XIII. Use 5.—An exhortation to those that have got assurance of this rest, or title to it, that

XIII. Use 5.—An exhortation to those that have got assurance of this rest, or title to it, that

CHAP. XIII

USE V.—An Exhortation to those that have got Assurance of this Rest, or Title to it, that they would do all that they possibly can to help others to it also SECT. I. Hath God set before us such a glorious prize as this everlasting rest of the saints is, and hath he made man capable of such an inconceivable happiness? Why then do not all the children of this kingdom bestir themselves more to help others to the enjoyment of it? Alas, how little are poor souls about us beholden to the most of us! We see the glory of the kingdom, and they do not; we see the misery and torment of those that miss 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 discern not this themselves. And yet we will not set upon them seriously, and show 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 live as men that are made to do good, and that set themselves with all their might to the saving of souls! No thanks to us if heaven be not empty, and if the souls of our brethren perish not for ever.

But because this is a duty which so many neglect, and so few are convinced that God doth expect it at their hands, and yet a duty of so high a concernment to the glory of God, and the happiness of men, I will speak of it somewhat the more largely, and show you, 1. Wherein it doth consist, and how to be done. 2. What is the cause that it is so neglected. 3. And then give some considerations, to persuade you to the performance of it, and others to the bearing of it. 4. And lastly, apply this more particularly to some persons whom it doth nearly concern. Of all these in order.

Sect. II. 1. I would have you, therefore, well understand what is this work which I am persuading you to: know, then, on the negative, 1. It

is not to invade the office of the ministry, and every man to turn a public preacher: I would not have you go beyond the bounds of your callings. We see, by daily experience, what fruits those men's teachings do bring forth, who run uncalled and thrust themselves into the place of public teachers, thinking themselves the fittest for the work, in the pride of their hearts, while they had need to be taught the very first principles of religion. How little doth God bless the labours of these self-conceited intruders!

Neither do I persuade you to a zealous promoting of factions and parties, and venting of uncertain opinions, which men's salvation is little concerned in. Alas, what advantage hath the devil lately got in the church by this imposture! The time that should be employed in drawing men's souls from sin to Christ, is employed in drawing them to opinions and parties. When men are fallen in love with their own conceits, and proudly think themselves the wisest, how diligently do they labour to get them followers! as if to make a man a proselyte to their opinions, were as happy a work as to convert him to Christ; and when they fall among the lighter, ignorant, un-sounder sort of professors, whose religion is all in their brain, and on their tongues, they seldom fail of their desired success. These men shall shortly know, that to bring a man to the knowledge and love of Christ, is another kind of work, than to bring him to be baptised again; or to be of such a church, or such a side.r Unhappy are the souls that are taken in their snare! who, when they have spent their lives in studying and contending for the circumstantials of religion, which should have been spent in studying and loving the Lord Jesus, do in the end, reap an empty harvest suitable to their empty profession.

3. Nor do I persuade you to speak against men's faults behind their backs, and be silent before their faces, as the common custom of the world is. To tell other men of their faults, tendeth little to their reformation, if they hear it not themselves. To whisper out men's faults to others, as it cometh not from love, or from any honest principle, so usually doth it produce no good effect; for if the party hear not of it, it cannot better him; if he do, he will take it but as the

reproach of an enemy, tending to disgrace him, and not as the faithful counsel of a friend, tending to recover him; and as that which is spoken to make him odious, and not to make him virtuous. It tendeth not to provoke to godliness, but to raise contention; for "a whisperer separateth the chiefest friends;" (Prov. 16:28;) and how few shall we find that make conscience of this horrible sin, or that will confess it, and bewail it, when they are reprehended for it! especially if men are speaking of their enemies, or those that have wronged them, or whom they suppose to have wronged them; or if it be of one that eclipseth their glory, (Gen. 31:1; Psal. 41:7,) or that standeth in the way of their gain or esteem; or if it be one that differeth from them in judgment; or of one that is commonly spoken against by others; who is it that maketh any conscience of backbiting such as these? And you shall ever observe, that the forwarder they are to backbiting, the more backward always to faithful admonishing; and none speak less of a man's faults to his face for his reformation, than those that speak most of them behind his back, to his defamation. If ill-will or envy lie at the heart, it maketh them cast forth disgracing speeches as oft as they can meet with such as themselves, who will hear and entertain them. Even as a corrupt humour in the stomach provoketh a man to vomit up all that he taketh, while itself remaineth, and continueth the disease. (1 Sam.

22:9; Dan. 6:3; Rom. 1:29, 30; John 7:51.) It is Chrysostom's similitude.

So far am I from persuading, therefore, to this preposterous course, that I would advise you to oppose it wherever you meet with it. See that you never hear a man speaking against his neighbour behind his back, without some special cause or call, but presently rebuke him; ask him, whether he hath spoke those things in a way of love to his face: if he have not, ask him, how he dare to pervert God's prescribed order, who commandeth to rebuke our neighbour plainly, and to tell him his fault first in private, and then before witness, till he see whether he will be won or not; (Lev. 19:17; Matt. 18:15, 17;) and how he dare do as he would not be done by.

Sect. III. The duty therefore that I would press you to, is of another nature, and it consisteth in these things following. 1. That you get your hearts affected with the misery of your brethren's souls; be compassionate towards them; yearn after their recovery to salvation: if you did earnestly long after their conversion, and your hearts were fully set to do them good, it would set you a work, and God would usually bless it.

2. Take all opportunities that you possibly can, to confer with them privately about their states, and to instruct and help them to the attaining of salvation. And lest you should not know how to manage this work, let me tell you more particularly what you are herein to do.

1. If it be an ignorant, carnal person that you have to deal with, who is an utter stranger to the mysteries of religion, and to the work of regeneration on his own soul, the first thing you have to do is, to acquaint him with these doctrines; labour to make him understand wherein man's chief happiness doth consist, and how far he was once possessed of it, and what law and covenant God then made with him, and how he broke it, and what penalty he incurred, and what misery he brought himself into thereby; teach him what need men had of a Redeemer, and how Christ in mercy did interpose and bear the penalty, and what covenant now he hath made with man, and on what terms only salvation is now to be attained, and what course

Christ taketh to draw men to himself, and what are the riches and privileges that believers have in him.

If, when he understandeth these things, he be not moved by them, or if you find that the stop lieth in his will and affections, and in the hardness of his heart, and in the interest that the flesh and the world have got in him, then show him the excellency of the glory which he neglecteth, and the intolerableness of the loss of it, and the extremity and eternity of the torments of the damned, and how certainly they must endure them, and how just it is for their wilful refusals of grace, and how heinous a sin it is to reject such free and abundant mercy, and to tread underfoot the blood of the covenant; show him the certainty, nearness, and terrors of death and judgment, and the

vanity of all things below which now he is taken up with, and how little they will bestead him in that time of his extremity; show him that by nature he himself is a child of wrath, an enemy to God, and by actual sin much more; show him the vile and heinous nature of sin, the absolute necessity he standeth in of a Saviour, the freeness of the promise, the fulness of Christ, the sufficiency of his satisfaction, his readiness to receive all that are willing to be his; the authority and dominion which he hath purchased over us; show him also the absolute necessity of regeneration, faith, and holiness of life, how impossible it is to have salvation by Christ without these, and what they are, and the true nature of them. If, when he understandeth all this, you find his soul enthralled in presumption and false hopes, persuading himself that he is a true believer, and pardoned, and reconciled, and shall be saved by Christ; and all this upon false grounds, or merely because he would have it so, which is a common case; then urge him hard to examine his state; show him the necessity of trying, the danger of being deceived, the commonness and easiness of mistaking, through the deceitfulness of the heart, the extreme madness of putting it to a blind adventure, or of resting in negligent or wilful uncertainty; help him in trying himself; produce some undeniable evidences from Scripture; ask him, whether these be in him or not? whether ever he found such workings or dispositions in his heart? urge him to a rational answer; do not leave him till you have convinced him of his misery, and then seasonably and wisely show him the remedy. If he produce some common gifts, or duties, or work, know to what end he doth produce them; if to join with Christ in composing him a righteousness, show him how vain and destructive they are; if it be by way of evidence to prove his title to Christ, show him how far a common work may reach, and wherein the life of Christianity doth consist, and how far he must go further, if he will be Christ's disciple. In the mean time, that he be not discouraged with hearing of so high a measure, show him the way by which he must attain it; be sure to draw him to the use of all means; set him a hearing and reading of the word, calling upon God, accompanying the godly; persuade him to leave his actual sin, and to get out of all ways of temptation, especially to forsake ungodly

company, and to wait patiently on God in the use of means; and show him the strong hopes that in so doing he may have of a blessing, this being the way that God will be found in.

If you perceive him possessed with any prejudicate conceits against the godly, and the way of holiness, show him their falsehood, and with wisdom and meekness answer his objections.

If he be addicted to delay the duties he is convinced of, or laziness and stupidity to endanger his soul, then lay it on the more powerfully, and set home upon his heart the most piercing considerations, and labour to fasten them as thorns in his conscience, that he may find no ease or rest till he change his state.

