The Reformed Pastor, Chapter 2

The Reformed Pastor · Chapter 2

p. 48CHAP. II.

SECT. I.

IV. HAving ſhewed you, What it is to Take heed to our ſelves, and Why it muſt be done? I am next to ſhew you, What it is to Take heed to all the Flock, and wherein it doth conſiſt and muſt be exerciſed. It was firſt neceſſary to take into Conſideration, What we muſt be, and what we muſt do for our own ſouls, before we come to that which muſt be done for others: Ne quis aliorum vulnera medendo ad ſalutem, ipſe per negligentiam ſuae ſalutis intumeſcat; ne proximos juvando, ſe deſer…t; ne alios erigens, cadat, ſaith Gregor. M. de cur. paſt. l. 4. Yea left all his labours come to nought, becauſe his heart and life is nought that doth perform them. Nonnulli enim ſunt qui ſolerti curâ ſpiritualia praecepta preſcrutantur, ſed quae intelligendo penetrant, vivendo conculcant: repente decent quae non opere, ſed meditatione didicerunt: & quod verbis praedicant, moribus impugnant; unde fit ut cum paſtor per abrupta graditur, ad praecipitium grex ſequatur. Idem ib. li. 1. cap. 2. When we have led them to the living waters, if we muddy it by our filthy p. 49lives, we may loſe our labour, & yet they be never the better. Aquam pedibus perturbare, eſt ſancta meditationis ſtudia male vivendo corrumpere, inquit Idem. ibid.

Before we ſpeak of the work it ſelf, we muſt begin with ſomewhat that is implyed and preſuppoſed.

And 1. It is here implyed, that Every Flock ſhould have their own Paſtor (one or more) and every Paſtor his own Flock. As every Troop or Company in a Regiment of ſouldiers muſt have their own Captain and other officers, and every ſouldier know his own Commanders and Colours: ſo is it the will of God, that every Church have their own Paſtors, and that all Chriſts Diſciples do know their Teachers that are over them in the Lord, 1 Theſ. 5. 12, 13. The Univerſal Church of Chriſt muſt conſiſt of particular Churches guided by their own Over-ſeers; and every Chriſtian muſt be a member of one of theſe Churches; except thoſe that upon Embaſſages, travels, or other like caſes of neceſſity, are deprived of this advantage, Acts 14. 23. They ordained them Elders in every Church; ſo Tit. 1. 5. and in many places this is clear. Though a Miniſter be an Officer in the Univerſal Church, yet is he in a ſpecial manner the Overſeer of that particular Church which is committed to his charge: As he that is a Phyſitian in the Common-wealth may yet be the Medicus vel Archiater cujuſdam Civitatis, and be obliged to take care of that City, and not ſo of any other: ſo that though he may and ought occaſionally to do any good he can elſe where that may conſiſt with his fidelity to his ſpecial charge, (when an unlicenced perſon p. 50may not) yet is he firſt obliged to that City, and muſt allow no help to others that muſt occaſion a neglect of them, except in great extraordinary caſes, where the publike good requireth it. So is it betwixt a Paſtor and his ſpecial Flock. When we are Ordained Miniſters without a ſpecial charge, we are licenced and commanded to do our beſt for all, as we ſhall have a call for the particular exerciſe: but when we have undertaken a particular charge, we have reſtrained the exerciſe of our gifts and guidance ſo ſpecially to that, that we may allow others no more then they can ſpare, of our time and help, except where the publike good requireth it, which muſt be firſt regarded. From this Relation of Paſtor and Flock, ariſe all the duties which mutually we owe. As we muſt be true to our truſt, ſo muſt our people be faithful to us, and obey the juſt Directions that we give them from the word of God.

