,
Believe in the Lord Jesus Christ, and thou shalt be saved. And the
performance of these two is the whole of godliness and Christianity.
This mark is but the definition of faith. Dost thou heartily consent
that Christ alone shall be thy Savior? and no further trust to thy
duties and works, than as means appointed in subordination to him?
not looking at them as in the least measure able to satisfy the curse
of the law, or as a legal righteousness, or any part of it? but content
to trust thy salvation on the redemption made by Christ? Art thou
also content to take him for thy only Lord and King, to govern and
guide thee by his laws and Spirit? And to obey him, even when he
commandeth the hardest duties, and those which most cross the
desires of the flesh? Is it thy sorrow when thou breakest thy

resolution herein? and thy joy when thou keepest closest in
obedience to him? Wouldst thou not change thy Lord and Master for
all the world? Thus it is with every true Christian. But if thou be an
hypocrite, it is far otherwise. Thou mayest call Christ thy Lord and
thy Savior; but thou never foundest thyself so lost without him, as to
drive thee to seek him and trust him, and lay thy salvation on him
alone. At least thou didst never heartily consent that he should
govern thee as thy Lord, nor resign up thy soul and life to be ruled
by him, nor take his word for the law of thy thoughts and actions. It
is likely thou art content to be saved from hell by Christ when thou
diest? but in the mean time he shall command thee no farther than
will stand with thy credit; or pleasure, or other worldly ends. And if
he would give thee leave, thou hadst far rather live after the world
and flesh, than after the word and Spirit. And though thou mayest
now and then have a motion or purpose to the contrary; yet this
that I have mentioned is the ordinary desire and choice of thy heart.
Thou art therefore no true believer in Christ; for though thou confess
him in words, yet in works thou dost deny him, being abominable
and disobedient, and unto every good work reprobate. This is the
case of those that shall be shut out of the saint's rest.
§ 16. Observe, it is the consent of your hearts, or wills, which I
especially lay down to be inquired after. I do not ask, whether thou
be assured of salvation? nor, whether thou canst believe that thy
sins are pardoned, and that thou art beloved of God in Christ? These
are no parts of justifying faith, but excellent fruits of it, and they that
receive them, are comforted by them; but perhaps thou mayest
never receive them whilst thou livest, and yet be a true heir of rest.
Do not say then, "I cannot believe that my sins are pardoned, or
that I am in God's favor, and therefore I am no true believer." This is
a most mistaken conclusion. The question is, whether thou dost
heartily accept of Christ, that thou mayest be pardoned, reconciled
to God, and so saved? Dost thou consent that he shall be thy Lord
who hath bought thee, and that he shall bring thee to heaven in his
own way? This is justifying, saving faith, and the mark by which thou
mayest try thyself. Yet still observe, that all this consent must be

hearty and real, not feigned or with reservations. It is not saying, as
that dissembling son, I go, Sir; and went not. If any have more of
the government of thee than Christ, thou art not his disciple. I am
sure these two marks are such as every Christian hath, and none but
sincere Christians. O that the Lord would now persuade thee to the
close performance of this self-trial? That thou mayest not tremble
with horror of soul, when the Judge of all the world shall try thee;
but be so able to prove thy title to rest, that the prospect and
approach of death and judgment may raise thy spirits, and fill thee
with joy!
§ 17. On the whole, as ever Christians would have comforts that
will not deceive them, let them make it the great labor of their lives
to grow in grace, to strengthen and advance the interest of Christ in
their souls, and to weaken and subdue the interest of the flesh.
Deceive not yourselves with a persuasion, that Christ hath done all,
and left you nothing to do. To overcome the world, the flesh, and
the Devil; and in order to that, to stand always armed upon our
watch, and valiantly and patiently to fight it out, is of great
importance to our assurance and salvation. Indeed it is so great a
part of our baptismal vow, that he, who performeth it not, is no
more than a nominal Christian. Not to every one that
presumptuously believeth, but to him that overcometh, will Christ
give to eat of the hidden manna, and will give him a white stone,
and in the stone a new name written, which no man knoweth saving
him that receiveth it: He shalt eat of the tree of life, which is in the
midst of the paradise of God, and shall not be hurt of the second
death. Christ will confess his name before his Father, and before his
angels, and make him a pillar in the temple of God, and he shall go
no more out, and will write upon him the name of his God, and the
name of the city of his God, which is New Jerusalem, which cometh
down out of heaven from his God, and will write upon him his new
name. Yea, He will grant to him to sit with him on his throne, even
as he also overcame, and is set down with his Father on his throne.
He that hath an ear, let him hear what the Spirit saith unto the
churches.[284]

[284] Revelation ii, 7, 11, 17. iii, 5, 12, 21, 22.

