§ 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.

§ 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]

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.

§ 1. Hath 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 justifying righteousness. Yet be sure to draw him to the use of all means; such as hearing and reading the word, calling upon God, and associating with the godly; persuade him to forsake sin, avoid all temptations to sin, especially evil companions, and to wait patiently on God in the use of means, as the way in which God will be found.

§ 5. But because the manner of performing this work is of great moment, observe therefore these rules. Enter upon it with right intentions. Aim at the glory of God in the person's salvation. Do it not to get a name, or esteem to thyself, or to bring men to depend upon thee, or to get thee followers, but in obedience to Christ, in imitation of him, and tender love to men's souls. Do not as those, who labor to reform their children or servants from such things as are against their own profit or humor, but never seek to save their souls in the way which God hath appointed. Do it speedily. As you would not have them delay their return, do not you delay to seek their return. While you are purposing to teach and help him, the man goes deeper in debt; wrath is heaping up; sin taking root; custom fastens him; temptations to sin multiply; conscience grows seared; the heart hardened; the Devil rules; Christ is shut out; the Spirit is resisted; God is daily dishonored; His law violated; He is without a servant, and that service from Him which He should have; time runs on; death and judgment are at the door; and what if the man die, and drop into hell, while you are purposing to prevent it? If in the case of his bodily distress, you must not say to him, Go, and come again, and to-morrow I will give, when thou hast it by thee;[285] how much less may you delay the succor of his soul? That physician is no better than a murderer, who negligently delayeth till his patient be dead, or past cure. Lay by excuses then, and all lesser business, and exhort one another daily, while it is called to-day; lest any be hardened through the deceitfulness of sin.[286] Let your exhortation proceed from compassion and love. To jeer and scoff, to rail and vilify, is not a likely way to reform men, or convert them to God. Go to poor sinners with tears in your eyes, that they may see you believe them to be miserable, and that you unfeignedly pity their case. Deal with them with earnest humble entreatings. Let them perceive it is the desire of your hearts to do them good; that you have no other end but their everlasting happiness; and that it is your sense of their danger, and your love to their souls, that forceth you to speak; even because you know the terrors of the Lord, and for fear you should see them in eternal torments. Say to them, "Friend, you know I seek no advantage of my own: The method to please you, and keep your friendship, were to soothe you in your way, or let you alone; but love will not suffer me to see you perish, and be silent. I seek nothing at your hands, but that which is necessary to your own happiness. It is yourself that will have the gain and comfort, if you come to Christ." If we were thus to go to every ignorant, wicked neighbor, what blessed fruit should we quickly see!—Do it with all possible plainness and faithfulness. Do not make their sins less than they are, nor encourage them in a false hope. If you see the case dangerous, speak plainly; "Neighbor I am afraid God hath not yet renewed your soul; I doubt you are not yet recovered from the power of Satan to God; I doubt you have not chosen Christ above all, nor unfeignedly taken him for your sovereign Lord. If you had, surely you durst not so easily disobey him, nor neglect his worship in your family, and in public: You could not so eagerly follow the world, and talk of nothing but the things of the world. If you were in Christ, you would be a new creature; old things would be passed away, and all things would become new. You would have new thoughts, new talk, new company, new endeavors, and a new conversation: Certainly without these you can never be saved: You may think otherwise, and hope better as long as you will, but your hopes will all deceive you and perish with you." Thus must you deal faithfully with men, if ever you intend to do them good. It is not in curing men's souls, as in curing their bodies, where they must not know their danger, lest it hinder the cure. They are here agents in their own cure, and if they know not their misery, they will never bewail it, nor know their need of a Savior. Do it also seriously, zealously, and effectually. Labor to make men know that heaven and hell are not matters to be played with, or passed over with a few careless thoughts. "Is it most certain, that one of these days thou shalt be in everlasting joy or torment; and doth it not awaken thee? Are there so few that find the way of life? So many that go the way of death? Is it so hard to escape? So easy to miscarry? And yet do you sit still and trifle? What do you mean? The world is passing away: Its pleasures, honors, and profits are fading and leaving you: Eternity is a little before you: God is just and jealous: His threatenings are true: The great day will be terrible: Time runs on: Your life is uncertain: You are far behind-hand: Your case is dangerous: If you die to-morrow, how unready are you! With what terror will your souls go out of your bodies! And do you yet loiter? Consider, God is all this while waiting your leisure: His patience beareth: His long-suffering forbeareth: His mercy entreateth you: Christ offers you his blood and merits: The Spirit is persuading: Conscience is accusing: Satan waits to have you: This is your time: Now or never. Had you rather burn in hell, than repent on earth? have Devils your tormentors, than Christ your governor? Will you renounce your part in God and glory, rather than renounce your sins? O friends, what do you think of these things? God hath made you men; do not renounce your reason where you should chiefly use it." Alas, it is not a few dull words between jest and earnest, between sleep and awake, that will rouse a dead-hearted sinner. If a house be on fire, you will not make a cold oration on the nature and danger of fire; but will run, and cry, fire, fire. To tell a man of his sins as softly as Eli did his sons; or reprove him, as gently as Jehoshaphat did Ahab, Let not the king say so, usually doth as much harm as good. Lothness to displease men, makes us undo them.

