The Duty of the people of God to excite others to seek this Rest.
§ 1. The Author laments that Christians do so little to help others to
obtain the Saint's Rest; § 2. (I.) Shews the nature of this duty;
particularly, § 3. (1.) In having our hearts affected with the misery
of our brethren's souls, § 4-6. (2.) In taking all opportunities to
instruct them in the way of salvation, § 7. (3.) In promoting their
profit by public ordinances; § 8. (II.) He assigns various reasons why
this duty is so much neglected, § 9. And answers some objections
against it. § 10-13. Then (III.) Urges to the discharge of it, by
several considerations, § 14. Addressed to such as have knowledge,
learning, and utterance, § 15. Those that are acquainted with sinners,
§ 16. Physicians that attend dying men, § 17. Persons of wealth and
power, § 18. Ministers, § 19. And those that are intrusted with the
care of children or servants, § 20. The chapter concludes with an
earnest request to Christian parents to be faithful to their trust.
§ 1. Hath God set before us such a glorious prize as the saint's rest,
and made us capable of such inconceivable happiness? Why then do not all
the children of this kingdom exert themselves more to help others to the
enjoyment of it? Alas, how little are poor souls about us beholden to
most of us! We see the glory of the kingdom, and they do not: We see the
misery of those that are out of it, and they do not: We see them
wandering quite out of the way, and know, if they hold on, they can
never come there; and they themselves discern it not: and yet we will
not seriously shew them their danger and error, and help to bring them
into the way, that they may live. Alas, how few Christians are there to
be found, that set themselves with all their might to save souls! No
thanks to us, if heaven be not empty, and if the souls of our brethren
perish not for ever. Considering how important this duty is, to the
glory of God, and the happiness of men, I will shew—how it is to be
performed;—why it is so much neglected; and then offer some
considerations to persuade to it.
§ 2. (I.) The duty of exciting and helping others to obtain the saint's
rest doth not mean, that every man should turn a public preacher, or
that any should go beyond the bounds of their particular callings; much
less does it consist in promoting a party spirit; and least of all in
speaking against men's faults behind their backs, and be silent before
their faces. This duty is of another nature, and consists of the
following things;—in having our hearts affected with the misery of our
brethren's souls,—in taking all opportunities to instruct them in the
way of salvation,—and in promoting their profit by public ordinances.
§ 3. (1.) Our hearts must be affected with the misery of our brethren's
souls. We must be compassionate towards them, and yearn after their
recovery and salvation. If we earnestly longed after their conversion,
and our hearts were solicitous to do them good, it would set us on work,
and God would usually bless it.
§ 4. (2.) We must take all opportunities we possibly can to instruct
them how to attain salvation. If the person be ignorant, labor to make
him understand the chief happiness of man, how far he was once possessed
of it; the covenant God then made with him; how he broke it; what
penalty he incurred; and what misery he brought himself into: Teach him
his need of a Redeemer; how Christ did mercifully interpose and bear the
penalty; what the new covenant is; how men are drawn to Christ; and what
are the riches and privileges which believers have in him. If he is not
moved by these things, then shew him the excellency of the glory he
neglects; the extremity and eternity of the torments of the damned; the
justice of enduring them for wilfully refusing grace; the certainty,
nearness, and terrors of death and judgment; the vanity of all things
below; the sinfulness of sin; the preciousness of Christ; the necessity
of regeneration, faith, and holiness, and the true nature of them. If
after all you find him entertaining false hopes, then urge him to
examine his state; shew him the necessity of doing so; help him in it;
nor leave him till you have convinced him of his misery and remedy. Shew
him how vain and destructive it is to join Christ and his duties, to
compose his justifying righteousness. Yet be sure to draw him to the use
of all means; such as hearing and reading the word, calling upon God,
and associating with the godly; persuade him to forsake sin, avoid all
temptations to sin, especially evil companions, and to wait patiently on
God in the use of means, as the way in which God will be found.
§ 5. But because the manner of performing this work is of great moment,
observe therefore these rules. Enter upon it with right intentions. Aim
at the glory of God in the person's salvation. Do it not to get a name,
or esteem to thyself, or to bring men to depend upon thee, or to get
thee followers, but in obedience to Christ, in imitation of him, and
tender love to men's souls. Do not as those, who labor to reform their
children or servants from such things as are against their own profit or
humor, but never seek to save their souls in the way which God hath
appointed. Do it speedily. As you would not have them delay their
return, do not you delay to seek their return. While you are purposing
to teach and help him, the man goes deeper in debt; wrath is heaping up;
sin taking root; custom fastens him; temptations to sin multiply;
conscience grows seared; the heart hardened; the Devil rules; Christ is
shut out; the Spirit is resisted; God is daily dishonored; His law
violated; He is without a servant, and that service from Him which He
should have; time runs on; death and judgment are at the door; and what
if the man die, and drop into hell, while you are purposing to prevent
it? If in the case of his bodily distress, you must _not say to him, Go,
and come again, and to-morrow I will give, when thou hast it by
thee_;[285] how much less may you delay the succor of his soul? That
physician is no better than a murderer, who negligently delayeth till
his patient be dead, or past cure. Lay by excuses then, and all lesser
business, and _exhort one another daily, while it is called to-day; lest
any be hardened through the deceitfulness of sin_.[286] Let your
exhortation proceed from compassion and love. To jeer and scoff, to rail
and vilify, is not a likely way to reform men, or convert them to God.
