CHAPTER 10:

 

The Reason of the Saints' Afflictions here.

 

 A FURTHER use which we must make of the present doctrine is, To inform us why the people of GOD suffer so much, in this life. What wonder, when you see their

 

rest doth yet remain They are not yet come to their resting-place. We would all fain have continual prosperity, because it is pleasing to the flesh; but we consider not the unreasonableness of such desires. We are like children, who, if they see any thing which their appetite desireth, cry for it; and if you tell them that it is unwholesome, or hurtful for them, they are never the more quieted. Or if you go about to heal any sore that they have, they will not endure you to hurt them, though you tell them that they cannot otherwise be healed: their sense is too strong for their reason, and therefore reason doth little persuade them. Even so it is with us, when God is afflicting us. He giveth us reasons why we must bear it, so that our reason is oft convinced and satisfied, and yet we cry and complain still. It is not reason, but ease that we must have. Spiritual remedies may cure the spirit's maladies; but that will not content the flesh.

 

 But methinks Christians should have another palate than that of the flesh, to try and relish providences by. God has given them the SPIRIT to subdue the flesh; and therefore I shall here give them some reasons of GOD's dealing in their present sufferings, whereby the equity and mercy therein may appear; and they shall be only such as are drawn from the reference that these afflictions have to our rest; which being a Christian's happiness and ultimate end, will direct him in judging of all estates and means.

 

 1. Consider, then, that labor and trouble are the common way to rest, both in the course of nature and of grace. Can there possibly be rest without motion and weariness Do you not travel and toil first, and then rest afterwards The day for labor goes first, and then the night for rest doth follow. Why should we desire the course of grace to be perverted, any more than we would do the course of nature God did once dry up the sea, to make a passage for his people; and once made the sun in the firmament to stand still: but must he do so always Or as oft as we would have him It is his established

 

decree, that "through many tribulations we must enter into the kingdom of heaven;" (Acts 14: 22;) and that "if we suffer with him, we shall also be glorified with him." (2 Tim. 2: 12.) And what are we, that GOD's statutes should be reversed for our pleasure As BILDAD said to Jon, "Shall the earth be forsaken for thee, or the rock be removed out of his place" (Chap. 18: 4.) So, must God pervert his stablished order for thee

 

 2. Consider also, that afflictions are exceeding useful to us, to keep us from mistaking our resting place, and so taking up short of it. A Christian's motion heavenwards is voluntary, and not constrained: those means, therefore, are most profitable to him, which help his understanding and will in this prosecution. The most dangerous mistake that our souls are capable of, is to take the creature for GOD, and earth for heaven. And yet, alas, how common is this! Though we are ashamed to speak so much with our tongues, yet how oft do our hearts say, It is best being here! And how contented are we with an earthly portion! So that I fear God would displease most of us more to afflict us here, and promise us rest hereafter, than to give us our heart's desire on earth, though he had never made us a promise of heaven. As if the creature, without God, were better than God without the creature. Alas! how apt are we, like foolish children, when we are busy at our sports and worldly enployments, to forget both our Father and our home! Therefore it is a hard thing for a rich man to enter into heaven, because it is hard for him to value it more than earth, and not think he is well already. Come to a man that has the world at will, and tell him, This is not your happiness; you have higher things to look after; and how little will he regard you! But when affliction comes, it speaks convincingly, and will be heard when Preachers cannot.

 

 Sometimes a sincere man begins to be lifted up with applause; and sometimes, being in health and prosperity, he has lost his relish of CHRIST, and the joys above, until God break in upon his riches, and scatter them abroad, or upon his children, or upon his conscience, or upon the health of his body, and break down his mount which he thought so strong. And then, when he lieth in MANASSEH'S fetters, or is fastened to his bed with pining sickness, O what an opportunity has the SPIRIT to plead with his soul! When the world is worth nothing, then heaven is worth something.

 

 How oft have I been ready to think myself at home, until sickness has roundly told me I was mistaken! And how apt yet to fall into the same disease, which prevaileth until it be removed by the same cure If our dear LORD did not put these thorns into our bed, we should sleep out our lives, and lose our glory.

