by Richard Baxter (1615-1691)
THE DUTY OF THE
PEOPLE OF GOD TO EXCITE OTHERS TO SEEK THIS REST
The author laments
that Christians do so little to help others to obtain the saints' rest:
I.
SHOWS THE NATURE OF THIS DUTY; PARTICULARLY,
1. In having our hearts affected with
the misery of our brethren's souls;
2. In taking all opportunities to
instruct them in the way of salvation;
3. In promoting their profit by public
ordinances.
II.
ASSIGNS VARIOUS REASONS WHY THIS DUTY IS SO MUCH NEGLECTED, AND ANSWERS SOME
OBJECTIONS AGAINST IT.
III.
URGES TO THE DISCHARGE OF IT, BY SEVERAL CONSIDERATIONS:
1. Addressed to such as have
knowledge, learning, and utterance;
2. Those that are acquainted with
sinners;
3. Physicians that attend dying men;
4. Persons of wealth and power;
5. Ministers;
6. And those that are entrusted with
the care of children or servants.
The
chapter concludes with an earnest request to Christian parents to be faithful
to their trust.
HATH
God set before us such a glorious prize as the saints' rest, and made us
capable of such inconceivable happiness? Why, then, do not all the children of
this kingdom exert themselves more to help others to the enjoyment of it? Alas!
how little are poor souls about us beholden to most of
us! We see the glory of the kingdom, and they do not; we see the misery of
those that are out of it, and they do not; we see some wandering quite out of
the way, and know, if they hold on, they can never come there; and they
themselves discern it not. And yet we will not seriously 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 who set themselves
with all their might to save souls! No thanks to us if heaven be not empty, and
if the souls of our brethren perish not for ever. Considering how important
this duty is to the glory of God and the happiness of men, I will show — how it
is to be performed; — why it is so much neglected; — and then offer some
considerations to persuade to it.
First. THE DUTY of exciting and helping others to discern their title to
the saints' rest. This does not mean that every man should turn a public
preacher, or that any should go beyond the bounds of their particular calling; much less does it consist in promoting a party spirit
and, least of all, in speaking against men's faults behind their backs, and
being silent before their faces. This duty is of another nature, and consists
of the following things: in having our hearts affected with the misery of our
brethren's souls, in taking all opportunities to instruct them in the way of
salvation, and in promoting their profit by public ordinances.
1.
Our hearts must be affected with the misery of our brethren's souls. We must be
compassionate toward them, and yearn after their recovery and salvation. If we
earnestly longed for their conversion, and our hearts were solicitous to do
them good, it would set us at work, and God would usually bless it.
2.
We must take every opportunity that we possibly can to instruct them how to attain
salvation. If the person be ignorant, labor to make him understand the chief
happiness of man; how far he was once possessed of it; the covenant God then
made with him; how he broke it; and what penalty he incurred; and into what
misery he brought himself. Teach him his need of a Redeemer; how Christ
mercifully interposed, and bore the penalty; what the new covenant is; how men
are drawn to Christ; and what are the riches and privileges which believers
have in him. If he is not moved by these things, then show him the excellency
of the glory he neglects; the extremity and eternity of the torments of the
damned; the justice of enduring them for willfully refusing grace; the
certainty, nearness, and terrors of death and judgment; the vanity of all things
below; the sinfulness of sin; the preciousness of Christ; the necessity of
regeneration, faith, and holiness, and their true nature. If; after all, you
find him entertaining false hopes, then urge him to examine his state; show him
the necessity of doing so; help him in it; nor leave him till you have
convinced him of his misery and remedy. Show him how vain and destructive it is
to join Christ and his duties to compose his justifying righteousness. Yet be
sure to draw him to the use of all means; such as hearing and reading the word,
calling upon God, and associating with the godly: persuade him to forsake sin,
avoid all temptations to sin, especially evil companions, and to wait patiently
on God in the use of means, as the way in which God will be found.