Go to poor sinners with tears in your eyes, that they may see you
believe them to be miserable, and that you unfeignedly pity their case.
Deal with them with earnest humble entreatings. Let them perceive it is
the desire of your hearts to do them good; that you have no other end
but their everlasting happiness; and that it is your sense of their
danger, and your love to their souls, that forceth you to speak; even
because you _know the terrors of the Lord_, and for fear you should see
them in eternal torments. Say to them, "Friend, you know I seek no
advantage of my own: The method to please you, and keep your friendship,
were to soothe you in your way, or let you alone; but love will not
suffer me to see you perish, and be silent. I seek nothing at your
hands, but that which is necessary to your own happiness. It is yourself
that will have the gain and comfort, if you come to Christ." If we were
thus to go to every ignorant, wicked neighbor, what blessed fruit should
we quickly see!—Do it with all possible plainness and faithfulness. Do
not make their sins less than they are, nor encourage them in a false
hope. If you see the case dangerous, speak plainly; "Neighbor I am
afraid God hath not yet renewed your soul; I doubt you are not yet
recovered _from the power of Satan to God_; I doubt you have not chosen
Christ above all, nor unfeignedly taken him for your sovereign Lord. If
you had, surely you durst not so easily disobey him, nor neglect his
worship in your family, and in public: You could not so eagerly follow
the world, and talk of nothing but the things of the world. If you were
_in Christ_, you would be _a new creature; old things_ would be _passed
away, and all things_ would _become new_. You would have new thoughts,
new talk, new company, new endeavors, and a new conversation: Certainly
without these you can never be saved: You may think otherwise, and hope
better as long as you will, but your hopes will all deceive you and
perish with you." Thus must you deal faithfully with men, if ever you
intend to do them good. It is not in curing men's souls, as in curing
their bodies, where they must not know their danger, lest it hinder the
cure. They are here agents in their own cure, and if they know not their
misery, they will never bewail it, nor know their need of a Savior. Do
it also seriously, zealously, and effectually. Labor to make men know
that heaven and hell are not matters to be played with, or passed over
with a few careless thoughts. "Is it most certain, that one of these
days thou shalt be in everlasting joy or torment; and doth it not awaken
thee? Are there so few that find the way of life? So many that go the
way of death? Is it so hard to escape? So easy to miscarry? And yet do
you sit still and trifle? What do you mean? The world is passing away:
Its pleasures, honors, and profits are fading and leaving you: Eternity
is a little before you: God is just and jealous: His threatenings are
true: The great day will be terrible: Time runs on: Your life is
uncertain: You are far behind-hand: Your case is dangerous: If you die
to-morrow, how unready are you! With what terror will your souls go out
of your bodies! And do you yet loiter? Consider, God is all this while
waiting your leisure: His patience beareth: His long-suffering
forbeareth: His mercy entreateth you: Christ offers you his blood and
merits: The Spirit is persuading: Conscience is accusing: Satan waits to
have you: This is your time: Now or never. Had you rather burn in hell,
than repent on earth? have Devils your tormentors, than Christ your
governor? Will you renounce your part in God and glory, rather than
renounce your sins? O friends, what do you think of these things? God
hath made you men; do not renounce your reason where you should chiefly
use it." Alas, it is not a few dull words between jest and earnest,
between sleep and awake, that will rouse a dead-hearted sinner. If a
house be on fire, you will not make a cold oration on the nature and
danger of fire; but will run, and cry, fire, fire. To tell a man of his
sins as softly as Eli did his sons; or reprove him, as gently as
Jehoshaphat did Ahab, _Let not the king say so_, usually doth as much
harm as good. Lothness to displease men, makes us undo them.
[Footnote 285] Proverbs iii, 28.
[Footnote 286] Hebrews iii, 13.
§ 6. Yet, lest you run into extremes, I advise you to do it with
prudence and discretion. Choose the fittest season. Deal not with men
when they are in a passion, or where they will take it for a disgrace.
