The Saints Everlasting Rest

SECT. I.

H Aving thus discovered the Impediments to Examination, I would presently proceed to direct you to the performance of it, but that I am ye • jealous whether I have fully prevailed with you wills; and whether you are indeed Resolved to set upon the Duty. I have found by long experience as well as from Scripture, That the main difficulty lieth in bringing men to be willing, and to set themselves in good earnest to the searching of their hearts.

Many love to hear and read of Marks and signs by which they may Try; but few will be brought to spend an hour in using them when they have them. They think they should have their Doubts resolved as soon as they do but hear a minister name some of these Signs▪ and if that would do the work, then Assurance would be more common: But when they are informed that the work lies most upon their own hands, and what pains it must cost them to search their hearts faithfully, then they give up and will go no further.

This is not only the case of the ungodly, who commonly perish through this neglect; but multitudes of the godly themselves are like Idle Beggars, who will rather make a practice of begging and bewailing their misery, then they will set themselves to labor painfully for their relief: So do many spend days and years in sad complaints and doubtings, that will not be brought to spend a few hours in Examination. I entreat all these persons, what condition soever they are of, to consider the weight of these following Arguments, which I have propounded in hope to persuade them to this duty.

SECT. II.

1. TO be deceived about your Title to Heaven, is exceeding easy; and not to be deceived, is exceeding difficult. This I make manifest to you thus.

1. Multitudes that never suspected any falsehood in their hearts, have yet proved unsound in the day of Trial; and they that never feared any danger toward them, have perished forever: Yea many that have been confident of their integrity and safety. I shall adjoin the proofs of what I say, in the Margin for brevity sake. How many poor souls are now in Hell, that little thought of coming thither? and that were wont to despise their counsel that bid them Try and make sure? And to say, They made no doubt of their Salvation?

2. Yea, and many that have excelled in worldly wisdom, yet have been befooled in this great business: and they that had wit to deceive their neighbors, were yet deceived by Satan and their own hearts. Yea, men of strongest head-pieces, and profoundest learning, who knew much of the secrets of Nature, of the courses of the Planets, and motions of the Spheres, have yet been utterly mistaken in their own hearts.

3. Yea, Those that have lived in the clear light of the Gospel, and heard the difference between the Righteous and the Wicked plainly laid open, and many a Mark for Trial laid down, and and many a Sermon pressing them to Examine, and directing them how to do it, yet even these have been, and daily are deceived.

4. Yea, those that have had a whole life's time to make sure in, and have been told over and over that they had their lives for no other end, but to provide for Everlasting Rest, and make sure of it, have yet been deceived, and have wasted that life-time in forgetful security.

5. Yea, those that have Preached against the negligence of others, and pressed them to Try themselves, and shown them the danger of being mistaken, have yet proved mistaken themselves.

And is it not then time for us to rifle our hearts, and search them to the very quick?

SECT. III.

2. TO be mistaken in this great Point is also very Common, as well as easy: So common that it is the case of most in the world. In the old world we find of none that were in any fear of Judgment: and yet how few persons were not deceived? So in Sodom: So among the Jews: And I would it were not so in England! Almost all men amongst us do verily look to be saved: You shall scarce speak with one of a thousand that doth not: And yet Christ telleth us, That few find the strait gate and narrow way that leads to Life. Do but reckon up the several sorts of men that are mistaken in thinking they have title to Heaven, as the Scripture doth enumera • e them, and what a multitude will they prove! 1. All that are ignorant of the Fundamentals of Religion. 2. All Heretic, who maintain false doctrines against the Foundation, or against the necessary means of Life. 3. All that live in the practice of gross sin. 4. Or that love and regard the smallest sin. 5. All that harden themselves against frequent reproof. Prov. 29.1. 6. All that mind the Flesh more then the Spirit. Rom. 8.6.7.13. Or the world more then God. Phil. 3.18, 19. 1 John 2.15.16. 7. All that do as the most do. Luk. 13.23, 24, 25. 1 John 5.19. 8. All that are deriders at the Godly, and discourage others from the way of God by their reproaches. Pro. 1.22. &c. 3.34. & 19.29. 9. All that are unholy: And that never were Regenerate and born anew. 10. All that have not their very hearts set upon Heaven. Mat. 6.21. 11. All that have a Form of Godliness without the Power. 12. And all that love either parents, or wife, or children, or house, or lands, or life, more then Christ. Luk. 14.26. Every on of these that thinketh he hath any Title to Heaven, is as surely mistaken as the Scripture is true.

And if such multitudes are deceived, should not we search the more diligently, lest we should be deceived as well as they?

SECT. IV.

3. NOthing more dangerous then to be thus mistaken. The Consequents of it are lamentable and desperate. If the Godly be mistaken in judging their state to be worse then it is, the consequents of this mistake will be very sad: But if the ungodly be mistaken, the Danger and Mischief that followeth is unspeakable.

1. It will exceedingly confirm them in the service of Satan, and fasten them in their present way of death. They will never seek to be recovered, as long as they think their present state may serve. As the Prophet saith, Isa. 44.20. A deceived heart will turn them aside, that they cannot deliver their own soul, nor say, Is there not a lie in my right hand?

2. It will take away the efficacy of means that should do them good: Nay, it will turn the best means to their hardening and ruin. If a man mistake his bodily disease, and think it to be clean contrary to what it is, will he not apply contrary remedies which will increase it? So when a Christian should apply the Promises, his mistake will cause him to apply the threatenings: and when an ungodly man should apply the Threatenings, and Terrors of the Lord, this mistake of his estate will make him apply the promises: And there is no greater strengthener of sin, and destroyer of the soul, then Scripture misapplied.

3. It will keep a man from compassionating his own soul. Though he be a sad object of pity to every understanding man that beholdeth him, yet will he not be able to pity himself, because he knoweth not his own misery. As I have seen a Physician lament the case of his Patient when he hath discerned his certain death in some small beginning, when the Patient himself feared nothing, because he knew not the mortal nature of his disease. So doth many a Minister or godly Christian lament the case of a carnal wretch, who is so far from lamenting it himself, that he scorns their pity, and biddeth them be sorry for themselves, they shall not answer for him; and taketh them for his enemies because they tell him the truth of his danger. As a man that seeth a beast going to the slaughter doth pity the poor creature, when it cannot pity itself because it little thinketh that death is so near: So is it with these poor siners: and all long of this mistaking their Spiritual state. Is it not a pitiful sight to see a man laughing himself, when his understanding friends stand weeping for his misery? Paul mentioneth the voluptuous men of his time and the worldlings with weeping: but we never read of their weeping for themselves▪ Christ standeth weeping over Jerusalem, when they know not of any evil that was towards them, nor give him any thanks for his pity or his tears.

4. It is in a case of greatest moment, and therefore mistaking must needs be most dangerous. If it were in making an ill bargain, yet we might repair our loss in the next: Scipio was wont to say, It was an unseemly absurd thing in Military cases to say, I had not thought, or I was not aware ; The matter being of so great concernment, every danger should be thought of, that you may be aware. Sure in this weighty case, where our everlasting Salvation or Damnation is in Question, and to be determined, every mistake is insufferable and inexcusable which might have been prevented by any cost or pains. Therefore men will choose the most able Lawyers and Physicians, because the mistakes of one may lose them their Estates, and the mistakes of the other may lose them their lives: But mistakes about their Souls are of a higher nature.

5. If you should continue your mistakes till death, there will be no time after to correct them for your recovery. Mistake now, and you are undone forever. Men think to see a man die quietly or comfortably, is to see him die happily: But if his comfort proceed from this mistake of his condition, it is the most unhappy case and pitiful sight in the world. To live mistaken in such a case is lamentable, but to die mistaken is desperate.

Seeing then that the case is so dangerous, what wise man would not follow the search of his heart both night and day till he were assured of his safety?

SECT. V.

4. COnsider how small the labor of this duty is in comparison of the sorrow which followeth its neglect. A few hours or days work, if it be closely followed and with good direction, may do much to resolve the Question. There is no such trouble in searching our hearts, nor any such danger as may deter men from it▪ what harm can it do to you to Try or to know? It will take up no very long time: Or if it did, yet you have your time given you for that end. One hour so spent will comfort you more then many otherwise. If you cannot have while to make sure of heaven, how can you have while to eat, or drink, or live? You can endure to follow your callings at Plow, and Cart, and Shop, to toil and sweat from day today, and year to year in the hardest labors: And cannot you endure to spend a little time in inquiring what shall be your everlasting state? What a deal of sorrow and after-complaining might this small labor prevent? How many miles travel besides the vexation may a Traveler save by inquiring of the way? Why what a sad case are you in, while you live in such uncertainty? You can have no true comfort in anything you see, or hear, or possess. You are not sure to be an hour out of Hell. And if you come thither you will do nothing but bewail the folly of this neglect. No excuse will then pervert Justice, or quiet your Conscience. If you say, I little thought of this day and place; God and Conscience may reply, why didst thou not think of it? Wast thou not warned? Had'st thou not time? Therefore must thou perish because thou wouldest not think of it. As the Commander answered his Soldier in Plutarch, when he said, non volens erravi, I erred against my will ; he beat him and replied, non volens poenas dato, Thou shalt be punished also against thy will.

SECT. VI.

5. THou canst scarce do Satan a greater pleasure, nor thyself a greater injury. It is the main scope of the Devil in all his Temptations to deceive thee, and keep the ignorant of thy danger till thou feel the everlasting flames upon thy soul: And wilt thou join with him to deceive thyself? If it were not by this deceiving thee, he could not destroy thee: And if thou do this for him, thou dost the greatest part of his work, and art the chief destroyer and Devil to thyself. And hath he deserved so well of thee, and thyself so ill, that thou shouldst assist him in such a design as thy damnation? To deceive another is a grievous sin, and such as perhaps thou wouldst scorn to be charged with: And yet thou thinkest it nothing to deceive thyself. Saith Solomon, As a mad man who casteth fire-brands, arrows and death; So is the man that deceiveth his neighbor, and saith, Am not I in sport? Surely then he that maketh but a sport, or a matter of nothing to deceive his own soul, may well be thought a mad man, casting fire-brands and death at himself. If any man think himself to be something when he is nothing, he deceiveth himself, saith Paul, Gal. 6.3. Certainly among all the multitudes that perish, this is the commonest cause of their undoing; that they would not be brought to Try their state in time. And is it not pity to think that so many thousands are merrily travelling to destruction and do not know it, and all for want of this diligent search?

SECT. VII.

6. THE time is near when God will search you: And that will be another kind of Trial then this. If it be but in this life by the fiery trial of affliction, it will make you wish again and again, that you had spared God that work and yourselves the sorrow; and that you had Tryed and Judged yourselves, that so you might have escaped the Trial and Judgment of God. He will Examine you then as officers do offenders, with a word and a blow: and as they would have done by Paul, Examine him by scourging. It was a terrible voice to Adam when God calls to him, Adam, where art thou? hast thou eaten, &c? and to Cain when God asketh him, Where is thy brother? To have demanded this of himself had been easier. Men think God mindeth their state and ways no more then they do their own. They consider not in their hearts (saith the Lord, Hos. 7.2.) that I remember all their wickedness; now their own doings have beset them about, they are before my face. Oh what a happy preparation would it be to that last and great Trial, if men had but thoroughly Tryed themselves, and made sure work beforehand? When a man doth but soberly and believing think of that day, especially when he shall see the Judgment set, what a Joyful preparation is it, if he can truly say, I know the sentence shall pass on my side; I have Examined myself by the same Law of Christ which now must Judge me, and I have • ound that I am quit from all my guilt, and am a Justified person in Law already. Oh, Sirs; if you knew but the comfort of such a preparation, you would fall close to the work of Self-Examining yet before you slept.

SECT. VIII.

7. LAstly, I desire thee to Consider, What would be the sweet effects of this Examining. If thou be upright and Godly, it will lead thee straight toward Assurance of God's Love: If thou be not, though it will trouble thee at the present, yet doth it tend to thy happiness, and will lead thee to Assurance of that happiness at length.

1. The very Knowledge itself is naturally desirable. Every man would fain know things to come; especially concerning themselves: If there were a book written which would tell every man his destiny, what shall befall him to his last breath, how desirous would people be to procure it and read it? How did Nebuchadnezzar's thoughts run on things that after should come to pass? and he worshipped Daniel, and offered oblations to him, because he foretold them. When Christ had told his Disciples, that one of them should betray him, how desirous are they to know who it was? though it were a matter of sorrow? How busily do they inquire when Christ's Predictions should come to pass, and what were the Signs of his coming? With what gladness doth the Samaritan woman run into the City, saying, Come and see a man that hath told me all that ever I did ; though he told her of her faults? When Ahaziah lay sick, how desirous was he to know whether he should live or die? Daniel is called a man greatly beloved, therefore God would reveal to him things that long after must come to pass. And is it so desirable a thing to hear Prophecies, and to know what shall befall us hereafter? and is it not then most especially desirable to know what shall befall our Souls? and what place and state we must be in forever? Why this you may know, if you will but faithfully Try.

2. But the Comforts of that Certainty of Salvation which this Trial doth conduce toward, are yet far greater: If ever God bestow this blessing of Assurance on thee, thou wilt account thyself the happiest man on earth, and feel that it is not a Notional or empty mercy. For 1. What sweet thoughts wilt thou have of God? All that Greatness, and Jealousy, and Justice which is the terror of others, will be matter of encouragement and Joy to thee: As the son of a King doth rejoice in his fathers Magnificence and Power, which is the awe of Subjects, and terror of Rebels. When the thunder doth roar, and the lightening flash, and the earth quake, and the signs of dreadful omnipotency do appear, thou canst say, All this is the effect of my Fathers power.

2. How sweet may every thought of Christ, and the blood that he hath shed, and the benefits he hath procured, be unto thee who hast got this Assurance? Then will the Name of a Savior be a sweet Name; and the thoughts of his gentle and loving nature, and of the gracious design which he hath carried on for our Salvation, will be pleasing thoughts: Then will it do thee good to view his wounds by the eye of faith, and to put thy finger, as it were, into his side, when thou canst call him as Thomas did, My Lord, and my God!

3. Every passage also in the Word will then afford thee Comfort: How sweet will be the Promises when thou art sure they are thine own? The Gospel will then be Glad Tydings indeed. The very threatenings will occasion thy Comfort to remember that thou hast escaped them. Then thou wilt cry out with David, Oh how I love thy Law! It is sweeter then honey; More precious then gold, &c. And as Luther, That thou wilt not take all the world for one leaf of the Bible. When thou wast in thy sin, this Book was to thee as Micaiah to Ahab ; It never spoke Good of thee, but Evil; and therefore no wonder if then thou didst hate it: But now it is the charter of thy Everlasting Rest, how welcome will it be to thee? and how beautiful the very feet of those that bring it?

4. What boldness and comfort then mayst thou have in prayer? When thou canst say, Our Father, in full Assurance; and knowest that thou art welcome and accepted through Christ, and that thou hast a promise to be heard when ever thou askest, and knowest that God is readier to grant thy requests then thou to move them; With what comfortable boldness mayst thou then approach the Throne of Grace? Especially when the case is weighty, and thy necessity great, this Assurance in prayer will be a sweet privilege indeed: A despairing Soul that feeleth the weight of Sin and Wrath, especially at a dying hour, would give a large price to be partaker of this Priviledg, and to be sure that he might have Pardon and Life for the asking for.

5. This Assurance will give the Sacrament a sweet relish to thy Soul, and make it a refreshing feast indeed.

6. It will multiply the sweetness of every mercy thou receivest, when thou art sure that all proceeds from Love, and are the beginnings and earnest of Everlasting Mercies: Thou wilt then have more comfort in a morsel of bread, then the world hath in the greatest abundance of all things.