Sect. IV. But because in all works the manner of doing them is of greatest moment, and the right performance cloth much further the success, I will here adjoin a few directions, which you must be sure to observe in this work of exhortation, for it is not every advice that useth to succeed, nor any manner of doing it that will serve the turn.

Observe, therefore, these rules:

1. Set upon the work sincerely, and with right intentions. Let thy ends be the glory of God in the party'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; do not, as many carnal parents and masters will do, viz., rebuke their children and servants for those sins that displease them, and are against their profit, or their humours: as, disobedience, unthriftiness, unmannerliness, &c., and labour much to reform them in these, but never seek in the right way that God hath appointed to save their souls; but be sure the main end be to recover them from misery, and bring them into the way of eternal rest. We have many reprovers, but the manner shows too plainly that there are few sincere. Pride bids men reprove others, to manifest a high estimation of themselves; and they obey; and proudly, censoriously, and contemptuously they do it. Passion bids them reprove, and passionately they do it. But it is those that do it in

compassion and tender love to men's souls, who do it in obedience to Christ, the most tender, compassionate lover of souls, and who imitate him in their measure and place, who came to seek and to save that which was lost.

Sect. V. 2. Do it speedily: as you would not have them delay their returning, so do not you delay to seek their return. You are purposing long to speak to such an ignorant neighbour, and to deal with such a scandalous sinner, and yet you have never done it. Alas! he runs on the score all this while; he goes deeper in debt; wrath is heaping up; sin taketh rooting; custom doth more fasten him; engagements to sin grow stronger and more numerous; conscience grows seared; the heart grows hardened: while you delay, the devil rules and rejoiceth;

Christ is shut out; the Spirit is repulsed; God is daily dishonoured, his law is violated, he is without a servant, and that service from him which he should have; the soul continues in a doleful state; time runs on; the day of visitation hasteth away; death and judgment are even at the door; and what, if the man die and miss of heaven, while you are purposing to teach him and help him to it? what, if he drop into hell while you are purposing to prevent it? If in case of his bodily distress, you must not bid him go, and come again to-morrow, when you have it by you, and he is in want, (Prov. 3:27, 28,) how much less may you delay the succour of his soul! If once death snatch him away, he is then out of the reach of your charity. That physician is no better than a murderer, that negligently delayeth till his patient be dead or past cure. Delay in duty is a great degree of disobedience, though you afterwards perform it: it shows an ill heart, that is indisposed to the work. Oh, how many a poor sinner perisheth, or grows rooted, and next to incurable in sin, while we are proposing to seek their recovery! Opportunities last not always. When thou hearest that the sinner is dead, or removed, or grown obstinate, will not conscience say to thee, 'How knowest thou but thou mightest have prevented the damnation of a soul?' Lay by thy excuses then, and all lesser business, and obey God's command, "Exhort one another daily, while it is called to-day, lest any one be hardened through the deceitfulness of sin." (Heb. 3:13.)

Sect. VI. 3. Let thy exhortation proceed from compassion and love, and let the manner of it clearly show the person thou dealest with, that it hence proceedeth. It is not jeering, or scorning, or reproaching a man for his faults, that is a likely way to work his reformation; nor is it the right way to convert him to God, to rail at him, and vilify him with words of disgrace. Men will take them for their enemies that thus deal with them: and the words of an enemy are little persuading. Lay by your passion, therefore, and take up compassion, and go to poor sinners with tears in your eyes, that they may see you indeed believe them to be miserable, and that you do unfeignedly pity their case; deal with them with earnest, humble entreatings; let them see that your very bowels do yearn over them, and that it is the very desire of your hearts to do them good; let them perceive that you have no other end but the procuring of their everlasting happiness; and that it is your sense of their danger, and your love to their souls, that forced you to speak, even because you knew the terrors of the Lord, and for fear lest you should see them in eternal torments; say to them, 'Why, friend, you know it is no advantage of my own that I seek. The way to please you, and to keep your friendship, were to soothe you in your way, or to speak well of you, or to 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 in to Christ,' &c. If men would thus go to every ignorant, wicked neighbour they have, and thus deal with them, oh, what blessed fruit should we quickly see! I am ashamed to hear some lazy, hypocritical wretches, to revile their poor, ignorant neighbours, and separate from their company and communion, and proudly to judge them unfit for their society, before ever they once tried with them this compassionate exhortation. Oh, you little know what a prevailing course this were like to prove! and how few of the vilest drunkards or swearers would prove so obstinate, as wholly to reject or despise the exhortations of love! I know it must be God that must change men's hearts, but I know also that God worketh by means, and when he meaneth to prevail with men, he usually fitteth the means accordingly, and stirreth up men to plead with them in a

prevailing way, and so setteth in with his grace, and maketh it successful. Certainly, those that have tried, can tell you by experience, that there is no way so prevailing with men as the way of compassion and love. So much of these as they discern in your exhortation, usually, so much doth it succeed with their heart; and, therefore, I beseech those that are faithful to practise this course.

Alas! we see the most godly people among us, or at least those that would seem most godly, cannot bear a reproof that comes not in meekness and in love; if there be the least bitterness of passion, or relish of disgrace in it, they are ready to spit it out in your face; yea, if you do not so sugar your reproof with fair words, that it be liker to flattery than plain dealing, or liker a commendation than a reproof, they cannot well digest it, but their heart will rise up against you, instead of a thankful submission and a reformation; if it savour not liker to food than physic, it will hardly down with them, or they will soon vomit it up. What should we flatter one another for? It is now no time to flatter professors, when their sins have broke forth more shamefully than ever in the world; for my part, the most of them that I have been acquainted with yet are such. I meet not with one of a multitude that seem the most godly, but this is their very case; such heinous pride remaineth in the best. And do you expect then, that poor, ignorant, carnal sinners, should take that well that professors cannot endure; and should drink in those bitter reproofs as a pleasant draught, which you can scarcely pour into professors as a drench? Can you look that the same dealing should be saving to them, which you find to be exasperating and distempering to yourselves? Oh, that it were not too evident that the Pharisee is yet alive in the breasts of many thousands, that seem most religious, even in this one point of bearing plain and sharp reproof! They bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers. (Matt. 23:4.) So far are they from doing, in this, as they would be done by.

Sect. VII. 4. Another direction I would give you, is this: Do it with all possible plainness and faithfulness; do not daub with men, and hide

from them their misery or danger, or any part of it; do not make their sins less than they are, nor speak of them in an extenuating language; do not encourage them in a false hope or faith, any more than you would discourage the sound hopes of the righteous. If you see his case dangerous, tell him plainly of it: 'Neighbour, I am afraid

God hath not yet renewed your soul, and that it is yet a stranger to the great work of regeneration and sanctification; I doubt you are not yet recovered from the power of Satan to God, nor brought out of the state of wrath, which you were born in, and have lived in; I doubt you have not chosen Christ above all, nor set your heart upon him, nor unfeignedly taken him for your sovereign Lord. If you had, sure you durst not so easily disobey him; you could not so neglect him and his worship in your family and in public; you could not so eagerly follow the world, and talk of almost nothing but the things of this world, while Christ is seldom mentioned or sought after by you. 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, and new talk, and new company, and new endeavours, 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 deceive you, and perish with you. Alas! it is not as you will, nor as I will, who shall be saved, but it is as God will; and God hath told us, "that without holiness none shall see him;" and "except we be born again, we cannot enter into his kingdom;" and "that all that would not have Christ reign over them, shall be brought forth and destroyed before him." (Heb. 12:14; John 3:3; Luke 19:27.)

Oh! therefore look to your state in time. Thus must you deal roundly and faithfully with men, if ever you intend to do them good; it is not hovering at a distance in a general discourse, that will serve the turn; it is not in curing men's souls, as in curing their bodies, where they must not know their danger, lest it sadden them, and 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 how much need they have of a Saviour. If they know not the worst, they will not labour to prevent it, but will sit still, or loiter till they drop into perdition, and will trifle out their time in delays till it be too late; and, therefore,

speak to men, as Christ to the Pharisees, till they knew that he meant them: deal plainly, or you do but deceive and destroy them.