When the earth is soft, the plough will enter. Take a man when he is
under affliction, or newly impressed under a sermon. Christian
faithfulness requires us, not only to do good when it falls in our way,
but to watch for opportunities. Suit yourself also to the quality and
temper of the person. You must deal with the ingenious, more by argument
than persuasion. There is need of both to the ignorant. The affections
of the convinced should be chiefly excited. The obstinate must be
sharply reproved. The timorous must be dealt with tenderly. Love, and
plainness, and seriousness, take with all; but words of terror some can
scarce bear. Use also the aptest expressions. Unseemly language makes
the hearers loathe the food they should live by; especially if they be
men of curious ears, and carnal hearts. Let all your reproofs and
exhortations be backed with the authority of God. Let sinners be
convinced that you speak not of your own head. Turn them to the very
chapter and verse where their sin is condemned, and their duty
commanded. The voice of man is contemptible, but the voice of God is
awful and terrible. They may reject your words, that dare not reject the
words of the Almighty. Be frequent with men in this duty of exhortation.
If we are _always to pray and not to faint_, because God will have us
importunate with himself: the same course, no doubt, will be most
prevailing with men. Therefore we are commanded to _exhort one another
daily_;[287] and _with all long-suffering_.[288] The fire is not always
brought out of the flint at one stroke; nor men's affections kindled at
the first exhortation. And if they were, yet if they be not followed,
they will soon grow cold again. Follow sinners with your loving and
earnest entreaties, and give them no rest in their sin. This is true
charity, the way to save men's souls, and will afford you comfort upon
review. Strive to bring all your exhortations to an issue. If we speak
the most convincing words, but all our care is over with our speech, we
shall seldom prosper in our labors: But God usually blesses their
labors, whose very heart is set upon the conversion of their hearers,
and who are therefore inquiring after the success of their work. If you
reprove a sin, cease not till the sinner promises you to leave it, and
avoid the occasions of it. If you are exhorting to a duty, urge for a
promise to set upon it presently. If you would draw men to Christ, leave
not, till you have made them confess the misery of their present
unregenerate state, and the necessity of Christ, and of a change, and
have promised you to fall close to the use of means. O that all
Christians would take this course with all their neighbors that are
enslaved to sin, and strangers to Christ!—Once more, be sure your
example exhort as well as your words. Let them see you constant in all
the duties you persuade them to. Let them see in your lives that
superiority to the world, which your lips recommend. Let them see by
your constant labors for heaven, that you indeed believe what you would
have them believe. A holy and heavenly life, is a continual pain to the
consciences of sinners around you, and continually solicits them to
change their course.
[Footnote 287] Hebrews iii, 13.
[Footnote 288] 2 Timothy iv, 2.
§ 7. (3.) Besides the duty of private admonition, you must endeavor to
help men to profit by the public ordinances. In order to that, endeavor
to procure for them faithful ministers, where they are wanting. _How
shall they hear without a preacher?_[289] Improve your interest and
diligence to this end, till you prevail. Extend your purses to the
utmost. How many souls may be saved by the ministry you have procured?
It is a higher and nobler charity, than relieving their bodies. What
abundance of good might great men do, if they would support in
academical education, such youth as they have first carefully chosen for
their ingenuity and piety, till they should be fit for the ministry?—And
when a faithful ministry is obtained, help poor souls to receive the
fruit of it. Draw them constantly to attend it. Remind them often what
they have heard, and if it be possible, let them hear it repeated in
their families, or elsewhere. Promote their frequent meeting together,
besides publicly in the congregation; not as a separate church, but as
part of the church more diligent than the rest in redeeming time, and
helping the souls of each other heaven-ward. Labor also to keep the
ordinances, and ministry in esteem. No man will be much wrought on by
that which he despiseth. An apostle says, _We beseech you, brethren, to
know them which labor among you, and are over you in the Lord, and
admonish you; and to esteem them very highly in love for their work's
sake_.[290]
[Footnote 289] Romans x, 14.
[Footnote 290] 1 Thessalonians v, 12, 13.
§ 8. (II.) Let us now a little inquire, what may be the causes of the
gross neglect of this duty; that the hinderances being discovered, may
the more easily be overcome. One hinderance is, men's own sin and guilt.
