to thyself in so great an affair! I pray thee to | with its condition, according to the sentence

worldly good whatsoever.

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If God should set | subordination to him? and looking at them as not in the least measure able to satisfy the curse of the law, or as a legal righteousness, or any part of it; but consent to trust thy salvation on the redemption made by Christ? 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 commands 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? Wouldst thou not change thy Lord and Master for all the world? Thus is it with every true Christian. But if thou be a hypocrite, it is far otherwise. Thou mayest call Christ thy Lord and thy Saviour; 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. At least, thou didst never heartily consent that he should govern thee as thy Lord, nor resign up thy soul and life to be ruled by him, nor take his word for the law of thy thoughts and actions. It is likely thou art content to be saved from hell by Christ when thou diest; but in the mean time he shall command thee no further than will stand with thy credit, or pleasure, or other worldly ends. And if he would give thee leave, thou hadst far rather live after the world and flesh, than after the word and Spirit. And though thou mayest 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. Thou art therefore no true believer in Christ; for though thou confess him in words, yet in works thou dost deny him, 'being abominable, and disobedient, and unto every good work reprobate.' This is the case of those that shall be shut out of the saints' rest.

before thee an eternity of earthly pleasures on the one hand, and the saints' rest on the other, and bid thee take thy choice; thou wouldst refuse the world, aud choose this rest. But if thou art yet unsanctified, then thou dost in thy heart prefer thy worldly happiness before God; and though thy tongue may say, that God is thy chief good, yet thy heart doth not so esteem him. For the world is the chief end of thy desires and endeavours. Thy very heart is set upon it. Thy greatest care and labour is to maintain thy credit, or fleshly delights. But the life to come hath little of thy care or labour. Thou didst never perceive so much excellency in that unseen glory of another world, as to draw thy heart after it, and set thee a labouring heartily for it. The little pains thou bestowest that way, is but in the second place. God hath but the world's leavings; only that time and labour 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 any thing at all for heaven, if thou knewest 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. For the same reason, thou thinkest the way of God too strict, and wilt not be persuaded to the constant labour of walking according to the gospel rule; and when it comes to the trial, that thou must forsake Christ, or thy worldly happiness, then thou wilt venture heaven rather than earth, and so wilfully deny thy obedience to God. And certainly if God would but give thee leave to live in health and wealth for ever on earth, thou wouldst think it a better state than rest. Let them seek for heaven that would, thou wouldst think this thy chief happiness. This is thy case, if thou art yet an unregenerate person, and hast no title to the saints' rest.

15. And as thou takest God for thy chief good, so thou dost heartily accept of Christ for thy only Saviour and Lord, to bring thee to this rest. The former mark was the sum of the first and great command of the law, 'thou shalt love the Lord thy God with all thy heart.' The second mark, is the sum of the command of the gospel, believe in the Lord Jesus Christ, and thou shalt be saved.' And the performance of these two, is the whole of godliness and Christianity. This mark is but the definition of faith. Dost thou heartily consent that Christ alone shall be thy Saviour? and no further trust to thy duties and works, than as means appointed in

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16. Observe, it is the consent of your hearts, or wills, which I especially lay down to be inquired after. I do not ask, whether thou be assured of salvation, nor 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 of it, and they that receive them, are comforted by them; but, perhaps, thou mayest never receive them while thou livest, and yet be a true heir of rest. Do not say then, I cannot believe that my sins are pardoned, or that I am in God's favour; and therefore I am no true believer.' This is a most mistaken conclusion.— The question is, Whether thou dost heartily accept of Christ, that thou mayest be pardoned, reconciled to God, and so saved? Dost thou consent

that he shall be thy Lord, who hath bought thee, and that he shall bring thee to heaven in his own way? This is justifying, saving faith, and the mark by which thou must try thyself. 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, 'I go, Sir; and went not.' If any have more of the government of thee than Christ, thou art not his disciple. I am sure these two marks are such as every Christian hath, and none but sincere Christians. O that the Lord would now persuade thee to the close performance of this self-trial! that thou mayest not tremble with horror of soul, when the Judge of all the world shall try thee; but be so able to prove thy title to rest, that the prospect and approach of death and judgment may raise thy spirits, and fill thee with joy.

CHAPTER IX.

THE DUTY OF THE PEOPLE OF GOD TO EXCITE 01 HERS TO SEEK THE REST.

Sect. 1. The Author laments that Christians do so little to help others to obtain the saints' rest: 2. (I.) Shows the nature of this duty; particularly, 3. (1.) In having our hearts affected with the misery of our brethren's souls; 4-6. (2.) In taking all opportunities to instruct them in the way of salvation; 7. (3.) In promoting their profit by public ordinances; 8. (II.) Assigns various reasons why this duty is so much neglected; 9. And answers some objections against it: 10-13. Then, (III.) Urges to the discharge of it, by several considerations, 14. Addressed to such as have knowledge, learning, and utterance; 15. Those that are acquainted with sinners; 16. Physicians that attend dying men; 17. Persons of wealth and power; 18. Ministers; 19. And those that are intrusted with the care of children or servants. 20. The chapter concludes with an earnest request to Christian parents to be faithful to their trust.