2. When we are commanded to Take heed to all the Flock; it is plainly implyed, that the Flocks muſt be no greater regularly and ordinarily then we are capable of Over-ſeeing or taking heed of. That particular Churches ſhould be no greater, or Miniſters no fewer, then may conſiſt with a Taking heed to all. For God will not lay upon us natural impoſſibilities: He will not bind men on ſo ſtrict account as we are bound, to leap up to the Moon, to touch the Stars, to number the ſands of the Sea. If it be the Paſtoral work to Over-ſee and Take heed to all the Flock, then ſure there muſt be ſuch a proportion of Paſtors aſsigned to each Flock, or ſuch a number of ſouls in the care of each Paſtor, as he is able to take ſuch heed to as is here required. Will God require of p. 51one Biſhop to take the charge of a whole County, or of ſo many Pariſhes or thouſands of ſouls, as he is not able to know or to over-ſee? Yea and to take the ſole Government of them, while the particular Teachers of them are free from that undertaking? Will God require the blood of ſo many Pariſhes at one mans hands, if he do not that which ten or twenty, or an hundred, or three hundred men can no more do then I can move a Mountain? Then wo to poor Prelates? This were to impoſe on them a natural or unavoidable neceſsity of being damned. Is it not therefore a moſt doleful caſe that learned ſober men ſhould plead for this as a deſirable priviledge? or draw ſuch a burden wilfully on themſelves? and that they tremble not rather at the thoughts of ſo great an undertaking? O happy had it been for the Church, and happy for the Biſhops themſelves, if this meaſure that is intimated by the Apſtole here had been ſtill obſerved: and the Dioceſs had been no greater then the Elders or Biſhops could Over-ſee and Rule, ſo that they might have Taken heed to all the Flock? Or that Paſtors had been multiplyed as Churches multiplyed, and the number of Over-ſeers proportioned ſo far to the number of ſouls, that they might not have let the work be undone, while they aſſumed the empty titles, and undertook impoſsibilities! And that they had rather prayed the Lord of the harveſt to ſend forth more Labourers, even ſo many as had been proportioned to the work; and not to have undertaken all themſelves. I ſhould ſcarce commend the prudence or humility of that Labourer (let his parts in all other reſpects be never ſo great) that p. 52would not only undertake to gather in all the harveſt in this County himſelf, and that upon pain of death yea of damnation, but would alſo earneſtly contend for this prerogative.

Obj. But there are others to Teach, though one only have had the Rule.

Anſw Bleſſed be God it was ſo: and no thanks to ſome of them. But is not Government of great concernment to the good of ſouls, as well as Preaching? If not, then what matter is it for Church-Governors? If it be, then they that nullifie it by undertaking impoſsibilities, do go about to ru…ne the Churche, and themſelves. If only preaching be neceſſary, let us have none but meer Preachers: what needs there then ſuch a ſtir about Government? But if Diſcipline (in its place) be neceſſary too, what is it but enmity to mens ſalvation to exclude it? and it is unavoidably excluded, when it is made to be his work that is naturally uncapable of performing it. He that w…ll command an Army alone, may as well ſay, It ſhall be deſtroyed for want of command: And the School-maſter that will Over-ſee or Govern all the Schools in the County alone, may as well ſay plainly, they ſhall be all ungoverned: And the Phyſitian that will undertake the Guidance of all the ſick people in a whole Nation, or County, when he is not able to viſit or direct the hundreth man of them, may as well ſay, Let them periſh.

Ob. But though they cannot Rule them by themſelves, they may do it by others.

Anſw. The nature of the Paſtoral work is ſuch, as muſt be done by the Paſtor himſelf. He may not delegate a man that is no Paſtor to Baptize or adminiſter p. 53the Lords Supper, or to be the Teacher of the Church: No more may he commit the Government of it to another. Otherwiſe by ſo doing he makes that man the Biſhop, if he make him the immediate Ruler and Guid of the Church: And if a Biſhop may make each Presbyter a Biſhop, ſo he do but derive the power from him, then let it no more be held unlawful for them to Govern, or to be Biſhops. And if a Prelate may do it, it is like Chriſt or his Apoſtles might and have done it; for as we are to preach in Chriſts name, and no in any mans; ſo its likely that we muſt Rule in his name. But of this ſomewhat more anon.

