they neglect to apply to us for our help, to their own prejudice. The matter is now come to this pass, that if we exhort them to come for instruction, or begin to discourse with them about their souls, they question our authority, and look upon us as proud, pragmatical persons, who would bear rule over their consciences. They do in general discover no more wisdom nor gratitude, than if they were to quarrel with a person for quenching the fire when their houses were burning; or if, when one offered to save them from drowning, they should ask him by what authority he did it. And what is it that has brought our people to this ignorance of their duty, but our neglect of ours? Where it is the custom, (as among the papists,) they are willing to confess all their sins to the priest; but among us they disdain to be questioned or instructed, because it is not the custom. Let us then by our diligence in this work, endeavor to make it become a common thing; and thus we shall facilitate the ministerial service to the next generation. If we can but establish this custom, our successors in the ministry will reap the fruit of our labors, as their work will be easier to them; and thus we may be the means of saving many souls in ages to come, as well as in the present.1

6. Another considerable benefit attending private instruction, (especially by catechisms,) is, that it will keep our people from much of that vanity, which now possesses their minds and takes up their time.

When workmen are employed in their shops, almost all their talk is vanity; and children are apt to learn foolish songs and idle stories, and thus furnish their minds with filth and rubbish, which occasions them to lose much time, and to be guilty of many idle thoughts and words. Now when they have a catechism to learn, and know that they must give an account of it, much of their time and thoughts will be better employed. It will particularly find them, and heads of families, profitable employment for the Lord's day.

7. As the method of instruction I am recommending is, by supposition, very extensive, we have reason to expect the most extensive benefits from it.

"Perhaps you who find a people rude and ignorant, (like stones in the quarry, or trees unhewn,) may not bring the work to such perfection in your days as you desire. Yet as David did for Solomon, you may, by your pains in teaching and instructing, prepare materials for another who shall rear the temple."-Gurnal, ubi supra.

pur

It has a more excellent design, (and therefore we may hope it will have more important effects,) than our accidental conferences with here and there a particular person. In such occasional discourses, I observe ministers satisfy themselves to have spoken some few good words, but seldom set themselves, in so plain and close a manner, to convince men of their sin and misery, and their need of mercy, as in this posely appointed work, we shall have an opportunity of doing. In short, so weighty and excellent is this duty, that the chief part of church reformation is behind without it, and consists in it. We are apt to look upon a reformation as what is to be wrought immediately by God, without considering, that it is to be effected by our means; but this we have no warrant to do. In order to such a reformation, we must use our unwearied endeavors, and particularly must be diligent in catechising and personal instruction; for this is likely to do more towards effecting such a reformation as we have long prayed and hoped for, than every other means without it. Brethren, all that our forefathers have been doing for the good of the church, and for a true reformation, for so many years, was but to prepare the way for you to come in and do the work which they desired. They have opened you the door, and at a great expense of labors and sufferings, have removed many of your impediments; and will you now stand still or loiter? God forbid! Have they spent so much time in fencing the vineyard, in weeding and pruning it, to make it ready for your hands, and will you now fail, who are sent to gather in the vintage? In the name of God, take heed that you do not frustrate their labors, their prayers and their hopes! To what has been said, let me add,

8. The diligent prosecution of this work will do some good to ministers themselves.

It will be the best cure for their idleness and loss of time, in unnecessary discourses, journies or other recreations, and at the same time, will cut off that scandal which attends them. Besides, it will tend to subdue our own corruptions, to increase our own graces, and consequently to procure much peace to our own consciences, and much comfort when our time and actions come to be reviewed. This constant employment of our minds and tongues against sin, and in the cause of Christ and holiness, will do much more towards habituating us to overcome our carnal inclinations, than all the austerities of monks and hermits, who addict themselves

to unprofitable solitude, and hide their master's talents.' Not to mention what an excellent means this will be, to take us (as well as our people) from vain controversies, and discourses upon lesser matters of religion, and thus to cure those unhappy contentions which too often prevail among ourselves.

Having thus considered the advantages that attend personal instruction, particularly catechising, I shall now

II. Point out the obligations ministers are under to the practice of it.

1. The necessity of this duty may be argued from the regard you owe to the glory of God, in the fuller success of the gospel.

God is most honored and pleased when most souls are saved; for he hath sworn that he hath no pleasure in the death of a sinner, but had rather that he return and live,' Ezek. 18:23, 32. 33: 11. How gladly then should you take this course which will most effectually promote this end! O brethren! if we could generally set this work on foot in all the parishes of England, and prosecute it skilfully and zealously, what a glory would it put upon the face of the nation, and what honor would redound to God thereby! If our common ignorance were thus banished, and our vanity and idleness turned into the study of the way of life, and every family employed in learning catechisms, and speaking of the word and works of God, what pleasure would God take in our cities and countries! He would dwell in our habitations and make them his delight. If we increase the number or strength of the saints, we thereby increase the honor of the king of saints; Christ will be honored in the fruits of his bloodshed. And the Spirit of grace will also be glorified in the fruit of his operations. And do not these ends require us to use the means with diligence?