1. Hath God set before us such a glorious prize as the saints' rest, and made us capable of such inconceivable happiness? Why, then, do 17. On the whole, as ever Christians would not all the children of this kingdom exert themhave comforts that will not deceive them, let selves more to help others to the enjoyment of them make it the great labour of their lives to it? Alas, how little are poor souls about us grow in grace, to strengthen and advance the beholden to most of us! We see the glory of interest of Christ in their souls, and to weaken the kingdom, and they do not: we see the misery and subdue the interest of the flesh. Deceive of those that are out of it, and they do not: we not yourselves with a persuasion, that Christ see some wandering quite out of the way, and hath done all, and left you nothing to do. To know, if they hold on, they can never come overcome the world, the flesh, and the devil; there; and they themselves discern it not. And and in order to that, to stand always armed upon yet we will not seriously show them their danger our watch, and valiantly and patiently to fight and error, and help to bring them into the way, it out, is of great importance to our assurance that they may live. Alas, how few Christians and salvation. Indeed it is so great a part of are there to be found, that set themselves with our baptismal vow, that he who performeth it all their might to save souls! No thanks to us, not, is no more than a nominal Christian. Not if heaven be not empty, and if the souls of our to every one that presumptuously believeth, but brethren perish not for ever. Considering how 'to him that overcometh, will Christ give to eat important this duty is, to the glory of God, and of the hidden manna, and will give him a white the happiness of men, I will show-how it is to stone, and in the stone a new name written, be performed-why it is so much neglected— which no man knoweth, saving he that receiveth and then offer some considerations to persuade it; he shall eat of the tree of life, which is in the to it. midst of the paradise of God, and shall not be hurt of the second death. Christ will confess his name before his Father, and before his angels, and make him a pillar in the temple of God, and he shall go no more out; and will write upon him the name of his God, and the name of the city of his God, which is new Jerusalem, which cometh down out of heaven from his God, and will write upon him his new name.' Yea, 'He will grant to him to sit with him on his throne, even as he also overcame, and is set down with his Father on his throne. He that hath an ear, let him hear what the Spirit saith unto the

churches.'

2. (I.) The duty of exciting and helping others to discern their title to the saints' rest, doth not mean that every man should turn a public preacher, or that any should go beyond the bounds of their particular callings: much less does it consist in promoting a party spirit ; and, least of all, in speaking against men's faults behind their backs, and be silent before their faces. This duty is of another nature, and consists of the following things-in having our hearts af fected with the misery of our brethren's soulsin taking all opportunities to instruct them in the way of salvation-and in promoting their profit by public ordinances.

3. (1.) Our hearts must be affected with the misery of our brethren's souls. We must be compassionate towards them, and yearn after

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4. (2.) We must take every opportunity that we possibly can, to instruct them how to attain salvation. If the person be ignorant, labour to make him understand the chief happiness of man; how far he was once possessed of it; the covenant God then made with him; how he broke it; what penalty he incurred; and what misery he brought himself into teach him his need of a Redeemer; how Christ did mercifully interpose, and bear the penalty; what the new covenant is: how men are drawn to Christ; and what are the riches and privileges which believers have in him. If he is not moved by these things, then 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 wilfully refusing grace; the certainty, nearness, and terrors of death and judgment; the vanity of all things below; the sinfulness of sin; the preciousness of Christ; the necessity of regeneration, faith, and holiness, and the true nature of them. If, after all, you find him entertaining false hopes, then urge him to examine his state; 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.

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their recovery and salvation. If we earnestly root; custom fastens him; temptations to sin longed after their conversion, and our hearts multiply; conscience grows seared; the heart were solicitous to do them good, it would set hardened; the devil rules; Christ is shut out; us on work, and God would usually bless it. the Spirit is resisted; God is daily dishonoured; his law violated; he is without a servant, and that service from him which He should have; time runs on; death and judgment are at the door; and what if the man die, and drop into hell, while you are purposing to prevent it? If, in the case of his bodily distress, you must not say to him, Go, and come again, and to-morrow I will give, when thou hast it by thee;' how much less may you delay the succour of his soul? That physician is no better than a murderer, who negligently delayeth till his patient be dead or past cure. Lay by excuses, then, and all lesser business, and exhort one another daily, while it is called To-day; lest any be hardened through the deceitfulness of sin.' 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 hearts to do them good; that you have no other end but their everlasting happiness; and that it is your sense of their danger, and your love to their souls, that forceth you to speak; even because you know the terrors of the Lord, and for fear you should see them in eternal torments. Say to them, Friend, you know I seek no advantage of my own: the method to please you, and keep your friendship, were to soothe you in your way, or let you alone; but love will not suffer me to see you perish, and be silent. I seek nothing at your hands, but that which is necessary to your own happiness. It is yourself that will have the gain and comfort, if you come to Christ.' If we were thus to go to every ignorant and wicked neighbour, 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— Neighbour, I am afraid God hath not yet renewed your soul: I doubt you are not yet recovered from the power of Satan to God; I doubt you have not chosen Christ above all, nor unfeignedly taken him for your sovereign Lord. If you had, surely you durst not so easily disobey him, nor neglect his worship in your family, and in public; you could not so eagerly follow the world, and talk of nothing but the things of 6 T

5. But because the manner of performing this work is of great moment, observe therefore these rules. Enter upon it with right intentions. Aim at the glory of God in the person's salvation. Do it not to get a name, or esteem to thyself, or to bring men to depend upon thee, or to get thee followers; but in obedience to Christ, in imitation of him, and tender love to men's souls. Do not as those, who labour to reform their children or servants from such things as are against their own profit or humour, but never seek to save their souls in the way which God hath appointed. Do it speedily. As you would not have them delay their return, do not you delay to seek their return. While you are purposing to teach and help him, the man goes dreper in debt; wrath is heaping up; sin taking

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