They have not themselves been ravished with heavenly delights; how then
should they draw others so earnestly to seek them? They have not felt
their own lost condition, nor their need of Christ; nor the renewing
work of the Spirit, how then can they discover these to others? They are
guilty of the sins they should reprove, and this makes them ashamed to
reprove. Another is a secret infidelity prevailing in men's hearts. Did
we verily believe, that all the unregenerate and unholy shall be
eternally tormented, how could we hold our tongues, or avoid bursting
into tears, when we look them in the face? Especially when they are our
near and dear friends? Thus doth secret unbelief consume the vigor of
each grace and duty. O Christians, if you did verily believe, that your
ungodly neighbors, wife, husband, or child, should certainly lie for
ever in hell, except they be thoroughly changed before death shall
snatch them away, would not this make you address them day and night
till they were persuaded? Were it not for this cursed unbelief, our own
and our neighbor's souls would gain more by us than they do. These
attempts are also much hindered by our want of charity and compassion
for men's souls. We _look on_ miserable souls, _and pass by_, as the
priest and Levite by the _wounded man_. What though the sinner, wounded
by sin, and captivated by Satan, do not desire thy help himself; yet his
misery cries aloud. If God had not heard the cry of our miseries, before
he heard the cry of our prayers, and been moved by his own pity, before
he was moved by our importunity, we might long have continued the slaves
of Satan. You will pray to God for them, to open their eyes, and turn
their hearts; and why not endeavor their conversion, if you desire it?
And if you do not desire it, why do you ask it? Why do you not pray them
to consider and return, as well as pray God to convert and turn them? If
you should see your neighbor fallen into a pit, and should pray to God
to help him out, but neither put forth your hand to help him, nor once
direct him to help himself, would not any man censure you for your
cruelty and hypocrisy? It is as true of the soul as the body. If any man
_seeth his brother have need, and shutteth up his bowels of compassion
from him, how dwelleth the love of God in him_? Or what love hath he to
his brother's soul? We are also hindered by a base, man-pleasing
disposition. We are so desirous to keep in credit and favor with men,
that it makes us most unconscionably neglect our known duty. He is a
foolish and unfaithful physician, that will let a sick man die for fear
of troubling him. If our friends are distracted, we please them in
nothing that tends to their hurt. And yet when they are beside
themselves in point of salvation, and in their madness posting on to
damnation, we will not stop them, for fear of displeasing them. How can
we be Christians, that _love the praise of men more than the praise of
God_? For if we _seek to please men, we shall not be the servants of
Christ_. It is common to be hindered by sinful bashfulness. When we
should shame men out of their sins, we are ourselves ashamed of our
duties. May not these sinners condemn us, when they blush not to swear,
be drunk, or neglect the worship of God; and we blush to tell them of
it, and persuade them from it? Bashfulness is unseemly in cases of
necessity. It is not a work to be ashamed of, to obey God in persuading
men from their sins to Christ. Reader, hath not thy conscience told thee
of thy duty many a time, and put thee on to speak to poor sinners; and
yet thou hast been ashamed to open thy mouth, and so let them alone to
sink or swim? O read and tremble, _Whosoever shall be ashamed of me, and
my words, in this adulterous and sinful generation, of him also shall
the Son of man be ashamed, when he cometh in the glory of his Father,
with the holy angels_.[291] An idle and impatient spirit hindereth us.
It is an ungrateful work, and sometimes makes men our enemies. Besides,
it seldom succeeds at the first, except it be followed on. You must be
long teaching the ignorant, and persuading the obstinate. We consider
not what patience God used towards us, when we were in our sins. Woe to
us, if God had been as impatient with us, as we are with others. Another
hinderance is self-seeking. _All seek their own, not the things which
are Jesus Christ's_,[292] and their brethren's. With many, pride is a
great impediment. If it were to speak with a great man, and it would not
displease him, they would do it. But to go among the poor, and take
pains with them in their cottages; where is the person that will do it?
Many will rejoice in being instrumental to convert a gentleman; and they
have good reason; but overlook the multitude; as if the souls of all
were not alike to God. Alas, these men little consider how low Christ
stooped to us! Few _rich_, and _noble_, and _wise are called_. It is the
poor that receive the glad tidings of the gospel. And with some their
ignorance of the duty hindereth them from performing it. Either they
know it not to be a duty, or at least not to be their duty. If this be
thy case, reader, I am in hope thou art now acquainted with thy duty,
and wilt set upon it.
[Footnote 291] Mark viii, 38.
[Footnote 292] Philippians ii, 21.
§ 9. Do not object to this duty, that you are unable to manage an
exhortation, but either set those on the work who are more able, or
faithfully and humbly use the small ability you have, and tell them, as
a weak man may do, what God says in his word. Decline not the duty,
because it is your superior who needs advice and exhortation. Order must
be dispensed with in cases of necessity. Though it be a husband, a
parent, a minister, you must teach him in such a case. If parents are in
want, children must relieve them. If a husband be sick, the wife must
fill up his place in family affairs. If the rich are reduced to beggary,
they must receive charity. If the physician be sick, somebody must look
to him. So the meanest servant must admonish his master, and the child
his parent, and the wife her husband, and the people their minister; so
that it be done when there is real need, and with all possible humility,
modesty, and meekness. Do not say, "this will make us all preachers;"
for every good Christian is a teacher, and hath a charge of his
neighbor's soul. Every man is a physician, when a regular physician
cannot be had, and when the hurt is so small that any man may relieve
it; and in the same cases every man must be a teacher. Do not despair of
success. Cannot God give it? And must it not be by means?—Do not plead,
it will only be casting pearls before swine. When you are in danger to
be torn in pieces, Christ would have you forbear; but what is that to
you that are in no such danger? As long as they will hear, you have
encouragement to speak, and may not cast them off as contemptible swine.
