Direct. XI. Engage them in the reading of the holy Scriptures, and of such books of practical divinity, as do at once most plainly acquaint them with the principles of religion, and piercingly set them home upon the conscience; that judgment and affection, head and heart, may be edified at once. Such suitable books may be daily their companions; and it is a great advantage to them, that they may have a powerful sermon when they please, and read over the same things as oft as the frailty of their memories do require. Such private, innocent companions have saved many a soul.
Direct. XII. Engage them in a constant course of prayer (whether it be with a book, or form, or without, according to the parts and condition of the person). For the often approaching to God in so holy a work, will affright or shame a man from sin, and stir him up to serious thoughts of his salvation, and engage him to a godly life.
Direct. XIII. If you would have all these means effectual to men's conversion and salvation, show them all hearty love and kindness, and do them all the good you can. Men are naturally more easily sensible of the good of their bodies, than of their souls; and a kindness to the body is thankfully received, and may prepare them to receive a greater benefit. What you are unable to do for them yourselves, solicit those that are able to do; or, if you cannot do that neither, at least show your pity and good-will. Love is the most powerful preacher in the world.
Direct. XIV. Be sure that you have no fallings out or quarrels with any that you would do good upon. And to that end, usually it is the best way, to have as little to do with them in buying and selling, or any worldly matters, where mine and thine may come in competition, as possibly you can: or, if you cannot avoid it, you must be content to part with somewhat of your right, and suffer some wrongs, for fear of hurt to your neighbour's soul. Even godly persons, yea, parents and children, brethren and sisters, usually fall out about mine and thine. And when self-interest hath bred the quarrel, they usually think ill of the person who is supposed to injure them; and then they are made uncapable of receiving any spiritual good by him, and if he seem religious they are oft alienated from religion for his sake. And all unconverted persons are selfish, and usually look that you should fulfil their desires, and suit yourselves to their interest, without respect to right or wrong, or to your own sufferings! Yet such as these must be pitied and helped; and therefore it is usually best to avoid all chaffering or worldly dealings with them, lest you lose them. And when that cannot be, you must judge a little departing from your own right, to be a very cheap price to procure the good of a neighbour's soul.
Direct. XV. See that in matters of religion you neither run too far from such men in things lawful, nor yet do any thing sinful in compliance with them. By concurring with them in any sin, you will harden them, and hinder their conversion; and so you will by singular or violent opposition in things indifferent. Those persons are quite mistaken, who think that godly men must go as far from the ungodly as ever they can, in lawful things; and say, The ungodly do thus, and therefore we must do otherwise. Paul was of another mind and practice, when he circumcised Timothy, and "became all things to all men, to save some." To place religion in things indifferent, and to cry out against lawful things as sinful, or to fly from others by needless singularities, is a great cause of the hardening and perdition of multitudes, turning their hearts against religion, and making them think that it is but unnecessary scruple, and that religious persons are but self-conceited, brain-sick people, that make to themselves a duty of their superstition, and condemn all that be not as humorous as they. Lay not such stumblingblocks before any whose souls you desire to save.
CHAPTER XVI.
SPECIAL DIRECTIONS FOR CHRISTIAN CONFERENCE, EXHORTATION, AND REPROOF.
Tit. 1. Motives to Christian Conference and Exhortation.
The right use of speech being a duty of so great importance, as I have before showed about the government of the tongue; and it being a way of communication, by which we are all obliged to exercise our love to one another, even in the greatest matter, the saving of souls; I shall first endeavour to persuade them to this duty, who make too little conscience of it; and that by these following considerations.
Motive I. Consider that it is the exercise of our humanity: reason and speech do difference us from brutes. If by being reasonable we are men, then by using reason we live as men; and the first communicative use of reason is by speech: by thinking, we exercise reason for ourselves; by speaking, we exercise it (first) for others. Therefore if our reason be given us for the highest uses to ourselves, (to know God and eternal life, and the means thereto,) then certainly our speech is also given us for the same highest uses, by way of communication unto others. Use therefore your tongues to those noble ends for which they were given you. Use them as the tongues of men, to the ends which human nature is created for.