 

 3. Consider, Afflictions are GOD's most effectual means to keep us from straggling out of the way to our rest. If he had not set a hedge of thorns on the right band and on the left, we should hardly keep the way to heaven; if there be but one gap open without these thorns, how ready are we to turn out at it! But when we cannot go astray but these thorns will prick us, perhaps we shall be content to hold the way. When we grow wanton, or worldly, or proud, what a notable means is sickness, or other affliction, to reduce us! It is every Christian, as well as LUTHER, that may call affliction one of his best schoolmasters. Many a one, as well as DAVID, may say by experience, " Before I was afflicted I went astray; but now have I kept thy precepts." Many a thousand poor recovered sinners may cry, O healthful sickness! O comfortable sorrows! O gainful losses! O enriching poverty O blessed day that ever I was afflicted! It is not only the pleasant streams, and the green pastures, but his rod and staff also that are our comfort. Though I know it is the word and SPIRIT that do the work; yet certainly the time of suffering is so opportune a season, that the same word will take them then, which before was scarce observed. It doth so unbolt the door of the heart, that a Minister or a friend may then be heard, and the word may have easier entrance to the affections.

 

 4. Consider, Afflictions are GOD's most effectual means to make us mend our pace in the way to our rest. They are his rod and his spur. What sluggard will not awake and stir when he feeleth them It were well if mere love would prevail with us, and that we were rather drawn to heaven, than driven; but seeing our hearts are so bad, that mercy will not do it, it is better we he put on with the sharpest scourge, than loiter out our time until the doors are shut.

 

 O what a difference is there betwixt our prayers in health and in sickness! betwixt our prosperity and adversity-repentings! He that before had not a tear to shed, or a groan to utter, now can sob, and sigh, and weep. He that was wont to he like a block in prayer, and scarce minded what he said to GOD; now affliction presseth him down, how earnestly can he beg! How doth be, mingle his prayers and his tears, and cry out, what a person he will be, if GOD will but hear him and deliver him! Alas, if we did not sometimes feel the spur, what a slow pace would most of us hold toward heaven! Seeing then that our vile natures require, why should we be unwilling GOD should do us good by a sharp means Sure that is the best dealing for us, which surest and soonest doth further us for heaven. I leave thee, Christian, to judge by thy own experience, whether thou dost not go more watchfully, and lively, and speedily in thy way to rest, in thy sufferings, than thou doest in thy more pleasing and prosperous state.

 

 Lastly, consider, GOD doth seldom give his people so sweet a foretaste of their future rest, as in their deep afflictions. He keepeth his most precious cordials for the time of our greatest faintings and dangers. GOD is not so lavish of his choice favors as to bestow them unseasonably. He gives them at so fit a time, when he knoweth they are needful, and will be valued; and when He is sure to be thanked for them, and his people rejoiced by them; especially, when our sufferings are more directly for his cause, then doth he seldom fail of sweetening the that his jealousy is kindled, and there it is that the soul is most endangered. GOD should have taken from thee that which thou canst let go for him, and not that which thou canst not; or have afflicted thee where thou canst bear it, and not where thou canst not; thy idol would neither have been discovered nor removed; this would neither have been a sufficient trial to thee, nor a cure, but have confirmed thee in thy idolatry.

 

 Object. 2. O but, says another, if GOD would but deliver me out of it at last, I could be content to bear it but I have an incurable sickness, or I am like to live and die in poverty, or disgrace, or distress.

 

 I answer, 1. Is it nothing that he has promised, "It shall work for thy good " (Rom. viii. 28;) and, 11 that with the affliction, he will make a way to escape " That he will be with thee in it, and deliver thee in the fittest manner and season

 

 2. Is it not enough that thou art sure to be delivered at death, and that with so full a deliverance O what cursed unbelief doth this discover in our hearts! That we would be more thankful to be turned back again into the stormy sea of the world, than to be safely and speedily landed at our rest! And would be glad of a few years inferior mercies at a distance, than to enter upon the eternal inheritance with CHRIST! Do we call GOD our chief good, and heaven our happiness. And yet, is it no mercy and deliverance to be taken hence, and put into that possession

 

 Object. 3. O but, says another, if my affliction did not disable me for duty, I could bear it; but it maketh me useless, and utterly unprofitable.

 

 Answer 1. For that duty which tendeth to thy own benefit, it doth not disable thee; but is the greatest help that thou canst expect. Thou usest to complain of coldness, and dullness, and worldliness, and security: if affection will not help thee against all these, by warning, quickening, rousing thy spirit, I know not what will. Sure thou wilt repent throughly, and pray fervently, bitter cup. Therefore have the martyrs been possessors of the highest joys, and therefore were they so ambitious of martyrdom. I do not think that PAUL and SILAS did ever sing more joyfully, than when they were sore with scourgings, and fast in the inner prison, with their feet in the stocks. When did CHRIST preach such comforts to his disciples, and assure them of his providing them mansions with himself, but when he was ready to leave them, and their hearts were sorrowful because of his departure When did he appear among them, and say, " Peace be unto you," but when they were shut up together for fear of the persecuting Jews When did STEPHEN see, heaven opened, but when he was giving up his life for the testimony of JESUS And though we be never put to the suffering of martyrdom, yet, GOD knoweth, that in our natural sufferings we need support.