But,
because the manner of performing this work is of great moment, observe
therefore these rules: Enter upon it with right intentions. Aim at the glory of
God in the person's salvation. Do it not to get a name or esteem to thyself; or
to bring men to depend upon thee, or to get thee followers; but in obedience to
Christ, in imitation of him, and tender love to men's souls. Do not as those
who labor to reform their children or servants from such things as are against
their own profit or humor, but never seek to save their souls in the way which
God has appointed. Do it speedily. As you would not have them delay their
return, do not you delay to seek their return. While
you are purposing to teach and help him, the man goes deeper in debt; wrath is
heaping up; sin taking root; custom fastens him; temptations to sin multiply;
conscience grows seared; the heart hardened; the devil rules; Christ is shut
out; the Spirit is resisted; God is daily dishonored; his law violated; he is
robbed of that service which he should have; time runs on; death and judgment
are at the door; and what if the man die, and drop into hell, while you are
purposing to prevent it! If, in the case of his bodily distress, you "must
not say to him, go and come again, and to-morrow I will give, when thou hast it
by thee;" how much less may you delay the succor of his soul! That
physician is no better than a murderer, who negligently delays till his patient
be dead or past cure. Lay by excuses, then, and all lesser business, and
"exhort one another daily, while it is called to-day, lest any be hardened
through the deceitfulness of sin." Let your exhortation proceed from
compassion and love. To jeer and scoff, to rail and vilify, is not a likely way
to reform men, or convert them to God. Go to poor sinners with tears in your
eyes, that they may see you believe them to be miserable, and that you unfeignedly pity their case. Deal with them with earnest,
humble entreaties. Let them perceive it is the desire of your heart to do them
good; that you have no other end but their everlasting happiness; and that it
is your sense of their danger, and your love to their souls, that forces you to
speak; even because you "know the terrors of the Lord," and for fear
you should see them in eternal torments. Say to them, "Friend, you know I
seek no advantage of my own: the method to please you, and
keep your friendship, were to soothe you in your way, or let you alone;
but love will not suffer me to see you perish, and be silent. I seek nothing at
your hands but that which is necessary to your own happiness. It is yourself
that will have the gain and comfort if you come to Christ." If we were
thus to go to every ignorant and wicked neighbor, what blessed fruit should we
quickly see!
Do
it with all possible plainness and faithfulness. Do not make their sins less
than they are, nor encourage them in a false hope. If you see the case
dangerous, speak plainly: "Neighbor, I am afraid God has not yet renewed
your soul; I fear you are not yet recovered 'from the power of Satan to God;' I
fear you have not chosen Christ above all, nor unfeignedly
taken him for your sovereign Lord. If you had, surely you durst not so easily
disobey him, nor neglect his worship in your family and in public; you could
not so eagerly follow the world, and talk of nothing but the things of the
world. If you were 'in Christ,' you would be 'a new creature; old things' would
be 'passed away, and all things' would 'become new.' You would have new
thoughts, new conversation, new company, new endeavors, and a new life.
Certainly without these you can never be saved; you may think otherwise, and
hope otherwise as long as you will, but your hopes will all deceive you, and
perish with you Thus must you deal faithfully with
men, if ever you intend to do them good. It is not in curing men's souls, as in
curing their bodies, where they must not know their danger, lest it hinder the
cure. They are here agents in their own cure; and if they know not their
misery, they will never bewail it, nor know their need of a Savior.
Do
it also seriously, zealously, and effectually. Labor to make men know that
heaven and hell are not matters to be played with, or passed over with a few
careless thoughts. "It is most certain that, one of these days, thou shalt
be in everlasting joy or torment; and doth it not awaken thee? Are there so few
that find the way of life? so many that go the way of
death? Is it so hard to escape? so easy to miscarry? and yet you sit still and trifle? What do you mean? The
world is passing away; its pleasures, honors, and profits are fading and
leaving you; eternity is a little before you; God is just and jealous; his
threatenings are true; the great day will be terrible; time runs on; your life
is uncertain; you are far behind-hand; your case is dangerous; if you die
to-morrow, how unready are you! With what terror will your soul leave the body!
And do you yet loiter? Consider, God is all this while waiting your leisure:
his patience beareth: his long-suffering forbeareth:
his mercy entreateth you: Christ offereth you his
blood and merits: the Spirit is persuading: conscience is accusing: Satan waits
to have you. This is your time now or never. Had you rather burn in hell than
repent on earth? have devils your tormentors, than
Christ your governor? Will you renounce your part in God and glory, rather than
renounce your sins? O friends, what do you think of these things? God hath made
you men; do not renounce your reason where you should chiefly use it."
Alas! it is not a few dull words between jest and
earnest, between sleeping and waking, that will rouse a dead-hearted sinner. If
a house be on fire you will not make a cold oration on the nature and danger of
fire, but will run and cry, Fire! fire! To tell a man
of his sins as softly as Eli did his sons; or to reprove him as gently as
Jehoshaphat did Ahab; "Let not the king say so;" usually does as much
harm as good. Loathness to displease men makes us
undo them.