Sect. VIII. 5. And as you must do it plainly, so also, seriously, zealously, and effectually. The exceeding stupidity and deadness of men's hearts is such, that no other dealing will ordinarily work. You must call loud to awaken a man in a swoon or lethargy. If you speak to the common sort of men of the evil of their sin, of their need of Christ, of the danger of their souls, and of the necessity of regeneration, they will wearily and unwillingly give you the hearing, and put off all with a sigh, or a few good wishes, and say, 'God forgive us, we are all sinners,' and there is an end. If ever you will do them good, therefore, you must sharpen your exhortation, and set it home, and follow it with their hearts, till you have roused them up, and made them begin to look about them. Let them know that thou speakest no tto them of indifferent things, nor about children's games, or worldlings' vanities, or matters of a few days' or years' continuance, nor yet about matters of uncertainty, which perhaps may never come to pass; but it is about the saving and damning of their souls and bodies, and whether they shall be blessed with Christ or tormented with devils, and that for ever and ever without any change; it is how to stand before God in judgment, and what answer to give, and how they are like to speed: and this judgment and eternal state they shall very shortly see, they are almost at it, yet a few more nights and days, and they shall presently be at that last day; a few more breaths they have to breathe, and they shall breathe out their last, and then as certainly shall they see that mighty change, as the heaven is over their heads, and the earth under their feet. O labour to make men know that it is mad jesting about salvation or damnation, and that heaven and hell be not matters to be played with, or passed over with a few careless thoughts. It is most certain that one of these days thou shalt be either in everlasting, unchangeable joy or torments; and doth it not awake thee? Is 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 that while we fear nothing but think all is well; and yet you sit still and trifle; why what

do you mean? What do you think on? The world is passing away; its pleasures are fading; its honours are leaving you; its profits will prove unprofitable to you; heaven or hell are a little before you; God is just and jealous; his threatenings are true; the great day of his judgement will be terrible; your time runs on; your lives are uncertain; you are far behindhand; you have loitered long; your case is dangerous; your souls are far gone in sin; you are strange to God; you are hardened in evil customs; you have no assurance of pardon to show; if you die tomorrow, how unready are you, and with what terror will your souls go out of your bodies! and do you yet loiter for all this? why, consider with yourselves: God standeth all this while waiting your leisure: his patience beareth, his justice forbeareth; his mercy entreateth you; Christ standeth offering you his blood and his merits; you may have him freely, and life with him; the Spirit is persuading you; conscience is accusing and urging you; ministers are praying for you, and calling upon you; Satan stands waiting, when justice shall cut off your lives, that he may have you: this is your time: now or never. What! had you rather lose heaven than your profits or pleasures? Had you rather burn in hell than repent on earth? Had you rather howl and roar there, than pray day and night for mercy here? Or to have devils your tormentors, than to have

Christ your governor? Will you renounce your part in God and glory, rather than renounce your cursed sins? Do you think a holy life too much for heaven, or too dear a course to prevent an endless misery?

O friends, what do you think of these things? God hath made you men, and endued you with reason, do you renounce your reason where you should chiefly use it? In this manner you must deal roundly and seriously with men. Alas! it is not a few dull words, between jest and earnest, between sleep and waking, as it were, that will waken an ignorant, dead-hearted sinner. When a dull hearer and a dull speaker meet together, a dead heart and a dead exhortation, it is far unlike to have a lively effect. If a man fall down in a swoon, you will not stand trifling with him, but lay hands on him presently, and snatch him up, and rub him, and call aloud to him; if a house be on fire, you will not in a cold affected strain go tell your neighbour of it, nor go make an oration of the nature and danger of fire; but you will

run out, and cry, 'Fire, fire.' Matters of moment must be seriously dealt with. To tell a man of his sins as softly as Eli did his sons, reprove him so gently as Jehosaphat did Ahab, "Let not the king say so," doth usually as much harm as good. (1 Sam. 23; 1 Kings 22:8.) I am persuaded the very manner of some men's reproof and exhortation, hath hardened many a sinner in the way of destruction.

To tell them of sin, or of heaven, or hell, in a dull, easy, careless language, doth make men think you are not in good sadness, nor do mean as you speak; but either you scarce think yourselves such things are true, or else you take them in such a slight and indifferent manner. O sirs, deal with sin as sin, and speak of heaven and hell as they are, and not as if you were in jest. I confess, I have failed much in this myself; the Lord lay it not to my charge. Lothness to displease men, makes us undo them.

Sect. IX. 6. Yet, lest you run into extremes, I advise you to do it with prudence and discretion. Be as serious as you can; but yet with wisdom. And especially you must be wise in these things following:

1. In choosing the fittest season for your exhortation, not to deal with men when they are in passion, or drink, or in public where they will take it for a disgrace. Men should observe when sinners are fittest to hear instructions. Physic must not be given at all times, but in season. Opportunity advantageth every work. It is an excellent example that Paul giveth us Gal. 2:2. He communicateth the Gospel to them, yet privately to them of reputation, lest he should run in vain. Some men would take this to be a sinful complying with their corruption, to yield so far to their pride and bashfulness, as to teach them only in private, because they would be ashamed to own the truth in public. But Paul knew how great a hinderance men's reputation is to their entertaining of the truth, and that the remedy must not only be fitted to the disease, but also to the strength of the patient, and that in so doing, the physician is not guilty of favouring the disease, but is praiseworthy for taking the right way to cure it; and that learners and young beginners must not be dealt with as open professors. Moreover, means will work easily if you take the

opportunity; when the earth is soft, the plough will enter. Take a man when he is under affliction, or in the house of mourning, or newly stirred by some moving sermon, and then set it home, and you may do him good. Christian faithfulness doth require us, not only to do good when it falls in our way, but to watch for opportunities of doing good.

2. Be wise also in suiting your exhortation to the quality and temper of the person. All meats are not for all stomachs: one man will vomit that up again in your face, which another will digest. 1. If it be a learned, or ingenious, rational man, you must deal more by convincing arguments, and less by passionate persuasions. 2. If it be one that is both ignorant and stupid, there is need of both. 3. If one that is convinced, but yet is not converted, you must use most those means that rouse up the affections. 4. If they he obstinate and secure, you must reprove them sharply. 5. If they be of timorous, tender natures, and apt to dejections or distractions, they must be tenderly dealt with. All cannot bear that rough dealing as some can. Love, and plainness, and seriousness, take with all: but words of terror some can scarce bear. This is (as we say of stronger physic, 'hellebore, colloquintida, &c. et nec puero, nec seni, nec imbecillo, sed robusto,'

&c.) not fit for every complexion and state.

3. You must be wise also in using the aptest expressions. Many a minister doth deliver most excellent, necessary matter in such unsavoury, harsh, and unseeming language, that it makes the hearers loathe the food that they should live by, and laugh at a sermon that might make them quake: especially if they be men of curious ears and carnal hearts, and have more common wit and parts than the speaker. And so it is in private exhortation as well as public: if you clothe the most amiable, beautiful truth in the sordid rags of unbeseeming language, you will make men disdain it as monstrous and deformed, though it be the offspring of God, and of the highest nature.

Sect. X. 7. Let all your reproofs and exhortations be backed with the authority of God. Let the sinner be convinced that you speak not from yourselves, or of your own head. Show them the very words of Scripture for what you say. Turn them to the very chapter and verse where the sin is condemned and where the duty is commanded.

Press them with the truth and authority of God. Ask them whether they believe that this is his word, and that his word is true. So much of God as appeareth in our words, so much will they take. The voice of man is contemptible, but the voice of God is awful and terrible.

They can and may reject your words, they cannot dare reject the words of the Almighty. Be sure, therefore, to make them know that you speak nothing but what God hath spoken first.

Sect. XI. 8. You must also be frequent with men in this duty of exhortation; it is not once or twice that usually will prevail. If God himself must be constantly solicited, as if importunity could prevail with him when nothing else can, and therefore requires us always to pray, and not to wax faint, the same course, no doubt, will be most prevailing with men. Therefore, we are commanded "to exhort one another daily, and with all long suffering." As Lipsius saith, "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. Weary out sinners with your loving and earnest entreaties; follow them, and give them no rest in their sin. This is true charity, and this is the way to save men's souls; and a course that will afford you comfort upon review.

Sect. XII. 9. Strive to bring all your exhortation to an issue; stick not in the work done, but look after the success, and aim at the end in all your speeches. I have long observed it in ministers and private men, that if they speak ever so convincing and powerful words, and yet their hearts do not long after the success of them with the hearers, but all their care is over when they have done their speech, pretending that having done their duty, they leave the issue to God, these men do seldom prosper in their labours; but those whose very

heart is set upon the work, and that long to see it take for the hearer's conversion, and use to inquire how it speeds, God usually blesseth their labours, though more weak. Labour, therefore, to drive all your speeches to the desired issue. If you are reproving a sin, cease not till

(if it may be) you have got the sinner to promise you to leave it, and to avoid the occasions of it: if you are exhorting to a duty, urge the party to promise you presently to set upon it. If you would draw them to Christ, leave not till you have made them confess that their present unregenerate state is miserable, and not to be rested in; and till they have subscribed to the necessity of Christ, and of a change, and till they have promised you to fall close to the use of means. O that all Christians would be persuaded to take this course with all their neighbours that are yet in the flesh, that are enslaved to sin, and strangers to Christ!

Sect. XIII. 10. Lastly, Be sure that your examples may exhort as well as your words. Let them see you constant in all the duties that you persuade them to: let them see in your lives that difference from sinners, and that excellency above the world, which you persuade them to in your speeches. Let them see by your constant labours for heaven, that you do indeed believe that which you would have them to believe. If you tell others of the admirable joys of heaven, and yourselves do nothing but drudge for the world, and are as much taken up in striving to be rich, or as quarrelsome with your neighbours in a case of commodity, as any others, who will then believe you; or who will be persuaded by you to seek the everlasting riches? Will they not rather think, that you persuade them to look after another world, and to neglect this, that so you might have the more of it to yourself? Let not men see you proud, while you exhort them to be humble: nor to have a seared conscience in one thing, while you would have theirs tender in another. An innocent life is a continual, powerful reproof to the wicked: and the constant practice of a holy and heavenly life, is a constant disquietment to the conscience of a worldling, and a constant solicitation to him to change his course.