§ 6. Yet, lest you run into extremes, I advise you to do it with prudence and discretion. Choose the fittest season. Deal not with men when they are in a passion, or where they will take it for a disgrace. When the earth is soft, the plough will enter. Take a man when he is under affliction, or newly impressed under a sermon. Christian faithfulness requires us, not only to do good when it falls in our way, but to watch for opportunities. Suit yourself also to the quality and temper of the person. You must deal with the ingenious, more by argument than persuasion. There is need of both to the ignorant. The affections of the convinced should be chiefly excited. The obstinate must be sharply reproved. The timorous must be dealt with tenderly. Love, and plainness, and seriousness, take with all; but words of terror some can scarce bear. Use also the aptest expressions. Unseemly language makes the hearers loathe the food they should live by; especially if they be men of curious ears, and carnal hearts. Let all your reproofs and exhortations be backed with the authority of God. Let sinners be convinced that you speak not of your own head. Turn them to the very chapter and verse where their sin is condemned, and their duty commanded. The voice of man is contemptible, but the voice of God is awful and terrible. They may reject your words, that dare not reject the words of the Almighty. Be frequent with men in this duty of exhortation. If we are always to pray and not to faint, because God will have us importunate with himself: the same course, no doubt, will be most prevailing with men. Therefore we are commanded to exhort one another daily;[287] and with all long-suffering.[288] The fire is not always brought out of the flint at one stroke; nor men's affections kindled at the first exhortation. And if they were, yet if they be not followed, they will soon grow cold again. Follow sinners with your loving and earnest entreaties, and give them no rest in their sin. This is true charity, the way to save men's souls, and will afford you comfort upon review. Strive to bring all your exhortations to an issue. If we speak the most convincing words, but all our care is over with our speech, we shall seldom prosper in our labors: But God usually blesses their labors, whose very heart is set upon the conversion of their hearers, and who are therefore inquiring after the success of their work. If you reprove a sin, cease not till the sinner promises you to leave it, and avoid the occasions of it. If you are exhorting to a duty, urge for a promise to set upon it presently. If you would draw men to Christ, leave not, till you have made them confess the misery of their present unregenerate state, and the necessity of Christ, and of a change, and have promised you to fall close to the use of means. O that all Christians would take this course with all their neighbors that are enslaved to sin, and strangers to Christ!—Once more, be sure your example exhort as well as your words. Let them see you constant in all the duties you persuade them to. Let them see in your lives that superiority to the world, which your lips recommend. Let them see by your constant labors for heaven, that you indeed believe what you would have them believe. A holy and heavenly life, is a continual pain to the consciences of sinners around you, and continually solicits them to change their course.