Yet,
lest you run into extremes, I advise you to do it with prudence and discretion.
Choose the fittest season. Deal not with men when they are in a passion, or
where they will take it for a disgrace. When the earth is soft the plough will
enter. Take a man when he is under affliction, or newly impressed under a
sermon. Christian faithfulness requires us not only to do good when it falls in
our way, but to watch for opportunities. Suit yourself also to the quality and
temper of the person. You must deal with the ingenious more by argument than
persuasion. There is need of both to the ignorant. The affections of the
convinced should be chiefly excited. The obstinate must be sharply reproved.
The timorous must be dealt with tenderly. Love, and plainness, and seriousness
take with all; but words of terror some can hardly bear. Use also the aptest expressions.
Unseemly language makes the hearers loathe the food they should live by,
especially if they be men of curious ears and carnal hearts.
Let
all your reproofs and exhortations be backed with the authority of God. Let
sinners be convinced that you speak not merely your own thoughts. Turn them to
the very chapter and verse where their sin is condemned, and their duty
commanded. The voice of man is contemptible, but the voice of God is awful and
terrible. They may reject your words who dare not
reject the words of the Almighty.
Be
frequent with men in this duty of exhortation. If we are "always to pray,
and not to faint," because God will have us importunate with himself; the
same course, no doubt, will be most prevailing with men. Therefore we are commanded
"to exhort one another daily," and "with all
long-suffering." The fire is not always brought out of the flint at one
stroke; nor men's affections kindled at the first exhortation: and if they
were, yet if they be not followed they will soon grow cold again. Follow
sinners with your loving and earnest entreaties, and give them no rest in their
sin. This is true charity, the way to save men's souls, and will afford you
comfort upon review.
Strive
to bring all your exhortations to an issue. If we speak the most convincing
words, and all our care is over with our speech, we shall seldom prosper in our
labors; but God usually blesses their labors whose very heart is set upon the
conversion of their hearers, and who are therefore inquiring after the success
of their work. If you reprove a sin, cease not till the sinner promises you to
leave it, and avoid the occasions of it. If you are exhorting to a duty, urge
for a promise to enter upon it without delay. If you would draw men to Christ,
leave them not till they are brought to confess the misery of their present
unregenerate state, and the necessity of Christ, and of a change, and have
promised you to be faithful in the use of means. O that all Christians would
take this course with all their neighbors that are enslaved to sin, and
strangers to Christ!
Once
more, be sure your example exhort as well as your words. Let them see you
constant in all the duties to which you persuade them. Let them see in your
life that superiority to the world which your lips recommend. Let them see, by
your constant labors for heaven, that you indeed believe what you would have
them believe. A holy and heavenly life is a continual sting to the consciences
of sinners around you, and continually solicits them to change their course.
3.
Besides the duty of private admonition, you must endeavor to help men to profit
by public ordinances. In order to that, endeavor to procure for them faithful
ministers where they are wanting. "How shall they hear without a
preacher?" Improve your interest and diligence to this end, till you
prevail. Extend your purposes to the utmost. How many souls may be saved by the
ministry you have procured! It is a higher and nobler charity than relieving
their bodies. What abundance of good might great men do, if they would support,
in academical education, such youth as they have
first carefully chosen for their talents and piety, till they should be fit for
the ministry! — and when a faithful ministry is obtained, help poor souls to
receive the fruit of it — draw them constantly to attend it — remind them often
what they have heard; and, if it be possible, let them hear it repeated in
their families or elsewhere — promote their frequent meeting together, besides
publicly in the congregation; not as a separate church, but as a part of the
church, more diligent than the rest in redeeming time and helping the souls of
each other heaven-ward. Labor also to keep the ordinances and ministry in
esteem: no man will be much wrought on by that which be despised. An apostle
says, "We beseech you, brethren, to know them who labor among you, and are
over you in the Lord, and admonish you and to esteem them very highly in love,
for their work's sake."
Secondly.
Let us inquire what may be the CAUSES OF THE GROSS NEGLECT of this duty; that
the hinderances, being discovered, may the more
easily be overcome.
One
hinderance is, men's own sin
and guilt. They have not themselves been ravished with heavenly delights; how
then should they draw others so earnestly to seek them? They have not felt
their own lost condition, nor their need of Christ,
nor the renewing work of the Spirit; how then can they discover these to
others? They are guilty of the sins they should reprove, and this makes them
ashamed to reprove.