CHAP. IX.
The Duty of the people of God to excite others to
seek this Rest.
§ 1. The Author laments that Christians do so little to help others to obtain the
Saint's Rest; § 2. (I.) Shews the nature of this duty; particularly, § 3. (1.) In
having our hearts affected with the misery of our brethren's souls, § 4-6. (2.) In
taking all opportunities to instruct them in the way of salvation, § 7. (3.) In
promoting their profit by public ordinances; § 8. (II.) He assigns various reasons
why this duty is so much neglected, § 9. And answers some objections against it.
§ 10-13. Then (III.) Urges to the discharge of it, by several considerations, § 14.
Addressed to such as have knowledge, learning, and utterance, § 15. Those that
are acquainted with sinners, § 16. Physicians that attend dying men, § 17.
Persons of wealth and power, § 18. Ministers, § 19. And those that are intrusted
with the care of children or servants, § 20. The chapter concludes with an
earnest request to Christian parents to be faithful to their trust.
ATH God set before us such a glorious prize as the
saint's rest, and made us capable of such inconceivable
happiness? Why then do not all the children of this kingdom exert
themselves more to help others to the enjoyment of it? Alas, how
little are poor souls about us beholden to most of us! We see the
glory of the kingdom, and they do not: We see the misery of those
that are out of it, and they do not: We see them wandering quite out
of the way, and know, if they hold on, they can never come there;
and they themselves discern it not: and yet we will not seriously
shew them their danger and error, and help to bring them into the
way, that they may live. Alas, how few Christians are there to be
found, that set themselves with all their might to save souls! No
thanks to us, if heaven be not empty, and if the souls of our
brethren perish not for ever. Considering how important this duty is,
to the glory of God, and the happiness of men, I will shew—how it is
to be performed;—why it is so much neglected; and then offer some
considerations to persuade to it.

§ 2. (I.) The duty of exciting and helping others to obtain the
saint's rest doth not mean, that every man should turn a public
preacher, or that any should go beyond the bounds of their particular
callings; much less does it consist in promoting a party spirit; and
least of all in speaking against men's faults behind their backs, and
be silent before their faces. This duty is of another nature, and
consists of the following things;—in having our hearts affected with
the misery of our brethren's souls,—in taking all opportunities to
instruct them in the way of salvation,—and in promoting their profit
by public ordinances.
§ 3. (1.) Our hearts must be affected with the misery of our
brethren's souls. We must be compassionate towards them, and
yearn after their recovery and salvation. If we earnestly longed after
their conversion, and our hearts were solicitous to do them good, it
would set us on work, and God would usually bless it.
§ 4. (2.) We must take all opportunities we possibly can to instruct
them how to attain salvation. If the person be ignorant, labor to
make him understand the chief happiness of man, how far he was
once possessed of it; the covenant God then made with him; how he
broke it; what penalty he incurred; and what misery he brought
himself into: Teach him his need of a Redeemer; how Christ did
mercifully interpose and bear the penalty; what the new covenant is;
how men are drawn to Christ; and what are the riches and privileges
which believers have in him. If he is not moved by these things, then
shew him the excellency of the glory he neglects; the extremity and
eternity of the torments of the damned; the justice of enduring them
for wilfully refusing grace; the certainty, nearness, and terrors of
death and judgment; the vanity of all things below; the sinfulness of
sin; the preciousness of Christ; the necessity of regeneration, faith,
and holiness, and the true nature of them. If after all you find him
entertaining false hopes, then urge him to examine his state; shew
him the necessity of doing so; help him in it; nor leave him till you
have convinced him of his misery and remedy. Shew him how vain
and destructive it is to join Christ and his duties, to compose his

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