 

 Seeing then that the time of affliction is the time of our most pure, spiritual, and heavenly joy, for the most part; why should a Christian think it so bad a time Is not that our best estate, wherein we have most of GOD Why else do we desire to come to heaven If we look for a heaven of fleshly delights, we shall find ourselves mistaken. Conclude then, that affliction is not so bad a state in our way to rest, as the flesh would make it. Are we wiser than God Doth not he know what is good for us better - than we Or is he not as careful of our good, as we are of our own Ah, woe to us if he were not much more; and if he did not love us better than we love either him or ourselves!

 

 But let us hear a little what it is that we can object.

 

 Objection 1. Oh, says one, I could bear any other affliction save this: if God had touched me in any thing else, I could have undergone it patiently; but it is my dearest friend, or child, or wife, or my health itself.

 

 I answer, it seemeth GOD has hit the right vein, where thy most inflamed, distempered blood did lie: it is his constant course to pull down men's idols, and take away that which is dearer to them than himself. There it is and mind GOD and heaven more seriously, either now or never.

 

 2. As for duty to others, and service to the Church, it is not thy duty when GOD doth disable thee. He may call thee out of the vineyard in this respect, even before he call thee by death. If he lay thee in the grave, and put others in thy place, is this any wrong to thee So if he call thee out before thy death, and set others to do the work, shouldest thou not be as well content Must GOD do all the work by thee Has he not many others as dear to him, and as fit for the employment But, alas, what deceitfullness lieth in these hearts! When we have time, and health, and opportunity to work, then we loiter, and do our Master but poor service: but when he layeth affliction upon us, then we complain that he disableth us for his work, and yet perhaps we are still negligent in that part of the work which we can do. So, when we are in health and prosperity, we forget the public, and are careless of other men's miseries and wants, and mind almost nothing but ourselves: but when GOD afflicteth us, though he excite us more to duty for ourselves, yet we complain that he disableth us for our duty to others: as if on the sudden we were grown so charitable, that we regard other, men's souls more than our own! But is not the hand of flesh in all this dissimulation pleading its own cause What pride of heart is this, to think that other men cannot do the work as well as we Or, that GOD cannot see to his Church, and provide for his people, without us

 

 Object. 4. O but, says another, it is my friends that are my alicters: They disclaim me, and will scarce look at me; they censure me, and backbite me, and slander me, and look upon me with a disdainful eye: if it were others, I could bear it; I look for no better from them: but when those that are my delight, and that I looked for comfort and refreshing from, when these are as thorns in my sides, who can bear it

 

Answer 1. Whoever is the instrument, the affliction is from God, and the provoking cause from thyself: and were it not fitter that thou look more to God and thyself

 

 2. Dost thou not know, that good men are still sinful in part and that their hearts are naturally deceitful, and desperately wicked, as well as others Learn therefore a better lesson from the Prophet, "Trust not " (too much) "in a friend, nor put confidence in a guide: Keep the doors of thy mouth from her that lieth in thy bosom: But look rather for the LORD, and wait for the God of thy salvation." (1 Tim 8: 5-7.)

 

 It is likely thou has given that love and trust to men, which were due only to God, or which thou has denied him; and then no wonder if he chastise thee by them. If we would use our friends as friends, GOD would make them our helps and comforts; but when once we make them our gods, by excessive love and trust, then he suffers them to be our accusers and tormentors: it is more safe to me to have any creature a Satan than a god; to be tormented by them, than to idolize them. Until thou has learned to suffer from the good, as well as the ungodly, never look to live a contented or comfortable life, nor ever think thou has truly learned the art of suffering.

 

 Object. 5. O, but if I had that consolation which you say GOD reserveth for our suffering times, I should suffer more contentedly: but I do not perceive any such thing.

 

 Answer 1. The more you suffer for righteousness' sake, the more of this blessing you may expect; and the more you suffer for your own evil doing, the longer you must look to stay until that sweetness come. When we have by our folly provoked God to chastise us, shall we presently look that he should fill us with comfort’ That were,' as MR. PAUL BAYN says,’ to make affliction to be no affliction.' What good would the bitterness do us, if it be presently drowned in that sweetness It is well in such sufferings, if you have but supporting grace, and if your sufferings are sanctified to work out your sin.