Yet ſtill it muſt be acknowledged that in caſe of neceſsity, where there are not more to be had, one man may under take the charge of more ſouls then he is able well to over-ſee particularly. But then he muſt only undertake to do what he can for them, and not to do all that a Paſtor ordinarily ought to do. And this is the caſe of ſome of us that … greater Pariſhes then we are able to take … …eed to, as their ſtate requireth; I muſt prote… or my own part, I am ſo far from their boldneſs in … venture on the ſole Government of a County, that I would not for all England have undertaken to have been one of the two that ſhould do all the Padoral work that God enjoyneth to that one Pariſh where I live, had I not this to ſatisfie my conſcience, that through the Churches neceſſities more cannot be had; and therefore I muſt rather do what I can, than leave all undone becauſe I cannot do all. But caſes of unavoidable neceſsity, are not to be the ſtanding condition of the Church; or at leaſt it is not deſirable p. 54that it ſhould ſo be. O happy Church of Chriſt, were the Labourers but Able and Faithful, and proportioned in number to the number of ſouls; So that the Paſtors were ſo many, or the particular Flocks or Churches ſo ſmall, that we might be able to Take heed to All the Flocks.

SECT. II.

HAving told you theſe two things that are here implyed. I come next to the duty it ſelf that is expreſt. And this Taking heed to All the Flock in general is, A very great care of the whole and every part, with great watchfulneſs and diligence in the uſe of all thoſe holy actions and Ordinances which God hath required us to uſe for their ſalvation.

More particularly, this work is to be conſidered:

1. In reſpect to the ſubject matter of it.

2. In reſpect to the object.

3. In reſpect to the work it ſelf, or the Actions which we muſt do.

And 4. In reſpect to the End which we muſt intend. Or it is not amiſs if I begin firſt with this laſt, as being firſt in our intention, though laſt as to the attainment.

1. The ultimate end of our Paſtoral over-ſight, is that which is the ultimate end of our whole lives; Even the Pleaſing and Glorifying of God, to which is connext the Glory of the humane nature alſo of Chriſt, and the Glorification of his Church, p. 55and of our ſelves in particular: And the neerer ends of our office, are, the ſanctification, and holy obedience of the people of our charge, their unity, order, beauty, ſtrength, preſervation and increaſe; and the right worſhipping of God, eſpecially in the ſolemn Aſſemblies.

By which it is manifeſt, that before a man is capable of being a true Paſtor of a Church according to the mind of Chriſt, he muſt have ſo high an eſtimation of theſe things, that they may be indeed his ends.

1. That man therefore that is not himſelf takenup with the predominant love of God, and is not himſelf devoted to him, and doth not devote to him all that he hath and can do; that man that is not addicted to the pleaſing of God, and maketh him not the Center of all his actions, and liveth not to him as his God and Happineſs: That is, that man that is not a ſincere Chriſtian himſelf, is utterly unfit to be a Paſtor of a Church.

And if we be not in a caſe of deſperate neceſſity, the Church ſhould not admit ſuch, ſo far as they can diſcover them. Though to inferiour common works (as to teach the Languages, and ſome Philoſophy, to tranſlate Scriptures, &c.) they may be admitted. A man that is not heartily devoted to God, & addicted to his ſervice & honour, will never ſet heartily about the Paſtoral work: nor indeed can he poſſibly (while he remaineth ſuch) do one part of that work, no nor of any other, nor ſpeak one word in Chriſtian ſincerity. For no man can be ſincere in the means, that is not ſo in his intentions of the end. A man muſt heartily Love God above all, p. 56before he can heartily ſerve him before all.

2. No man is fit to be a Miniſter of Chriſt that is not of a publike ſpirit as to the Church, and delighteth not in its beauty, and longeth not for its felicity: As the good of the Common-wealth muſt be the end of the Magiſtrate (his neerer end) ſo muſt the felicity of the Church be the end of the Paſtors of it. So that we muſt rejoyce in its welfare, and be willing to ſpend and be ſpent for its ſake.

3. No man is fit to be a Paſtor of a Church that doth not ſet his heart on the life to come, and regard the matters of everlaſting life, above all the matters of this preſent life: and that is not ſenſible in ſome meaſure how much the ineſtimable riches of glory are to be preferred to the trifles of this world. For he will never ſet his heart on the work of mens ſalvation, that doth not heartily believe and value that ſalvation.