Say not, "It is a friend on whom I much depend, and by telling him his
sin and misery, I may lose his love, and be undone." Is his love more to
be valued than his safety? or thy own benefit by him, than the salvation
of his soul? or wilt thou connive at his damnation, because he is thy
friend? Is that thy best requital of his friendship? Hadst thou rather
he should burn in hell for ever, than thou shouldst lose his favor, or
the maintenance thou hast from him?
§ 10. (III.) But that all who fear God may be excited to do their utmost
to help others to this blessed rest, let me entreat you to consider the
following motives. As, for instance,—not only nature, but especially
grace, disposes the soul to be communicative of good. Therefore to
neglect this work is a sin both against nature and grace. Would you not
think him unnatural, that would suffer his children or neighbors to
starve in the streets, while he has provision at hand? And is not he
more unnatural, that will let them eternally perish, and not open his
mouth to save them? An unmerciful, cruel man, is a monster to be
abhorred of all. If God had bid you give them all your estates, or lay
down your lives, to save them, you would surely have refused, when you
will not bestow a little breath to save them. Is not the soul of a
husband, or wife, or child, or neighbor, worth a few words? Cruelty to
men's bodies is a most damnable sin; but to their souls much more, as
the soul is of greater worth than the body, and eternity than time.
Little know you what many a soul may now be feeling in hell, who died in
their sins, for want of your faithful admonition. Consider what Christ
did towards the saving of souls. He thought them worth his blood; and
shall we not think them worth our breath? Will you not do a little,
where Christ hath done so much?—Consider what fit objects of pity
ungodly souls are. They are dead in trespasses and sins, have not hearts
to feel their miseries, nor to pity themselves. If others do not pity
them, they will have no pity; for it is the nature of their disease to
make them pitiless to themselves, yea, their own most cruel destroyers.
Consider it was once thy own case. It was God's argument to the
Israelites, to be kind to strangers, because themselves had been
_strangers in the land of Egypt_. So should you pity them that are
strangers to Christ, and to the hopes and comforts of the saints,
because you were once strangers to them yourselves. Consider your
relation to them. It is thy neighbor, thy brother, whom thou art bound
to love as thyself. _He that loveth not his brother whom he seeth_
daily, _doth not love God whom he_ never _saw_. And doth he love his
brother, that will see him go to hell, and never hinder him?
§ 11. Consider what a load of guilt this neglect lays upon thy own soul.
Thou art guilty of the murder and damnation of all those souls whom thou
dost thus neglect; and of every sin they now commit; and of all the
dishonor done to God thereby; and of all those judgments which their
sins bring upon the town or country where they live. Consider what it
will be, to look upon your poor friends in eternal flames, and to think
that your neglect was a great cause of it. If you should there perish
with them, it would be no small aggravation of your torment. If you be
in heaven it would sure be a sad thought, were it possible that any
sorrow could dwell there, to hear a multitude of poor souls cry out for
ever, "O, if you would but have told me plainly of my sin and danger,
and set it home, I might have escaped all this torment, and been now in
rest!" What a sad voice will this be!—Consider what a joy it will be in
heaven, to meet those there, whom you have been the means to bring
thither. To see their faces, and join with them for ever in the praises
of God, whom you were the happy instruments of bringing to the knowledge
and obedience of Jesus Christ! Consider how many souls you may have
drawn into the way of damnation, or hardened in it. We have had, in the
days of our ignorance, our companions in sin, whom we enticed, or
encouraged. And doth it not become us, to do as much to save men, as we
have done to destroy them?—Consider how diligent are all the enemies of
these poor souls to draw them to hell. The Devil is tempting them day
and night: their inward lusts are still working for their ruin: the
flesh is still pleading for its delights: their old companions are
increasing their dislike of holiness. And if nobody be diligent in
helping them to heaven, what is like to become of them?