7. How comfortably then mayst thou undergo all Afflictions? When thou knowest that he meaneth thee no hurt in it, but hath promised that All shall work together for thy Good; when thou art sure that he chasteneth thee, because he loveth thee, and scourgeth thee, because thou art a Son whom he will receive, and that out of very faithfulness he doth afflict thee, What a support must this be to thy heart? and how will it abate the bitterness of the Cup? Even the Son of God himself doth seem to take comfort from this Assurance, when he was in a manner forsaken for our sins; and therefore he cries out, My God, my God, why hast thou forsaken me? And even the Prodigal under his guilt and misery doth take some Comfort in remembering that he hath a Father.

8. This Assurance will sweeten to thee the fore-thoughts of death, and make thy heart glad to fore-think of that entrance into Joy; when a man that is uncertain whither he is going, must needs die with horror.

9. It will sweeten also thy fore-thoughts of Judgment, when thou art sure that it will be the day of thy absolution and Coronation.

10. Yea the very thoughts of the flames of Hell will administer matter of Consolation to thee, when thou canst certainly conclude thou art saved from them.

11. The fore-thoughts of Heaven also will be more incomparably delightful, when thou art certain that it is the place of thine Everlasting abode.

12. It will make thee exceeding lively and strong in the Work of the Lord: With what courage wilt thou run, when thou knowest thou shalt have the prize? and fight, when thou knowest thou shalt conquer? It will make thee always abound in the work of the Lord, when thou knowest that thy labor is not in vain.

13. It will also make thee more profitable to others. Thou wilt be a most cheerful encourager of them from thine own experience. Thou wilt be able to refresh the weary, and to strengthen the weak, and speak a word of Comfort in season to the troubled Soul: Whereas now without Assurance, instead of comforting others, thou wilt rather have need of support thyself: So that others are losers by thy Uncertainty as well as thyself.

14. Assurance will put life into all thy Affections or Graces. 1. It will help thee to Repent and melt over thy sins, when thou knowest how dearly God did Love thee whom thou hast abused. 2. It will enflame thy Soul with Love to God, when thou once knowest thy near Relation to him, and how tenderly he is affected toward thee. 3. It will quicken thy desires after him, when thou art once sure of thy Interest in him. 4. It is the most excellent Fountain of Continual Rejoicing, Hab. • .17, 18, 19. 5. It will confirm thy Trust and Confidence in God in the greatest straits, Psal. 89.26. and 46.1, 2, 3, &c. 6. It will fill thy heart with Thankfulness. 7. It will raise thee in the high delightful work of Praise. 8. It will be the most excellent help to a Heavenly Mind. 9. It will exceedingly tend to thy Perseverance in all this. He that is sure of the Crown will hold on to the End, when others will be tired and give up through discouragement.

All these sweet effects of Assurance would make thy Life a kind of Heaven on Earth. Seeing then that Examination of our states is the way to this Assurance, and the Means without which God doth not usually bestow it, doth it not Concern us to fall close to this Searching Work?

SECT. IX.

I Would not have bestowed this time and labor in urging you with all these fore-going Considerations, but that I know how backward man is to this duty. And though I am certain that these Motives have weight of Reason in them, yet experience of men's unreasonableness in things of this Nature, doth make me Jealous, lest you should lay by the Book when you have read all this, as if you had done, and never set yourselves to the practice of the duty. Reader, Thou seest the Case in hand is of greatest moment: It is to know, Whether thou shalt Everlastingly live in Heaven or Hell? If thou hast lived hitherto in dark uncertainty, it is a pitiful case: but if thou willfully continue so, thy Madness is inexpressible: And is it not willfully, when a through Trial might help thee to be Resolved, and thou wilt not be persuaded to be at so much pains? What sayst thou now? Art thou fully resolved to fall upon the Work? Shall all this labor that I have bestowed in persuading thee be lost, or no? If thou wilt not obey, I would thou hadst never read these lines, that they might not have aggravated thy guilt, and silenced thee in Judgment. I here put this special Request to thee in behalf of thy Soul; nay I lay this charge upon thee in the Name of the Lord, That thou defer no longer, but take the next opportunity that thou canst have, and take thy Heart to task in good earnest, and think with thyself, Is it so Easie, so Common, and so Dangerous to be Mistaken? Are there so many wrong ways? Is the heart so guil • full? Why then do I not search into every corner? and ply this work till I know my state? Must I so shortly undergo the Trial at the Bar of Christ? And do I not presently fall on Trying myself? Why what a case were I in if I should then miscarry? May I know by a little diligent Enquiry now? and do I stick at the labor? And here set thyself to the duty.— Object. But it may be thou wilt say, I know not how to do it. Ans. That is the next Work that I come to, to give thee Directions herein: but, alas, it will be in Vain if thou be not resolved to practice them. Wilt thou therefore before thou goest any further here promise before the Lord, to set thyself (to thy power) upon the speedy performing of the duty according to these Directions which I shall lay down from the Word? I demand nothing unreasonable or impossible of thee: It is but That thou wouldst presently bestow a few hours time, to know what shall become of thee forever. If a neighbor, or common friend, desire but an hours time of thee, in conference, or in labor, or anything that thou mayst help them in, thou wouldst not sure deny it: How much less shouldst thou deny this to thyself in so great a Case? I pray thee take this request from me, as if upon my knees in the Name of Christ I did prefer it to thee: And I will betake me upon my knees to Christ again, to beg that he will persuade thy heart to the Duty: And in hope that thou wilt practice them, I will here give thee some Directions.

SECT. I.

I Will not stand here to lay down the Directions necessary for preparation to this Duty, because you may gather them from what is said concerning the Hinderances: For the Contraries of those Hinderances will be most necessary Helps. Only before you set upon it, I advise you moreover to the Observation of these Rules. 1. Come not with too peremptory Conclusions of yourselves beforehand. Do not Judge too confidently before you Try. Many Godly dejected Souls come with this Pre-judging to the work, concluding certainly that their state is Miserable before they have Tryed it: And most wicked men on the contrary side do conclude most confidently that their state is good, or tolerable at the least. No wonder if these both miscarry in Judging, when they pass the Sentence before the Trial.

2. Be sure to be so well acquainted with the Scripture, as to know what is the Tenor of the Covenant of Grace, and what are the Conditions of Justification and Glorification, and consequently what are sound Marks to Try thyself by, and wherein the Truth of Grace, and Essence of Christianity doth consist.

3. And it will not be unuseful to write out some of the chief and those Scriptures withal which hold them forth, and so to bring this Paper with you when you come to Examination.

4. Be a constant observer of the temper and motions of thy heart: Almost all the difficulty of the work doth lie in the true and clear discerning of it. Be watchful in observing the Actings both of Grace and Corruption; and the circumstances of their Actings; as how frequent? how violent? how strong or weak were the outward incitements? how great or small the impediments? what delight, or loathing, or fear, or reluctancy, did go with those Acts? by these and the like observations you may come to a more infallible knowledge of yourselves.

5. Be sure you set upon the work with a serious, roused, wakened Soul, apprehensive of how great concernment it is.

6. And lastly, Resolve to judge thyself impartially; neither better nor worse then thou art, but as the Evidence shall prove thee.

SECT. II.

BEing thus provided, then set to the business: and therein observe these Directions following; (which I will mention briefly, that lying close together, you may be able to view and observe them the more easily.)

1. Empty thy mind of all thy other cares and thoughts, that they do not distract or divide thy mind: This work will be enough at once of itself, without joining others with it.

2. Then fall down before God, and in hearty prayer desire the assistance of his Spirit, to discover to thee the plain truth of thy Condition; and to enlighten thee in thy whole progress in the work.

3. Make choice of the most convenient Time and Place. I shall not stand upon the particular Directions about these, because I shall mention them more largely when I come to direct you in the duty of Contemplation: Only thus in brief. 1. Let the Place be the most private, that you may be free from distractions. 2. For the Time, thus. 1. When you are most solitary and at leisure: You cannot cast accounts, especially of such a nature as these, either in a crowd of company, or of employments. 2. Let it be a set and cho • en Time, when you have nothing to hinder you. 3. But, if it may be, let it be the present Time, especially if thou have been a stranger hitherto to the work. There is no delaying in matters of such weight. 4. Especially when you have a more special call to search yourselves: as in public calamities, in time of sickness, before Sacrament, &c. 5. When God is Trying you by some Affliction, and (as Job saith) is searching after your sin, then set in with him, and search after them yourselves. 6. Lastly, You should specially take such a Time when you are most fit for the work: when you are not secure and stupid on one hand; nor yet under deep desertions or Melancholy on the other hand: for else you will be unfit Judges of your own states.

4. When you have thus chosen the fittest Time and Place, then draw forth, either from thy Memory, or in writing, the forementioned Marks, or Gospel-Conditions, or Descriptions of the Saints: Try them by Scripture, and convince thy Soul thoroughly of their infallible Truth.

5. Proceed then to put the Question to thyself: But be sure to state it right. Let it not be, Whether there be any Good in thee at all? (for so thou wilt err on the one hand:) Nor yet, Whether thou have such or such a degree and measure of Grace? (for so thou wilt err on the other hand:) But, Whether such or such a Saving Grace be in thee at all in sincerity, or not?

6. If thy heart draw back, and be loath to the work; suffer it not so to give thee the slip: but force it on: Lay thy command upon it: let Reason interpose, and use its authority: Look over the fore-going Arguments, and press them home: Yea, lay the Command of God upon it; and charge it to obey upon pain of his displeasure: Set Conscience a work also: let it do its office, till thy lazy heart be spurred up to the work: For if thou suffer it to break away once and twice, &c. it will grow so head-strong, that thou canst not master it.

7. Let not thy Heart trifle away the Time, when it should be diligently at the work: Put the Question to it seriously: Is it thus and t • us with me, or no? Force it here to an Answer: suffer it not to be silent: nor to jangle and think of other matters: If the Question be hard, through the darkness of thy Heart; yet do not give it over so: but search the closer: and study the case the more exactly: And if it be possible, let not thy Heart give over, till it have Resolved the Question, and told thee off or on, in what case thou art: Ask it strictly (as Joseph examined his Brethren, Gen. 43.7.) how it stands affected: Do as David, Psal. 77.6. My spirit made Diligent Search: If thy Heart strive to break away before thou art resolved; wrestle with it, till thou hast prevailed, and say, I will not let thee go, till thou hast Answered. He that can prevail with his own Heart, shall also be a prevailer with God.

8. If thou find the work beyond thy strength, so that after all thy pains thou art never the more resolved; then seek out for help: Go to some that is Godly, experienced, able, and faithful; and tell him thy case, and desire his best advice and help. Not that any can know thy heart, so well as thyself: But if thou deal faithfully, and tell him what thou knowest by thyself; he can tell thee whether they be sound Evidences, or not; and show thee Scripture how to prove them so; and direct thee in the right use of such Evidences; and show thee how to conclude from them. Yea, when thou canst get no further, the very Judgment of an able Godly man should take much with thee, as a probable Argument; as the Judgment of a Physician concerning the state of thy body: Though this can afford thee no full certainty, yet it may be a great help to stay and direct thee. But be sure thou do not make this a pretence to put off thy own duty of Examining: But only use it as one of the last remedies, when thou findest thy own endeavors will not serve. Neither be thou forward to open thy case to everyone: or to a carnal, flattering, unskillful person: But to one that hath wisdom to conceal thy secrets, and tenderness to compassionate thee, and skill to direct thee, and faithfulness to deal truly and plainly with thee.

9. When by all this pains and means thou hast discovered the truth of thy state, then pass the Sentence on thyself accordingly. A mere examination will do thee little good, if it proceed not to a Judgment. Conclude as thou findest: Either that thou art a true Believer: or that thou art not. But pass not this Sentence rashly; nor with self-flattery, nor from Melancholy terrors and fears: But do it groundedly and deliberately; and truly as thou findest, according to thy Conscience. Do not conclude, as some do, [ I am a good Christian, ] or as others do, [ I am a Reprobate, or a Hypocrite, and shall be damned, ] when thou hast no ground for what thou sayst, but thy own fancy, or hopes, or fears; nay, when thou art convinced by Scripture and Reason of the contrary; and hast nothing to say against the Arguments. Let not thy Judgment be any way by assed, or bribed; and so fore-stalled from sentencing aright.

10. Labor to get thy heart kindly Affected with its discovered condition, according to the sentence passed on it. Do not think it enough to know: but labor to feel, what God hath made thee see. If thou find thyself undoubtedly graceless, Oh get this to thy heart; and think what a doleful Condition it is: To be an Enemy to God! to be unpardoned! unsanctified! and if thou shouldst so die, to be Eternally damned! One would think such a thought should make a heart of stone to quake! On the contrary: If thou find thyself renewed and sanctified indeed; Oh get this warm and close to thy heart. Bethink thyself; What a blessed state the Lord hath brought thee into! To be his Child! his Friend! to be pardoned, justified, and sure to be saved! Why what needest thou fear? but sinning against him? Come war, or plague, or sickness, or death, thou art sure they can but thrust thee into Heaven.

Thus follow these Meditations, till they have left their impression on thy heart.

11. Be sure to Record this Sentence, so passed, write it down: or at least write it in thy Memory: At such a time upon through Examination, I found my state to be thus or thus: This Record will be very useful to thee hereafter. If thou be ungodly: what a damp will it be to thy presumption and security, to go and read the Sentence of thy Misery under thy own hand? If thou be godly: what a help will it be against the next Temptation to doubting and fear, to go and read under thy hand this Record? Mayst thou not think; If at such a time I found the Truth of Grace, is it not likely to be now the same? and these my doubts to come from the Enemy of my Peace?

12. Yet would I not have thee so trust to once discovery, as to Try no more: Especially if thou have made any foul Defection from Christ, and played the backslider; See then that thou renew the Search again.

13. Neither would I have this hinder thee in the daily Search of thy ways; or of thy increase in Grace, and fellowship with Christ: It is an ill sign, and desperate vile sin, for a man when he thinks he hath found himself Gracious, and in a happy state, to let down his watch, and grow negligent of his heart and ways, and scarce look after them anymore.

14. Neither would I have thee give over in discouragement, if thou canst not at once or twice, or ten times trying, discover thy Case: But follow it on till thou hast discovered. If one hours labor will not serve, take another: If one day, or month, or year be too little; follow it still. If one Min • ster cannot direct thee sufficiently, go to another. The Issue will answer all thy pains. There is no sitting down discouraged in a work that must be done.

15. Lastly, above all take heed, if thou find thyself to be yet unregenerate, that thou do not conclude of thy Future estate by thy present: nor say, Because I am ungodly, I shall die so: or because I am an Hypocrite, I shall continue so. No: thou hast another work to do: And that is, To resolve presently to cleave to Christ, and break off thy Hypocrisy, and thy Wickedness. If thou find that thou hast been all this while out of the way, do not sit down in despair; but make so much the more haste to turn into it. If thou have been an Hypocrite, or ungodly person all thy life, yet is the promise offered thee by Christ; and he tendereth himself to be thy Lord and Savior: Neither canst thou possibly be so Willing to Accept of him, as he is to Accept thee. Nothing but thy own unwillingness can keep thy Soul from Christ, though thou hast hitherto abused him, and dissembled with him.

Object. But if I have gone so far, and been a professor so long, and yet find myself an Hypocrite now after all; what hope is there that I should now become sincere? Answ. Dost thou heartily Desire to be Sincere? Thy Sincerity doth lie especially in thy Will: As long as thou art unwilling, I confess thy case is sad: But if thou be willing to receive Christ as he is offered to thee, and so to be a Christian indeed, then thou art sincere. Neither hath Christ restrained his Spirit, or Promises, to any set time; or said to thee, Thou shalt find grace, if thou sin but so much, or so long: But if thou be heartily Willing at any time, I know not who can hinder thy happiness. (Yet is this no diminution of the sin or danger of delaying.)