And thus I have opened to you the first and great part of this duty, consisting in private, familiar exhortation, for the helping of poor souls to this rest, that are out of the way, and have yet no title to it; and I have showed you also the manner how to perform it that you may succeed. I will now speak a little of the next part.

Sect. XIV. Besides the duty of private admonition, you must do your utmost endeavours to help men to profit by the public ordinances.

And to that end you must do these things. First, Do your endeavours for the procuring of faithful ministers where they are wanting. This is

God's ordinary means of converting and saving. How shall they hear without a preacher? Not only for your own sakes therefore, but for the poor miserable ones about you, do all you can to bring this to pass. If the Gospel be hid, it is hid to them that are lost. Where vision faileth, the people perish. Improve, therefore, all your interest and diligence to this end. Ride, and go, and seek, and make friends, till you do prevail; if means be wanting to maintain a minister, extend your purses to the utmost, rather than the means of men's salvation should be wanting. Who knoweth how many souls may bless you, who have been converted and saved by the ministry which you have procured? It is a higher and nobler work of charity, than if you gave all that you have to relieve their bodies: though both must be regarded, yet the soul in the first place. What abundance of good might great men do in this, if they were faithful improvers of their interests and estates, as men that believe God hath the chief interest, and will shortly call them to an account for their stewardship! What unhappy reformers hath the church still met withal, that instead of taking away the corruptions in the church, do diminish that maintenance which should further the work! If our ignorant forefathers gave it for the service of the church, and their more knowing posterity do take it away, without the least pretence of right to it; I doubt not but the pious intent of progenitors will more extenuate the fault of their ignorance, than the knowledge of their posterity will excuse their sacrilege. Alas, that the sad example of King Henry the Eighth's Reformation, and the almost miraculous consumption of the estates of impropriators,h and the many hundred

congregations that live in woful darkness for want of maintenance for a ministry, should yet be no more effectual a warning to this age!

If they take away most, and give back a little, we are beholden to their bounty. If a corrupt officer lose his interest, the church doth not lose hers. Here is a great talk of reducing the church to the primitive pattern: if so, I dare affirm that every church must have many ministers. And they that know wherein the work of the ministry doth consist, will no more wonder at that, than that a regiment of soldiers should have many officers. And how will that be, when they will scarcely afford maintenance for one? They are likelier to bring the church to the primitive poverty, than to the primitive pattern. If I were not known to be quite beyond their exceptions myself, I might not say so much, lest I were thought to plead my own interest; especially a dying man should be out of the reach of such accusations. But the Lord knoweth, that it is not a desire that ministers should be rich, that maketh me speak this; but earnest desire of the happiness of the church; nor do I mean the ministry only by the word "church." It is the people that are robbed and bear the loss, more than the ministers: ministers must and will have maintenance, or else men will set their children to other studies; when there is no other, the people must allow it themselves, or be without. What minister can well oversee, and watch over more than a thousand souls? Nor I think so many. Many congregations have four thousand, ten thousand, twenty thousand, some fifty thousand, yea, seventy thousand. How many officers will the state maintain in an army of thirty thousand? I had almost said, the work of governing the church is greater, and hath need of as many. I would all Scripture and primitive patterns were well viewed in this. O happy reformation, if able godly men were put in places, or in right offices, without such diminution of the number or the maintenance! Or if a supply at present could not be had, yet should they not have overthrown the hopes of posterity. But to leave this digression, I hope those that God hath called to his work, will labour, nevertheless, for the shortness of their maintenance: and those of the people that can do no more, can yet pray the Lord of the harvest that

he would send forth labourers. And he that hath put that petition into our mouths, I hope will put the answer into our hands.

Sect. XV. 2. Yet it is not enough that you seek after teachers, but especially you must seek after such as are fitted for the work. An ignorant empiric that killeth more than he cureth, doth not so much differ from an able physician, as an unskilful minister from one that is able. Alas! this is the great defect among us: men that are fitted for the work indeed, are most wonders; one, or two, or three, or four in some counties is much. How few that have dived into the mysteries of divinity; or have thoroughly studied the most needful controversies; or are able to explain or maintain the truth! But only they store their memories with the opinions and phrases of those teachers that are in most credit, in common cases; and then they think they are divines: and every man that steps out of their common road, they can say that he is erroneous or heretical; but how to confute him they cannot tell. And almost as few that are well skilled in managing known truths upon the conscience. Alas! whence cometh this misery to the church? There is not a choice made of the most excellent wits, and those youths that are ripest in learning and religion: but some of them are so rich, that the ministry is too mean for them: and some so poor, that they have no maintenance to subsist on at the universities. And so every one that is best furnished to make a trade of the ministry, or whose parents have best affection to it, how unfit soever the child is, must be a minister: and those few, very few, choice wits that would be fittest, are diverted.

How small a matter were it, and yet how excellent a work, for every knight or gentleman of means in England, to cull out some one or two, or more poor boys in the country schools, who are of the choicest wits and most pious dispositions, who are poor and unable to proceed in learning, and to maintain them a few years in the universities, till they were fit for the ministry! It were but keeping a few superfluous attendants the less, or a few horses or dogs the less: if they had hearts to do it, it were easily spared out of their sports, or rich apparel, or superfluous diet; or, what if it were out of more

useful costs, or out of their children's larger portions? I dare say they would not be sorry for it when they come to their reckoning. One sumptuous feast, or one costly suit of apparel, would maintain a poor boy a year or two at the university, who, perhaps, might come to have more true worth in him than many a glittering, sensual lord, and to do God more service in his church than ever they did with all their estates and power.

Sect. XVI. 3. And when you do enjoy the blessing of the Gospel, you must yet use your utmost diligence to help poor souls to receive the fruit of it. To which end you must draw them constantly to hear and attend it. Mind them often of what they have heard: draw them, if it be possible, to repeat it in their families. If that cannot be, then draw them to come to others that do repeat it, that so it may not die in the hearing. The very drawing of men into the company and acquaintance of the godly, besides the benefit they have by their endeavours, is of singular use to the recovery of their souls.

Association breedeth familiarity, and familiarity breedeth love; and familiarity and love to the godly, doth lead to familiarity and love to God and godliness. It is also a means to take off prejudice, by confuting the world's slanders of the ways and people of God. Use, therefore, often to meet together, besides the more public meeting in the congregation: not to vent any unsound opinions, nor yet in distaste of the public meeting, nor in opposition to it, nor at the time of public worship, nor yet to make a groundless schism, or to separate from the church whereof you are members; nor to destroy the old that you may gather a new church out of its ruins, as long as it hath the essentials, and there is hope of reforming it; nor yet would I have you forward to vent your own supposed gifts and parts in teaching, where there is no necessity of it; nor to attempt that in the interpretation of difficult scriptures, or explication of difficult controversies, which is beyond your ability, though, perhaps, pride will tell you that you are as able as any. But the work which I would have you meet about, is this, to repeat together the word which you have heard in public; to pour out your joint prayers for the church and yourselves; to join in cheerful singing the praises of God; to open

your scruples, and doubts, and fears, and get resolution; to quicken each other in love, and heavenliness, and holy walking; and all this, not as a separated church, but as a part of the church more diligent than the rest in redeeming time, and helping the souls of each other heavenward.

I know some careless ones think this course needless; and I know some formalists do think it schismatical, who have nothing of any moment to say against it. Against both these, if I durst so far digress,

I could easily prove it warrantable and useful. I know also that many of late do abuse private meetings to schism, and to vilify God's ordinances, and vent the windy issue of their empty brains. But betwixt these extremes, I advise you to walk, and neither to "forsake the assembling of yourselves together, as the manner of some is, but exhort one another." (Heb. 10:25.) Nor yet to be "carried about with divers and strange doctrine:" but let all your private meetings be in subordination to the public, and by the approbation and consent of your spiritual guides, and not without them of your own heads, where such guides are men of knowledge and godliness; remembering them which have the rule over you, which speak to you the word of God, following their faith, and as men whose hearts are stablished with grace, considering the whole end of a Christian's conversation, Jesus Christ the same yesterday, and to-day, and for ever. (Heb. 13:7–9, 17.) "And I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which you have learned, and avoid them: for they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple." (Rom. 16:17, 18.) I would you would ponder every one of these words, for they are the precious advice of the Spirit of God, and necessary now, as well as then.