§ 12. Consider how deep the neglect of this duty will wound, when
conscience is awakened. When a man comes to die, conscience will ask
him, "What good hast thou done in thy lifetime? The saving of souls is
the greatest good work; what hast thou done towards it? How many hast
thou dealt faithfully with?" I have oft observed, that the consciences
of dying men very much wound them for this omission. For my own part,
when I have been near death, my conscience hath accused me more for this
than for any sin: It would bring every ignorant, profane neighbor to my
remembrance, to whom I never made known their danger. It would tell me,
"thou shouldst have gone to them in private, and told them plainly of
their desperate danger, though it had been when thou shouldst have eaten
or slept, if thou hadst no other time." Conscience would remind me how
at such or such a time, I was in company with the ignorant, or was
riding by the way with a wilful sinner, and had a fit opportunity to
have dealt with him; but did not; or at least did it to little purpose.
The Lord grant I may better obey conscience while I have time, that it
may have less to accuse me of at death!—Consider what a seasonable time
you now have for this work. There are times in which it is not safe to
speak, it may cost you your liberties or your lives. Besides, your
neighbors will shortly die, and so will you. Speak to them therefore
while you may. Consider, though this is a work of greatest charity, yet
every one of you may perform it. The poorest as well as the rich. Every
one hath a tongue to speak to a sinner. Once more, consider the happy
consequences of this work, where it is faithfully done. You may be
instrumental of saving souls, for which Christ came down and died, and
in which the angels of God rejoice. Such souls will bless you here and
hereafter, God will have much glory by it. The church will be multiplied
and edified by it. Your own souls will enjoy more improvement and vigor
in a Divine life, more peace of conscience, more rejoicing in spirit. Of
all the personal mercies that I ever received, next to the love of God
in Christ to my own soul, I must most joyfully bless him for the
plentiful success of my endeavors upon others. O what fruits then might
I have seen, if I had been more faithful! I know we need to be very
jealous of our deceitful hearts in this point, lest our rejoicing should
come from our pride. Naturally we would have the praise of every good
work ascribed to ourselves: Yet to imitate our Father in goodness and
mercy, and to rejoice in the degree of them we attain to, is the duty of
every child of God. I therefore tell you my own experience, to persuade
you, that if you did but know what a joyful thing it is, you would
follow it night and day through the greatest discouragements.
§ 13. Up then, every man that hath a tongue, and is a servant of Christ,
and do something of your Master's work. Why hath he given you a tongue,
but to speak in his service? And how can you serve him more eminently,
than in saving souls? He that will pronounce you blessed at the last
day, and invite you to _the kingdom prepared for you_, because you _fed
him, and clothed him, and visited him_, in his poor members, will surely
pronounce you blessed for so great a work as bringing souls to his
kingdom. He that saith _the poor you have always with you_, hath left
the ungodly always with you, that you might still have matter to
exercise your charity upon. If you have the hearts of Christians or of
men, let them yearn towards your ignorant, ungodly neighbors. Say as the
lepers of Samaria, _We do not well; this day is a day of good tidings,
and we hold our peace_. Hath God had so much mercy on you, and will you
have no mercy on your poor neighbors?—But as this duty belongs to all
Christians, so especially to some, according as God hath called them to
it, or qualified them for it. To them therefore I will more particularly
address the exhortation.
§ 14. God especially expects this duty at your hands to whom he hath
given more learning and knowledge, and endued with better utterance,
than your neighbors. The strong are made to help the weak; and those
that see must direct the blind. God looketh for this faithful
improvement of your parts and gifts, which, if you neglect, it were
better you had never received them; for they will but aggravate your
condemnation, and be as useless to your own salvation, as they were to
others.
§ 15. All those that are particularly acquainted with some ungodly men,
and that have peculiar interest in them, God looks for this duty at your
hands. Christ himself did eat and drink with publicans and sinners; but
it was only to be their physician, and not their companion. Who knows
but God gave you interest in them to this end, that you might be the
means of their recovery? They that will not regard the words of a
stranger, may regard a brother, or sister, or husband, or wife, or near
friend: Besides that the bond of friendship engageth you to more
kindness and compassion than ordinary.
§ 16. Physicians that are much about dying men, should in a special
manner make conscience of this duty. It is their peculiar advantage,
that they are at hand; that they are with men in sickness and dangers,
when the ear is more open, and the heart is less stubborn than in time
of health; and that men look upon their physician as a person in whose
hand is their life; or at least, who may do much to save them; and
therefore they will the more regard his advice. You that are of this
honorable profession, do not think this a work beside your calling, as
if it belonged to none but ministers; except you think it beside your
calling to be compassionate, or to be Christians. O help therefore to
fit your patients for heaven? And whether you see they are for life or
death, teach them both how to live and die, and give them some physic
for their souls, as you do for their bodies. Blessed be God, that very
many of the chief physicians of this age have, by their eminent piety
vindicated their profession from the common imputation of atheism and
profaneness.