 

 2. Do you not neglect or resist the comforts which you desire GOD has filled precepts and promises, and other of his providences, with matter of comfort: if you over,

 

look all these, and observe one cross more than a thousand mercies, who maketh you uncomfortable but yourselves If you resolve you will not be comfortable as long as any thing aileth your flesh, you may stay until death before you have comfort.

 

 3. Have your afflictions wrought kindly with you, and fitted you for comfort Have they humbled you, and brought you to a faithful confession and reformation of your beloved sins, and made you set close to your neglected duties, and weaned your hearts from their idols, and brought them unfeignedly to take Go n for their portion and their rest If this be not done, how can you expect comfort Should GOD bind up the sore while it festereth at the bottom It is not mere suffering that prepares you for comfort; but the success and fruit of suffering upon your hearts.

 

CHAPTER 11:

 

An Exhortation to those that have got Assurance of this Rest, that they would do all they possibly can to help others to it.

 

 HATH God set before us such a glorious prize as this everlasting rest, and 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 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. 2. What is the cause that it is so neglected. 3. Give some considerations to persuade you to the performance of it, and others to the bearing of it. 4. Apply this more particularly to some persons whom it doth nearly concern. 5. I would have you 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 calling: We see by daily experience, what fruits those men's teaching doth bring forth, who run uncalled of God, 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 principles of religion. How little doth God bless the labors of these self-conceited intruders, even if they be ordained

 

 (2.) 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 has the Devil always 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 think themselves the wisest, how diligently do they labor 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 sort of men, whose religion is all in the brain, and on their tongue, they seldom fail of success. Those men shall shortly know, that to bring a man to the knowledge of CHRIST is another kind of work,

 

than to bring him to be baptized again and the souls of such a church, or such a side. Unhappy taken in their snare; who, when they have spent their lives in 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 men's faults to others, as it cometh not from love, or from an 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, and not as the faithful counsel of a friend, 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 chief friends." And how few shall we find that make conscience of this horrible sin I 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, 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 back, biting, the more backward always to faithful admonishing and none speak less of a man's faults to his face, than those that speak most of them behind his back.

 

 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 neighbor behind his back, (without some special cause or call,). but presently rebuke him. Ask him, whether he has spoken those things in a way of love to his face If he has not, ask him, how he dare to pervert GOD’s prescribed order, who commands to rebuke our neighbor plainly, and to tell him his fault first in private, and then before witness, until he see whether he will be won, or not, And how he dare do as he would not be done by

 

 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 salvation. If you did earnestly long after their conversion, and your hearts were fully set to do them good, it would set you on work, and GOD would usually bless it.

 

 [2.] Take all opportunities that possibly you can, 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 person you have to deal with, who is an utter stranger to the mysteries of religion, and to the work of regeneration, the first thing you have to do is, to acquaint him with these doctrines. Labor 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 has 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 he produce some 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 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 on hearing and reading 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 prejudices against the way of holiness, show him their falsehood, and with wisdom and meekness answer his objections. If he be addicted to delay duties he is convinced of, or laziness and stupidity endanger his soul; then lay it on more powerfully, and set home upon his heart the most piercing considerations, and labor to fasten them as thorns in his conscience, that he may find no ease or rest until he change his estate. 

 

 But because in all works the manner of doing them is of greatest moment, and the right performance doth much farther 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 uses to succeed, nor any manner of doing it that will serve the turn. 

 

 Let thy exhortation proceed from compassion and love, and let the manner of it clearly show the person thou dealest with, that it does. It is not jeering, or scorning, or reproaching a man for his fault, that is a likely way to work reformation: nor is it the right way to convert him to Go D, 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 go to poor sinners with tears in your eyes, that they may see you indeed believe them to be miserable; and that you unfeignedly pity their case: deal with them with earnest humble entreatings. Let them see that your very bowels yearn over them, and that it is the very desire of your heart to do, them good; let them perceive that you have no other end but the procuring their everlasting happiness; and that it is your sense of their danger, and your love to their souls, that forces you to speak; even because you know 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 Both you in your way, 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. If men would thus go to. every ignorant wicked neighbor they have, and

 

thus deal with them, O what blessed fruit should we quickly see!