Sect. XVII. 4. One thing more I advise you concerning this. If you would have souls converted and saved by the ordinances, labour still to keep the ordinances and ministry in esteem. No man will be much wrought on by that which he despiseth. The great causes of this

contempt, are a perverted judgment and a graceless heart. It is no more wonder for a soul to loathe the ordinances, that savoureth not their spiritual nature, nor seeth God in them, nor is thoroughly wrought on by them, than it is for a sick man to loathe his food. Nor is it any wonder for a perverted understanding to make a jest of God himself, much less to set light by his ordinances. Oh! what a rare blessing is a clear, sound, sanctified judgment! Where this is wanting, the most hellish vice may seem a virtue, and the most sacred ordinance of divine institution may seem as the waters of Jordan to Naaman. If any enemies to God's ordinances assault you, I refer you to the reading of Mr. Henry Lawrence's late book for ordinances.

The profane scorners of the ministry and worship heretofore, were the means of keeping many a soul from heaven; but the late generation of proud ignorant sectaries amongst us, have quite outstripped in this the vile persecutors. O how many souls may curse these wretches in hell for ever, that have by them been brought to contemn the means that should save them! By many years' experience in my conversing with these men, I can speak it knowingly, that the chiefest of their zeal is let out against the faithful ministers of Christ. He is the ablest of their preachers that can rail at them in the most devilish language. It is their most common discourse in all companies, both godly and profane, to vilify the ministry, and make them odious to all, partly by slanders, and partly by scorns. Is this the way to win souls? Whereas, formerly, they thought that if a man were won to a love of the ministry and ordinances, he was in a hopeful way of being won to God. Now these men are diligent to bring all men to scorn them, as if this were all that were necessary to the saving of their souls, and he only shall be happy that can deride at ministers and discipline. If any man doubt of the truth of what I say, he is a stranger in England, and for his satisfaction, let him read all the books of Martin Mar-priest, and tell me whether the devil ever spoke so with a tongue of flesh before. For you, my dear friends, I acknowledge to God's praise, that you are as far from the contempt of ordinances or ministry, as any people I

know in the land. I shall confirm you herein, not in my own words, but in his that I know you dare not disregard. (1 Thes. 5:11–13.)

"Wherefore comfort yourselves together, and edify one another, even as ye also do: and we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you, and to esteem them very highly in love for their works' sake, and be at peace among yourselves. Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as those that must give an account, that they may do it with joy, and not with grief: for that is unprofitable for you." (Heb. 13:17.)

Thus you see part of your duty for the salvation of others.

Sect. XVIII. And now, Christian reader, seeing it is a duty that God hath laid upon every man according to his ability, thus to exhort and reprove, and with all possible diligence to labour after the salvation of all about him, judge then whether this work be conscionably performed. Where shall we find the man almost among us, that setteth himself to it with all his might, and that hath set his heart upon the souls of his brethren, that they may be saved?

Let us here, therefore, 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.

1. One hinderance is, men's own gracelessness and guiltiness. They have not been ravished themselves with the heavenly delights. How, then, should they draw others so earnestly to seek them? They have not felt the wickedness of their own natures, nor their lost condition, nor their need of Christ, nor felt the transforming renewing work of the Spirit. How, then, can they discover these to others? Ah! that this were not the case of many a learned preacher in England! And the cause why they preach so frozenly and generally! Men also are guilty themselves of the sins they should reprove, and this stops their mouth, and maketh them ashamed to reprove.

2. Another hinderance is, a secret infidelity prevailing in men's hearts; whereof even the best have so great a measure, that it causeth this duty to be done by the halves. Alas! sirs, we do not, surely, believe men's misery; we do not believe, surely, that the threatenings of God are true. Did we verily believe that all the unregenerate and unholy shall be eternally tormented, as God hath said, oh, how could we hold our tongues when we are among the unregenerate? How could we choose but burst out into tears when we look them in the face, as the prophet did when he looked upon Hazael? Especially when they are our kindred or friends, that are near and dear to us?

Thus doth secret unbelief of the truth of Scripture consume the vigour of each grace and duty. Oh, Christians, if you did verily believe that your poor, carnal, ungodly neighbour, or wife, or husband, or child, should certainly lie for ever in the flames of hell, except they be thoroughly recovered and changed; and that quickly, before death doth snatch them from hence would not this make you cast off all discouragements, and lay at them day and night till they were persuaded, and give them no rest in their carnal state? How could you hold your tongue, or let them alone till another day, if this were soundly believed? If you were sure that any of your dear friends, that are dead were now in hell, and persuading to repentance would get him out again, would you not persuade him day and night, if he were in hearing? And why should you not do as much then to prevent it, while he is in your hearing, but that you do not believe God's word that speaks the danger? Why did Noah prepare an ark so long before, and persuade the world to save themselves, but because he believed

God, that the flood should come? And, therefore, saith the Holy Ghost, "By faith Noah prepared the ark," (Heb. 11:7,) and why did not the world hearken to his persuasion, and seek to save themselves as well as Noah, but because they did not believe there would be any such deluge? They see all fair and well, and therefore they thought that threatenings were but wind. The rich man in hell cries out,

"Send to my brethren to warn them, that they come not to this place of torment;" (Luke 16:13;) he felt it, and therefore being convinced of its truth, would have them prevent it; but his brethren on earth, they did not see and feel as he, and therefore they did not believe, nor

would have been persuaded, "though one had risen from the dead." I am afraid most of us do believe the predictions of Scripture but as we believe the predictions of an almanack, which telleth you that such a day will be rain, and such a day wind; you think it may come to pass, and it may not: and so you think of the predictions of the damnation of the wicked. Oh! were it not for this cursed unbelief, our own souls, and our neighbours, would gain more by us than they do.

3. This faithful dealing with men for their salvation, is much hindered also by our want of charity and compassion to men's souls.

We are hard-hearted and cruel towards the miserable; and, therefore, as the priest and the Levite did by the wounded man, we look on them, and pass by. Oh! what tender heart could endure to look upon a poor, blind, forlorn sinner, wounded by sin, and captivated by Satan, and never once open our mouths for his recovery? What though he be silent, and do not desire thy help himself, yet his very misery cries aloud: misery is the most effectual suitor to one that is compassionate. 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 have long enough continued the slaves of Satan. Is it not the strongest way of arguing that a poor Lazarus hath, to unlap his sores, and show them to the passengers? All his words will not move them so much as such a pitiful sight. Alas! what pitiful sights do we daily see: the ignorant, the profane, the neglecters of Christ and their souls; their sores are open and visible to all that know them, and yet do we not pity them! You will pray to God for them, in customary duties, that God would open the eyes and turn the hearts of your ignorant, carnal friends and neighbours. And why do you not endeavour their conversion if you desire it? And if you do not desire it, why do you ask it? Doth not your negligence convince you of hypocrisy in your prayers, and of abusing the high God with your deceitful words? Your neighbours are near you, your friends are in the house with you; you eat, and drink, and work, and walk, and talk with them, and yet you say little or nothing to them. Why do you not pray to them to consider and return, as well as pray God to convert

and turn them? Have you as oft and as earnestly begged of them to think on their ways, and to reform, as you have taken on you to beg of God that they may so do? What, if you should see your neighbour fallen into a pit, and you should presently fall down on your knees, and pray God to help him out, but would neither put forth your hand to help, nor once persuade or direct him to help himself, would not any man censure you to be cruel and hypocritical? What the Holy

Ghost saith of men's bodily miseries, I may say much more of the misery of their souls: "If any man seeth his brother in need, and shutteth up his compassion from him, how dwelleth the love of God in him?" (1 John 3:17.) Or, what love hath he to his brother's soul?

Surely, if you saw your friend in hell, you would persuade him hard to come thence, if that would serve; and why do you not now persuade him to prevent it? The charity of our ignorant forefathers may rise up in judgment against us, and condemn us. They would give all their estates almost, for so many masses, or pardons, to deliver the souls of their friends from a feigned purgatory, and we will not so much as importunately admonish, and entreat them, to save them from the certain flames of hell; though this may be effectual to do them good, and the other will do none.

4. Another hinderance is, a base man-pleasing disposition that is in us. We are so loth to displease men, and so desirous to keep in credit and favour with them, that it makes us most unconscionably neglect our known duty. A foolish physician he is, and a most unfaithful friend, that will let a sick man die for fear of troubling him; and cruel wretches are we to our friends, that will rather suffer them to go quietly to hell, than we will anger them, or hazard our reputation with them. If they did but fall in a swoon, we would rub them and pinch them, and never stick at hurting them. If they were distracted, we would bind them with chains, and we would please them in nothing that tended 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 these men be Christians, that love the praise and favour of men more than the favour of God? (John 12:43.) For if they yet seek to

please men, they are no longer the servants of Christ. (Gal. 1:10.) To win them indeed, they must become all things to all men; but to please them to their destruction, and let them perish, that we may keep our credit with them, is a course so base and barbarously cruel, that he that hath the face of a Christian should abhor it. (1 Cor. 9:21–

24; Prov. 11:3–6.) 5. Another common hinderance is, a sinful bashfulness. When we should labour to make men ashamed of their sins, we are ourselves ashamed of our duties. May not these sinners condemn us, when they will not blush to swear, or be drunk, or neglect the worship of God, and we will blush to tell them of it, and persuade them from it?