Another
is, a secret infidelity prevailing in men's hearts. Did we verily believe that
all the unregenerate and unholy shall be eternally tormented, how could you
refrain from speaking, or avoid bursting into tears, when we look them in the
face, especially when they are our near and dear friends? Thus doth secret
unbelief consume the vigor of each grace and duty. O
Christian, if you did verily believe that your ungodly neighbors, wife,
husband, or child, should certainly lie for ever in hell, except they be
thoroughly changed before death shall snatch them away, would not this make you
address them day and night till they were persuaded? Were it not for this
cursed unbelief, our own and our neighbors' souls would gain more by us than
they do.
These
attempts are also much hindered by our want of charity and compassion for men's
souls. We look on miserable souls, and pass by, as the priest and Levite by the
wounded man. What though the sinner, wounded by sin and captivated by Satan, do
not desire thy help himself; yet his misery cries aloud. If God had not heard
the cry of our miseries before he heard the cry of our prayers, and been moved
by his own pity before he was moved by our importunity, we might long have
continued the slaves of Satan. You will pray to God for them, to open their
eyes and turn their hearts; and why not endeavor their conversion, if you
desire it? And if you do not desire it, why do you ask it? Why do you not pray
them to consider and return, as well as pray to God to convert and turn them?
If you should see your neighbor fallen into a pit, and should pray God to help
him out, but neither put forth your hand to help him, nor once direct him to
help himself, would not any man censure you for your cruelty and hypocrisy? It
is as true of the soul as of the body. If any man "seeth his brother have
need, and shutteth up his bowels of compassion from
him, how dwelleth the love of God in him?" or what love hath he to his
brother's soul?
We
are also hindered by a base, man-pleasing disposition. We are so desirous to
keep in credit and favor with men, that it makes us most unreasonably neglect
our own duty. He is a foolish and unfaithful physician that will let a sick man
die for fear of troubling him. If our friends are deranged, we please them in
nothing that tends to their hurt. And yet when they are beside themselves in
point of salvation, and in their madness posting on to damnation, we will not
stop them for fear of displeasing them. How can we be Christians,
that "love the praise of men more than the praise of God?"
For, if we "seek to please men, we shall not be the servants of
Christ."
It
is common to be hindered by sinful bashfulness. When we should shame men out of
their sins, we are ourselves ashamed of our duties. May not these sinners
condemn us, when they blush not to swear, be drunk, or neglect the worship of
God; and we blush to tell them of it, and persuade them from it? Bashfulness is
unseemly in cases of necessity. It is not a work to be ashamed of; to obey God
in persuading men from their sins to Christ. Reader, hath not thy conscience
told thee of thy duty many a time, and urged thee to speak to poor sinners and
yet thou hast been ashamed to open thy mouth, and so let them alone to sink or
swim? O read and tremble,
"Whosoever
shall be ashamed of me, and of my words, in this adulterous and sinful
generation, of him also shall the Son of man be ashamed, when he cometh in the
glory of his Father, with the holy angels."
An
idle and impatient spirit hindereth us. It is an
ungrateful work, and sometimes makes men our enemies. Besides, it seldom
succeeds at the first, except it be followed on. You must be long in teaching
the ignorant, and persuading the obstinate. We consider not what patience God
used toward us when we were in our sins. Woe to us, if God had been as
impatient with us as we are with others.
Another
hinderance is, self-seeking. "All seek their
own, not the things which are Jesus Christ's," and their brethren's. With many pride is a great impediment. If it were to speak to a great
man, and it would not displease him, they would do it: but to go among the
poor, and take pains with them in their cottages, where is the person that will
do it? Many will rejoice in being instrumental to convert a gentleman, and they
have good reason; but overlook the multitude, as if the souls of all were not
alike to God. Alas these men little consider how low Christ stooped to us! Few
rich, and noble, and wise are called. It is the poor that receive the glad
tidings of the Gospel. And with some, their ignorance of the duty hindereth them from performing it: either they know it not
to be a duty, or at least not to be their duty. If this be thy case, reader, I
am in hope thou art now acquainted with thy duty, and wilt enter upon it.