§ 17. Men of wealth and authority, and that have many dependants, have
excellent advantages for this duty. O what a world of good might lords
and gentlemen do, if they had but hearts to improve their influence over
others? Have you not all your honor and riches from God? Doth not Christ
say, _unto whomsoever much is given, of him shall be much required_? If
you speak to your dependants for God and their souls, you may be
regarded, when even a minister shall be despised. As you value the honor
of God, your own comfort, and the salvation of souls, improve your
influence over tenants and neighbors; visit their houses; see whether
they worship God in their families; and take all opportunities to press
them to their duty. Despise them not. Remember God is no respecter of
persons. Let men see that you excel others in piety, compassion, and
diligence in God's work, as you do in the riches and honors of the
world. I confess you will by this means be singular, but then you will
be singular in glory; for few of the _mighty and noble are called_.
§ 18. As for the ministers of the gospel, it is the very work of their
calling, to help others to heaven. Be sure to make it the main end of
your studies and preaching. He is the able, skilful minister, that is
best skilled in the art of instructing, convincing, persuading, and
consequently of winning souls; and that is the best sermon that is best
in these. When you seek not God, but yourselves, God will make you the
most contemptible of men. It is true of your reputation, what Christ
says of your life, _He that loveth it, shall lose it_. Let the vigor of
your persuasions shew, that you are sensible on how weighty a business
you are sent. Preach with that seriousness and fervor, as men that
believe their own doctrine, and that know their hearers must be
prevailed with, or be damned. Think not that all your work is in your
studies and pulpit. You are shepherds and must know every sheep, and
what is their disease, and mark their strayings, and help to cure them
and fetch them home. Learn of Paul, not only to _teach your people
publicly_, but _from house to house_. Inquire how they grow in knowledge
and holiness, and on what grounds they build their hopes of salvation,
and whether they walk uprightly, and perform the duties of their several
relations. See whether they worship God in their families, and teach
them how to do it. Be familiar with them, that you may maintain your
interest in them, and improve it all for God. Know of them how they
profit by public teaching. If any too little _favor the things of the
spirit_, let them be pitied, but not neglected. If any walk disorderly,
recover them with diligence and patience. If they be ignorant, it may be
your fault as much as theirs. Be not asleep while the wolf is waking.
Deal not slightly with any. Some will not tell their people plainly of
their sins, because they are great men: and some because they are godly;
as if none but the poor and the wicked should be dealt plainly with. Yet
labor to be skilful and discreet, that the manner may answer to the
excellency of the matter. Every reasonable soul hath both judgment and
affection; and every rational, spiritual sermon, must have both. Study
and pray, and pray and study, till you are become _workmen that need not
be ashamed, rightly dividing the truth_; that your people may not be
ashamed, not weary in hearing you. Let your conversation be teaching, as
well as your doctrine. Be as forward in a holy and heavenly life, as you
are in pressing others to it. Let your discourse be edifying and
spiritual. Suffer any thing rather than the gospel and men's souls
should suffer. Let men see that you use not the ministry only for a
trade to live by; but that your hearts are set upon the welfare of
souls. Whatsoever meekness, humility, condescension, or self-denial you
teach them from the gospel, teach it them also by your undissembled
example. Study and strive after unity and peace. If ever you would
promote the kingdom of Christ, and your people's salvation, do it in a
way of peace and love. It is as hard a thing to maintain in your people
a sound understanding, a tender conscience, a lively, gracious, heavenly
frame of spirit, and an upright life, amidst contention, as to keep your
candle lighted in the greatest storms. _Blessed is that servant, whom
his Lord, when he cometh, shall find so doing._
§ 19. All you whom God hath entrusted with the care of children or
servants, I would also persuade to this great work of helping others to
the heavenly rest. Consider what plain and pressing commands of God
require this at your hands. _These words thou shalt teach diligently
unto thy children, and shalt talk of them when thou sittest in thine
house, and when thou walkest by the way, and when thou liest down and
when thou risest up._[293] _Train up a child in the way he should go;
and when he is old, he will not depart from it._[294] _Bring up your
children in the nurture and admonition of the Lord._[295] Joshua
resolved, that _he and his house would serve the Lord_.[296] And God
himself says of Abraham, _I know him, that he will command his children,
and his household after him, and they shall keep the way of the
Lord_.[297] Consider it is a duty you owe your children in point of
justice. From you they received the defilement and misery of their
natures; and therefore you owe them all possible help for their
recovery. Consider, how near your children are to you. They are parts of
yourselves. If they prosper when you are dead, you take it as if you
lived and prospered in them; and should you not be of the same mind for
their everlasting rest?—Otherwise you will be witnesses against your own
souls. Your care, and pains, and cost for their bodies, will condemn you
for your neglect of their precious souls. Yea, all the brute creatures
may condemn you. Which of them is not tender of their young?—Consider,
God hath made your children your charge, and your servants too. Every
one will confess they are the minister's charge. And have not you a
greater charge of your own families, than any minister can have of them?