§ 7. (3.) Besides the duty of private admonition, you must endeavor to help men to profit by the public ordinances. In order to that, endeavor to procure for them faithful ministers, where they are wanting. How shall they hear without a preacher?[289] Improve your interest and diligence to this end, till you prevail. Extend your purses to the utmost. How many souls may be saved by the ministry you have procured? It is a higher and nobler charity, than relieving their bodies. What abundance of good might great men do, if they would support in academical education, such youth as they have first carefully chosen for their ingenuity and piety, till they should be fit for the ministry?—And when a faithful ministry is obtained, help poor souls to receive the fruit of it. Draw them constantly to attend it. Remind them often what they have heard, and if it be possible, let them hear it repeated in their families, or elsewhere. Promote their frequent meeting together, besides publicly in the congregation; not as a separate church, but as part of the church more diligent than the rest in redeeming time, and helping the souls of each other heaven-ward. Labor also to keep the ordinances, and ministry in esteem. No man will be much wrought on by that which he despiseth. An apostle says, We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake.[290]

§ 8. (II.) Let us now a little inquire, what may be the causes of the gross neglect of this duty; that the hinderances being discovered, may the more easily be overcome. One hinderance is, men's own sin and guilt. They have not themselves been ravished with heavenly delights; how then should they draw others so earnestly to seek them? They have not felt their own lost condition, nor their need of Christ; nor the renewing work of the Spirit, how then can they discover these to others? They are guilty of the sins they should reprove, and this makes them ashamed to reprove. Another is a secret infidelity prevailing in men's hearts. Did we verily believe, that all the unregenerate and unholy shall be eternally tormented, how could we hold our tongues, or avoid bursting into tears, when we look them in the face? Especially when they are our near and dear friends? Thus doth secret unbelief consume the vigor of each grace and duty. O Christians, if you did verily believe, that your ungodly neighbors, wife, husband, or child, should certainly lie for ever in hell, except they be thoroughly changed before death shall snatch them away, would not this make you address them day and night till they were persuaded? Were it not for this cursed unbelief, our own and our neighbor's souls would gain more by us than they do. These attempts are also much hindered by our want of charity and compassion for men's souls. We look on miserable souls, and pass by, as the priest and Levite by the wounded man. What though the sinner, wounded by sin, and captivated by Satan, do not desire thy help himself; yet his misery cries aloud. If God had not heard the cry of our miseries, before he heard the cry of our prayers, and been moved by his own pity, before he was moved by our importunity, we might long have continued the slaves of Satan. You will pray to God for them, to open their eyes, and turn their hearts; and why not endeavor their conversion, if you desire it? And if you do not desire it, why do you ask it? Why do you not pray them to consider and return, as well as pray God to convert and turn them? If you should see your neighbor fallen into a pit, and should pray to God to help him out, but neither put forth your hand to help him, nor once direct him to help himself, would not any man censure you for your cruelty and hypocrisy? It is as true of the soul as the body. If any man seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? Or what love hath he to his brother's soul? We are also hindered by a base, man-pleasing disposition. We are so desirous to keep in credit and favor with men, that it makes us most unconscionably neglect our known duty. He is a foolish and unfaithful physician, that will let a sick man die for fear of troubling him. If our friends are distracted, we please them in nothing that tends to their hurt. And yet when they are beside themselves in point of salvation, and in their madness posting on to damnation, we will not stop them, for fear of displeasing them. How can we be Christians, that love the praise of men more than the praise of God? For if we seek to please men, we shall not be the servants of Christ. It is common to be hindered by sinful bashfulness. When we should shame men out of their sins, we are ourselves ashamed of our duties. May not these sinners condemn us, when they blush not to swear, be drunk, or neglect the worship of God; and we blush to tell them of it, and persuade them from it? Bashfulness is unseemly in cases of necessity. It is not a work to be ashamed of, to obey God in persuading men from their sins to Christ. Reader, hath not thy conscience told thee of thy duty many a time, and put thee on to speak to poor sinners; and yet thou hast been ashamed to open thy mouth, and so let them alone to sink or swim? O read and tremble, Whosoever shall be ashamed of me, and my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels.[291] An idle and impatient spirit hindereth us. It is an ungrateful work, and sometimes makes men our enemies. Besides, it seldom succeeds at the first, except it be followed on. You must be long teaching the ignorant, and persuading the obstinate. We consider not what patience God used towards us, when we were in our sins. Woe to us, if God had been as impatient with us, as we are with others. Another hinderance is self-seeking. All seek their own, not the things which are Jesus Christ's,[292] and their brethren's. With many, pride is a great impediment. If it were to speak with a great man, and it would not displease him, they would do it. But to go among the poor, and take pains with them in their cottages; where is the person that will do it? Many will rejoice in being instrumental to convert a gentleman; and they have good reason; but overlook the multitude; as if the souls of all were not alike to God. Alas, these men little consider how low Christ stooped to us! Few rich, and noble, and wise are called. It is the poor that receive the glad tidings of the gospel. And with some their ignorance of the duty hindereth them from performing it. Either they know it not to be a duty, or at least not to be their duty. If this be thy case, reader, I am in hope thou art now acquainted with thy duty, and wilt set upon it.