Do
not object to this duty, that you are unable to manage an exhortation; but
either set those at the work who are more able, or faithfully and humbly use
the small ability you have, and tell them, as a weak man may do, what God says
in his word. Decline not the duty because it is your superior who needs advice
and exhortation, Order must be dispensed with in cases of necessity. Though it be a husband, a parent, a minister, you must teach him in
such a case. If parents are in want, children must relieve them. If a husband
be sick, the wife must fill up his place in family affairs. If the rich are
reduced to beggary, they must receive charity. If the physician be sick,
somebody must look to him. Thus the meanest servant must admonish his master,
and the child his parent, and the wife her husband, and the people their
minister; so that it be done when there is real need, and with all possible
humility, modesty, and meekness. Do not say, this will
make us all preachers; for every good Christian is a teacher, and has a charge
of his neighbor's soul. Every man is a physician, when a regular physician
cannot be had, and when the hurt is so small that any man may relieve it; and
in the same cases every man must be a teacher. Do not despair of success.
Cannot God give it? And must it not be by means? Do not plead,
it will only be casting pearls before swine. When you are in danger to be torn
in pieces, Christ would have you forbear; but what is that to you who are in no
such danger? As long as they will hear, you will have encouragement to speak,
and may not cast them off as contemptible swine. Say not, "It is a friend
on whom I much depend; and by telling him his sin and misery, I may lose his
love, and be undone." Is his love more to be valued than his safety? or thy own benefit by him, than the salvation of his soul? or wilt thou connive at his damnation because he is thy
friend? Is that thy best requital of his friendship? Hadst
thou rather he should burn in hell for ever, than thou shouldst
lose his favor, or the maintenance thou hast from him?
Thirdly.
But that all who fear God may be excited to do their utmost to help others to
this blessed rest, let me entreat you to consider the following MOTIVES: As,
for instance, not only nature, but especially grace, disposes the soul to be
communicative of good; therefore, to neglect this work, is a sin both against
nature and grace. Would you not think him unnatural who would suffer his
children or neighbors to starve in the streets, while he has provision at hand?
And is not he more unnatural, who will let them eternally perish, and not open
his mouth to save them? An unmerciful, cruel man, is a
monster to be abhorred of all. If God had bid you give them all your estate, or
lay down your life to save them, you would surely have refused, when you will
not bestow a little breath to save them. Is not the soul of a husband, or wife,
or child, or neighbor, worth a few words? Cruelty to men's bodies is a most
damnable sin; but to their souls much more, as the soul is of greater worth
than the body, and eternity than time. Little know you
what many a soul may now be feeling in hell, who died
in their sins for want of your faithful admonition.
Consider
what Christ did toward the saving of souls. He thought them worth his blood;
and shall we not think them worth our breath? Will you not do a little where
Christ hath done so much? Consider what fit objects of pity ungodly people are.
They are dead in trespasses and sins, have not hearts to feel their miseries, nor to pity themselves. If others do not pity them, they
will have no pity; for it is the nature of their disease to make them pitiless
to themselves, yea, their own most cruel destroyers. Consider,
it was once thy own case. It was God's argument to the Israelites, to be kind
to strangers, because they themselves had been "strangers in the
Consider
what a load of guilt this neglect lays upon thy own soul. Thou art guilty of
the murder and damnation of all those souls whom thou
dost thus neglect and of every sin they now commit, and of all the dishonor
done to God thereby; and of all these judgments which their sins bring upon the
town or country where they live. Consider what it will be to look upon your
poor friends in eternal flames, and to think that your neglect was a great
cause of it. If you should there perish with them, it would be no small
aggravation of your torment. If you be in heaven, it would surely be a sad
thought, were it possible that any sorrow could dwell there, to hear a
multitude of poor souls cry out, for ever,
"O,
if you would but have told me plainly of my sin and danger, and set it home, I
might have escaped all this torment, and be now in rest!"
What
a sad voice will this be! Consider what a joy it will be in heaven, to meet
those there whom you have been the means to bring thither; to see their faces,
and join with them for ever in the praises of God, whom you were the happy
instruments of bringing to the knowledge and obedience of Jesus Christ!
Consider how many souls you may have drawn into the way of damnation, or
hardened in it. We have had, in the days of our ignorance, our companions in
sin, whom we enticed or encouraged. And doth it not become us to do as much to
save men as we have done to destroy them? Consider how diligent are all the
enemies of these poor souls to draw them to hell. The devil is tempting them
day and night; their inward lusts are still working for their ruin; the flesh
is still pleading for its delights; their old companions are increasing their
dislike of holiness. And if nobody be diligent in helping them to heaven, what
is like to become of them?