 

 I am ashamed to hear some lazy hypocritical wretches revile their poor ignorant neighbors, and separate from their company, and judge them unfit for their society, before ever they once tried them with this compassionate exhortation! O 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 ineaneth 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 hearts: and therefore I beseech those that are faithful, to practice this course. Alas, we see most people among us, yea, those that would seem godly, cannot bear a reproof that conies not in meekness and love! If there be the least passion, or relish of disgrace in it, they are ready to spit in your face. Yea, if you do not sweeten your reproof' with fair words, they cannot digest it, but their heart will rise up against you, instead of a thankful submission and a reformation. O that it were not too evident, that the Pharisee is yet alive in the breasts of many thousands that seem 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.

 

 Another direction I would give you, is this: Do it with all possible plainness and faithfulness. Do not daily 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 extenuating language. Do not encourage them in a false hope, no more than you would discourage the sound hopes of the righteous. If you see his case dangerous, tell him plainly of it: Neighbor, I am afraid GOD has 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 by you. If' you were in CHRIST, you would become 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 endeavors, and a new conversation certainly without these you can never be saved: you may think otherwise, and hope better, as long as you will, but your hopes will 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 has 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 c( brought forth and destroyed before him." O 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 ill their own cure, and if they know not their misery, they will never bewail it, nor know how much need they have of a Savior: If they know not the worst, they will not labor to prevent it; but will sit still, or loiter, tint it they drop into perdition, and will trifle out their time until it be too late and therefore speak to men, as CHRIST to the Pharisees, until they knew that he meant them. Deal plainly, or you do but deceive and destroy them.

 

 And as you must do it plainly, so also seriously, zealously, and effectually. The exceeding stupidity and deadness of men's hearts are such, that no, other dealing will ordinarily work. You must call aloud to awake 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,’Goes 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, until you have roused them up, and wade them begin to look about them. Let them know. that thou speakest not to them of indifferent things, nor about children's games, or matters of a few days or years' continuance, nor yet about matters of uncertainty, which 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; it, is, how to stand before God in judgment, and what answer to give, and how they are likely 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 be at that last day: a few more breaths they have to breathe, and they shall breathe their last; and then as certainly shall they see that mighty change, as the heaven is over our heads, and the earth under their feet. O labor to make men know, that it is mad jesting about salvation or damnation; and that heaven and hell are not matters- to be played with, or passed over with a few careless thoughts! It is most certain that one of those days thou shalt be either in everlasting, unchangeable joy or torment; and doth it not awake thee Are there so few that find 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 stilt and trifle! Why, what do you mean What do you think on The world is passing away; its pleasures are fading; its honors 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 judgment will be terrible: your time runs on; your lives are uncertain;; you are far behind hand; 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 comfort 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 Why consider, 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 merits: you may have him freely, and life with him: the SPIRIT is persuading; conscience is accusing and urging you; Ministers are praying for you, and calling for you; SATAN stands waiting when justice will 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 bell, than repent on earth Had you rather howl and roar there, than pray day and night for mercy here or have devils your tormentors, than CHRIST your governor Will you renounce your part in GOD and glory, rather than renounce your sins Do you think a holy life too much for heaven; or too dear a course to prevent endless misery O friends, what do you think of these things 

 

 GOD has 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 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 strain go to tell your neighbor of it, or 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 so softly as Er.i did his sons, or reprove him so gently as JEHOSAPHAT did AHAB, " Let not the King say so," doth usually as much harm as good. I am persuaded the very manner of some men's reproof and exhortation, has 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 earnest; but scarce think yourselves such things are true. 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. Loathness to displease men, makes us undo them.

 

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

 

 (l.) In- choosing the fittest season for your exhortation; not to deal with men when they are in a passion, or where they will take it for a disgrace. Men should observe, when sinners are fittest to hear instruction. Physic must not be given at all times, but in season. It is an excellent example that PAUL giveth us. (Gal. 2: 2.) He communicated 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 favoring the disease, but is praiseworthy for taking the right way to cure. 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 some good. Christian faithfulness doth require us, not only to do good when it falls in our way, but to watch for opportunities.

 

 (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 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 not converted, you must use most those means that rouse the affections. 4. If they be obstinate and secure, you must reprove them sharply. 5. If they be of timorous, tender natures, they must be tenderly dealt with. All cannot bear that rough dealing which some can. Love, and plainness, and seriousness, take with all: but words of terror some can scarce bear.

 

 (3.) You must be wise also in using the aptest expressions. Many a Minister doth deliver most excellent matter in such 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 wit and parts than the speaker. And so it is in private exhortation, as well as public: if you clothe the most amiable truth in the sordid rags of unseeming language, you will make men disdain it, though it be the offspring of God, and of the highest nature.

 

 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; 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. Be sure therefore to make them know, that you speak nothing but what GOD has spoken first.