Elisha looked on Hazael till he was ashamed; and we are ashamed to look on, or speak to the offender. (2 Kings 8:11; Jer. 6:15, 8:12; Luke

9:26.) Sinners will rather boast of their sins, and impudently show them in the open streets, and shall not we be as bold in drawing them from it? Not that I approve of impudence in any; for, as one saith, I take him for a lost man that hath lost his modesty. Nor would I have inferiors forget their distance in admonishing their superiors; but do it with all humility, and submission, and respect. But yet I would much less have them forget their duty to God and their friends, be they ever so much their superiors: it is a thing that must be done.

Bashfulness is unseemly in cases of flat necessity. And, indeed, it is not a work to be ashamed of; to obey God in persuading men from their sins to Christ, and helping to save their souls, is not a business for a man to blush at; and yet, alas! what abundance of souls have been neglected through the prevailing of this sin! even the most of us are heinously guilty in this point. Reader, is not this thy own case?

Hath not thy conscience told thee of thy duty many a time, and put thee on to speak to poor sinners, lest they perish, and yet thou hast been ashamed to open thy mouth to them, and so let them alone to sink or swim? believe me, thou wilt ere long be ashamed of this shame. O read those words of Christ, and tremble: "He that is ashamed of me and of my words before this adulterous generation, of him will the Son of man be ashamed before his Father and the angels." (Luke 9:26; Mark 8:38.)

6. Another hinderance is, impatiency, laziness, and favouring of the flesh. It is an ungrateful work, and for the most part maketh those our enemies that were our friends; and men cannot bear the reproaches and unthankful returns of sinners. It may be they are their chief friends on whom is all their dependence, so that it may be their undoing to displease them. Besides, it is a work that seldom succeedeth at the first, except it be followed on with wisdom and unweariedness. You must be a great while teaching an ignorant person, before he will be brought to know the very fundamentals; and a great while persuading an obstinate sinner, before he will come to a full resolution to return. Now, this is a tedious course to the flesh, and few will bear it. Not considering what patience God used towards us when we were in our sins, and how long he followed us with the importunities of his Spirit, holding out Christ and life, and beseeching us to accept them. Woe to us if God had been as impatient with us as we are with others. If Christ be not weary, nor give over to invite them, we have little reason to be weary of doing the message. See 2 Tim. 2:24, 25.

7. Another hinderance is, self-seeking and self-minding. Men are all for themselves, and all mind their own things, but few the things of Christ and their brethren. Hence is that Cainish voice, "Am I my brother's keeper?" Every man must answer for himself. Hence also it is that a multitude of ignorant professors do think only where they may enjoy the purest ordinances, and thither they will go over sea and land; or what way of discipline will be sweetest to themselves, and therefore are prone to groundless separation: but where they have the fairest opportunity to win the souls of others, or in what place or way they may do most good, these things they little or nothing regard, as if we had learned of the monks, and were setting up their principles and practice when we seem to oppose them.

If these men had tried what some of their brethren have done, they would know that all the purest ordinances and churches will not afford that solid comfort, as the converting of a few sinners by our unwearied, compassionate exhortations. Two men in a frosty season

come where a company of people are ready to starve; the one of them laps himself, and taketh shelter, for fear lest he should perish with them; the other, in pity, falls to rub them that he may recover heat in them, and while he laboureth hard to help them, he getteth far better heat to himself than his unprofitable companion doth.

8. With many, also, pride is a great impediment. If it were to speak to a great man, they would do it, so it would not displease him. But to go among the poor multitude, and to take pains with a company of ignorant beggars, or mean persons, and to sit with them in a smoky, nasty cottage, and there to instruct them and exhort them from day to day, where is the person almost that will do it? Many will much rejoice if they have been instruments of converting a gentleman, (and they have good cause,) but for the common multitude, they look not after them: as if God were a respecter of the persons of the rich, or the souls of all were not alike to him. Alas! these men little consider how long Christ did stoop to us! When the God of glory comes down in flesh, to worms, and goeth preaching up and down among them from city to city! Not the silliest woman that he thought too low to confer with. Few rich, and noble, and wise, are called. It is the poor that receive the glad tidings of the Gospel. (John 4 and 1 Cor. 1:26.)

9. Lastly; With some also their ignorance of the duty doth hinder them from performing it. Either they know it not to be a duty, or at least not to be their duty. Perhaps they have not considered much of it, nor been pressed to it by their teachers, as they have been to hearing, and praying, and other duties. If this be thy case who readest this, that mere ignorance or inconsiderateness hath kept thee from it, then I am in hope now thou art acquainted with thy duty, thou wilt set upon it.

Object. 1. O, but saith one, I am of so weak parts and gifts, that I am unable to manage an exhortation, especially to men of strong natural parts and understanding.

Answ. First; Set those upon the work who are more able: Secondly, Yet do not think that thou art so excused thyself, but use faithfully that ability which thou hast, not in teaching those of whom thou shouldst learn, but in instructing those who are more ignorant than thyself, and in exhorting those who are negligent in the things which they do know. If you cannot speak well yourself, yet you can tell them what God speaketh in his word. It is not the excellency of speech that winneth souls, but the authority of God manifested by that speech, and the power of his word in the mouth of the instructer. A weak woman may tell what God saith in the plain passages of the Word, as well as a learned man. If you cannot preach to them, yet you can turn to the place in your Bible, or at least remember them of it, and say,

"Thus it is written." One of mean parts may remember the wisest of their duty when they forget it. David received seasonable advice from Abigail, a woman. When a man's eyes are blinded with passion, or the deceits of the world, or the lusts of the flesh, a weak instructer may prove very profitable; for in that case he hath as much need to hear of what he knoweth, as of what he doth not know.

Object. 2. It is my superior that needeth my advice and exhortation; and is it fit for me to teach or reprove my betters? Must the wife teach the husband, of whom the Scripture biddeth them learn? Or must the child teach the parents, whose duty it is to teach them?

Answ. First, It is fit that husbands should be able to teach their wives, and parents to teach their children; and God expecteth they should be so, and therefore commandeth the inferiors to learn of them. But if they through their own negligence do disable themselves, or through their own wickedness do bring their souls into such misery, as that they have the greatest need of advice and reproof themselves, and are objects of pity to all that know their case; then it is themselves, and not you, that break God's order, by bringing themselves into disability and misery.

Matter of mere order and manners must be dispensed with in cases of flat necessity. Though it were your minister, you must teach him in

such a case. It is the part of parents to provide for their children, and not children for their parents: and yet if the parents fall into want, must not the children relieve them? It is the part of the husband to dispose of the affairs of the family and estate; and yet, if he be sick or beside himself, must not the wife do it? The rich should relieve the poor; but if the rich fall into beggary, they must be relieved themselves. It is the work of the physician to look to the health of others; and yet, if he fall sick, somebody must help him, and look to him. So must the meanest servant admonish his master, and the child his parent, and the wife her husband, and the people their ministers, in cases of necessity.

Secondly, Yet let me give you these two cautions here.

1. That you do not pretend necessity when there is none, out of a mere desire of teaching. There is scarcely a more certain discovery of a proud heart than to be forwarder and more desirous to teach than to learn, especially toward those that are fitter to teach us.

2. And when the necessity of your superiors doth call for your advice, yet do it with all possible humility, and modesty, and meekness. Let them discern your reverence and submission to their superiority in the humble manner of your addresses to them. Let them perceive that you do it not out of a mere teaching humour, or proud selfconceitedness. An elder must be admonished, but not rebuked. If a wife should tell her husband of his sin in a masterly, railing language; or if a servant reprove his master, or a child his father, (1

Tim. 5:1,) in a saucy, disrespectful way, what good could be expected from such reproof? But if they should meekly and humbly open to him his sin and danger, and entreat him to bear with them in what

God commandeth, and his misery requireth; and if they could by tears testify their sense of his ease, what father, or master, or husband, could take this ill?

Object. 3. But some may say, This will make us all preachers, and cause all to break over the bounds of their callings; every boy and

woman then will turn preacher.

Answ. 1. This is not taking a pastoral charge of souls, nor making an office or calling of it, as preachers do.

2. And in the way of our callings, every good Christian is a teacher, and hath a charge of his neighbour's soul. Let it be only the voice of a Cain to say, "Am I my brother's keeper?" I would have one of these men, that are so loth that private men should teach them, to tell me, what, if a man fall down in a swoon in the streets, though it be your father or superior, would you not take them up presently, and use all means you could to recover him? or would you let him lie and die, and say, 'It is the work of the physician, and not mine; I will not invade the physician's calling.' In two cases, every man is a physician.

First, in case of necessity, and when a physician cannot be had. And secondly, in case the hurt be so small, that every man can do as well as the physician. And in the same two cases, every man must be a teacher.

Object. 4. Some will further object, to put off this duty, that the party is so ignorant, or stupid, or careless, or rooted in sin, and hath been so oft exhorted in vain, and there is no hope.

Answ. How know you when there is no hope? Cannot God yet cure him? And must it not be by means? And have not many as far gone been cured? Should not a merciful physician use means while there is life? And is it not inhuman cruelty in you to give up your friend to the devil and damnation as hopeless, upon mere backwardness to your duty, or upon groundless discouragements? What, if you had been so given up yourself when you were ignorant?