Consider
how deep the neglect of this duty will wound when conscience is awakened. When
a man comes to die, conscience will ask him, "What good hast thou done in
thy lifetime? The saving of souls is the greatest good work; what hast thou
done toward it? How many hast thou dealt faithfully with?" I have often
observed that the consciences of dying men very much wounded them for this
omission. For my own part, when I have been near death, my conscience hath
accused me more for this than for any sin: it would bring every ignorant,
profane neighbor to my remembrance, to whom I never
made known their danger; it would tell me,
"Thou
shouldst have gone to them in private, and told them
plainly of their desperate danger, though it had been when thou shouldst have eaten or slept, if thou hadst
no other time."
Conscience
would remind me how, at such or such a time, I was in company with the ignorant, or riding by the way with a willful sinner, and
had a fit opportunity to have dealt with him, but did not; or at least did it
to little purpose. The Lord grant I may better obey conscience while I have
time, that it may have less to accuse me of at death! Consider what a
seasonable time you now have for this work. There are times in which it is not
safe to speak; it may cost you your liberty or your life. Besides, your
neighbors will shortly die, and so will you. Speak to them, therefore, while
you may. Consider, though this is a work of the greatest charity, yet every one
of you may perform it; the poorest as well as the rich: every one hath a tongue
to speak to a sinner.
Once
more, consider the happy consequences of this work where it is faithfully done.
You may be instrumental in saving souls, for whom Christ came down and died,
and in whom the angels of God rejoice. Such souls will bless you here and
hereafter; God will have much glory by it; the church will be multiplied and
edified by it; your own soul will enjoy more improvement and vigor in the
divine life, more peace of conscience, more rejoicing in spirit. Of all the
personal mercies that I ever received, next to the love of God in Christ to my
own soul, I must most joyfully bless him for the plentiful success of my
endeavors upon others. O what fruits, then, might I have seen, if I had been
more faithful! I know we need be very jealous of our deceitful hearts on this
point, lest our rejoicing should come from our pride. Naturally we would have
the praise of every good work ascribed to ourselves; yet to imitate our Father
in goodness and mercy, and to rejoice in the degree of them we attain to, is
the duty of every child of God. I therefore tell you my own experience, to
persuade you, that if you did but know what a joyful thing it is, you would
follow it night and day through the greatest discouragements.
Up,
then, every man that hath a tongue, and is a servant of Christ, and do
something of your Master's work. Why hath he given you a tongue, but to speak
in his service? And how can you serve him more eminently than in laboring for
the salvation of souls? He that will pronounce you blessed at the last day, and
invite you to "the kingdom prepared for you," because you "fed
him, and clothed him, and visited him," in his poor members, will surely
pronounce you blessed for so great a work as bringing souls to his kingdom. He
that saith, "the poor you have always with
you," hath left the ungodly always with you, that you might still have
matter to exercise your charity upon. If you have the heart of a Christian or
of a man, let it yearn towards your ignorant, ungodly neighbors. Say, as the
lepers of
1.
God especially expects this duty at your hands, to whom
he has given more learning and knowledge, and endued with better utterance,
than your neighbors. The strong are made to help the weak, and those that see
must direct the blind. God looketh for this faithful improvement of your powers
and gifts, which, if you neglect, it were better you had never received them;
for they will but aggravate your condemnation, and be as useless to your own
salvation as they were to others.
2.
All those who are particularly acquainted with some ungodly men, and who have
peculiar interest in them, God looks for this duty at your hands. Christ
himself did eat and drink with publicans and sinners; hut it was only to be
their physician, and not their companion. Who knows but God gave you interest
in them to this end, that you might be the means of their recovery? They that
will not regard the words of a stranger, may regard a
brother, or sister, or husband, or wife, or near friend; besides that the bond
of friendship engages you to special kindness and compassion.
3.
Physicians that are much about dying men, should, in a special manner, take
conscience of this duty. It is their peculiar advantage, that they are at hand;
that they are with men in sickness and danger, when the ear is more open and
the heart less stubborn than in time of health; and that men look upon their
physician as a person in whose hands is their life or, at least, who may do
much to save them; and therefore they will the more regard his advice. You that
are of this honorable profession, do not think this a work beside your calling,
as if it belonged to none but ministers; except you think it beside your calling to be compassionate, or to be Christians. O help, therefore, to fit your patients for heaven! and, whether you see they are for life or death, teach them
both how to live and die, and point them to a remedy for their souls, as you do
for their bodies. Blessed be God that very many of the chief physicians of this
age have, by their eminent piety, vindicated their profession from the common
imputation of atheism and profaneness.