 

 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 a always to pray, and not to 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."‘ 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 a review.

 

 9. Strive to bring all your exhortation to an issue; stick not in the work done, but look after the success. I have long observed it in Ministers and private men, that if they speak never so convincing words, and yet 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 seldom prosper in their labors; but those whose very heart is set upon the work, and that long- to see it take for the hearers' conversion, and use to inquire how it speeds, God usually blesseth their labors, though more weak. Labor therefore to drive all your speeches to the desired issue. If you are reproving sin, cease not until (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, until you have made them confess, that their present state is miserable, and not to be rested in; and until they have subscribed to the necessity of a change; and promised you to fall close to the use of means. O that all Christians would be persuaded to take this course with all their neighbors that are yet enslaved to sin, and strangers to CHRIST!

 

 1O. Lastly, Be sure your example exhort as well as your words. Let them see you constant in all the duties you persuade them to: let them see in your lives that excellency above the world, which you persuade them to in your speeches. Let them see by your constant labors for heaven, that you indeed believe what you would have them believe.

 

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

 

 Besides the duty of private admonition, you must do your utmost endeavors to help men to profit by the public ordinances. And to that end 1. Do your endeavors 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. Improve all your interest and diligence to this end. Ride, and go, and seek, and make friends until you prevail. Who knoweth how many souls may bless you, who have been converted 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.

 

 How small a matter were it (and yet how excellent a work) for every gentleman of means in England, to cull out some one or two, or more poor boys in the country schools, who are the choicest wits, and of the most pious dispositions, who are poor, and unable to- proceed in learning, and to maintain them until they were fit for the ministry It were but keeping a few superfluous attendants the less; if they had hearts to it, it were easily spared out of their rich apparel, or superfluous diet. 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 LORD, and to do God more service in his Church, than ever they did with all their estates and power.

 

 2. And when you 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; remind 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 good man, besides the benefit they have by their endeavors, is of singular use to the recovery of their souls.’It is 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 at the time of public worship; nor yet to separate from the Church whereof you are members; 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.

 

 3. One thing more I advise you: If you would have souls saved by the ordinances, labor still to keep the ordinances and ministry in esteem. No man will be much wrought upon by that which he despiseth. I shall confirm, you herein, not in my own words, but in His that I know you dare not disregard: "Wherefore comfort yourselves together, and edify one another, even as ye also do. And we beseech you, brethren, to know them which labor among you, and are over you in the LORD, and admonish you; and to esteem them very highly in love for their work's sake; and be at peace among yourselves." (1 Thess. 5: 11-13.) "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. But where shall we find the man that setteth himself to it with all his might, and that has set his heart upon the souls of his brethren, that they may be saved

 

 Let us here a little inquire what may be the causes of the gross neglect of this duty; that the hindrances being discovered, may the more easily be overcome.

 

 1. One hindrance is, men's own sinfulness and guiltiness. They have not been ravished themselves with the heavenly delights: how, then, should they draw others 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 renewing work of the SriRIT: 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! Men also are guilty themselves of the sins they should reprove; and this stops their mouths, and maketh them ashamed to reprove.

 

 2. Another hinderance is, a secret infid lity prevailing in men's hearts. Alas, Sirs, we do not sure believe men's misery; we do not believe sure the threatenings of God are true. Did we verily believe that all the unregenerate and unholy shall be eternally tormented, O 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 consume the vigor of each grace and duty. O Christians, if you did verily believe that your poor neighbor, or wife, or husband, or child, should certainly he for ever in the flames of hell, except they be thoroughly changed before death doth snatch them hence, would not this make you cast off all discouragements, and he at them day and night until they were persuaded. How could you hold your tongue, or let then alone 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 not you 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 O were it

 

not for this cursed unbelief, our own souls and our neighbors' 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 compassion to men's souls. We are hard-hearted and cruel toward the miserable; and, therefore, (as the Priest and the Levite did by the wounded man,) we look on. them and pass by. O what tender hearts could endure to, look upon a poor, blind, forlorn sinner, wounded by sin, and captivated by SATAN, and never once open their mouths for his recovery What though he be silent, and do not desire thy help, yet his misery cries aloud: misery is the most effectual suitor to one that is compassionate. If Gob 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. 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, 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 friends and neighbors; and why do you not endeavor 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 Most High God with your deceitful words Your neigh-, bouts 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 them to consider and return,: as well as pray GOD to convert and turn them Have you as oft 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 neighbor 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 him, nor once persuade or direct him to help himself, would not any man censure you to be cruel and hypocritical What the HOLY GHOST says 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 dwells the love of God in him " Or what love has he to his brother's soul 2 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 as much as admonish and entreat them, to save them from the certain flames of hell.