2. I may urge this duty, from the general obligation we are all under to do good, and from the regards we owe to the welfare of our people.

Every Christian is obliged to do all the good he can, for the salvation of others; but every minister is doubly obliged, because he is separated to the gospel' of Christ, and is to 'give himself up wholly' to that work. Rom. 1: 1. 1 Tim. 4: 15. It is needless to make any further question about our obligation, when we know in general that we are obliged to do all that is necessary for the conversion and salvation of

our people, and that this work (as has been already shown) is needful to these ends. Of these surely we cannot doubt; let us not, then, any longer neglect so reasonable and necessary a duty. If the saving of souls, of your neighbor's souls, of many souls from everlasting misery, be worth your labor, up, and be doing! If you would be the fathers of many new born unto God, if you would see the travail of your souls' with comfort, and be able to say at last, "Here am I and the children that thou hast given me," be diligent in this blessed work. If it would rejoice you to present your converts 'blameless and spotless to Christ,' and to see them among the saints in glory, praising the Lamb before his throne, be glad of this singular opportunity that is offered you. 'What is your hope and joy and crown of rejoicing?" Are not your saved people in the presence of Christ Jesus at his coming? Yea, doubtless they are your glory and your joy; 1 Thess. 2: 19, 20.) If you are the ministers of Christ indeed, you will long for the perfecting of his body, and the gathering in of his elect.' Your hearts will be set upon it, and you will travail as in birth for them till Christ be formed in them, Gal. 4: 19, and will take all opportunities [that are likely to promote this great end] as the sunshine days in a rainy harvest, in which it is unreasonable and inexcusable to be idle. Nay, if you have but a spark of Christian compassion in you, it will appear worth your utmost labor to'save souls from death and to cover a multitude of sins.' O remember when you are talking with the unconverted, that there is an opportunity in your hands to save a soul! to 'rejoice the angels in heaven!' to rejoice Christ himself! and to increase the family of God! There is not a sinner whose case you should not so far compassionate, as to be willing to relieve him at a much dearer rate than [by the labor I have been recommending.] Can you see sinners as the wounded man by the way, and unmercifully pass by? Can you hear them cry to you as the man of Macedonia to Paul in his vision, "Come and help us," and yet refuse your help? Are you intrusted with a hospital, where one languishes, and another groans, crying out "Oh help me! pity me for the Lord's sake!" and where a third is raging mad, and would destroy himself and you, and yet will you still sit idle? If it is said of him that relieveth not men's bodies, how much more may it be said of them that relieve not men's souls, 'If you see your brother have need and shut up the bowels of your compassion from him,

1

and

how dwelleth the love of God in you?' 1 John, 3:17. You are not such hard-hearted men, such monsters, but you will pity the naked, the imprisoned, or those that are tormented with grievous pain or sickness; and will you not pity a hardhearted sinner, who must be excluded the presence of the Lord, (if a thorough, speedy repentance prevent it not,) and lie under his remediless wrath ? What shall I call the heart of that man who will not pity such a one? The heart of an infidel! a heart of stone! a very rock or adamant! Surely if he believed the misery of the impenitent, it would be impossible for him not to pity them. Can you tell men in the pulpit, that they shall certainly be damned except they repent, and yet have no pity on them when you have so proclaimed their danger? And if you do pity them, will you not do thus much for their salvation? What if you heard sinners cry after you in the streets-" O Sir! have pity on me, and afford me your advice! I am afraid of the everlasting wrath of God! I know I must shortly leave this world, and Ĭ fear, lest I shall be miserable in the next!" What if they came to your study door and cried "Oh pity us! Oh help us, lest we should be tormented in the flames of hell,"would not leave you till you had told them how to escape the wrath of God, could you find in your hearts to drive them away without advice? I am confident you could not. Why such persons, alas! who do not thus cry for help, are the most miserable. The hardened sinner, who cares least for your advice, needs it most. He that has not so much life as to feel that he is dead, nor so much light as to see his danger, nor so much sense as to pity himself, this is the man that is most to be pitied. O how can you walk and talk and be merry with such people, when you know their case? Methinks when you look them in the face, and think of their future misery, you should break forth into tears (as the prophet did when he looked upon Hazael,) and then fall on with the most importunate exhortations! When you come to visit them in their last sickness, will it not wound your hearts to see them ready to depart into misery, without your having ever dealt seriously with them for their recovery? O then, for the Lord's sake, and for the sake of such poor souls, have pity on them! Bestir yourselves, and spare no pains that may conduce to their salvation!

-

3. Our obligations to this kind of instruction may be made to appear both from scripture examples and precepts.