Thus I have given you these Directions for Examination; which conscionably practiced, will be of singular advantage and use to discover your states: But it is not the bare reading of them that will do it. I fear, of many that will approve of this advice, there will but few be brought to use it. However, those that are willing, may find help by it: and the rest will be left more unexcuseable in Judgment.

SECT. III.

I Will not digress further to warn you here of the false Rules and Marks of Trial which you must beware, having opened them to you fullier when I preached on that subject. But I will briefly adjoin some Marks to try thy Title to this Rest, by: referring you for a fuller discovery to the Description of the People of God in the first part of the Book. But be sure you search thoroughly, and deal plainly, or else you will but lose your labor, and deceive yourselves.

1. Every Soul that hath Title to this Rest, doth place his chiefest Happiness in it; and make it the chief and ultimate End of his Soul. This is the first Mark: which is so plain a Truth, that I need not stand to prove it. For this Rest consisteth in the full and glorious enjoyment of God: And he that maketh not God his chief Good, and ultimate End, is in heart a Pagan and vile Idolater; and doth not take the Lord for his God.

Let me ask thee then; Dost thou truly in Judgment and Affection account it thy chiefest Happiness to enjoy the Lord in Glory? or dost thou not? Canst thou say with David, Psal. 16.5. The Lord is my Portion? And as Psa. 73.25. Whom have I in Heaven but thee? and whom in earth that I desire in comparison of thee? If thou be an heir of Rest, it is thus with thee. Though the flesh will be pleading for its own delights, and the world will be creeping into thine affections, and thou canst not be quite freed from the Love of it; Yet in thy ordinary, settled, prevailing Judgment and Affections, thou preferrest God before all things in the world. 1. Thou makest him the End of thy Desires and Endevors: The very reason why thou hearest and prayest, why thou desirest to live and breathe on earth, is chiefly this, That thou mayst seek the Lord, and make sure of thy Rest. Thou seekest first the Kingdom of God, and its Righteousness: Though thou dost not seek it so desirously and zealously as thou shouldst; yet hath it the chief of thy desires and endeavors; and nothing else is desired or preferred before it: Mat. 6.33. So that thy very heart is thus far set upon it: Mat. 6.21. Col. 3.1, 2, 3.

2. Also thou wilt think no labor or suffering too great to obtain it. And though the flesh may sometime shrink or draw back, yet art thou resolved and content to go through all. Mat. 7.13. 2 Tim. 2.5. Rom. 8.17. Luk. 14.26, 27. 2 Tim. 2.12. Luk. 14.24.

3. Also if thou be an heir of Rest, thy valuation of it will be so high, and thy affection to it so great, that thou wouldst not exchange thy Title to it, and hopes of it, for any worldly Good whatsoever. Indeed when the Soul is in doubts of enjoying it, perhaps it may possibly desire rather the continuance of an earthly happiness, then to depart out of the body with fears of going to Hell. But if he were sure that Heaven should be his own, he would desire to depart and to be with Christ, as being the best st • te of all. And if God would set before him an Eternity of Earthly pleasures and contents on one hand, and the Rest of the Saints on the other hand, and bid him take his choice; he would refuse the world, and choose this Rest: Psal. 16.9, 10. Rom. 8.23. 2 Cor. 5.2, 3. Phil. 3.20. Thus if thou be a Christian indeed, thou takest God for thy chiefest Good, and this Rest for the most amiable and desirable state: and by the foresaid means thou mayst discover it.

But if thou be yet in the flesh, and an unsanctified wretch, then is it clean contrary with thee in all these respects: Then dost thou in thy Heart prefer thy worldly happiness and fleshly delights before God: And though thy tongue may say, that God is the chief Good, yet thy Heart doth not so esteem him. For, 1. The world is the chief End of thy Desires and Endevors. Thy very heart is set upon it. Thy greatest Care and Labor is to maintain thy estate, or credit, or fleshly delights: But the life to come hath little of thy care or labor. Thou didst never perceive so much excellency in that unseen Glory of another world, as to draw thy heart so after it, or set thee a laboring so heartily for it. But that little pains which thou bestowest that way, it is but in the second place, and not the first: God hath but the worlds leavings; and that time and labor which thou canst spare from the world; or those few cold and careless thoughts which follow thy constant, earnest and delightful thoughts of earthly things: Neither wouldst thou do anything at all for Heaven, if thou knew'st how to keep the world: But lest thou shouldst be turned into Hell when thou canst keep the world no longer, therefore thou wilt do something.

2. Therefore it is that thou thinkest the way of God too strict; and wilt not be persuaded to the constant labor of conscionable walking according to the Gospel rule: And when it comes to trial, that thou must forsake Christ or thy worldly happiness, and the wind which was in thy back doth turn in thy face, then thou wilt venture Heaven rather then Earth, and (as desperate Rebels use to say) thou wilt rather trust God's Mercy for thy Soul, then man's for thy body; and so willfully deny thy obedience to God.

3. And certainly if God would but give thee leave to live in health and wealth forever on Earth, thou wouldst think it a better state then Rest: Let them seek for Heaven that would, thou wouldst think this thy chiefest happiness. This is thy case if thou be yet an unregenerate person, and hast no Title to the Saints Rest.

SECT. IV.

THe second Mark which I shall give thee, to try whether thou be an Heir of Rest, is this.

As thou takest God for thy chief Good, so [ Thou dost heartily accept of Christ for thy only Savior and Lord to bring thee to this Rest ]. The former Mark was the sum of the first and great Command of the Law of Nature, [ Thou shalt Love the Lord with all thy heart, or above all. ] This second Mark is the sum of the Command or Condition of the Gospel, which saith, [ Believe in the Lord Jesus, and thou shalt be saved. ] And the performance of these two is the whole sum or essence of Godliness and Christianity. Observe therefore the parts of this Mark, which is but a Definition of Faith. 1. Dost thou find that thou art naturally a lost condemned man for thy breach of the first Covenant? and dost believe that Jesus Christ is the Mediator who hath made a sufficient satisfaction to the Law? and hearing in the Gospel that he is offered without exception unto all, dost heartily consent that he alone shall be thy Savior? and dost no further trust to thy Duties and works, then as conditions required by him, and means appointed in subordination to him? not looking at them as in the least measure able to satisfy the Curse of the Law, or as a Legal Righteousness, nor any part of it? But art content to trust thy Salvation on the Redemption made by Christ?

2. Art thou also content to Take him for thy only Lord and King? to govern and guide thee by his Laws and Spirit? And to obey him even when he commandeth the hardest duties? and those which most cross the desires of the flesh? Is it thy sorrow when thou breakest thy resolution herein? and thy Joy when thou keepest closest in obedience to him? And though the world and flesh do sometime entice and over reach thee, yet is it thy ordinary Desire and Resolution to Obey? So that thou wouldst not change thy Lord and Master for all the world? Thus it is, with every true Christian. But if thou be an Hypocrite, it is far otherwise. Thou mayst call Christ thy Lord and thy Savior: But thou never foundest thyself so lost without him, as to drive thee to seek him and trust him, and lay thy Salvation on him alone. Or at least thou didst never heartily consent that he should Govern thee as thy Lord; nor didst resign up thy Soul and Life to be Ruled by him; nor takest his Word for the Law of thy Thoughts and Actions. It is like thou art content to be saved from Hell by Christ when thou diest: But in the mean time he shall command thee no further then will stand with thy credit, or pleasure, or worldly estate and ends. And if he would give thee leave, thou hadst far rather live after the world and flesh, then after the Word and Spirit. And though thou mayst now and then have a Motion or Purpose to the contrary; yet this that I have mentioned is the ordinary desire and choice of thy heart: And so thou art no true Believer in Christ: For though thou confess him in words, yet in works thou dost deny him, being disobedient, and to every Good Work a Disapprover and a Reprobate, Tit. 1.16. This is the Case of those that shall be shut out of the Saints Rest.

But especially I would here have you observe, That it is in all this the Consent of your Hearts or Wills which I lay down in this Mark to be inquired after: For that is the most essential Act of Justifying Faith. Therefore I do not ask, whether thou be Assured of Salvation: nor yet whether thou canst believe that thy sins are pardoned, and that thou art beloved of God in Christ: These are no parts of Justifying Faith; but excellent fruits and consequents, which they that do receive, are comforted by them: but perhaps thou mayst never receive them whilst thou livest, and yet be a true heir of Rest. Do not say then, I cannot believe that my sin is pardoned, or that I am in God's favor, and therefore I am no true Believer: This is a most mistaking conclusion. The Question is, Whether thou canst heartily Accept of Christ that thou mayst be pardoned, reconciled to God, and so saved? Dost thou Consent that he shall be thy Lord who hath bought thee? and take his own course to bring thee to Heaven? This is Justifying Saving Faith; and this is the Mark that thou must try thyself by. Yet still observe, That all this Consent must be Hearty and Real: not feigned, or with reservations. It is not saying, as that dissembling son, Matt. 21.30. I go sir, when he went not: To say, Christ shall be my Lord, and yet let corruption ordinarily rule thee; or be unwilling that his Commands should encroach upon the interest of the world or flesh. If any have more of the Government of thee then Christ; or if thou hadst rather live after any other Laws then his, if it were at thy choice, thou art not his Disciple. Thus I have laid you down these two Marks, which I am sure are such as every Christian hath, and no other but sincere Christians. I will add no more, seeing the substance of Christianity is contained in these. Oh that the Lord would now persuade thee to the close performance of this Self-trying Task! That thou mayst not tremble with horror of Soul when the Judge of all the World shall try thee: but have thy Evidence and Assurance so ready at hand, and be so able to prove thy Title to Rest, that the thoughts and approaching of Death and Judgment, may revive thy spirits, and fill thee with Joy, and not apale thee, and fill thee with amazement!

SECT. I.

A Further necessary Use which we must make of the present Doctrine is this: To inform us why the People of God do 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 easy and pleasing to the flesh; but we consider not the unreasonableness of such desires. We are like children, who if they see anything which their appetite desireth, do cry for it: and if you tell them that it is unwholesom, 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 is it with us when God is afflicting us. He giveth us Reasons why we must bear them; so that our Reason is oft convinced and satisfied: And yet we cry and complain still; and we rest satisfied never the more. It is not Reason, but Ease that we must have: What cares the flesh for Scripture and Argument, if it still suffer and smart? These be but wind and words, which do not remove or abate its pain. Spiritual remedies may cure the spirits maladies; but that will not content the flesh. But methinks Christians should have another palate then that of the flesh, to try and relish providences by: God hath purposely given them the Spirit, to subdue and overrule 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 Christians Happiness, and ultimate End, will direct him in judging of all estates and means.

SECT. II.

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 Toyl first, and then rest you 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, anymore then we would do the course of Nature? seeing this is as perfect and regular as the other? God did once dry up the Sea to make a passage for his people: and once make 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, Act. 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?

SECT. III.

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 Christians Motion Heaven-wards 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? And in how great a degree are the best guilty of it? 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 they with an earthly portion? So that I fear God would displease most of us more, to afflict us here, and promise us Rest hereafter, then to give us our hearts desire on earth, though he had never made us a promise of Heaven. As if the Creature without God, were better, then God without the Creature. Alas, how apt are we, like foolish children, when we are busy at our sports and worldly employments, to forget both our Father, and our home? Therefore is it a hard thing for a Rich man to enter into Heaven, because it is hard for him to value it more then Earth, and not to think he is well already. Come to a man that hath 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. What warm, affectionate, eager thoughts have we of the world, till Affliction cool them, and moderate them? How few and cold would our thoughts of Heaven be, how little should we care for coming thither, if God would give us Rest on Earth? Our thoughts are with God, as Noah's Dove was in the Ark; kept up to him a little against their inclinations and desires: but when once they can break away, they fly up and down over all the world, to see if it were possible to find any Rest out of God: But when we find that we seek in vain, and that the world is all covered with the waters of instable vanity and bitter vexation, and that there is no Rest for the sole of our foot, or for the foot of our Soul; no wonder then if we return to the Ark again. Many a poor Christian (whom God will not suffer to be drowned in worldliness, nor to take up short of his Rest) is sometime bending his thoughts to thrive in wealth; sometime he is enticed to some flesh-pleasing sin; sometime he begins to be lifted up with applause; and sometime being in health and prosperity, he hath lost his relish of Christ, and the Joys above: Till 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 Manass •• his fetters, or is fastened to his bed with pining sickness, Oh, what an opportunity hath the Spirit to plead with his Soul? When the World is worth nothing, then Heaven is worth something. I leave every Christian to judge by his own experience, whether we do not over-love the World more in prosperity then in adversity? and whether we be not loather to come away to God, when we have what the flesh desireth here? How oft are we sitting down on Earth, as if we were loath to go any further till Affliction call to us, as the Angel to Elijah, Up, thou hast a great way to go? How oft have I been ready to think myself at home, till Sickness hath roundly told me, I was mistaken? And how apt yet to fall into the same disease, which prevaileth till 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. Therefore doth the Lord sometime deny us an inheritance on Earth with our Brethren, because he hath separated us to stand before him, and minister to him, and the Lord himself will be our inheritance, as he hath promised: (as it is said of the Tribe of Levi, Deut. 10.8, 9.)

SECT. IV.

3. COnsider also, That Afflictions be 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 hand, and another 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 find it, and turn out at it? But when we cannot go astray, but these Thorns will prick us, perhaps we will be content to hold the way. When we grow fleshly, and wanton, and worldly, and 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 School-masters. Many a one, as well as David, may say by experience, Before I was afflicted, I went astray: but now have I (sincerely) kept thy Precepts: Psal. 119.67. As Physicians say of bodily destruction, so may we of spiritual, That Peace killeth more then War. Read Nehem. 9. Their case is ours. When we have prosperity we grow secure and sinful: Then God afflicteth us, and we cry for mercy, and purpose reformation: But after we have a little Rest, we do evil again, ( Vers. 28.) Till God take up the Rod again, that he may bring us back to his Law: ( verse. 29.) And thus prosperity, and sinning, and suffering, and repenting, and deliverance, and sinning again, do run all in around: Even as Peace breeds Contention; and that breeds War; and that, by its bitterness, breeds Peace again. Many a thousand poor recovered sinners may cry, Oh healthful sickness! Oh comfortable sorrows! Oh gainful losses! enriching poverty! Oh 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: Psal. 23. Though I know it is the Word and Spirit that do the main work; Yet certainly the Time of Suffering is so opportune a season, that the same word will take then, which before was scarce observed: It doth so unbolt the door of the heart, that a Minister or a godly man may then be heard, and the Word may have easier entrance to the Affections. Even the Threats of Judgment will bring an Ahab, or a Nineveh, into their sackcloth and ashes, and make them cry mightily unto GOD. Something then will the feeling of those Judgments do.

SECT. V.