Object. 5. But we must not cast pearls before swine, nor give that which is holy to dogs.

Answ. That is but a favourable dispensation of Christ for your own safety. 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 contemptuous swine.

Object. 6. Oh, but it is a friend that I have all my dependence on, and by telling him of his sin and misery, I may lose his love, and so be undone.

Answ. Surely no man that hath the face of a Christian, will for shame own such an objection as this. Yet, I doubt, it oft prevaileth in the heart. 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 for ever in hell, than thou shouldst lose his favour, or the maintenance thou hast from him?

Object. 7. But I hope, though he be not regenerate and holy, that he is in no such danger.

Answ. Nay, then, if thou be one that dost not believe God's word, I have no more to say to thee. (John 3; Heb. 12:14.) I told you before that this unbelief was the root of all.

Sect. XVIII. To conclude this use, that I may prevail with every soul that feareth God, to use their utmost diligence to help all about them to this blessed rest which they hope for themselves, let me entreat you to consider of these following motives:

1. Consider, Nature teacheth the communicating of good, and grace doth especially dispose the soul thereunto; the neglect, therefore, of this work, is a sin both against nature and grace. He that should never seek after God himself, would quickly be concluded graceless by all: and is not he as certainly graceless that doth not labour for the salvation of others, when we are bound to love our neighbour as ourself? Would you not think that man or woman unnatural, that would let their own children or neighbours famish in the streets, while they have provision at hand? And is not he more unnatural,

that will let his children or neighbours perish eternally, and will not open his mouth to save them? Certainly, this is most barbarous cruelty. Pity to the miserable is so natural, that we account an unmerciful, cruel man a very monster, to be abhorred of all. Many vicious men are too much loved in the world, but a cruel man is abhorred of all. Now, that it may appear to you what a cruel thing this neglect of souls is, do but consider of these two things. First,

How great a work it is, Secondly, And how small a matter it is that thou refusest to do for the accomplishing so great a work. First, It is to save thy brother from eternal flames, that be may not there lie roaring in endless, remediless torments. It is to bring him to the everlasting rest, where he may live in inconceivable happiness with God. Secondly, And what is it that you should do to help him herein?

Why, it is to teach him, and persuade him, and lay open to him his sin, and his duty, his misery, and the remedy, till you have made him willing to yield to the offers and commands of Christ. And is this so great a matter for to do, to the attaining of such a blessed end? If God had bid you give them all your estates to win them, or lay down your lives to save them, surely you would 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 neighbour, worth a few words? It is worth this, or it is worth nothing. If they did lie dying in the streets, and a few words would save their lives, would not every man say, that he were a cruel wretch that would let them perish, rather than speak to them? Even the covetous hypocrite, that James reproveth, would give a few words to the poor, and say, 'Go and be warmed, and be clothed.'

What a barbarous, unmerciful wretch, then, art thou, that wilt not vouchsafe a few words of serious, sober admonition, to save the soul of thy neighbour or friend? Cruelty and unmercifulness 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 as eternity is of greater moment than this short time. Alas! you do not see or feel what case their souls are in, when they are in hell, for want of your faithful admonition. Little know you what many a soul may now be feeling, who have been your neighbours and acquaintance, and died in their sins, on whom you never bestowed one hour's sober advice for the

preventing of their unhappiness. If you did know their misery, you would now do more to bring them out of hell. But, alas! it is too late, you should have done it while they were with you; it is now too late.

As one said in reproach of physicians, "That they were the most happy men, because all their good deeds and cures were seen above ground to their praise, but all their mistakes and neglects were buried out of sight." So I may say to you, Many a neglect of yours to the souls about you, may be now buried with those souls in hell, out of your sight and hearing, and therefore now it doth not much trouble you, but, alas! they feel it, though you feel it not. May not many a papist rise up in judgment against us, and condemn us? They will give their lands and estates to have so many masses said for the souls of their deceased friends, when it is too late, to bring them out of a feigned purgatory, and we will not ply them with persuasions while we may, to save them from real threatened condemnation; though this cheaper means may prove effectual, when that dearer way of papists will do no good. Jeremy cried out, "My bowels, my bowels, I cannot hold my peace," because of a temporal destruction of his people. And do not our bowels yearn? And can we hold our peace at men's eternal destruction?

2. Consider, What a rate Christ did value souls at, and what he hath done towards the saving of them. He thought them worth his blood and sufferings, and shall not we then think them worth the breath of our mouths? Will you not set in with Christ for so good a work? Nor do a little, where he hath done so much?

3. Consider, What fit objects of pity they are. It is no small misery to be an enemy to God, unpardoned, unsanctified, strangers to the church's special privileges, without hope of salvation if they so live and die. And, which is yet more, they are dead in these their trespasses and miseries, and have not hearts to feel them, or 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 their own souls, yea, to make them the most cruel destroyers of themselves.

4. Consider, It was once thy own case. Thou wast once a slave of Satan thyself, and confidently didst thou go in the way to condemnation. What, if thou hadst been let alone in that way, whither hadst thou gone, and what had become of thee? It was God's argument to the Israelites to be kind to strangers, because themselves were sometimes strangers in Egypt; so it may persuade you to show compassion to them that are strangers to Christ, and to the hopes and comforts of the saints, because you were once as strange to them yourselves.

5. Consider, The relation that thou standest in towards them. It is thy neighbour, thy brother, whom thou art bound to be tender of, and to love as thyself. He that loveth not his brother, whom he seeth daily, most certainly doth not love God, whom he never saw: and doth he love his brother, that will stand by, and see him go to hell, and never hinder him? (John 3:10, 4:20, 21.) 6. Consider, What a deal of guilt this neglect doth lay upon thy soul.

First, Thou art guilty of the murder and damnation of all those souls whom thou dost thus neglect. He that standeth by and seeth a man in a pit, and will not pull him out if he can, doth drown him. And he that standeth by while thieves rob him, or murderers kill him, and will not help him if he can, is accessory to the fact. And so he that will silently suffer men to damn their souls, or will let Satan and the world deceive them, and not offer to help them, will certainly be judged guilty of damning them. And is not this a most dreadful consideration? Oh, sirs, how many souls, then, have every one of us been guilty of damning! What a number of our neighbours and acquaintance are dead, in whom we discerned no signs of sanctification, and we never did once plainly tell them of it, or how to be recovered! If you had been the cause but of burning a man's house through your negligence, or of undoing him in the world, or of destroying his body, how would it trouble you as long as you lived! If you had but killed a man unadvisedly, it would much disquiet you.

We have known those that have been guilty of murder, that could never sleep quietly after, nor have one comfortable day, their own

consciences did so vex and torment them. Oh, then, what a heart mayest thon have, that hast been guilty of murdering such a multitude of precious souls! Remember this when thou lookest thy friend or carnal neighbour in the face, and think with thyself, 'Can I find in my heart, through my silence and negligence, to be guilty of his everlasting burning in hell?' Methinks such a thought should even untie the tongue of the dumb.

2. And as you are guilty of their perishing, so are you of every sin which in the mean time they do commit. If they were converted, they would break off their course of sinning; and if you did your duty, you know not but they might be converted. As he that is guilty of a man's drunkenness, is guilty of all the sins which that drunkenness doth cause him to commit; so he that is guilty of a man's continuing unregenerate, is also guilty of the sins of his unregeneracy. How many curses and oaths, and scorns at God's ways, and other sins of most heinous nature, are many of you guilty of, that little think of it!

You that live godlily, and take much pains for your own souls, and seem fearful of sinning, would take it ill of one that should tell you, that you are guilty of weekly or daily whoredoms, and drunkenness, and swearing, and lying, &c. And yet it is too true, even beyond all denial, by your neglect of helping those who do commit them.

3. You are guilty also, as of the sin, so of all the dishonour that God hath thereby. And how much is that? And how tender should a Christian be of the glory of God, the least part whereof is to be valued before all our lives!

4. You are guilty, also, of all those judgments which those men's sins do bring upon the town or country where they live. I know you are not such atheists, but you believe it is God that sendeth sickness, and famine, and war; and also that it is only sin that moveth him to this indignation. What doubt, then, is there, but you are the cause of judgments, who do not strive against those sins which do cause them? God hath staid long in patience, to see if any would deal plainly with the sinners of the times, and so free their own souls from

the guilt: but when he seeth that there is almost none, but all become guilty, no wonder then if he lay the judgment upon all. We have all seen the drunkards, and heard the swearers in our streets, and we would not speak to them; we have all lived in the midst of an ignorant, worldly, unholy people, and we have not spoke to them with earnestness, plainness, and love; no wonder, then, if God speak in his wrath both to them and us. Eli did not commit the sin himself, and yet he speaketh so coldly against it, that he also must bear the punishment. Guns and cannons speak against sin in England, because the inhabitants would not speak. God pleadeth with us with fire and sword, because we would not plead with sinners with our tongues. God locketh up the clouds, because we have shut up our mouths. The earth is grown as hard as iron to us, because we have hardened our hearts against our miserable neighbours. The cries of the poor for bread are loud, because our cries against sin have been so low. Sicknesses run apace from house to house, and sweep away the poor unprepared inhabitants, because we swept not out the sin that breedeth them. When you look over the woful desolations in England, how ready are you to cry out on them that were the causers of it! But did you consider how deeply yourselves were guilty? And, as Christ said in another case, "If these should hold their peace, the stones would speak." (Luke 9:40.) So, because we held our peace at the ignorance, ungodliness, and wickedness of our places, therefore do these plagues and judgments speak.