4. He that delighteth not in holineſs, hateth not iniquity, loveth not the Unity and Purity of the Church, and abhorreth not diſcord and diviſions, and taketh not pleaſure in the Communion of Saints, and the publike worſhip of God with his people, is not fit to be a Paſtor of a Church. For none of all theſe can have the true ends of a Paſtor, and therefore cannot do the works. For of what neceſſity the end is to the Means, and in Relations, is eaſily known.

p. 57SECT. III.

II. THE ſubject matter of the Miniſterial work, is in general, ſpiritual things, or matters that concern the Pleaſing of God, and the Salvation of our people. It is not about temporal and tranſitory things. It is a vile uſurpation of the Pope and his Prelates to aſſume the management of the temporal ſword, and immerſe themſelves in the buſineſſes of the world; to exerciſe the violent coertion of the Magiſtrate, when they ſhould uſe only the ſpiritual weapons of Chriſt. Our buſineſs is not to diſpoſe of Common-wealths, nor to touch mens purſes or perſons by our penalties: but it conſiſteth only in theſe two things.

1. In revealing to men that Happineſs, or chief Good, which muſt be their ultimate end.

2. In acquainting them with the right means for the attainment of this end, and helping them to uſe them, and hindring them from the contrary.

1. It is the firſt and great work of the Miniſters of Chriſt to acquaint men with that God that made them, and is their Happineſs: to open to them the treaſures of his Goodneſs, and tell them of the Glory that is in his preſence, which all his choſen people ſhall enjoy: That ſo by ſhewing men the Certainty and the Excellency of the promiſed felicity, and the perfect bleſſedneſs in the life to come, compared with the vanities of this preſent life, we p. 58may turn the ſtream of their cogitations and affections; and bring them to a due contempt of this world, and ſet them on ſeeking the durable treaſure. And this is the work that we ſhould lie at with them night and day: could we once get them right in regard of the end, and ſet their hearts unfeignedly on God, and heaven, the chiefeſt part of the work were done: for all the reſt would undoubtedly follow.

And here we muſt diligently diſgrace their ſeeming ſenſual felicity, and convince them of the baſeneſs of thoſe pleaſures which they prefer before the delights of God.

2. Having ſhewed them the right end, our next work is to acquaint them with the right means of attaining it. Where the wrong way muſt be diſgraced, the evil of all ſin muſt be manifeſted, and the danger that it hath brought us into, and the hurt it hath already done us, muſt be diſcovered. Then have we the great myſterie of Redemption to diſcloſe; the Perſon, Natures, Incarnation, Perfection, Life, Miracles, Sufferings, Death, Burial, Reſurrection, Aſcenſion, Glorification, Dominion, Interceſſion of the bleſſed Son of God. As alſo the tenor of his promiſes, the conditions impoſed on us, the duties which he hath Commanded us, and the Everlaſting Torments which he hath threatned to the final Impenitent neglecters of his grace. O what a treaſury of his bleſſings and Graces, and the priviledges of his Saints have we to unfold! What a bleſſed life of Holineſs and Communion therein have we to recommend to the ſons of men: And yet how many temptations, difficulties and dangers to diſcloſe, and p. 59aſſiſt them againſt! How many precious ſpiritual duties have we to ſet them upon, and excite them to, and direct them in! How many objections of fleſh and blood, and cavils of vain men, have we to confute! How much of their own corruptions and ſinful inclinations to diſcover and root out! We have the depth of Gods bottomleſs Love and Mercy, the depth of the myſteries of his Deſigns and Works, of Creation, Redemption, Providence, Juſtification, Adoption, Sanctification, Glorification; the depth of Satans temptations, and the depth of their own hearts, to diſcloſe. In a word, we muſt teach them, as much as we can of the whole Word and Works of God. O what two volumns are there for a Miniſter to Preach upon! how great, how excellent, how wonderful and myſterious! All Chriſtians are Diſciples or Schollars of Chriſt, the Church is his School; we are his Uſhers, the Bible is his Grammer: This is it that we muſt be daily teaching them. The Papiſts would teach them without book, leſt they ſhould learn hereſies from the Word of truth; leaſt they learn falſhood from the Book of God, they muſt learn only the books or words of their Prieſts. But Our buſineſs is not to teach them without Book, but to help them to undrſtand this Book of God. So much for the ſubject matter of our work.

p. 60SECT. IV.