4. COnsider also, That 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, then driven: But seeing our hearts so are bad, that Mercy will not do it; it is better be put on with the sharpest scourge, then loiter out our time till the doors are shut: Matthew the 25. Chap. and the 3, 5, & 10, Verses. Oh what a difference is there betwixt our prayers in health, and in sickness! betwixt our prosperity and our adversitiy-repentings! He that before had not a tear to shed, nor a groan to utter; now can sob, and sigh, and weep his fill: He that was wont to lie like a block in prayer, and scarce minded what he said to God; Now when affliction presseth him down, how earnestly can he beg? how doth he mingle his prayers and his tears? how doth he purpose and promise reformation? and cry out, what a person he will be, if God will but hear him, and deliver him! Alas, if we did not sometime feel the spur, what a slow pace would most of us hold toward Heaven? and if we did not sometimes smart by Affliction, how dead and blockish would be the best men's hearts? Even innocent Adam is liker to forget GOD in a Paradise, then Joseph in a prison, or Job upon a dunghill. Even a Solomon is like enough to fall in the midst of pleasure and prosperity, when the most wicked Manasseh in his Irons may be recovered. As Doctor Stoughton saith, We are like to children's tops, that will go but little longer then they are whipt. Seeing then that our own vile natures do thus require it, why should we be unwilling, that GOD should do us good, by so sharp a 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, then thou dost in thy more pleasing and prosperous state? If you go to the vilest sinner on his dying bed, and ask him, Will you now drink, and whore, and scorn at the godly as you were wont to do? you shall find him quite in another mind. Much more then will Affliction work on a gracious Soul.

SECT. VI.

5. COnsider further; It is but this Flesh which is troubled and grieved (for the most part) by Affliction: And what Reason have we to be so tender of it? In most of our sufferings the Soul is free, further then we do willfully afflict it ourselves. Suppose thou be in poverty: It is thy flesh only that is pinched. If thou have sores or sicknesses: it is but the flesh that they assault. If thou die: it is but that flesh that must rot in the grave. Indeed it useth also to reach our hearts and Souls, when the body suffereth: but that is, because we pore upon our evils, and too much pity and condole the flesh; and so we open the door, and let in the pain to the heart ourselves, which else could have gone no further then the flesh. God smites the flesh; and therefore we will grieve our spirits: and so multiply our grief, as if we had not enough before. Oh, if I could but have let my body have suffered alone in all the pining, paining sicknesses which God laid upon it, and not have foolishly added my own self-tormenting fears, and cares, and sorrows, and discontents; but have quieted and comforted my Soul in the Lord my Rock and Rest; I had escaped the far greater part of the Afflictions. Why is this flesh so precious in our eyes? Why are we so tender of these dusty carcasses? Is flesh so excellent a thing? Is it not our prison? and what if it be broken down? Is it not our Enemy? yea and the greatest that ever we had? and are we so fearful lest it be overthrown? Is it not it that hath so long hampered and clogged our Souls? and tied them to earth? and ticed them to forbidden lusts and pleasures? and stolen away our hearts from God? Was it not it that longed for the first forbidden fruit? and must needs be tasting, what ever it cost? And still it is of the same temper: It must be pleased, though God be displeased by it, and ourselves destroyed. It maketh all God's mercies the occasion of our transgressing, and draweth poison from the most excellent objects. If we behold our food, it enticeth to gluttony; if drink, to drunkenness; if apparel, or anything of worth, to pride: if we look upon beauty, it ticeth to lust; if upon money or possessions, to Covetousness. It causeth our very spiritual love to the godly, to degenerate into carnal; and our spiritual Zeal, and Joy, and other graces: It would make all carnal like itself. What are we beholden to this flesh for, that we are so loath that anything should ail it? Indeed we must not wrong it ourselves; for that is forbidden us: Nor may we deny it anything that is fit for a Servant; that so it may be useful to us, while we are forced to make use of it. But if God chastise it for rebelling against him and the Spirit, and it begin to cry and complain under this chastisement, shall we make the suffering greater then it is, and take its part against God? Indeed the Flesh is very near to us; we cannot choose but condole its sufferings, and feel somewhat of that which it feeleth. But is it so near as to be our chiefest part? Or cannot it be sore, but we must be so sorry? or cannot it consume and pine away, but our peace and comfort must consume with it? What if it be undone? are we therefore undone? or if it perish and be destroyed, do We therefore perish? Oh fie upon this carnality and unbelief, which is so contradictory to the principles of Christianity! Surely God dealeth the worse with this Flesh, because we so over-value and Idolize it. We make it the greatest part of our care and labor to provide for it, and to satisfy its desires; and we would have God to be of our mind▪ and to do so too. But as he hath commanded us, to make no provision for the flesh, to fulfil the desires or lusts thereof, ( Rom. 13.14) So will he follow the same rule himself in his dealings with us; and will not much stick at the displeasing of the flesh, when it may honor himself, or profit our Souls. The flesh is aware of this; and perceives that the Word and Works of God are much against its desires and delights; and therefore is it also against the Word and Works of God: It saith of the Word (as Ahab of Micaiah, ) I hate it, for it doth not speak good concerning me, but evil. There is such an Enmity betwixt this flesh and God, That they that are in the flesh cannot please him: and the carnal mind is Enmity against him; for it is not subject to his Law, nor indeed can be: So inconsistent is the pleasing of the flesh, and the pleasing of GOD; That he hath concluded, That to mind the things of the flesh, or to be carnally minded, is Death; and if we live after the flesh, we shall die; but if by the Spirit we mortify the deeds of the body, we shall live, Rom. 8. verse. 4, 5, 6, 7, 8, 13.

So that there is no likelihood, that ever God's dealings should be pleasing to the flesh; no more then its works are pleasing to God. Why then (O my Soul) dost thou side with this Flesh? and say as it saith, and complain as it complaineth? It should be part of thine own work to keep it down, and bring it in subjection: and if God do it for thee, shouldst thou be discontented? Hath not the pleasing of it been the cause of almost all thy spiritual sorrows? Why then may not the displeasing of it, further thy Joys? Should not Paul and Silas sing, because their feet were in the stocks, and their flesh yet sore with the last days scourgings? Why their spirits were not imprisoned, nor scourged! Ah unworthy Soul! Is this thy thanks to God for his tenderness o • Thy good? and for his preferring thee so far before the body? Art thou turned into flesh thyself, by thy dwelling a few years in flesh? That thy Joys, and thy Sorrows are most of them so fleshly? Art thou so much a debtor to the flesh, that thou shouldst so much live to it, and value its prosperity? Hath it been so good a friend to thee, and to thy Peace? Or is it not thy Enemy as well as God's? Why dost thou look so sadly on those withered limbs, and on that pining body? Do not so far mistake thyself, as to think, its Joys and thine are all one; or that its prosperity and thine are all one; or that thou must needs stand or fall together. When it is rotting and consuming in the grave, then shalt thou be a companion of the perfected Spirits of the Just: And when those bones are scattered about the Church-yard; then shalt thou be praising God in Rest. And in the mean time; hast not thou food of consolation which the flesh knoweth not of? and a Joy which this stranger meddleth not with? And do not think that when thou art turned out of this body, that thou shalt have no habitation: Art thou afraid thou shalt wander destitute of a Resting place? Is it better Resting in flesh then in God? Dost thou not know, that when this house of earth is dissolved, thou hast a building with God not made with hands, Eternal in the Heavens? 2 Cor. 5.1, 2. It would therefore better become thee earnestly to groan, desiring to be clothed upon with that house. Is thy flesh any better then the flesh of Noah was? And yet though God saved him from the common deluge, he would not save him from common death. Or is it any better then the flesh of Abraham, or Job, or David, or all the Saints that ever lived? Yet did they all suffer and die. Dost thou think that those Souls which are now with Christ, do so much pity their rotten or dusty corps? or lament that their ancient habitation is ruined? and their one • comely bodies turned into earth? Oh what a thing is strangeness and disacquaintance! It maketh us afraid of our dearest friends; and to draw back from the place of our only happiness. So was it with thee towards thy chiefest friends on earth: While thou wast unacquainted with them, thou didst withdraw from their society: but when thou didst once know them thoroughly, thou wouldst have been loath again to be deprived of their fellowship. And even so, though thy strangeness to God & another world, do make thee loath to leave this flesh; yet when thou hast been but one day or hour there, (if we may so speak of that Eternity, where is neither day nor hour) thou wouldst be full loath to return into this flesh again. Doubtless when God, for the Glory of his Son, did send back the Soul of Lazarus into its body, he caused it quite to forget the Glory which it had enjoyed, and to leave behind it the remembrance of that happiness, together with the happiness itself: Or else it might have made his life a burden to him, to think of the blessedness that he was fetched from: and have made him ready to break down the prison doors of his flesh, that he might return to that happy state again. Oh then impatient Soul! murmur not at God's dealings with that body; but let him alone with his work and way. He knows what he doth; but so dost not thou: He seeth the End; but thou seest but the beginning. If it were for want of love to thee, that he did thus chastise thy body, then would he not have dealt so by all his Saints. Dost thou not think he did not love David, and Paul, or Christ himself? Or rather doth he not chasten because he loveth? and scourgeth every Son whom he receiveth? Heb. 12.4, 5, 6, 7, 8, 9, 10, 11. Believe nor the Fleshes reports of God, nor its commentaries upon his Providences. It hath neither Will nor Skill to interpret them aright: Not Will; for it is an enemy to them: They are against it, and it is against them. Not Skill; for it is darkness: It savoreth only the things of the flesh; but the things of the Spirit it cannot understand, because they are spiritually discerned. Never expect then that the flesh should truly expound the meaning of the rod. It will call Love, Hatred; and say, God is destroying, when he is saving; and murmur, as if he did thee wrong, and used thee hardly, when he is showing thee the greatest mercy of all. Are not the foul steps the way to Rest, as well as the fair? Yea are not thy sufferings the most necessary passages of his providence? And though for the present they are not Joyous, but Grievous; yet in the End do they bring forth the Quiet fruits of Righteousness, to all those that are exercised thereby. Hast thou not found it so by former experience, when yet this flesh would have persuaded thee otherwise? Believe it then no more, which hath mis-informed thee so oft. For indeed there is no believing the words of a wicked and ignorant enemy. Ill-will never speaks well. But when malice, viciousness and Ignorance are combined, what actions can expect a true and fair interpretation? This flesh will call Love, Anger; and Anger, Hatred, and Chastisements, Judgments: It will tell thee, That no man's case is like thine; and if God did Love thee, he would never so use thee: It will tell thee, That the promises are but deceiving words, and all thy prayers and uprightness is vain: If it find thee sitting among the ashes, it will say to thee as Jobs wife; Dost thou yet retain thine integrity? Job 2. 8, 9, 10. Thus will it draw thee to offend against God, and the generation of his Children. It is a party, and the suffering party, and therefore not fit to be the Judge. If your Child should be the Judge, when and how oft you should chastise him, and whether your chastisement be a token of fatherly love, you may easily imagine what would be his Judgment. If we could once believe God, and Judge of his dealings by what he speaks in his Word, and by their usefulness to our Souls, and reference to our Rest, and could stop our ears against all the clamours of the flesh, then we should have a truer Judgment of our Afflictions.

SECT. VII.

6. LAstly Consider, God doth seldom give his people so sweet a fore-taste of their Future Rest, as in their deep Afflictions. He keepeth his most precious cordials for the time of our greatest faintings and dangers. To give such to men that are well and need them not, is but to cast them away: They are not capable of discerning their working on their worth. A few drops of Divine Consolation in the midst of a world of pleasure and contents, will be but lost and neglected; as some precious spirits cast into a vessel or river of common waters. The Joys of Heaven are of unspeakable sweetness: But a man that overflows with earthly delights, is scarce capable of tasting their sweetness: They may easilier comfort the most dejected Soul, then him that feeleth not any need of comfort, as being full of other comforts already. Even the best of Saints do seldom-taste of the delights of God, and pure, spiritual, unmixed Joys, in the time of their prosperity, as they do in their deepest troubles and distress. God is not so lavish of his choice favors, as to bestow them unseasonably: Even to his own will he give them at so fit a time, when he knoweth that 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 bitter cup. Therefore have the Martyrs been possessors of the highest Joys, and therefore were they in former times so ambitious of Martyrdom. I do not think that Paul and Silas did ever sing more Joyfully, then when they were sore with scourgings, and were fast in the inner prison, with their feet in the stocks, Acts 16.24, 25. When did Christ preach such comforts to his Disciples, and leave them his Peace, and assure them of his providing them mansions with himself? but when he was ready to leave them, and their hearts to be 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 the room shake where they were, and the Holy Ghost come down upon them, and they lift up their voices in praising God? but when they were imprisoned, convented, and threatened for the Name of Christ? Acts 4.24, 31. When did Stephen see Heaven opened, but when he was giving up his life for the testimony of Jesus? Acts 7.55. And though we be never put to the suffering of Martyrdom, yet God knoweth, that in our natural sufferings we need support. Many a Christian that hath waited for Christ (with Simeon in the Temple) in duty and holiness all his days, yet never finds him in his arms till he is dying; though his Love was fixed in their hearts before: and they that wondered that they tasted not of his comforts, have then when it was needful received abundance. And indeed, in time of prosperity, that comfort which we have is so mixed according to the mixed causes of it, that we can very hardly discern what of it is carnal, and what is spiritual. But when all worldly comforts and hopes are gone, then that which is left is most likely to be spiritual. And the Spirit never worketh more sensibly and sweetly, then when it worketh alone. Seeing then that the time of Affliction, is the time of our most pure, spiritual, heavenly Joy, for the most part, why should a Christian think it so sad 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 for a Saint in his way to Rest, as the flesh would make it. Are we wiser then God? Doth not he know what is good for us better then 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 then we love either him or ourselves!

SECT. VIII.

BUT let us hear a little what it is that the flesh can object.

1. Oh, saith one, I could bear any other Affliction save this: If God had touched me in anything else, I could have undergone it patiently; but it is my dearest friend, or child, or wife, or my health itself, &c.

I Answer: It seemeth God hath hit the right vein, where thy most inflamed distempered blood did lie: It's his constant course to pull down men's Idols, and take away that which is dearer to them then himself. There it is that his Jealousy is kindled; and there it is that thy Soul is most endangered. If 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 Soul-deceit and Idolatry.

Object. 2. Oh, but, saith another, if God would but deliver me out of it, yet I could be content to bear it: but I have an uncureable sickness, or I am like to live and die in poverty, or disgrace, or the like distress.

I answer, 1. Is it nothing that he hath promised it shall work for thy Good? Rom. 8.28. and 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 an advancing deliverance? Oh what cursed Unbelief doth this discover in our hearts? That we would be more thankful to be turned back again, into the stormy tumultuous Sea of the World, then to be safely and speedily landed at our Rest! And would be gladder of a few years inferior mercies at a distance, then 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 or Deliverance to be taken hence, and put into that possession?

Object. 3. Oh, but, saith another, if my Affliction did not disable me for Duty, I could bear it; but it maketh me useless and utterly unprofitable.