 

 4. Another hindrance is, a base man-pleasing disposition that is in us. We are so loath to displease men, and so desirous to keep in credit and favor with them, that it makes us neglect our 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 besides 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 favor of men more than. the favor of GOD (John 12: 43:) "For if they yet seek to please men, they are no longer the servants of CHRIST." (Gal. 1: 1O.) 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 who has the face of a Christian should abhor it.

 

 5. Another common hindrance is, a sinful bashfullness. When we should labor 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, and we blush to tell them of it, and persuade them from it Sinners will boast of their sins, and show them in the open streets: and shall not we be as bold in drawing them from sin Not that I would 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 never so much their superiors: it is a thing that must be done. Bashfulness is unseemly in cases of flat necessity; and indeed this 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. 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 has 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 has 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.

 

 6. 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 a company of ignorant beggars, or mean persons, and to sit with them in a smoaky, dirty cottage, and there to exhort them from day to day; where is the person 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 women did he think 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.

 

 Objection. O but, says one, I am of so weak parts, that, I am unable to manage an exhortation; especially to men of strong parts and understanding.;

 

 I answer, 1. Set those upon the work who are more able. 2. Yet do not think that thou art so excused thyself, but use faithfully that ability which thou bast; not in teaching those of whom thou shouldest learn, but in instructing those that are more ignorant than thyself, and in exhorting those that 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 the 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 says in the plain passages of the word, as well as a learned man. If you cannot preach to them, yet you can say, Thus it is written. One of mean parts may remind the wisest of their duty, when they forget it.

 

Objection. It is my superior; 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

 

 I answer, 1. 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 negligence, disable themselves, or through their wickedness bring their souls into such misery, then it is themselves, and not you, that break GOD’s order, by bringing themselves into disability and misery.

 

 2. 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 and besides 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 a Physician to look to the health of others; and yet, if he fall sick, somebody must help 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. Yet, secondly, 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 scarce a more certain discovery of a proud heart, than to be 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, modesty, and meekness. Let them discern your reverence and submission in the humble manner of your addresses to them. Let themm perceive that you do it not out of a mere - teaching humor, or proud self-conceitedness. If a wife should tell her husband of sin in a masterly, railing language; or if a servant reprove his master, or a child his father, in a saucy 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 if they could by tears testify their sense of his case, what father, or master, or husband, could take this ill

 

Objection. But, some may say, this will make us all Preachers, and cause all to break over the bounds of their callings.

 

 I answer, 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 has a charge of his neighbor's soul. Let it be only the voice of a CAIN, to say, "Am I my brother's keeper " I would one of these men, that are so loath 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 him up presently, and use all means to recover him Or would you let him he 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.

 

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

 

 I answer, How know you when there is no hope Cannot God yet cure him 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 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

 

 Objection. But we must not a cast pearls before swine, nor give that which is holy to dogs."

 

 I answer, That is but a favorable. dispensation of CHRIST for your own safety. When you are in danger of being torn to 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. Objection. O 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.

 

 I answer, Sure no man that has the face of a Christian, will for shame own such an objection as this Yet, I doubt it oft: prevaileth in the heart. I's 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 shouldest lose his favor, or the maintenance thou halt from him

 

 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, let me entreat you to consider these following motives:

 

 1. Consider, nature teacheth the communicating of good, and grace doth especially dispose the soul thereto; the neglect therefore of this work, is a sin both against nature and grace.

 

 Would you not think that man or woman unnatural, that would let their children or neighbors famish in the streets; while they have provision at hand And is not he more unnatural, that will let his children or neighbors perish eternally, and will not open his mouth to save them Certainly this is most barbarous cruelty. 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 these two things. First, How great a work it is. Secondly, 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 he may not there he roaring in endless, remediless torments. It is to bring him to the everlasting rest, where he may live in unspeakable happiness with God. Secondly, And what is it that you should do to help him herein Why, it is to persuade him, and lay open to him his sin, and his duty, his misery, and the remedy, until you have made him willing to yield to the offers and commands of CHRIST. And is this so great a matter to do, to the attaining such a blessed end Is not the soul of a husband, or wife, or child, or neighbor, worth a few words It is worth this, or it is worth nothing. If they lay dying in the streets, and a few words would save their lives, would not every man say, he was 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 neighbor or friend Cruelty and unmerciful ness 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 neighbors and, acquaintance, and died in their sins, on whom you never bestowed one hour's sober advice for preventing their unhappiness. If you knew 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 of physicians, I 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 therefore now it doth not much trouble you; but, alas! they feel it, though you feel it not. JERESHIAR 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 has done towards the saving of them: he thought them worth his blood; and shall not we think them worth the breath of our mouths Will you not do a little, where he has done so much