4.
Men of wealth and authority, and that have many dependants,
have excellent advantages for this duty. O what a world of good might gentlemen
do if they had but hearts to improve their influence over others! Have you not
all your honor and riches from God? Doth not Christ say, "Unto whomsoever
much is given, of him much shall be required'?" If you speak to your
dependants for God and their souls, you may be regarded, when even a minister
would be despised. As you value the honor of God, your own comfort, and the
salvation of souls, improve your influence over your tenants and neighbors;
visit their houses; see whether they worship God in their families; and take
all opportunities to press them to their duty. Despise them not. Remember, God
is no respecter of persons. Let men see that you excel others in piety,
compassion, and diligence in God's work, as you do in the riches and honors of
the world. I confess you will, by this means, be singular, but then you will be
singular in glory; for few of the mighty and noble are called."
5.
As for the ministers of the Gospel, it is the very work of their calling to
help others to heaven. Be sure to make it the main end of your studies and
preaching. He is the able, skillful minister, that is
best skilled in the art of instructing, convincing, persuading, and
consequently, of winning souls; and that is the best sermon that is best in
these. When you seek not God, but yourselves, God will make you the most
contemptible of men. It is true of your reputation, as Christ says of your
life, "He that loveth it shall lose it." Let the vigor of your
persuasions show that you are sensible on how weighty a business you are sent.
Preach with seriousness and fervor, as men who believe their own doctrine, and
know their hearers must be prevailed with, or be damned. Think not that all
your work is in your studies and pulpit. You are shepherds, and must know every
sheep, and what is their disease, and mark their strayings, and help to cure them, and fetch them home.
Learn of Paul, not only to teach your people "publicly," but
"from house to house." Inquire how they grow in knowledge and
holiness, and on what grounds they build their hopes of salvation, and whether
they walk uprightly, and perform the duties of their several relations. See
whether they worship God in their families, and teach them how to do it. Be
familiar with them, that you may maintain your interest in them, and improve it
all for God. Know of them how they profit by public teaching. If any too little
"savor the things of the Spirit," let them be pitied, but not
neglected. If any walk disorderly; recover them with diligence and patience. If
they be ignorant, it may be your fault as much as theirs. Be not asleep while
the wolf is waking. Deal not slightly with any. Some will not tell their people
plainly of their sins, because they are great men and some, because they are
godly; as if none but the poor and the wicked should be dealt plainly with. Yet
labor to be skillful and discreet, that the manner may answer to the excellency of the matter. Every reasonable soul hath both
judgment and affection; and every rational, spiritual sermon must have both.
Study and pray, and pray and study, till you are become "workmen that need
not be ashamed, rightly dividing the word of truth," that your people may
not be ashamed, nor weary in hearing you. Let your conversation teach men as
well as your doctrine. Be as forward in a holy and heavenly life as you are in
pressing others to it. Let your discourse be edifying and spiritual. Suffer any
thing, rather than the Gospel and men's souls should suffer. Let men see that
you use not the ministry only for a trade to live by; but that your hearts are
set upon the welfare of souls. Whatsoever meekness, humility, condescension, or
self-denial you teach them from the Gospel, teach it them also by your undissembled example. Study and strive after unity and
peace. If ever you would promote the
6.
All you whom God has entrusted with the care of children and servants, I would
also persuade to this great work of helping others to the heavenly rest.
Consider what plain and pressing commands of God require this at your hands.
"These
words thou shalt teach diligently unto thy children, and shalt talk of them
when thou sittest in thine house, and when thou walkest by the way, and when thou liest
down, and when thou risest up. Train
up a child in the way he should go, and when he is old he will not
depart from it. Bring up your children in the nurture and admonition of the
Lord."
Joshua
resolved that "he and his house would serve the Lord." And God
himself says of Abraham, "I know him, that he
will command his children, and his household after him, and they shall keep the
way of the Lord."
Consider, it is a duty you owe your children in point of justice.
From you they received the defilement and misery of their nature; and therefore
you owe them all possible help for their recovery. Consider how near your
children are to you: they are parts of yourselves. If they prosper when you are
dead, you view it as if you lived and prospered in them; and should you not be
of the same mind for their everlasting rest? Otherwise you will be witnesses
against your own souls. Your care, and pains, and cost for their bodies, will
condemn you for your neglect of their precious souls. Yea, all the brute
creation may condemn you. Which of them is not tender of its young?