7. Consider, What a thing it will be to look upon your poor friends eternally in those flames, and to think that your neglect was a great cause of it! And that there was a time when you might have done much to prevent it! If you should there perish with them, it would be no small aggravation of your torment: if you be in heaven, it would surely be a sad thought, were it possible, that any sorrow could dwell there, to hear a multitude of poor souls there to cry out for ever, Oh! if you would but have told me plainly of my sin and danger, and dealt roundly with me, and set it home, I might have escaped all this torment, and been now in rest.' Oh! what a sad voice will this be!

8. Consider, What a joy it is like to be in heaven to you, to meet those there whom you have been a means to bring thither! To see their faces, and join with them for ever in the praises of God, whom ye were instruments to bring to the knowledge and obedience of Christ!

What it will then be, we know not: but surely, according to our present temper, it would be no small joy.

9. Consider, How many souls have we drawn into the way of damnation, or at least hardened, or settled in it! And should we not now be more diligent to draw men to life? There is not one of us but have had our companions in sin, especially in the days of our ignorance and unregeneracy. We have enticed them, or encouraged them to Sabbath-breaking, drinking, or revellings, or dancings, and stage-plays, or wantonness and vanities, if not to scorn and oppose the godly. We cannot so easily bring them from sin again, as we did draw them to it. Many are dead already without any change discovered, who were our companions in sin. We know not how many are and will be in hell that we drew thither, and there may curse us in their torments for ever. And doth it not beseem us, then, to do as much to save men, as we have done to destroy them; and be merciful to some as we have been cruel to others.

10. Consider, How diligent are all the enemies of these poor souls to draw them to hell! And if nobody be diligent in helping them to heaven, what is likely to become of them? The devil is tempting them day and night. Their inward lusts are still working and withdrawing them. The flesh is still pleading for its delights and profits. Their old companions are ready to entice them to sin, and to disgrace God's ways and people to them, and to contradict the doctrine of Christ that should save them, and to increase their prejudice and dislike of holiness. Seducing teachers are exceeding diligent in sowing tares, and in drawing off the unstable from the doctrine and way of life: so that when we have done all we can, and hope we have won men, what a multitude of late have, after all, been taken in this snare! And shall a seducer be so unwearied in proselyting poor, ungrounded souls to

his fancies; and shall not a sound Christian be much more unwearied in labouring to win men to Christ and life?

11. Consider, The neglect of this doth very deeply wound when conscience is awaked. 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 this? How many hast thou dealt faithfully with? I have oft observed that the consciences of dying men do very much wound them for this omission. For my own part, to tell you my experience, whenever I have been near death, my conscience hath accused me more for this than for any sin. It would bring every ignorant profane neighbour 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, without bashfulness or daubing, though it had been when thou shouldst have eaten or slept, if thou hadst no other time: conscience would remember me, how, at such a time 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 them, but did not; or, at least, did it by halves, and to little purpose. The Lord grant I may better obey conscience hereafter while I live and have time, that it may have less to accuse me of at death!

12. Consider, further, It is now a very seasonable time which you have for this work. Take it therefore while you have it. There are times wherein it is not safe to speak; it may cost you your liberties, or your lives: it is not so now with us. Besides, your neighbours will be here with you but a very little while: they will shortly die, and so must you. Speak to them, therefore, while you may; set upon them, and give them no rest till you have prevailed. Do it speedily, for it must be now or never. A Roman emperor, when he heard of a neighbour dead, he asked, "And what did I do for him before he died?" and it grieved him that a man should die near him; and it could not be said that he had first done him any good. Methinks you should think of this when you hear that any of your neighbours are

dead; but I had far rather, while they are alive, you would ask the question: There is such and such a neighbour (alas, how many!) that are ignorant and ungodly, what have I done, or said, that might have in it any likelihood of recovering them? They will shortly be dead, and then it is too late.

13. Consider, This is a work of greatest charity, and yet such as every one of you may perform. If it were to give them monies, the poor have it not to give: if to fight for them, the weak cannot: if it were to suffer, the fearful will say, they cannot: but every one hath a tongue to speak to a sinner. The poorest may be thus charitable as well as the rich.

14. Consider, also, The happy consequences of this work, where it is faithfully done. To name some:

1. You may be instrumental in that blessed work of saving souls, a work that Christ came down and died for, a work that the angels of God rejoice in; for, saith the Holy Ghost, "If any of you do err from the truth, and one convert him, let him know that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." (James 5:19, 20.) And how can God more highly honour you, than to make you instruments in so great a work?

2. Such souls will bless you here and hereafter. They may be angry with you at first; but if your words prevail and succeed, they will bless the day that ever they knew you, and bless God that sent you to speak to them.

3. If you succeed, God will have much glory by it; he will have one more to value and accept of his Son, of whom Christ's blood hath attained its end: he will have one more to love him and daily worship and fear him, and to do him service in his church.

4. The church also will have gain by it; there will be one less provoker of wrath, and one more to strive with God against sin and judgment,

and to engage against the sins of the times, and to win others by doctrine and example. If thou couldst but convert one persecuting

Saul, he might become a Paul, and do the church more service than ever thou didst thyself. However, the healing of sinners is the surest method for preventing or removing of judgments.

5. It is the way also to purity and flourishing of the church, and to the right erecting and executing the discipline of Christ; if men would but do what they ought with their neighbours in private, what a help would it be to the success of the public endeavours of the ministry!

And what hope might we have that daily some would be added to the church! And if any be obstinate, yet this is the first course that must be taken to reclaim them. Who dare separate from them, or excommunicate them, before they have been first thoroughly admonished and instructed in private, according to Christ's rule?

(Matt. 18:15, 16.) 6. It bringeth much advantage to yourselves: First, It will increase your graces, both as it is a course that God will bless, and as it is an acting of them in this persuading of others: he that will not let you lose a cup of water which is given for him, will not let you lose these greater works of charity; besides those that have practised this duty most conscionably, do find, by experience, that they never go on more speedily and prosperously towards heaven than when they do most to help others thither with them. It is not here as with worldly treasure, the more you give away, the less you have; but here, the more you give, the more you have. The setting forth Christ in his fulness to others, will warm your own hearts and stir up your love.

The opening of the evil and danger of sin to others, will increase your hatred of it, and much engage yourselves against it. Secondly, And it seemeth that it will increase your glory as well as your grace, both as a duty which God will so reward, "for those that convert many to righteousness shall shine as the stars for ever and ever;" (Dan. 12:3, and 11:33;) and also as we shall there behold them in heaven, and be their associates in blessedness, whom God made us here the instruments to convert. Thirdly, However, it will give us much peace

of conscience, whether we succeed or not, to think that we were faithful, and did our best to save them, and that we are clear from the blood of all men, and their perishing shall not lie upon us. Fourthly,

Besides, that it is a work that, if it succeed, doth exceedingly rejoice an honest heart. He that hath a sense of God's honour, or the least affection to the soul of his brother, must needs rejoice much at his conversion, whosoever be the instrument, but especially when God maketh ourselves the means of so blessed a work. If God make us the instruments of any temporal good, it is very comfortable, but much more of eternal good. There is naturally a rejoicing followeth every good work answerable to the degree of its goodness: he that doth most good, hath usually the most happy and comfortable life. If men knew the pleasure that there is in doing good, they would not seek after their pleasure so much in evil. For my own part, it is an unspeakable comfort to me, that God hath made me an instrument for the recovering of so many from bodily diseases, and saving their natural lives;b but all this is yet nothing to the comfort I have in the success of my labours, in the conversion and confirmation of souls; it is so great a joy to me that it drowneth the painfulness of my daily duties, and the trouble of my daily languishing, and bodily griefs; and maketh all these, with all oppositions and difficulties in my work, to be easy and as nothing. And of all the personal mercies that ever I received, next to his love in Christ and to my soul, I must most joyfully bless him for the plenteous success of my endeavours upon others. Oh, what fruit, then, might I have seen, if I had been more faithful, and plied the work in private and public as I ought! I know we have need to be very jealous of our deceitful hearts in this point, lest our rejoicing should come from our pride and self-ascribing.

Naturally we would, every man, be in the place of God, and have the praise of every good work ascribed to ourselves, but yet, to imitate our Father in goodness and mercy, and to rejoice in that degree we attain to, is the part of every child of God. I tell you therefore, to persuade you from my own experience, that if you did but know what a joyful thing it is to be an instrument for the converting and saving of souls, you would set upon it presently, and follow it night and day through the greatest discouragements and resistance. Fifthly, I might

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