§ 9. Do not object to this duty, that you are unable to manage an exhortation, but either set those on the work who are more able, or faithfully and humbly use the small ability you have, and tell them, as a weak man may do, what God says in his word. Decline not the duty, because it is your superior who needs advice and exhortation. Order must be dispensed with in cases of necessity. Though it be a husband, a parent, a minister, you must teach him in such a case. If parents are in want, children must relieve them. If a husband be sick, the wife must fill up his place in family affairs. If the rich are reduced to beggary, they must receive charity. If the physician be sick, somebody must look to him. So the meanest servant must admonish his master, and the child his parent, and the wife her husband, and the people their minister; so that it be done when there is real need, and with all possible humility, modesty, and meekness. Do not say, "this will make us all preachers;" for every good Christian is a teacher, and hath a charge of his neighbor's soul. Every man is a physician, when a regular physician cannot be had, and when the hurt is so small that any man may relieve it; and in the same cases every man must be a teacher. Do not despair of success. Cannot God give it? And must it not be by means?—Do not plead, it will only be casting pearls before swine. When you are in danger to be torn in pieces, Christ would have you forbear; but what is that to you that are in no such danger? As long as they will hear, you have encouragement to speak, and may not cast them off as contemptible swine. Say not, "It is a friend on whom I much depend, and by telling him his sin and misery, I may lose his love, and be undone." Is his love more to be valued than his safety? or thy own benefit by him, than the salvation of his soul? or wilt thou connive at his damnation, because he is thy friend? Is that thy best requital of his friendship? Hadst thou rather he should burn in hell for ever, than thou shouldst lose his favor, or the maintenance thou hast from him?

§ 10. (III.) But that all who fear God may be excited to do their utmost to help others to this blessed rest, let me entreat you to consider the following motives. As, for instance,—not only nature, but especially grace, disposes the soul to be communicative of good. Therefore to neglect this work is a sin both against nature and grace. Would you not think him unnatural, that would suffer his children or neighbors to starve in the streets, while he has provision at hand? And is not he more unnatural, that will let them eternally perish, and not open his mouth to save them? An unmerciful, cruel man, is a monster to be abhorred of all. If God had bid you give them all your estates, or lay down your lives, to save them, you would surely have refused, when you will not bestow a little breath to save them. Is not the soul of a husband, or wife, or child, or neighbor, worth a few words? Cruelty to men's bodies is a most damnable sin; but to their souls much more, as the soul is of greater worth than the body, and eternity than time. Little know you what many a soul may now be feeling in hell, who died in their sins, for want of your faithful admonition. Consider what Christ did towards the saving of souls. He thought them worth his blood; and shall we not think them worth our breath? Will you not do a little, where Christ hath done so much?—Consider what fit objects of pity ungodly souls are. They are dead in trespasses and sins, have not hearts to feel their miseries, nor to pity themselves. If others do not pity them, they will have no pity; for it is the nature of their disease to make them pitiless to themselves, yea, their own most cruel destroyers. Consider it was once thy own case. It was God's argument to the Israelites, to be kind to strangers, because themselves had been strangers in the land of Egypt. So should you pity them that are strangers to Christ, and to the hopes and comforts of the saints, because you were once strangers to them yourselves. Consider your relation to them. It is thy neighbor, thy brother, whom thou art bound to love as thyself. He that loveth not his brother whom he seeth daily, doth not love God whom he never saw. And doth he love his brother, that will see him go to hell, and never hinder him?