Consider, God hath made your children your charge, and your servants
too. Every one will confess they are the minister's charge. And have not you a
greater charge of your own families than any minister can have of them?
Doubtless at your hands God will require the blood of their souls. It is the greatest
charge you ever were entrusted with, and woe to you, if you suffer them to be
ignorant or wicked for want of your instruction or correction. Consider what
work there is for you in their dispositions and lives. Theirs is not one sin,
but thousands. They have hereditary diseases bred in their nature. The things
you must teach them are contrary to the interests and desires of their flesh.
May the Lord make you sensible what a work and charge lie
upon you!
Consider
what sorrows you prepare for yourselves by the neglect of your children. If
they prove thorns in your eyes, they are of your own planting. If you should
repent and be saved, is it nothing to think of their damnation; and yourselves
the occasion of it? But if you die in your sins, how will they cry out against
you in hell! "All this was wrong of you; you should have taught us better,
and did not; you should have restrained us from sin and corrected us, but did
not." What an addition will such outcries be to your misery! On the other
hand, think what a comfort you may have if you be faithful in this duty! If you
should not succeed, you have freed your own souls, and may have peace in your
own consciences. If you succeed, the comfort is inexpressible, in their love
and obedience, their supplying your wants, and delighting you in all your remaining path to glory. Yea, all your family may
fare the better for one pious child or servant. But the greatest joy will be,
when you shall say, "Lord, here am I, and the children thou hast given
me;" and shall joyfully live with them for ever. Consider how much the
welfare of the church and the state depends on this duty. Good laws will not
reform us, if reformation begin not at home. This is
the cause of all our miseries in the church and the state, even the want of a
holy education of children.
I
also entreat parents to consider what excellent advantages they have for
promoting the salvation of their children. They are with you while they are
tender and flexible: you have a twig to bend, not an oak. None in the world
have such an interest in their affections as you have: you have also the
greatest authority over them. Their whole dependence is upon you for a maintenance. You best know their temper and inclinations.
And you are ever with them, and can never want opportunities: especially you,
mothers, remember this, who are more with your children, while young, than
their fathers. What pains do you take for their bodies! What do you suffer to
bring them into the world! And will you not be at as much pains for the saving
of their souls? Your affections are tender, and will it not move you to think
of their perishing for ever? I beseech you, for the sake of the children of
your own flesh, teach them, admonish them, watch over them, and give them no
rest till you have brought them to Christ.
I
shall conclude with this earnest request to all Christian parents that read
these lines, that they would have compassion on the
souls of their poor children, and be faithful to the great trust that God hath
put on them. If you cannot do what you would for them, yet do what you can. Both the church and the state, the city and the country,
groan under the neglect of this weighty duty. Your children know not God nor his laws, but "take his name in vain,"
and slight his worship, and you neither instruct them nor correct them; and
therefore God corrects both them and you. You are so tender of them, that God
is the less tender of both them and you. Wonder not if God makes you smart for
your children's sins; for you are guilty of all they commit by your neglect of
your duty to reform them. Will you resolve, therefore to enter upon this duty,
and neglect it no longer? Remember Eli. Your children are like Moses in the
bulrushes, ready to perish if they have not help. If you would not be charged
before God as murderers of their souls, nor have them cry out against you in
everlasting fire, see that you teach them how to escape it, and bring them up
in holiness and the fear of God. I charge every one of you, upon your
allegiance to God, as you will very shortly answer the contrary at your peril,
that you neither refuse nor neglect this most necessary duty. If you are not
willing to do it, now you know it to be so great a duty, you are rebels, and no
true subjects of Jesus Christ. If you are willing, but know not how, I will add
a few words of direction to help you. Lead them, by your own example, to
prayer, reading, and other religious duties; inform their understandings; store
their memories; rectify their wills; quicken their affections; keep tender
their consciences; restrain their tongues, and teach them gracious speech;
reform and watch over their outward conversation. To these ends, get them Bibles and pious books, and see that they read them.
Examine them often as to what they learn; especially spend the Lord's day in this work; and suffer them not to spend it in sports
or idleness. Show them the meaning of what they read or learn. Instruct them
out of the holy Scriptures. Keep them out of evil
company, and acquaint them with the godly. Especially show them the necessity, excellency, and pleasure of serving God, and labor to fix
all upon their hearts.