doubtless at your hands God will require the blood of their souls. It is
the greatest charge you were ever entrusted with, and woe to you, if you
suffer them to be ignorant or wicked for want of your instruction or
correction. Consider, what work there is for you in their dispositions
and lives. There is not one sin, but thousands. They are hereditary
diseases, bred in their natures. The things you must teach them are
contrary to the interest and desires of their flesh. May the Lord make
you sensible what a work and charge lieth upon you!—Consider what
sorrows you prepare for yourselves by the neglect of your children. If
they prove thorns in your eyes, they are of your own planting. If you
should repent and be saved, is it nothing to think of their damnation;
and yourselves the occasion of it? But if you die in your sin, how will
they cry out against you in hell? "All this was long of you, you should
have taught us better, and did not; you should have restrained us from
sin, and corrected us, but did not." What an addition will such outcries
be to your misery? On the other side, think what a comfort you may have,
if you be faithful in this duty. If you should not succeed, you have
freed your own souls, and have peace in your own consciences. If you do,
the comfort is inexpressible, in their love and obedience, their
supplying your wants, and delighting you in all your remaining path to
glory. Yea, all your family may fare the better for one pious child or
servant. But the greatest joy will be, when you shall say, _Lord, here
am I, and the children thou hast given me_; and shall joyfully live with
them for ever. Consider how much the welfare of church and state depends
on this duty. Good laws will not reform us, if reformation begin not at
home. This is the cause of all our miseries in church and state, even
the want of a holy education of children. I also entreat parents to
consider, what excellent advantages they have for saving their children.
They are with you while they are tender and flexible. You have a twig to
bend, not an oak. None in the world have such interest in their
affections as you have. You have also the greatest authority over them.
Their whole dependence is upon you for a maintenance. You best know
their temper and inclinations. And you are ever with them, and can never
want opportunities: Especially you, mothers, remember this, who are more
with your children, while young, than their fathers. What pains are you
at for their bodies? What do you suffer to bring them into the world?
And will you not be at as much pains for the saving of their souls? Your
affections are tender; and will it not move you to think of their
perishing for ever? I beseech you, for the sake of the children of your
bowels, teach them, admonish them, watch over them, and give them no
rest till you have brought them to Christ.
[Footnote 293] Deuteronomy vi, 6, 7.
[Footnote 294] Proverbs xxii, 6.
[Footnote 295] Ephesians vi, 4.
[Footnote 296] Joshua xxiv, 15.
[Footnote 295] Genesis xviii, 19.
§ 20. I shall conclude with this earnest request to all Christian
parents that read these lines: that they would have compassion on the
souls of their poor children, and be faithful to the great trust that
God hath put on them. If you cannot do what you would for them, yet do
what you can. Both church and state, city and country, groan under
neglect of this weighty duty. Your children know not God, nor his laws,
but _take his name in vain_, and slight his worship, and you neither
instruct them nor correct them; and therefore God corrects both them and
you. You are so tender of them, that God is the less tender both of
them, and you. Wonder not if God make you smart for your children's
sins; for you are guilty of all they commit, by your neglect of your
duty to reform them. Will you resolve therefore to set upon this duty,
and neglect it no longer? Remember Eli. Your children are like Moses in
the bulrushes, ready to perish if they have not help. As ever you would
not be charged before God as murderers of their souls, nor have them cry
out against you in everlasting fire, see that you teach them how to
escape it, and bring them up in holiness, and the fear of God. I charge
every one of you, upon your allegiance to God, as you will very shortly
answer the contrary at your peril, that you will neither refuse nor
neglect this most necessary duty. If you are not willing to do it, now
you know it to be so great a duty, you are rebels, and not true subjects
of Jesus Christ. If you are willing, but know not how, I will add a few
words of direction to help you. Lead them by your examples, to prayer,
reading, and other religious duties. Inform their understandings. Store
their memories. Rectify their wills. Quicken their affections. Keep
tender their consciences. Restrain their tongues, and teach them
gracious speech. Reform and watch over their outward conversation. To
these ends, get them Bibles and pious books, and see that they read
them. Examine them often what they learn: Especially spend the Lord's
day in this work, and suffer them not to spend it in sports or idleness.
Shew them the meaning of what they read or learn. Keep them out of evil
company, and acquaint them with the godly, and fail not to make them
learn their catechism. Especially shew them the necessity, excellency,
and pleasure of serving God; and labor to fix all upon their hearts.