III. THE Object of our Paſtoral care is, All the Flock: That is, the Church and every member of it. It is conſidered by us, 1. In the whole body or ſociety. 2. In the parts or individual members.

1. Our firſt care muſt be about the whole. And therefore the firſt duties to be done are publike duties, which are done to the whole. As our people are bound to prefer publike duties before private, ſo are we much more. But this is ſo commonly confeſſed, that I ſhall ſay no more of it.

2. But that which is leſs underſtood or conſidered, is, That All the Flock even each individual member of our charge muſt be taken heed of and watched over by us in our Miniſtery. To which end, it is preſuppoſed neceſſary, that (unleſs where abſolute neceſſity forbiddeth it, through the ſcarcity of Paſtors, and greatneſs of the Flock) We ſhould know every perſon that belongeth to our charge. For how can we take heed to them, if we do not know them? Or how can we take that heed that belongeth to the ſpecial charge that we have undertaken, if we know not who be of our charge, and who not (though we know the perſons?) Our obligation is not to all neighbour Churches, or to all ſtraglers, as great as it is to thoſe whom we are ſet over. How can we tell whom to exclude, till we know who are included? Or how can we refel the accuſations of the offended, that tell us of the ungodly or defiled members p. 61of our Churches, when we know not who be members, and who not? Doubtleſs the bounds of our Pariſhes will not tell us, as long as Papiſts and ſome worſe do there inhabit. Nor will bare hearing us certainly diſcover it, as long as thoſe are uſed to hear that are members of other Churches, or of none at all. Nor is meer participation of the Lords Supper a ſure note, while ſtrangers may be admitted, and many a member accidentally be kept off. Though much probability may be gathered by theſe, or ſome of theſe, yet a fuller knowledge of our charge is neceſſary where it may be had, and that muſt be the fitteſt expreſſion of Conſent, becauſe it is Conſent that is neceſſary to the Relation.

All the Flock being thus known, muſt afterward be Heeded. One would think all reaſonable men ſhould be ſatisfied of this, and it ſhould need no further proof. Doth not a careful Shepherd look after every individual Sheep? And a good Schoolmaſter look to every individual Scholler, both for inſtruction and correction? And a good Phyſitian look after every particular Patient? And good Commanders look after every individual ſouldier? Why then ſhould not the Teachers, the Paſtors, the Phyſitians, the Guides of the Churches of Chriſt, take heed to every individual member of their charge? Chriſt himſelf the great and good Shepherd, and maſter of the Church, that hath the whole to look after, doth yet take care of every individual. In the 15. of Luke he telleth us that he is as the Shepherd that leaveth the ninety and nine ſheep in the Wilderneſs to ſeek after one that was loſt: or as the woman that lighteth a Candle, and ſweepeth p. 62the houſe, and ſearcheth diligently to find the one groat that was loſt; and having found it, doth rejoyce, and call her friends and neighbours to rejoyce. And Chriſt telleth us, that even in heaven there is Ioy over one ſinner that repenteth. The Prophets are oft ſent to ſingle men. Ezekiel is made a watch man over individuals: and muſt ſay to the wicked, Thou ſhalt ſurely dye, Ezek. 3. 18, 19. and 18 And Paul taught them publikely and from houſe to houſe, which was meant of his teaching particular families; for even the publike teaching was then in houſes; and publikely and from houſe to houſe, ſignifie not the ſame thing. The ſame Paul warned every man, and taught every man, in all wiſdom, that he might preſent every man perfect in Chriſt Ieſus, Col. 1. 18. Chriſt expounded his publike parables, to the twelve a part, Mark 4. 34. Every man muſt ſeek the Law at the mouth of the Prieſt, M…l. 2 7. We muſt give an account of our watching for the ſouls of all that are bound to obey us, Heb. 13. 7. Many more paſſages in Scripture aſſure us that it is our duty to Take heed to every individual perſon in our Flock. And many paſſages in the antient Councils do plainly tell us, it was the practice of thoſe times, till Churches began to be crowded, and to ſwell ſo big that they could not be guided as Churches ſhould be (when they ſhould rather have been multiplyed, as the Converts did increaſe.) But I will paſs over all theſe, and mention only one paſſage in Ignatius or whoever it was I matter not much ſeeing it is but to prove what was then the cuſtom of the Church) ad Polycarp. foreign. i. e. Let Aſſemblies p. 63be often gathered; ſeek after (or enquire of) all by name: deſpiſe not ſervant-men or maids. You ſee it was then taken for a duty to look after every member of the flock by name, though it were the meaneſt ſervant-man or maid. The Reaſons of the neceſſity of this I ſhall paſs over now, becauſe ſome of them will fall in when we come to the duty of Catechizing and perſonal inſtruction in the end.