Answ. 1. For that Duty which tendeth to thy own personal benefit, it doth not disable thee, but is the greatest quickening help that thou canst expect. Thou usest to complain of coldness, and dullness, and worldliness, and security: If affliction will not help thee against all these, by warming, quickening, rousing thy spirit, I know not what will. Sure thou wilt repent thoroughly, and pray fervently, and mind God and Heaven more seriously, either now or never. 2. And for Duty to others, and for thy 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 to do the service, is this any wrong to thee? or doth it beseem thee to repine at it? Why so, if he call thee out before thy death, and let thee stand by, and see others do the work in thy stead, shouldst thou not be as well content? Must God do all the work by thee? Hath he not many others as dear to him, and as fit for the employment? But, alas, what deceitfulness lieth in these hearts! When we have time, and health, and opportunity to work, then we loiter, and do our Master but very 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 Duty to others: As if on the sudden we were grown so charitable, that we regard other men's Souls far more then our own! But is not the hand of the fl • sh in all this dissimulation? Secretly thus 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 Oh, but, • aith another, It is the godly that are my afflict • rs: 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 ungodly men, I could bear it easily: I look for no better at their hands: but when those that were my delight, and that I looked for daily comfort and refreshing from, when these shall be my grief, and as thorns in my sides, who can bear it? —

Answ. 1. Who ever is the instrument, the Affliction is from God, and the provoking cause from thyself: And were it not fitter then that thou look more to God and thyself? 2. Didst thou not know, that the best men are still sinful in part? and that their hearts are naturally deceitful, and desperately wicked, as well as others? And this being but imperfectly cured, so far as they are fleshly, the fruits of the flesh will appear in them, which are strife, hatred, variance, emulations, wrath, seditions, heresies, envyings, &c. So far the best is as a brier, and the most upright of them sharper then a thorny hedge: Learn therefore a better use from the Prophet, Micah 7.4, 5, 6, 7. 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, &c. But look rather for the Lord, and wait for the God of thy Salvation. It is likely thou hast given that Love and Trust to Saints, which was due only to God, or which thou hast denied him: and then no wonder if he chastise thee by them. Or perhaps the observation of the excellencies of Grace hath made thee forget the vileness of Nature; and therefore God will have thee take notice of both. Many are tender of giving too much to the dead Saints, that yet give too much to the living without scruple. Till thou hast learned to suffer from a Saint, as well as from the Wicked▪ and to be abused by the Godly, as well as the Ungodly, never look to live a contented or comfortable life, nor never think thou hast truly learned the Art of Suffering. Do not think that I vilify the Saints too much in so saying. I confess it is pity that Saints must suffer from Saints; And it is quite contrary to their holy Nature, and their Masters Laws; who hath left them his Peace, and made Love to be the Character of his Disciples, and to be the first, and great, and new Commandment. And I know that there is much difference between them and the world in this point. But yet, as I said, they are Saints but in part; and therefore Paul and Barnabas may so fall out, as to part asunder; and upright Asa may imprison the Prophet: (call it persecution, or what you please). Josephs Brethren that cast him into a pit, and sold him to strangers for a slave, I hope were not all ungodly. Jobs wife and friends were sad comforters. David's Enemy was his familiar friend, with whom he had taken sweet counsel, and they had gone up together to the House of God. And know also, that thy own nature is as bad as theirs; and thou art as likely thyself to be a grief to others. Can such ulcerous, leprous sinners, as the best are, live together, and not infest and molest each other with the smell of their sores? Why if thou be a Christian, thou art a daily trouble to thyself; and art molested more with thy own corruptions, then with any man's else: And dost thou take it so heinously to be molested with the frailties of others, when thou canst not forbear doing more against thyself? For my part, (for all our Graces) I rather admire at that wisdom and goodness of God, that maintaineth that order and union amongst us, as is: and that he suffereth us not to be still one another's executioners, and to lay violent hands on ourselves, and each other. I dare not think that there is no one gracious, that hath labored to destroy others that were so, in these late dissensions. Sirs, you do not half know yet the mortal wickedness of depraved Nature. If the best were not more beholden to the Grace of God without them, then to the habitual Grace within them, you should soon see, That men of low degree are vanity, and men of high degree are a lie; to be put in the balance, they are lighter then vanity itself, Psal. 62.7, 8, 9. For what is man that he should be clean? and he that is born of a woman, that he should be righteous? Behold he putteth no trust in his Saints, and the Heavens are not clean in his sight: How much more abominable and filthy is man, that drinketh up iniquity like water? Job 15.14, 15, 16.

Object. 5. Oh 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.

Answ. 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 till 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 saith) 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 your sufferings sanctified to work out your sin, and bring you to God.

2. Do you not neglect or resist the comforts which you desire? God hath filled Precepts, and Promises, and other of his Providences with matter of comfort: If you will overlook all these, and make nothing of them, and pore all upon your sufferings, and observe one cross more then a thousand mercies, who maketh you uncomfortable but yourselves? If you resolve, that you will not be comfortable as long as anything aileth your flesh, you may stay till death before you have comfort.

3. Have your Afflictions wrought kindly with you, and fited you for comfort? Have they humbled you? and brought you to a faithful confession and reformation of your beloved sin? and made you set close to your neglected Duties? and weaned your hearts from their former Idols? and brought them unfeignedly to take God 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 Sufferings upon your hearts.

I shall say no more on this Subject of Afflictions, because so many have written on it already: Among which I desire you especially to read Mr Bayns Letters, and Mr Hughes his Dry Rod blooming and fruit-bearing, and Young's COUNTERPOYSON.

SECT. I.

H Ath God set before us such a glorious prize as this Everlasting Rest of the Saints is? And hath he made man capable of such an inconceivable Happiness? Why then do not all the children of this Kingdom bestir themselves more to help others to the enjoyment of it? Alas, how little are poor Souls about us, beholden to the most of us? We see the Glory of the Kingdom; and they do not: We see the misery and torment of those that miss of it; and they do not: We see them wandering quite out of the way, and know that 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 forever.

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, and how to be done: 2. What is the cause that it is so neglected: 3. And then give some Considerations to persuade you to the performance of it, and others to the bearing of it: 4. And lastly, apply this more particularly to some persons whom it doth more nearly concern. Of all these in order.

SECT. II.

1. I Would have you therefore well understand, what is this work which I am persuading you to. Know then on the Negative, 1. It is not to invade the office of the Ministry▪ and every man to turn a public Preacher. I would not have you go beyond the bounds of your Callings: We s • e by sad experience, what fruits those men's teaching doth bring forth, who run uncalled, and thrust themselves into the place of public Teachers, thinking themselves th • fit • st for the work in the pride of their hearts, while • they have need to be taught the very principles of Religion: how lit • le doth God bless the labors o • these self-conc • ited intruders?

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 hath the Devil lately got in the Church by this imposture! The time that should be employed in drawing men's Souls from sin to Christ, is employed in drawing them to opinions and parties: When men are fallen in Love with their own conceits, and proudly think themselves the wisest, how diligently do they labor to get them followers? as if to make a man a proselite to their opinions, were as happy a work as to convert him to Christ! And when they fall among the lighter, ignorant, unsounder sort of professors, whose Religion is all in their brain, and on their tongue, they seldom fail of their desired success. These men shall shortly know, that to bring a man to the knowledge and Love of Christ, is another kind of work, then to bring him to be Baptized again, or to be of such a Church, or such a side. Unhappy are the Souls that are taken in their snare: Who when they have spent their lives in studying and contending for the circumstantials of Religion, which should have been spent in studying and loving the Lord Jesus, do in the end reap an empty harvest suitable to their empty profession.

3. Nor do I persuade you to speak against men's faults behind their backs, and be silent before their faces, as the common custom of the world is. To tell other men of their faults, tendeth little to their reformation, if they hear it not themselves. To whisper out men's faults to others, as it cometh not from Love, or from any honest principle, so usually doth it produce no good effect: For if the party hear not of it, it cannot better him: If he do, he will take it but as the reproach of an enemy, tending to disgrace him, and not as the faithful counsel of a friend, tending to recover him; and as that which is spoken to make him odious, and not to make him virtuous. It tendeth not to provoke to godliness, but to raise contention: for a whisperer separateth the chiefest friends, Prov. 16.28. And how few shall we find that make conscience of this horrible sin? or that will confess it, and bewail it when they are reprehended for it? Especially if men are speaking of their enemies, or those that have wronged them, or whom they suppose to have wronged them; or if it be of one that eclipseth their glory, or that standeth in the way of their gain or esteem; or if it be one that differeth from them in Judgment, or one that is commonly spoke against by others, who is it that maketh any Conscience of backbiting such as these? And you shall ever observe, that the forwarder they are to backbiting, the more backward always to faithful admonishing; and none speak less of a man's faults to his face for his reformation, then those that speak most of them behind his back to his defamation. If ill-will or Envy lie at the heart, it maketh them cast forth disgracing speeches, as oft as they can meet with such as themselves who will hear and entertain them. Even as a corrupt humor in the stomach provoketh a man to vomit up all that he taketh, while itself remaineth and continueth the disease. (It is Chrysostom's similitude.)

So far am I from persuading therefore to this preposterous course, that I would advise you to oppose it where ever 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 hath spoke those things in a way of love to his face? if he have not; ask him, how he dare so pervert God's prescribed order, who commandeth to rebuke our neighbor plainly, and to tell him his fault first in private, and then before witness, till we see whether he will be won, or not, Levite. 19.17. Mat. 18.15, 16, 17. And how he dare do as he would not be done by?

SECT. III.

THe duty therefore that I would press you to, is of another nature, and it consisteth in these things following. 1. That you get your hearts affected with the misery of your brethren's Souls: Be compassionate towards them. Yearn after their recovery and Salvation: If you did earnestly long after their conversion, and your hearts were fully set to do them good, it would set you a work, and God would usually bless it.

2. Take all opportunities that possibly you can, to confer with them privately about their states, and to instruct and help them to the attaining of Salvation. And lest you should not know how to manage this work, let me tell you more particularly what you are herein to do. 1. If it be an Ignorant carnal person that you have to deal with, who is an utter stranger to the Mysteries of Religion, and to the work of Regeneration on his own Soul, the first thing you have to do, is to acquaint him with these Doctrines. 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 • ear the penalty: and what Covenant now he hath made with man: and on what terms only Salvation is now to be attained: and what course Christ taketh to draw men to himself: and what are the riches and privileges that Believers have in him.

If when he understandeth these things, he be not moved by them; or if you find that the stop lieth in his will and affections, and in the hardness of his heart, and in the interest that the flesh and the world have got in him; Then show him the excellency of the Glory which he neglecteth; and the intolerableness of the loss of it; and the extremity and eternity of the torments of the damned; and how certainly they must endure them, and how just it is for their willful refusals of grace; and how hain • us a sin it is to reject such free and abundant mercy, and to tread underfoot the blood of the Covenant: Shew him the certainty, nearness and terrors of death and judgment, and the vanity of all things below which now he is taken up with; and how little they will bestead him in that time of his extremity. Shew him, that by nature he himself is a child of wrath, and enemy to God; and by actual sin much more: Shew him the vi • e and heinous nature of sin; the absolute necessity he standeth in of a Savior; the freeness of the promise; the fullness of Christ; the sufficiency of his Satisfaction; his readiness to receive all that are willing to be his; the Authority and Dominion which he hath purchased over us: Shew him also the absolute necessity of Regeneration. Faith and Holiness of life; how impossible it is to have Salvation by Christ without these; and what they are, and the true nature of them. If when he understandeth all this, you find his Soul inthralled in presumption and false hopes, persuading himself that he is a true Believer, and pardoned, and reconciled, and shall be saved by Christ, and all this upon false grounds, or merely because he would have it so, (which is a common case:) Then urge him hard to examine his state: show him the necessity of trying; the danger of being deceived; the commonness and easiness of mistaking through the deceitfulness of the heart; the extreme madness of putting it to a blind adventure; or of resting in negligent or willful uncertainty: Help him in trying himself: Produce some undeniable Evidences from Scripture: Ask him, Whether these be in him or not? Whether ever he found such workings or dispositions in his heart? Urge him to a rational answer: do not leave him, till you have convinced him of his misery: and then seasonably and wisely show him the remedy. If he produce some common gifts, or duties, or works; know to what end he doth produce them? If to join with Christ in composing him a Righteousness; show him how vain and destructive they are: If it be by way of Evidence to prove his title to Christ; show him how far a common work may reach; and wherein the Life of Christianity doth consist; and how far he must go further if he will be Christ's disciple. In the mean time, that he be not discouraged with hearing of so high a measure; show him the way by which he must attain it: be sure to draw him to the use of all means: set him a hearing and reading the Word, calling upon God, accompanying the godly: persuade him to leave his actual sin, and to get out of all ways of temptation; especially to forsake ungodly company; and to wait patiently on God in the use of means: and show him the strong hopes, that in so doing he may have of a blessing; this being the way that God will be found in.

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

If he be addicted to delay the duties he is convinced of, or laziness and stupidity do endanger his Soul; then lay it on the 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 till he change his estate.

SECT. IV.

BUt because in all works the manner of doing them is of greatest moment, and the right performance doth much further the success; I will here adjoin a few Directions, which you must be sure to observe in this work of Exhortation: for it is not every advice that useth to succeed, nor any manner of doing it, that will serve the turn. Observe therefore these Rules.

1. Set upon the work sincerely, and with right intentions. Let thy Ends be the Glory of God in the parties Salvation. Do it not to get a name or esteem to thyself; or to bring men to depend upon thee; or to get thee followers: Do not as many carnal Parents and Masters will do, viz. rebuke their Children and Servants for those sins that displease them, and are against their profit or their humors, as disobedience, unthriftiness, unmannerliness, &c. and labor much to reform them in these, but never seek in the right way that God hath appointed, to save their Souls. But be sure thy main end be to recover them from misery, and bring them into the way of eternal Rest.

SECT. V.

2. DO it Speedily: As you would not have them Delay their returning, so do not you Delay to seek their return. You are purposing long to speak to such an Ignorant neighbor, and to deal with such a scandalous sinner, and yet you have never done it. Alas, he runs on the score all this while: he goes deeper in debt: wrath is heaping up: Sin taketh rooting: Custom doth more fasten him: Engagements to sin grow stronger and more numerous: Conscience grows seared: the heart grows hardened: while you delay, the Devil rules and rejoiceth: Christ is shut out: the Spirit is repulsed: God is daily dishonored: his Law is violated: he is without a Servant, and that service from him which he should have: the Soul continueth in a doleful state: time runs on: the day of visitation hasteth away: death and judgment are even at the door: and what if the man die and miss of Heaven, while you are purposing to teach him and help him to it? What if he drop into hell while you are purposing to prevent it? If in case of his bodily distress, you must not bid him, go and come again tomorrow, when you have it by you, and he is in want, Prov. 3.27, 28. how much less may you delay the succor of his Soul: If once death snatch him away, he is then out of the reach of your Charity.

SECT. VI.

3. LEt thy Exhortation proceed from Compassion and Love: and let the manner of it clearly show the person thou dealest with, that it hence proceedeth. It is not jeering, or scorning, or reproaching a man for his faults, that is a likely way to work his reformation: Nor is it the right way to convert him to God, to rail at him, and vilify him with words of disgrace. Men will take them for their enemies that thus deal with them: And the words of an enemy are little persuading. Lay by your Passion therefore, and take up compassion, and go to poor sinners with tears in your eyes, that they may see you indeed believe them to be miserable; and that you do unfeignedly pity their case: Deal with them with earnest humble intreatings: Let them see that your very bowels do yearn over them, and that it is the very desire of your hearts to do them good: Let them perceive that you have no other end but the procuring of their everlasting Happiness; and that it is your sense of their danger, and your love to their Souls that forceth 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 sooth you in your way, or to speak well of you, or to let you alone: but Love will not suffer me to see you perish, and be silent: I seek nothing at your hands, but that which is necessary to your own happiness: It is yourself that will have the gain and comfort if you come in to Christ, &c. — If men should thus go to every ignorant wicked neighbor they have, and thus deal with them, Oh what blessed fruits should we quickly see! I am ashamed to hear some lazy hypocritical wretches, to revile their poor ignorant neighbors, and separate from their company and communion, and proudly to judge them unfit for their society, before ever they once tried with them this compassionate Exhortation! Oh you little know what a prevailing course this were like to prove! and how few of the vilest drunkards or swearers would prove so obstinate, as wholly to reject or despise the Exhortations of Love! I know it must be God that must change men's hearts: But I know also that God worketh by means; and when he meaneth to prevail with men, he usually fitteth the means accordingly, and stirreth up men to plead with them in a prevailing way, and so setteth in with his grace, and maketh it successful. Certainly those that have tried can tell you by experience, that there is no way so prevailing with men as the way of Compassion and Love. So much of these as they discern in your Exhortation, usually so much doth it succeed with their hearts. And therefore I beseech those that are faithful to practice this course.