 

 3. 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 accessary 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 O Sirs, how many souls then have every one of us been guilty of damning! What a number of our neighbors and acquaintance are dead, in whom we discerned no signs of sanctification, and we never once plainly told 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, or destroying his body, how would it trouble you as long as you lived If you had but killed a. man unadvisedly, it world 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 O what a heart must thou have; thou who hast been guilty of murdering such a multitude of precious souls Remember this; when then lookest thy friend or carnal neighbor 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.

 

Secondly, And as you are guilty of their perishing, so are you of every sin which in the mean time they 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 other sins of a most heinous nature, are many of you guilty of, that little think of it You that 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 And yet it is too true, even beyond all denial, by your neglect of helping those who do commit them.

 

 Thirdly, You are guilty also of all those judgments which those men's sins 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 cause them GOD has 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 sees that there is 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 spoken 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 must bear the punishment. 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 neighbors. 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. As CHRIST said in another case, cc If these should hold their peace, the stones would speak: " (Luke xix. 4O:) So, because we held our peace at the ignorance, ungodliness, and wickedness of our places, therefore do these plagues and judgments speak.

 

 4. Consider, what a thing it will be, to look upon your poor friends 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 sure 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, O if you would but have told me plainly of my sin and danger, and dealt roundly with me, I might have escaped all this torment, and been now in rest! O what a sad voice will this be.

 

 5. Consider, how diligent are the enemies of these poor souls to draw them to hell: and if nobody be diligent in helping them to heaven, what is like 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 dislike of holiness. Seducing teachers are exceeding diligent in sowing tares, and in drawing off the unstable from the way to life. 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 laboring to win men to CHRIST and life

 

 6. Consider, the neglect of this doth very deeply wound when conscience is awakened. When a man comes to die, conscience will ask him, What good hast thou done in thy life-time The saving of souls is the greatest good.: what hast thou done towards this How many hast thou dealt faithfully. with I have oft observed, that the consciences of dying men, very much wound them for this omission. For my own part, (to tell you my experience,) whenever I have been near death, my conscience has accused me more for this than any sin: it would bring every ignorant profane neighbor to my remembrance, to whom I never made known their danger: It would tell me, thou shouldest have gone to them in private, and told them plainly of their desperate danger, without bashfulness, or daubing, though it had been when thou shouldest have eaten or slept, if thou hadst no other time; conscience would remind 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 willful sinner, and had a fit opportunity to have dealt with him, but did not: or at least did it by halves, and to little purpose. The LORD grant I nay better obey conscience hereafter while I live and have time, that it may have less to accuse me of at death!

 

 7. Consider, _lastly, the happy consequences of this work, where it is faithfully done. To name some

 

 (I.) 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, says 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, 2O.) And how can GOD more highly honor 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 succeed, they will bless the day that ever they knew you, and bless God that sent you to speak to them.

 

 (3.) 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 practiced this duty most, find by experience, that they never go on more 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 the more you give, the more you have the setting forth CHRIST in his fullness to others, will warm your own hearts; the opening the evil and danger of sin to others, will increase your hatred of it. Secondly, it will increase your glory as well as your grace, both as a duty which GOD will reward, " for those that convert many to righteousness shall shine as the stars for ever and ever;" (Dan. 12: 3;) and also as we shall there behold them in heaven, and be their associates in blessedness, whom GOD made us here the instruments of converting. 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. Fourthly, besides, that is a work, that, if it succeed, doth exceedingly rejoice an honest heart. He that has any sense of GOD’s honor, 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.

 

 For my own part, it is an unspeakable comfort to me, that GOD path made me an instrument for the recovering of so many from bodily diseases, and saving their natural lives; but all this is nothing to the comfort I have in the success of my labors, 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 of all the personal mercies that ever I received, next to his love in CHRIST to my soul, I most joyfully bless him for the plenteous success of my endeavors upon others. O what fruits 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. 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 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 saving of souls, you would set upon it presently, and follow it night and day through the greatest discouragements and resistance.

 

 And thus I have showed you what should persuade you to this duty. Let me now conclude with a word of entreaty: First, to all the godly in general. Secondly, to some above others in particular.