§ 11. Consider what a load of guilt this neglect lays upon thy own soul. Thou art guilty of the murder and damnation of all those souls whom thou dost thus neglect; and of every sin they now commit; and of all the dishonor done to God thereby; and of all those judgments which their sins bring upon the town or country where they live. Consider what it will be, to look upon your poor friends in eternal flames, and to think that your neglect was a great cause of it. If you should there perish with them, it would be no small aggravation of your torment. If you be in heaven it would sure be a sad thought, were it possible that any sorrow could dwell there, to hear a multitude of poor souls cry out for ever, "O, if you would but have told me plainly of my sin and danger, and set it home, I might have escaped all this torment, and been now in rest!" What a sad voice will this be!—Consider what a joy it will be in heaven, to meet those there, whom you have been the means to bring thither. To see their faces, and join with them for ever in the praises of God, whom you were the happy instruments of bringing to the knowledge and obedience of Jesus Christ! Consider how many souls you may have drawn into the way of damnation, or hardened in it. We have had, in the days of our ignorance, our companions in sin, whom we enticed, or encouraged. And doth it not become us, to do as much to save men, as we have done to destroy them?—Consider how diligent are all the enemies of these poor souls to draw them to hell. The Devil is tempting them day and night: their inward lusts are still working for their ruin: the flesh is still pleading for its delights: their old companions are increasing their dislike of holiness. And if nobody be diligent in helping them to heaven, what is like to become of them?

§ 12. Consider how deep the neglect of this duty will wound, when conscience is awakened. When a man comes to die, conscience will ask him, "What good hast thou done in thy lifetime? The saving of souls is the greatest good work; what hast thou done towards it? How many hast thou dealt faithfully with?" I have oft observed, that the consciences of dying men very much wound them for this omission. For my own part, when I have been near death, my conscience hath accused me more for this than for any sin: It would bring every ignorant, profane neighbor to my remembrance, to whom I never made known their danger. It would tell me, "thou shouldst have gone to them in private, and told them plainly of their desperate danger, though it had been when thou shouldst have eaten or slept, if thou hadst no other time." Conscience would remind me how at such or such a time, I was in company with the ignorant, or was riding by the way with a wilful sinner, and had a fit opportunity to have dealt with him; but did not; or at least did it to little purpose. The Lord grant I may better obey conscience while I have time, that it may have less to accuse me of at death!—Consider what a seasonable time you now have for this work. There are times in which it is not safe to speak, it may cost you your liberties or your lives. Besides, your neighbors will shortly die, and so will you. Speak to them therefore while you may. Consider, though this is a work of greatest charity, yet every one of you may perform it. The poorest as well as the rich. Every one hath a tongue to speak to a sinner. Once more, consider the happy consequences of this work, where it is faithfully done. You may be instrumental of saving souls, for which Christ came down and died, and in which the angels of God rejoice. Such souls will bless you here and hereafter, God will have much glory by it. The church will be multiplied and edified by it. Your own souls will enjoy more improvement and vigor in a Divine life, more peace of conscience, more rejoicing in spirit. Of all the personal mercies that I ever received, next to the love of God in Christ to my own soul, I must most joyfully bless him for the plentiful success of my endeavors upon others. O what fruits then might I have seen, if I had been more faithful! I know we need to be very jealous of our deceitful hearts in this point, lest our rejoicing should come from our pride. Naturally we would have the praise of every good work ascribed to ourselves: Yet to imitate our Father in goodness and mercy, and to rejoice in the degree of them we attain to, is the duty of every child of God. I therefore tell you my own experience, to persuade you, that if you did but know what a joyful thing it is, you would follow it night and day through the greatest discouragements.

§ 13. Up then, every man that hath a tongue, and is a servant of Christ, and do something of your Master's work. Why hath he given you a tongue, but to speak in his service? And how can you serve him more eminently, than in saving souls? He that will pronounce you blessed at the last day, and invite you to the kingdom prepared for you, because you fed him, and clothed him, and visited him, in his poor members, will surely pronounce you blessed for so great a work as bringing souls to his kingdom. He that saith the poor you have always with you, hath left the ungodly always with you, that you might still have matter to exercise your charity upon. If you have the hearts of Christians or of men, let them yearn towards your ignorant, ungodly neighbors. Say as the lepers of Samaria, We do not well; this day is a day of good tidings, and we hold our peace. Hath God had so much mercy on you, and will you have no mercy on your poor neighbors?—But as this duty belongs to all Christians, so especially to some, according as God hath called them to it, or qualified them for it. To them therefore I will more particularly address the exhortation.