SECT. VII.

4. ANother Direction I would give you is this: Do it with all possible plainness and faithfulness. Do not daub with men, and hide from them their misery or danger, or any part of it: Do not make their sins less then they are; nor speak of them in an extenuating language: Do not encourage them in a false hope or faith, no more then 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 hath not yet renewed your Soul; and that it is yet a stranger to the great work of Regeneration and Sanctification: I doubt you are not yet recovered from the power of Satan to God, nor brought out of the state of wrath which you were born in, and have lived in: I doubt you have not chosen Christ above all, nor set your heart upon him, nor unfeignedly taken him for your Sovereign Lord. If you had, sure you durst not so easily disobey him; you could not so neglect him and his worship in your family and in public: you could not so eagerly follow the world, and talk of almost nothing but the things of this world, while Christ is seldom mentioned or sought after by you. If you were in Christ, you would be a new Creature: old things would be passed away, and all things would become new: you would have new thoughts, and new talk, and new company, and new 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: Alas, it is not as you will, nor as I will, who shall be saved; but it is as God will: and God hath told us, That without holiness none shall see him, and except we be born again we cannot enter into his Kingdom; and that all that would not have Christ reign over them, shall be brought forth and destroyed before him. Oh therefore look to your state in time. — Thus must you deal roundly and faithfully with men, if ever you intend to do them good: It is not hovering at a distance in a general discourse that will serve the turn: It is not in curing men's Souls as in curing their bodies, where they must not know their danger, lest it sadden them, and hinder the cure. They are here agents, in their own cure; and if they know not their misery, they will never bewail it, nor know how much need they have of a Savior: If they know not the worst, they will not labor to prevent it; but will sit still or loiter till they drop into perdition, and will trifle out their time in delays till it be too late: And therefore speak to men as Christ to the Pharisees, till they knew that he meant them. Deal plainly, or you do but deceive and destroy them.

SECT. VIII.

5. ANd as you must do it Plainly, so also Seriously, Zealously, and Effectually. The exceeding stupidity and deadness of men's hearts is such, that no other dealing will ordinarily work. You must call loud to awake a man in a Swoun or Lethargy. If you speak to the common sort of men, of the evil of their sin, of their need of Christ, of the danger of their Souls. and of the necessity of Regeneration, they will wearily and unwillingly give you the hearing, and put off all with a sigh, or a few good wishes, and say, [ God forgive us, we are all sinners, ] and there's an end. If ever you will do them good therefore, you must sharpen your exhortation, and set it home, and follow it with their hearts, till you have roused them up, and made them begin to look about them. Let them know that thou speak not to them of indifferent things, not about children's games, or worldlings vanities, or matters of a few days or years continuance; nor yet about matters of uncertainty, which perhaps may never come to pass: But it is about the saving or damning of their Souls and bodies; and whether they shall be Blessed with Christ, or tormented with Devils, and that forever and ever without any change; It is, how to stand before God in Judgment, and what answer to give, and how they are like to speed: And this Judgment and eternal state they shall very shortly see; they are almost at it; yet a few more nights and days, and they shall presently be at that last day; a few more breathes they have to breathe, and they shall breathe out their last; and then as certainly shall they see that mighty change, as the Heaven is over their heads, and the earth under their feet. Oh labor to make men know, that it is mad jesting about Salvation or Damnation; and that Heaven and Hell be not matters to be played with, or passed over with a few careless thoughts! Is it most certain that one of these days thou shalt be either in everlasting unchangeable Joy or Torments, and doth it not awake thee? Is there so few that find the way of life? so many that go the way of death? so hard to escape? so easy to miscarry? and that while we fear nothing but think all is well? and yet do you fit still 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 pardon to show: if you die tomorrow, how unready are you? and with what terror will your Souls go out of your bodies? And do you yet loiter for all this? Why consider with yourselves: God standeth all this while waiting your leisure: his patience beareth: his Justice forbeareth: his Mercy entreateth you: Christ standeth offering you his blood and merits: you may have him freely, and life with him: the Spirit is persuading you: Conscience is accusing and urging you: Ministers are praying for you, and calling upon you: Satan stands waiting when Justice will cut off your lives, that he may have you: This is your time: Now or Never. What! had you rather lose Heaven then your profits or pleasures? had you rather burn in Hell, then repent on Earth? had you rather howl and roar there, then pray day and night for mercy here? or to have Devils your Tormentors, then to have Christ your Governor? Will you renounce your part in God and Glory, rather then renounce your cursed sins? Do you think a holy life too much for Heaven? or too dear a course to prevent an endless misery? Oh friends; What do you think of these things? God hath made you men, and endued you with Reason; do not renounce your Reason where you should chiefly use it.— In this manner you must deal roundly and seriously with men. Alas, it is not a few dull words between Jest and earnest, between sleep and waking, as it were, that will waken an ignorant dead-hearted sinner? When a dull hearer and a dull speaker meet together, a dead heart and a dead exhortation, it is far unlike to have a lively effect. If a man fall down in a Swoun, you will not stand trifling with him, but lay hands on him presently, and snatch him up, and rub him, and call loud to him: If a house be on fire, you will not in a cold affected strain go tell your neighbor of it, nor go make an oration of the nature and danger of fire; but you will run out, and cry, Fire, Fire: Matters of moment must be seriously dealt with. To tell a man of his sins so softly as Eli did his sons, or reprove him so gently as Jehoshaphat 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 exhortations, hath hardened many a sinner in the way of destruction: To tell them of Sin, or of Heaven or Hell, in a dull, easy, careless language, doth make men think you are not in good sadness, nor do mean as you speak; but either you scarce think yourselves such things are true, or else you take them for small indifferent matters, or else sure you would never speak of them in such a slight indifferent manner. Oh 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.

SECT. IX.

6. YEt lest you run into extremes, I advise you to do it with Prudence and discretion. Be as serious as you can; but yet with Wisdom. And especially you must be wise in these things following. 1. In choosing the fittest season for your Exhortation: not to deal with men when they are in passion, or drunk, or in public, where they will take it for a disgrace. M • n should observe when sinners are fittest to hear instructions. Physic must not be given at all times, but in season. Opportunity advantageth every work. It is an excellent example that Paul giveth us, Gal. 2. • . 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 hindrance 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 praise-worthy for taking the right way to cure; and that learners and young-beginners, must not be dealt with as open professors. Moreover, means will work easily if you take the opportunity; when the Earth is soft, the Plow will enter. Take a man when he is under affliction, or in the house of mourning, or newly stirred by some moving Sermon, and then set it home, and you may do him good. Christian Faithfulness doth require us, not only to do good when it falls in our way, but to watch for opportunities of doing good.

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

3. You must be wise also in using the aptest expressions. Many a Minister doth deliver most excellent necessary matter, in such unsavory, harsh, and unseemly language, that it makes the hearers loath the food that they should live by, and laugh at a Sermon that might make them quake: Especially if they be men of curious ears, and carnal hearts; and have more common wit and parts then the speaker. And so it is in private Exhortation, as well as public: If you clothe the most amiable beautiful Truth in the sordid rags of unbeseeming language, you will make men disdain it as monstrous and deformed, though it be the offspring of God, and of the highest nature.

SECT. X.

7. LEt all your Reproofs and Exhortations be backed with the Authority of God. Let the sinner be convinced that you speak not from yourselves, or of your own head. Shew them the very words of Scripture for what you say: Turn them to the very Chapter and Verse where their sin is condemned, and where the duty is commanded. Press them with the Truth and Authority of God: Ask them whether they believe that this is his Word? and that his Word is true? So much of God as appeareth in our Words, so much will they take. The voice of man is contemptible; but the voice of God is awful and terrible. They can and may reject your words, that cannot, nor dare reject the words of the Almighty. Be sure therefore to make them know, that you speak nothing but what God hath spoken first.

SECT. XI.

8. YOu must also be Frequent with men in this Duty of Exhortation. It is not once or twice that usually will prevail. If God himself must be constantly solicited, as if importunity could prevail with him when nothing else can; and therefore require us, always to pray, and not to wax faint: the same course, no doubt, will be most prevailing with men. Therefore are we commanded to Exhort one another daily ; and with all longsuffering. As 〈1 page duplicate〉 〈1 page duplicate〉 Lypsius saith, The fire is not always brought out of the flint at one stroke: nor men's affections kindled at the first exhortation. And if they were, yet if they be not followed, they will soon grow cold again. Weary out sinners with your loving and earnest entreaties. Follow them, and give them no rest in their sin. This is true Charity▪ and this is the way to save men's Souls; and a course that will afford you comfort upon review.

SECT. XII.

9. STrive to bring all your Exhortations to an Issue: Stick not in the work done, but look after the success, and aim at that end in all your speeches. I have long observed it in Ministers and private men, that if they speak never so convincing powerful words, and yet their hearts do not long after the success of them with the hearers, but all their care is over when they have done their speech, pretending that having done their duty, they leave the Issue to God, these men do seldom prosper in their 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 a sin, cease not till (if it may be) you have got the sinner to promise you to leave it, and to avoid the occasions of it: If you are exhorting to a Duty; urge the party to promise you presently to set upon it. If you would draw them to Christ, leave not till you have made them confess, that their present unregenerate state is miserable, and not to be rested in; and till they have subscribed to the necessity of Christ, and of a change; and till they have promised you to fall close to the use of means. O that all Christians would be persuaded, to take this course with all their Neighbors that are yet in the flesh; that are enslaved to sin, and strangers to Christ!

SECT. XIII.

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

And thus I have opened to you the first and great part of this Duty, consisting in private familiar Exhortation, for the helping of poor Souls to this Rest, that are out of the way, and have yet no Title to it: and I have shown you also the manner how to perform it that you may succeed, I will now speak a little of the next part.

SECT. XIV.

BEsides the duty of private admonition, you must do your utmost endeavors to help men to profit by the public Ordinances. And to that end you must do these things. 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. If the Gospel be hid, it is hid to them that are lost. Where vision faileth, the people perish. Improve therefore all your Interest and Diligence to this end. Ride, and go, and seek, and make friends, till you do prevail: If means be wanting, to maintain a Minister, extend your purses to the utmost, rather then the means of men's Salvation should be wanting. Who knoweth how many Souls may bless you, who have been converted and saved by the Ministry which you have procured? It is a higher and nobler work of charity, then if you gave all that you have to relieve their Bodies: (Though both must be regarded, yet the Soul in the first place.) What abundance of good might great men do in this, if they were faithful improvers of their interests and estates, as men that believe God hath the chief interest, and will shortly call them to an account for their Stewardships? What unhappy Reformers hath the Church still met withal, that instead of taking away the corruptions in the Church, do diminish that maintenance which should further the work? If our Ignorant Forefathers gave it for the service of the Church, and their more knowing posterity do take it away, without the least pretence of right to it, I doubt not but the pious intent of Progenitors will more extenuate the fault of their Ignorance, then the Knowledge of their Posterity will excuse their Sacrilege. Alas, that the sad example of King Henry the eighth's Reformation, and the almost miraculous consumption of the estates of Impropriators, and the many hundred Congregations that live in woeful darkness for want of maintenance for a Ministry, should yet be no more effectual a warning to this Age. If they take away most, and give back a little, we are beholden to their bounty. If a corrupt Officer lose his Interest, the Church doth not lose hers. Here is great talk of reducing the Church to the Primitive pattern: If so; I dare affirm that every Church must have many Ministers: (And they that know wherein the work of the Ministry doth consist, will no more wonder at that, then that a Regiment of Soldiers should have many Officers.) And how will that be, when they will scarce afford maintenance for one? They are likelier to bring the Church to the Primitive Poverty, then to the Primitive Pattern. If I were not known to be quite beyond their exceptions myself, I might not say so much, lest I were thought to plead my own interest: Especially a dying man should be out of the reach of such accusations. But the Lord knoweth, that it is not a desire that Ministers should be rich, that maketh me speak this; but an earnest desire of the Happiness of the Church: Nor do I mean the Ministry only by the word [ Church: ] It is the people that are robbed and bear the loss, more then the Ministers: Ministers must and will have maintenance, or else men will set their Children to other studies: When there is no other, the people must allow it themselves, or be without: What Minister can well over-see and watch over more then a thousand Souls? nor I think so many. Many Congregations have four thousand, ten thousand, twenty thousand, some fifty thousand, yea seventy thousand. How many Officers will the State maintain in an Army of thirty thousand? I had almost said, the work of governing the Church is greater, and hath need of as many. I would all Scripture and primitive patterns were well viewed in this. Oh happy Reformation, if Popish superstitious Clergy men, had been only taken down, and able godly men put in their places, or in right offices, without such diminution of the number or the maintenance! Or if a supply at present could not be had, yet should they not have overthrown the hopes of posterity. But to leave this Digression: I hope those that God hath called to his work, will labor never the less for the shortness of their maintenance: And those of the people that can do no more, can yet pray the Lord of the harvest that he will send forth laborers. And he that hath put that petition into our mouths, I hope will put the answer into our hands.

SECT. XV.

2. YEt is it not enough that you seek after Teachers, but especially you must seek after such as are fittest for the work. An ignorant Emperick that killeth more then he cureth, doth not so much differ from an able Physician, as an unskillful Minister from one that is able. Alas, this is the great defect among us: Men that are fitted for the work indeed are almost wonders: One or two, or three, or four in a County is much. How few that have dived into the Mysteries of Divinity? or have thoroughly studied the most needful controversies? or are able to explain or maintain the Truth? But only they store their Memories with the Opinions and Phrases of those Teachers that are in most credit, in common cases; and then they think they are Divines: And every man that steps out of their common rode, they can say he is Erroneous or Heretical; but how to confute him they cannot tell. Alas, whence cometh this misery to the Church? The late Prelates discountenancing the godly learned, is one main cause; and their filling the Ministry with the vilest that did best fit their ends: And so great a Corruption of the Ministry cannot suddenly be cured. And another great cause is this: There is not a choice made of the most excellentest wits, and those youths that are ripest in learning and Religion: but some of them are so rich, that the Ministry is too mean for them; and some so poor, that they have no maintenance to subsist on at the Universities. And so everyone that is best furnished to make a trade of the Ministry, or whose parents have best affection to it, how unfit soever the Child is, must be a Minister: and those few, very few, choice wits that would be fittest, are diverted.

How small a matter were it (and yet how excellent a work) for every Knight or Gentleman of means in England, to cull out someone or two, or more poor boys in the Country Schools, who are of the choicest wits, and most pious dispositions, who are poor and unable to proceed in learning, and to maintain them a few years in the Universities, till they were fit for the Ministry? It were but keeping a few superfluous attendants the less; or a few horses or dogs the less: If they had hearts to it, it were easily spared out of their sports, or rich apparel, or superfluous diet: or what if it were out of more useful costs? or out of their children's larger portions? I dare say they would not be sorry for it when they come to their reckoning. One sumptuous feast, or one costly suit of apparel, would maintain a poor boy a year or two at the University, who perhaps might come to have more true worth in him, then many a glittering sensual Lord; and to do God more service in his Church, then ever they did with all their estates and power.

SECT. XVI.

3. ANd when you do enjoy the blessing of the Gospel, you must yet use your utmost diligence to help poor Souls to receive the fruit of it. To which end you must draw them constantly to hear and attend it: Mind them often of what they have heard: Draw them, if it be possible, to repeat it in their families: If that cannot be, then draw them to come to others that do repeat it; that so it may not die in the hearing. The very drawing of men into the company and acquaintance of the godly, besides the benefit they have by their endeavors, is of singular use to the recovery of their Souls. Association breedeth familiarity: and familiarity breedeth love: and familiarity and love to the godly, doth lead to familiarity and love to God and godliness: It is also a means to take off prejudice, by confuting the worlds slanders of the ways and people of God. Use therefore often to meet together, besides the more public meeting in the Congregation: not to vent any unsound opinions, nor yet in distaste of the public meeting, nor in opposition to it, nor at the time of public worship; nor yet to make a groundless Schism, or to separate from the Church whereof you are members, nor to destroy the old that you may gather a new Church out of its ruins, as long as it hath the essentials, and there is hope of reforming it; nor yet would I have you forward to vent your own supposed gifts and parts in teaching where there is no necessity of it; nor to attempt that in the interpretation of difficult Scriptures, or explication of difficult controversies, which is beyond your ability, though perhaps pride will tell you, that you are as able as any. But the work which I would have you meet about, is this: To repeat together the Word which you have heard in public; to pour out your joint prayers for the Church and pour selves; 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 then the rest in redeeming time, and helping the Souls of each other Heavenward.

I know some careless ones think this course needless; and I know some Formalists do think it Schismatical, who have nothing of any moment to say against it; Against both these, if I durst so far digress, I could easily prove it warrantable and use • ul. I know also that many of late do abuse private meetings to Schism, and to vilify God's Ordinances, and vent the windy issue of their empty brains. But betwixt these extremes I advise you to walk; and neither to forsake the assembling of yourselves together, as the manner of some is, but exhort one another, Heb. 10.25. Nor yet to be carried about with divers and strange doctrines: But let all your private meetings be in subordination to the public; and by the approbation and consent of your spiritual guides, and not without them of your own heads, (where such guides are men of knowledge and godliness;) remembering them which have the Rule over you, which speak to you the Word of God, following their faith, and as men whose hearts are stablished with grace, considering the whole end of a Christians conversation: Jesus Christ the same yesterday, and today, and forever, Heb. 13.7, 8, 9, 17. And I beseech you Brethren, Mark them which cause Divisions and Offences, contrary to the doctrine which you have learned, and Avoyd them. For they that are such, serve not our Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple, Rom. 16.17, 18. I would you would ponder everyone of these words, for they are the precious advice of the Spirit of God, and necessary now, as well as then.

SECT. XVII.

4. ONe thing more I advise you concerning this: If you would have Souls converted and saved by the Ordinances, Labor still to keep the Ordinances and Ministry in Esteem. No man will be much wrought on by that which he despiseth. The great causes of this contempt are, a perverted Judgment, and a Graceless heart. It is no more wonder for a Soul to loath the Ordinances that savoreth not their spiritual nature, nor seeth God in them, nor is thoroughly wrought on by them, then it is for a sick man to loath his food. Nor is it any wonder for a perverted understanding to make a Jest of God himself, much less to set light by his Ordinances. Oh what a rare blessing is a clear, sound, sanctified Judgment! Where this is wanting, the most hellish vice may seem a virtue, and the most sacred Ordinance of divine Institution may seem as the waters of Jordan to Naaman. If any enemies to God's Ordinances assault you, I refer you to the reading of Mr Hen: Lawrences late book for Ordinances.

The profane Scorners of Ministry and Worship heretofore, were the means of keeping many a Soul from Heaven; but the late generation of proud ignorant Sectaries amongst us, have quite out-stripped in this the vilest persecutors. Oh how many Souls may curse these wretches in Hell forever, that have by them been brought to contemn the means that should save them! By many years experience in my conversing with these men, I can speak it knowingly, that the chiefest of their zeal is let out against the faithful Ministers of Christ: he is the ablest of their preachers that can rail at them in the most devilish language: it is their most common discourse in all companies, both godly and profane to vilify the Ministry, and make them odious to all partly by slanders, and partly by scorns: Is this the way to win Souls? Whereas formerly they thought, that if a man were won to a love of the Ministry and Ordinances, he was in a hopeful way of being won to God; now these men are as diligent to bring all men to scorn them, as if this were all that were necessary to the saving of their Souls, and he only shall be happy that can deride at Ministers and Discipline. If any doubt of the truth of what I say, he is a stranger in England ; and for his satisfaction let him read all the books of Martin Marpriest, and tell me whether the Devil ever spoke so with a tongue of flesh before? For you, my dear friends, I acknowledge to God's praise, that you are as far from the contempt of Ordinances or Ministry, as any people I know in the Land. I shall confirm you herein, not in my own words, but in his that I know you dare not dis-regard. 1 Thes. 5.11, 12, 13. Wherefore comfort yourselves together, and Edify one another, even as also ye 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 Works sake; and be at peace among yourselves. Obey them that have the Rule over you, and submit yourselves; for they watch for your Souls, as those that must give an account; that they may do it with Joy, and not with grief; for that is unprofitable for you, Heb. 13.17.

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

SECT. XVIII.

ANd now, Christian Reader, seeing it is a Duty that God hath laid upon every man according to his ability, thus to exhort and reprove, and with all possible diligence to labor after the Salvation of all about him; judge then whether this work be conscionably performed. Where shall we find the man almost among us, that setteth himself to it with all his might, and that hath set his heart upon the Souls of his brethren, that they may be saved?

Let us here therefore a little inquire, What may be the Causes of the gross neglect of this Duty, that the Hinderances being discovered, may the more easily be overcome.

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

2. Another Hindrance is, A Secret Infidelity prevailing in men's hearts: Whereof even the best have so great a measure, that causeth this duty to be done by the halves. Alas, Sirs, we do not sure believe men's Misery. We do not believe sure that the threatenings of God are true. Did we verily believe, that all the unregenerate and unholy shall be eternally tormented, as God hath said, Oh how could we hold our tongues when we are among the unregenerate? How could we choose but burst out into tears when we look them in the face, as the Prophet did when he looked upon Hazael? Especially when they are our kindred or friends that are near and dear to us? Thus doth secret unbelief of the truth of Scripture, consume the vigor of each grace and duty. Oh Christians, if you did verily believe, that your poor, carnal, ungodly neighbors, or wife, or husband, or child, should certainly lie forever in the flames of Hell, except they be thoroughly recovered and changed, and that quickly before death do snatch them hence, Would not this make you cast off all discouragements, and lie at them day and night till they were persuaded? and give them no rest in their carnal state? How could you hold your tongue, or let them alone another day, if this were soundly believed? If you were sure that any of your dear friends that are dead, were now in Hell, and persuading to repentance would get him out again, would you not persuade him day and night, if you were in hearing? And why should you not do as much then to prevent it, while he is in your hearing, but that you do not believe God's Word that speaks the danger? Why did Noah prepare an Ark so long before, and persuade the world to save themselves, but because he believed God, that the flood should come? and therefore saith the Holy Ghost, By faith Noah prepared the Ark. And why did not the world hearken to his persuasion, and seek to save themselves as well as Noah, but because they did not believe there would be any such deluge? They see all fair and well, and therefore they thought that threatenings were but wind. The rich man in Hell cries out; Send to my brethren to warn them, that they come not to this place of torment: He felt it, and therefore being convinced of its truth would have them prevent it: But his brethren on earth they did not see and feel as he, and therefore they did not believe, nor would have been persuaded though one had risen from the dead. I am afraid most of us do believe the predictions of Scripture, but as we believe the predictions of an Almanac, which telleth you that such a day will be rain, and such a day wind; you think it may come to pass, and it may be not; and so you think of the predictions of the damnation of the wicked. Oh were it not for this cursed Unbelief, our own Souls and our neighbors would gain more by us then they do.

3. This faithful dealing with men for their Salvation, is much Hindered also by our want of Charity and Compassion to men's Souls. We are hard-hearted and cruel towards the miserable; and therefore (as the Priest and the Levite did by the wounded man) we look on them and pass by. Oh what tender heart could endure to look upon a poor, blind, forlorn sinner, wounded by sin, and captivated by Satan, and never once open our mouths for his recovery? What though he be silent, and do not desire thy help himself; yet his very misery cries aloud: Misery is the most effectually suitor to one that is compassionate. If God had not heard the cry of our Miseries before he heard the cry of our prayers, and been moved by his own pity before he was moved by our importunity, we might have long enough continued the slaves of Satan. Is it not the strongest way of arguing that a poor Lazare hath, to unlap his sores, and show them the passengers? all his words will not move them so much as such a pitiful sight. Alas, what pitiful sights do we daily see? The Ignorant, the profane, the neglecters of Christ and their Souls; their sores are open and visible to all that know them: and yet do we not pity them? You will pray to God for them in customary duties, that God would open the eyes, and turn the hearts of your ignorant carnal friends and 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 high God with your deceitful words? Your neighbors 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 and as earnestly begged of them to think on their ways, and to reform, as you have taken on you to beg of God that they may do so? 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, nor once persuade or direct him to help himself? would not any man censure you to be cruel and hypocritical? What the Holy Ghost saith of men's bodily miseries, I may say much more of the misery of their souls; If any man seeth his brother in need, and shutteth up his compassion from him, how dwelleth the love of God in him? Or what love hath he to his brothers soul? Sure if you saw your friend in Hell, you would persuade him hard to come thence, if that would serve; and why do you not now persuade him to prevent it? The Charity of our ignorant forefathers may rise up in judgment against us, and condemn us: They would give all their estates almost, for so many Masses or pardons, to deliver the souls of their friends from a feigned Purgatory: And we will not so much as importunately admonish and entreat them, to save them from the certain flames of Hell though this may be effectual to do them good, and the other will do none.

4. Another 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 most unconscionably neglect our known duty. A foolish Physician he is, and a most unfaithful friend, that will let a sick man die for fear of troubling him. And cruel wretches are we to our friends, that will rather suffer them to go quietly to hell, then 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 • heir 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 then the favor of God, John 12.43. For if they yet seek to please men, they are no longer the servants of Christ, Gal. 1.10. To win them indeed they must become all things to all men; but to please them to their destruction, and let them perish, that we may keep our credit with them, is a course so base and barbarously cruel, that he that hath the face of a Christian should abhor it.

5. Another common hindrance is, A sinful Bashfulness. 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, or neglect the worship of God, and we will blush to tell them of it, and persuade them from it? Elisha looked on Hazael till he was ashamed; and we are ashamed to look on, or speak to the offender. Sinners will rather boast of their sins, and impudently show them in the open streets: and shall not we be as bold in drawing them from it? Not that I approve of impudence in any: For (as one saith) I take him for a lost man, that hath lost his modesty. Nor would I have inferiors forget their distance in admonishing their superiors; but do it with all humility, 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 it is not a work to be ashamed of: to obey God in persuading men from their sins to Christ, and helping to save their souls, is not a business for a man to blush at. And yet, alas, what abundance of souls have been neglected through the prevailing of this sin! Even the most of us are heinously guilty in this point. Reader, is not this thy own case? Hath not thy conscience told thee of thy duty many a time, and put thee on to speak to poor sinners, lest they perish; and yet thou hast been ashamed to open thy mouth to them, and so let them alone to sink or swim? Believe me, thou wilt ere long be ashamed of this shame. O read those words of Christ, and tremble. He that is ashamed of me and of my words before this adulterous generation, of him will the son of man be ashamed before his father and the Angels.

5. Another hindrance is, impatiency, laziness, and favoring of the flesh. It is an ungrateful work, and for the most part maketh those our enemies that were our friends: And men cannot bear the reproaches and unthankful returns of sinners. It may be they are their chief friends on whom is all their dependence, so that it may be their undoing to displease them. Besides, it is a work that seldom succeedeth at the first, except it be followed on with wisdom and unweariedness: you must be a great while teaching an ignorant person, before they will be brought to know the very fundamentals: and a great while persuading an obstinate sinner, before he will come to a full resolution to return. Now this is a tedious course to the flesh, and few will bear it. Not considering what patience God used towards us when we were in our sins, and how long he followed us with the importunities of his Spirit, holding out Christ and life, and beseeching us to accept them. Woe to us if God had been as impatient with us, as we are with others. If Christ be not weary nor give over to invite them, we have little reason to be weary of doing the message, See 2 Timothy 2.24, 25,

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

If these men had tried what some of their brethren have done, they would know, that all the purest ordinances and Churches will not afford that solid comfort, as the converting of a few sinners by our unwearied compassionate exhortations. Two men in a frosty season come where a company of people are ready to starve; the one of them laps himself, and taketh shelter, for fear lest he should perish with them; the other in pity falls to rub them, that he may recover heat in them, and while he laboreth hard to help them, he getteth far better heat to himself then his unprofitable companion doth.

7. With many also pride is a great impediment. If it were to speak to a great man, they would do it, so it would not displease him. But to go among the poor multitude, and to take pains with a company of ignorant beggars, or mean persons, and to sit with them in a smoky nasty cottage, and there to instruct them, and exhort them from day today; where is the person almost that will do it? Many will much rejoice if they have been instruments of converting a Gentleman (and they have good cause) But for the common multitude, they look not after them: As if God were a respecter of the persons of the rich, or the souls of all were not alike to him. Alas these men little consider how low 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 sillyest woman that he thought too low to confer with. Few rich, and noble, and wise are called. It is the poor that receive the glad tidings of the Gospel.

8. Lastly, With some also their Ignorance of the duty doth hinder them from performing it. Either they know it not to be a duty, or at least not to be their duty. Perhaps they have not considered much of it, nor been pressed to it by their teachers; as they have been to hearing, and praying, and other duties. If this be thy case who readest this, that mere Ignorance, or inconsiderateness hath kept thee from it; then I am in hope now thou art acquainted with thy duty, thou wilt set upon it. Object. O but, saith one, I am of so weak parts and gifts that I am unable to manage an exhortation; especially to men of strong natural parts and understanding. Answ. First, Set those upon the work who are more able, Secondly, Yet do not think that thou art so excused thyself, but use faithfully that ability which thou hast; not in teaching those of whom thou shouldst learn, but in instructing those that are more ignorant then 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 souls, but the authority of God manifested by that speech, and the power of his word in the mouth of the instructer. A weak woman may tell what God saith in the plain passages of the word, as well as a learned man. If you cannot preach to them, yet you can turn to the place in your Bible, or at least remember them of it, and say, Thus it is written. One of mean parts may remember the wisest of their duty when they forget it. David received seasonable advice from Abigail, a woman. When a man's eyes are blinded with passion, or the deceits of the world, or the lusts of the flesh, a weak instructer may prove very profitable: for in that case he hath as much need to hear of that he knoweth, as of that which he doth not know.

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

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

Matter of mere order and manners must be dispensed with in cases of flat necessity. Though it were your Minister, you must teach him in such a case. It is the part of parents to provide for the children, and not children for the parents: and yet if the parents fall into want, must not the children relieve them? It is the part of the husband to dispose of the affairs of the family and estate; and yet if he be sick or 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 the Physician to look to the health of others: and yet if he fall sick, somebody must help him, and look to him. So must the meanest servant admonish his master, and the child his parents, and the wife her husband, and the people their Minister, in cases of necessity. Secondly, yet let me give you these two cautions here.

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

2. And when the Necessity of your superiors doth call for your advice, yet do it with all possible humility, and modesty, and meekness: Let them discern your reverence and submission to their superiority, in the humble manner of your addresses to them: Let them perceive, that you do it not out of a mere teaching humor, or proud self-conceitedness. An Elder must be admonished, but not rebuked. If a wife should tell her husband of his sin in a masterly railing language; or if a servant reprove his master, or a child his father in a saucy disrespective way, what good could be expected from such reproof? But if they should meekly and humbly open to him his sin and danger, and entreat him to bear with them in what God commandeth, and his misery requireth, and if they could by tears testify their sense of his case; What father, or master, or husband; could take this ill?