§ 14. God especially expects this duty at your hands to whom he hath given more learning and knowledge, and endued with better utterance, than your neighbors. The strong are made to help the weak; and those that see must direct the blind. God looketh for this faithful improvement of your parts and gifts, which, if you neglect, it were better you had never received them; for they will but aggravate your condemnation, and be as useless to your own salvation, as they were to others.

§ 15. All those that are particularly acquainted with some ungodly men, and that have peculiar interest in them, God looks for this duty at your hands. Christ himself did eat and drink with publicans and sinners; but it was only to be their physician, and not their companion. Who knows but God gave you interest in them to this end, that you might be the means of their recovery? They that will not regard the words of a stranger, may regard a brother, or sister, or husband, or wife, or near friend: Besides that the bond of friendship engageth you to more kindness and compassion than ordinary.

§ 16. Physicians that are much about dying men, should in a special manner make conscience of this duty. It is their peculiar advantage, that they are at hand; that they are with men in sickness and dangers, when the ear is more open, and the heart is less stubborn than in time of health; and that men look upon their physician as a person in whose hand is their life; or at least, who may do much to save them; and therefore they will the more regard his advice. You that are of this honorable profession, do not think this a work beside your calling, as if it belonged to none but ministers; except you think it beside your calling to be compassionate, or to be Christians. O help therefore to fit your patients for heaven? And whether you see they are for life or death, teach them both how to live and die, and give them some physic for their souls, as you do for their bodies. Blessed be God, that very many of the chief physicians of this age have, by their eminent piety vindicated their profession from the common imputation of atheism and profaneness.

§ 17. Men of wealth and authority, and that have many dependants, have excellent advantages for this duty. O what a world of good might lords and gentlemen do, if they had but hearts to improve their influence over others? Have you not all your honor and riches from God? Doth not Christ say, unto whomsoever much is given, of him shall be much required? If you speak to your dependants for God and their souls, you may be regarded, when even a minister shall be despised. As you value the honor of God, your own comfort, and the salvation of souls, improve your influence over tenants and neighbors; visit their houses; see whether they worship God in their families; and take all opportunities to press them to their duty. Despise them not. Remember God is no respecter of persons. Let men see that you excel others in piety, compassion, and diligence in God's work, as you do in the riches and honors of the world. I confess you will by this means be singular, but then you will be singular in glory; for few of the mighty and noble are called.

§ 18. As for the ministers of the gospel, it is the very work of their calling, to help others to heaven. Be sure to make it the main end of your studies and preaching. He is the able, skilful minister, that is best skilled in the art of instructing, convincing, persuading, and consequently of winning souls; and that is the best sermon that is best in these. When you seek not God, but yourselves, God will make you the most contemptible of men. It is true of your reputation, what Christ says of your life, He that loveth it, shall lose it. Let the vigor of your persuasions shew, that you are sensible on how weighty a business you are sent. Preach with that seriousness and fervor, as men that believe their own doctrine, and that know their hearers must be prevailed with, or be damned. Think not that all your work is in your studies and pulpit. You are shepherds and must know every sheep, and what is their disease, and mark their strayings, and help to cure them and fetch them home. Learn of Paul, not only to teach your people publicly, but from house to house. Inquire how they grow in knowledge and holiness, and on what grounds they build their hopes of salvation, and whether they walk uprightly, and perform the duties of their several relations. See whether they worship God in their families, and teach them how to do it. Be familiar with them, that you may maintain your interest in them, and improve it all for God. Know of them how they profit by public teaching. If any too little favor the things of the spirit, let them be pitied, but not neglected. If any walk disorderly, recover them with diligence and patience. If they be ignorant, it may be your fault as much as theirs. Be not asleep while the wolf is waking. Deal not slightly with any. Some will not tell their people plainly of their sins, because they are great men: and some because they are godly; as if none but the poor and the wicked should be dealt plainly with. Yet labor to be skilful and discreet, that the manner may answer to the excellency of the matter. Every reasonable soul hath both judgment and affection; and every rational, spiritual sermon, must have both. Study and pray, and pray and study, till you are become workmen that need not be ashamed, rightly dividing the truth; that your people may not be ashamed, not weary in hearing you. Let your conversation be teaching, as well as your doctrine. Be as forward in a holy and heavenly life, as you are in pressing others to it. Let your discourse be edifying and spiritual. Suffer any thing rather than the gospel and men's souls should suffer. Let men see that you use not the ministry only for a trade to live by; but that your hearts are set upon the welfare of souls. Whatsoever meekness, humility, condescension, or self-denial you teach them from the gospel, teach it them also by your undissembled example. Study and strive after unity and peace. If ever you would promote the kingdom of Christ, and your people's salvation, do it in a way of peace and love. It is as hard a thing to maintain in your people a sound understanding, a tender conscience, a lively, gracious, heavenly frame of spirit, and an upright life, amidst contention, as to keep your candle lighted in the greatest storms. Blessed is that servant, whom his Lord, when he cometh, shall find so doing.