Object. But some may say, This will make us all Preachers, and cause all to break over the bounds of their callings: every boy and woman then will turn preacher.

Ans. 1. This is not taking a Pastoral charge of souls, nor making an office or calling of it, as Preachers do.

2. And in the way of our callings, every good Christian is a Teacher, and hath a charge of his neighbors soul. Let it be only the voice of a Cain to say, Am I my brothers keeper ? I would have 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 you could to recover him? Or would you let him lie and die, and say, It is the work of the Physician, and not mine: I will not invade the Physicians 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 it as well as the Physician. And in the same two cases every man must be a Teacher.

Object. Some will further object, to put off this duty, That the party is so ignorant, or stupid, or careless, or rooted in sin, and hath been so oft exhorted in vain; that there is no hope. Ans. How know you when there is no hope? Cannot God yet cure him? and must it not be by means? and have not many as far gone been cured? should not a merciful Physician use means while there is life? and is it not inhuman cruelty in you to give up your friend to the devil and damnation as hopeless, upon mere backwardness to your duty, or upon groundless discouragements? What if you had been so given up yourself when you were ignorant? Object. But we must not cast pearls before Swine, nor give that which is holy to Dogs. Ans. That is but a favorable dispensation of Christ, for your own safety: When you are in danger to be torn in pieces, Christ would have you forbear, but what is that to you that are in no such danger? As long as they will hear, you have encouragement to speak, and may not cast them off as contemptuous Swine. Obj. 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. Answ. Sure no man that hath the face of a Christian will for shame own such an objection as this: Yet I doubt it oft prevaileth in the heart. Is his love more to be valued then his safety? or thy own benefit by him, then 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 forever in Hell, then thou shouldst lose his favor, or the maintenance thou hast from him? Object. But I hope, though he be not regenerate and holy, that he is in no such danger. Ans. Nay then, if thou be one that dost not believe God's word, I have no more to say to thee, Joh. 3.3. Heb. 12.14. I told you before, that this unbelief was the root of all.

TO conclude this Use, that I may prevail with every soul that feareth God, to use their utmost diligence to help all about them, to this blessed Rest, which they hope for themselves, let me entreat you to consider of these following Motives.

1. Consider, Nature teacheth the communicating of good: and grace doth especially dispose the soul thereto. The neglect therefore of this work is a sin against both Nature and Grace. He that should never seek after God himself, would quickly be concluded graceless by all: And is not he as certainly graceless, that doth not labor the salvation of others, when we are bound to love our neighbor as our self? Would you not think that man or woman unnatural, that would let their own 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. Pity to the miserable is so natural, that we account an unmerciful cruel man, a very monster, to be abhorred of all. Many vicious men are too much loved in the world: but a cruel man is abhorred of all. Now that it may appear to you what a cruel thing this neglect of souls is, do but consider of these two things. First, How great a work it is. Secondly, And how small a matter it is that thou refusest to do for the accomplishing of so great a work. First, It is to save thy brother from eternal flames: that he may not there lie roaring in endless remediless torments. It is to bring him to the Everlasting Rest, where he may live in inconceivable happiness with God. Secondly; And what is it that you should do to help him herein? Why, it is to teach him, and persuade him▪ and lay open to him his sin, and his duty, his misery and the remedy, till you have made him willing to yield to the offers and commands of Christ. And is this so great a matter for to do, to the attaining of such a blessed End? If God had bid you give them all your estates to win them, or lay down your lives to save them, sure you would have refused; when you will not bestow a little breath to save them! Is not the soul of a Husband, or Wife, or Child, or Neighbor worth a few words? It is worth this, or it is worth nothing. If they did lie dying in the streets, and a few words would save their lives, would not every man say, that he were a cruel wretch that would let them perish, rather than speak to them? Even the covetous hypocrite, that James reproveth, would give a few words to the poor; and say, go, and be warmed, & 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 unmercifulness to men's bodies is a most damnable sin: but to their souls much more, as the soul is of greater worth then the body; and as eternity is of greater moment then 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 hours sober advice for the preventing of their unhappiness. If you did know their misery, you would now do more to bring them out of hell: but alas it is too late, you should have done it while they were with you, it is now too late. As one said in reproach of Physicians; that they were the most happy men because all their good deeds and cures were seen above ground to their praise, but all their mistakes and neglects were buried out of sight: so I may say to you, many a neglect of yours to the souls about you may be now buried with those souls in Hell, out of your sight and hearing, and therefore now it doth not much trouble you: but alas they feel it though you feel it not. May not many a Papist rise up in judgment against us and condemn us? They will give their lands and estates to have so many Masses said for the souls of their deceased friends (when it is too late) to bring them out of a feigned Purgatory: And we will not ply them with persuasions while we may, to save them from real threatened condemnation: Though this cheaper means may prove effectual, when that dearer way of Papists will do no good: Jeremy cried out, My bowels, My bowels, I cannot hold my peace, because of a temporal destruction of his people: And do not our bowels yearn? and can we hold our peace at men's eternal destruction?

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

3. Consider, What fit objects of pity they are. It is no small misery, to be an enemy to God, unpardoned, unsanctified, strangers to the Churches special privileges, without hope of salvation if they so live and die. And which is yet more, they are dead in these their trespasses and miseries, and have not hearts to feel them, or to pity themselves. If others do not pity them, they will have no pity, for it is the nature of their disease to make them piti • less to their own souls, yea to make them the most cruel destroyers of themselves.

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

5. Consider, The Relation that thou standest in toward them. It is thy neighbor, thy brother, whom thou art bound to be tender of, and to love as thyself. He that loveth not his brother whom • e seeth daily, most certainly doth not love God whom he never saw: And doth he love his brother, that will stand by, and see him go to hell, and never hinder him?

6. Consider, What a deal of guilt this neglect doth lay upon thy soul. First, Thou art guilty of the murder, and damnation of all those souls whom thou dost thus neglect. He that standeth by, and seeth a man in a pit, and will not pull him out if he can, doth drown him. And he that standeth by while thieves rob him, or murderers kill him, and will not help him if he can, is accessory to the fact. And so he that will silently suffer men to damn their souls, or will let Satan and the world deceive them, and not offer to help them, will certainly be Judged guilty of damning them. And is not this a most dreadful consideration? O Sirs, how many souls then have everyone 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 did once plainly tell them of it, or how to be recovered! If you had been the cause but of burning a man's house through your negligence, or of undoing him in the world, or of destroying his body, how would it trouble you as long as you lived? If you had but killed a man unadvisedly, it would much disquiet you. We have known those that have been guilty of murder, that could never sleep quietly after, nor have one comfortable day, their own consciences did so vex and torment them. O then what a heart mayest thou have, that hast been guilty of murdering such a multitude of precious souls? Remember this when thou 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? Me thinks such a thought should even untie the tongue of the dumb.

2. And as you are guilty of their perishing, so are you of every sin which in the mean time they do commit. If they were converted they would break off their course of sinning: and if you did your duty, you know not but they might be converted. As he that is guilty of a man's drunkenness, is guilty of all the sins which that drunkenness doth cause him to commit. So he that is guilty of a man's continuing unregenerate, is also guilty of the sins of his unregeneracie. How many curses, and oaths, and scorns at God's ways, and other sins of most hanious nature, are many of you guilty of, that little think of it? You that live godlily, and take much pains for your own souls, and seem fearful of sinning, would take it ill of one that should tell you, that you are guilty of weekly or daily whoredoms, and drunkenness, and swearing, and lying, &c. And yet it is too true, even beyond all denial, by your neglect of helping those who do commit them.

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

4. You are guilty also of all those Judgments which those men's sins do bring upon the town or country where they live. I know you are not such Atheists, but you believe it is God that sendeth sickness, and famine, and war; and also that it is only sin that moveth him to this indignation. What doubt then is there but you are the cause of Judgments, who do not strive against those sins which do cause them? God hath stayed long in patience, to see if any would deal plainly with the sinners of the times, and so free their own souls from the guilt: But when he seeth that there is almost none, but all become guilty, no wonder then if he lay the Judgment upon all. We have all seen the drunkards, and heard the swearers in our streets, and we would not speak, to them, we have all lived in the midst of an Ignorant, worldly, unholy people; and we have not spoke to them with earnestness, plainness, and love: No wonder then if God speak in his wrath both to them and us. Eli did not commit the sin himself, and yet he speaketh so coldly against it, that he also must bear the punishment. Guns and Canons speak against sin in England, because the inhabitants would not speak. God pleadeth with us with fire and sword, because we would not plead with sinners with our tongues. God locketh up the clouds, because we have shut up our mouths. The earth is grown 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. When you look over the woeful desolations in England, how ready are you to cry out on them that were the causers of it? But did you consider how deeply yourselves are guilty? And as Christ said in another case, Luk. 19 40. If these should hold their peace, the stones would speak: So because we held our peace at the Ignorance, ungodliness, and wickedness of our places, therefore do these plagues and Judgments speak.

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

8. Consider, What a Joy is it like to be in Heaven to you, to meet those there whom you have been means to bring thither! To see their faces, and join with them forever in the praises of God, whom you were instruments to bring to the knowledge and obedence of Christ. What it will be then we know not: But sure according to our present temper, it would be no small Joy.

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

10. Consider, how diligent are all the enemies of these poor souls to draw them to Hell? And if nobody be diligent in helping them to Heaven, what is 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 prejudice, and dislike of holiness. Seducing Teachers are exceeding diligent in sowing tares, and in drawing off the unstable from the doctrine and way of life: so that when we have done all we can, and hope we have won men, what a multitude of late have after all been taken in this snare? And shall a seducer be so unwearied in Proselyting poor ungrounded souls to his Fancies? And shall not a sound Christian be much more unwearied in laboring to win men to Christ and Life?

11. Consider, The neglect of this doth very deeply wound when conscience is awaked. When a man comes to die, conscience will ask him, What good hast thou done in thy life time? The saving of souls is the greatest good work, what hast thou done towards this? How many hast thou dealt faithfully with? I have oft observed, that the consciences of dying men, do very much wound them for this omission. For my own part (to tell you my experience) when ever I have been near death, my conscience hath accused me more for this then 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, without bashfulness or daubing; though it had been when thou shouldest have eaten or slept, if thou hadst no other time: Conscience would then remember me, how at such a time, or such a time I was in company with the ignorant, or was riding by the way with a willful sinner, and had a fit opportunity to have dealt with them, but did not: or at least did it by the halves, and to little purpose. The Lord grant I may better obey conscience hereafter while I live and have time, that it may have less to accuse me of at death.

12. Consider further, It is now a very seasonable time which you have for this work. Take it therefore while you have it. There are times wherein it is not safe to speak, it may cost you your liberties, or your lives; It is not so now with us. Besides, your neighbors will be here with you but a very little while: They will shortly die, and so must you. Speak to them therefore while you may; set upon them, and give them no rest till you have prevailed. Do it speedily, for it must be now or never. A Roman Emperor when he heard of a neighbor dead, he asked, And what did I do for him before he died? and it grieved him that a man should die near him, and it could not be said that he had first done him any good. Me thinks you should think of this when you hear that any of your neighbors are dead; But I had far rather while they are alive you would ask the question: There is such and such a neighbor (alas how many) that are ignorant and ungodly, what have I done or said that might have in it any likely-hood of recovering them? They will shortly be dead, and then it is too late.

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

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

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

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

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

4. The Church also will have gain by it; There will be one less provoker of wrath, and one more to strive with God against Sin and Judgment, and to engage against the Sinners of the Times, and to win others by Doctrine and Example. If thou couldest but convert one persecuting Saul, he might become a Paul, and do the Church more service then ever thou didst thyself; however, the healing of Sinners is the surest method for preventing or removing of Judgments.

5. It is the way also to the purity and flourishing of the Church, and to the right erecting and executing the Discipline of Christ; if men would but do what they ought with their neighbors in private, what a help would it be to the success of the Public endeavors of the Ministry? and what hope might we have that daily some would be added to the Church? and if any be obstinate, yet this is the first course that must be taken to reclaim them; who dare separate from them, or excommunicate them before they have been first thoroughly admonished, and instructed in private? according to Christ's Rule, Matth. 18.15, 16.

6. It bringeth much advantage to yourselves: First, It will increase your graces; both as it is a course that God will bless, and as it is an acting of them in this persuading of others; He that will not let you lose a cup of water which is given for him, will not let you lose these greater works of Charity; Besides, those that have practiced this duty most conscionably, do find by experience, that they never go on more speedily and prosperously towards heaven, then when they do most to help others thither with them: It is not here as with worldly treasure, the more you give away, the less you have; but here, the more you give, the more you have: The setting forth Christ in his fullness to others, will warm your own hearts, and stir up your love; The opening of the evil and danger of sin to others will increase your hatred of it, and much engage yourselves against it. Secondly, And it seemeth that it will increase your Glory as well as your Grace, both as a duty which God will so reward, ( For those that convert many to Righteousness, shall shine as the stars forever 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 to convert. Thirdly, However, it will give us much peace of Conscience, whether we succeed or not, to think that. we were faithful, and did our best to save them, and that we are clear from the blood of all men, and their perishing shall not lie upon us. Fourthly, Besides, that is a work, that if it succeed, doth exceedingly rejoice an honest heart: He that hath 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: If God make us the Instuments of any temporal good, it is very comfortable, but much more of eternal good? There is naturally a rejoicing followeth every good work, answerable to the degree of its goodness; • e that doth most good, hath usually the most happy and comfortable life: If men knew the pleasure that there is in doing good, they would not seek after their pleasure so much in evil; for my own part, it is an unspeakable comfort to me, that God hath made me an instrument for the recovering of so many from bodily diseases, and saving their natural lives: but all this is yet 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 as nothing: and of all the personal mercies that ever I received, next to his love in Christ, and to my soul, I must most joyfully bless him for the plenteous success of my 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, and self-ascribing. Naturally we would every man be in the place of God, and have the praise of every good work ascribed to ourselves: but yet, to imitate our Father in goodness and mercy, and to rejoice in that degree we attain to, is the part of every child of God. I tell you therefore, to persuade you from my own experience, that if you did but know what a joyful thing it is to be an instrument for the converting and saving of souls, you would set upon it presently, and follow it night and day through the greatest discouragements and resistance. Fifthly, I might also tell you of the honorableness of this work, but I will pass by that, lest I excite your pride instead of your zeal.

And thus I have shown you what should move and persuade you to this duty. Let me now conclude with a word of Intreaty: First, to all the godly in general. Secondly, To some above others in particular, to set upon the conscionable performance of this most excellent Work.

SECT. I.

U P then every man that hath a tongue, and is a Servant of Christ, and do something of this your Masters Work: Why hath he given you a tongue, but to speak in his Service? And how can you serve him more eminently, then in the saving of Souls? He that will pronounce you blessed at the last day, and sentence you to the Kingdom prepared for you, because you fed him, and clothed him, and visited him, &c. in his Members, will sure pronounce you 〈1 page duplicate〉 〈1 page duplicate〉 blessed for so great a work as is the bringing over of souls to his Kingdom, and helping to drive the match betwixt them and him. 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. O, if you have the hearts of Christians, 〈◊〉 or of men in you, let them yearn towards your poor, ignorant, ungodly neighbors; Alas, there is but a step betwixt them and death, and hell; many hundred diseases are waiting ready to seise on them, and if they die unregenerate, they are lost forever. Have you hearts of Rock, that cannot pity men in such a case as this? If you believe not the Word of God, and the danger of Sinners, why are you Christians yourselves? If you do believe it, why do you not bestir you to the helping of others? Do you not care who is damned, so you be saved? If so, you have as much cause to pity yourselves; for it is a frame of spirit utterly inconsistent with Grace; should you not rather say as the Leapers of