§ 19. All you whom God hath entrusted with the care of children or servants, I would also persuade to this great work of helping others to the heavenly rest. Consider what plain and pressing commands of God require this at your hands. These words thou shalt teach diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down and when thou risest up.[293] Train up a child in the way he should go; and when he is old, he will not depart from it.[294] Bring up your children in the nurture and admonition of the Lord.[295] Joshua resolved, that he and his house would serve the Lord.[296] And God himself says of Abraham, I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord.[297] Consider it is a duty you owe your children in point of justice. From you they received the defilement and misery of their natures; and therefore you owe them all possible help for their recovery. Consider, how near your children are to you. They are parts of yourselves. If they prosper when you are dead, you take it as if you lived and prospered in them; and should you not be of the same mind for their everlasting rest?—Otherwise you will be witnesses against your own souls. Your care, and pains, and cost for their bodies, will condemn you for your neglect of their precious souls. Yea, all the brute creatures may condemn you. Which of them is not tender of their young?—Consider, God hath made your children your charge, and your servants too. Every one will confess they are the minister's charge. And have not you a greater charge of your own families, than any minister can have of them? doubtless at your hands God will require the blood of their souls. It is the greatest charge you were ever entrusted with, and woe to you, if you suffer them to be ignorant or wicked for want of your instruction or correction. Consider, what work there is for you in their dispositions and lives. There is not one sin, but thousands. They are hereditary diseases, bred in their natures. The things you must teach them are contrary to the interest and desires of their flesh. May the Lord make you sensible what a work and charge lieth upon you!—Consider what sorrows you prepare for yourselves by the neglect of your children. If they prove thorns in your eyes, they are of your own planting. If you should repent and be saved, is it nothing to think of their damnation; and yourselves the occasion of it? But if you die in your sin, how will they cry out against you in hell? "All this was long of you, you should have taught us better, and did not; you should have restrained us from sin, and corrected us, but did not." What an addition will such outcries be to your misery? On the other side, think what a comfort you may have, if you be faithful in this duty. If you should not succeed, you have freed your own souls, and have peace in your own consciences. If you do, the comfort is inexpressible, in their love and obedience, their supplying your wants, and delighting you in all your remaining path to glory. Yea, all your family may fare the better for one pious child or servant. But the greatest joy will be, when you shall say, Lord, here am I, and the children thou hast given me; and shall joyfully live with them for ever. Consider how much the welfare of church and state depends on this duty. Good laws will not reform us, if reformation begin not at home. This is the cause of all our miseries in church and state, even the want of a holy education of children. I also entreat parents to consider, what excellent advantages they have for saving their children. They are with you while they are tender and flexible. You have a twig to bend, not an oak. None in the world have such interest in their affections as you have. You have also the greatest authority over them. Their whole dependence is upon you for a maintenance. You best know their temper and inclinations. And you are ever with them, and can never want opportunities: Especially you, mothers, remember this, who are more with your children, while young, than their fathers. What pains are you at for their bodies? What do you suffer to bring them into the world? And will you not be at as much pains for the saving of their souls? Your affections are tender; and will it not move you to think of their perishing for ever? I beseech you, for the sake of the children of your bowels, teach them, admonish them, watch over them, and give them no rest till you have brought them to Christ.