Obj. But the Congregation that I am ſet over is ſo great that it is not poſſible for me to know them all, much leſs to take heed of all individuals.

Anſw. 1. Is it neceſsity or not that hath caſt you upon ſuch a charge? If it be not, you excuſe one ſin with another: How durſt you undertake that which you knew your ſelf unable to perform, when you were not forced to it? It ſeems then you had ſome other ends in your undertaking, and never intended to make it good, and be faithful to your truſt. But if you think that you were neceſsitated to it, I muſt ask you, 1. Might not you poſſibly have procured aſsiſtance for ſo great a charge? Have you done all that you could with your friends and neighbours to get maintenance for another to help you? 2. Have you not ſo much maintenance yourſelf as might ſerve your ſelf and another? What though it will not ſerve to maintain you in fulneſs? Is it not more reaſon that you ſhould pinch your fleſh and family, then undertake a work that you cannot do, and neglect the ſouls of ſo many men? I know it will ſeem hard to ſome that I ſay; But to me it ſeems an unqueſtionable thing: p. 64That if you have but an hundred pounds a year, it is your duty to live upon part of it, and allow the reſt to a competent aſsiſtant, rather then the Flock that you are over ſhould be neglected. If you ſay, That this is hard meaſure; your wife and children cannot ſo live. I anſwer, 1. Do not many families in your Pariſh live on leſs? 2. Have not many able Miniſters in the Prelates daies been glad of leſs, with liberty to preach the Goſpel? There are ſome yet living (as I have heard) that have offered the Biſhops to enter into bond to preach for nothing, ſo they might but have had liberty to preach. 3. If ſtill you ſay, that you cannot live ſo neerly as poor people do, I further ask; Can your Pariſhoners better endure damnation, then you can endure want and poverty? What, do you call your ſelves Miniſters of the Goſpel, and yet are the ſouls of men ſo baſe in your eyes that you had rather they did eternally periſh, then your ſelves and family ſhould live in a low and poor condition? Nay, ſhould you not rather beg your bread, then put ſuch a thing as mens ſalvation upon a hazard, or diſadvantage? Yea or hazard the damnation but of one ſoul? O Sirs, it is a miſerable thing when men ſtudy and talk of Heaven and Hell, and the fewneſs of the ſaved, and the difficulty of ſalvation, and be not all this while in good ſadneſs! If you were, you could never ſure ſtick at ſuch matters as theſe, and let your people go to damnation, that you might live at higher rates in the world? Remember this, the next time you are preaching to them, that they cannot be ſaved without knowledge: and hearken whether conſcience do not conclude, Its likely they p. 65might be brought to knowledge, if they had but diligent inſtruction and exhortation privately man by man; and then were there another miniſter to aſſiſt me, this might be done: and then if I would live neerly and deny my fleſh, I might have an aſsiſtant: and then it muſt conclude, Dare I let my people live in that Ignorance which I my ſelf have told them is damning; rather then put my ſelf and family to a little want?

And I muſt further ſay, that indeed this poverty is not ſo ſad & dangerous a buſineſs as it is pretended to be. So you have but food and rayment, muſt you not therewith be content? and what would you have more then that which may enable you for the work of God? And it is not purple and fine linnen, and faring deliciouſly every day, that you muſt expect as that which muſt content you. A mans life conſiſteth not in the abundance of the things that he poſſeſſeth. So your cloathing be warm, and your food be wholſom, you may as well be ſupported by it to do God ſervice, as if you had the fulleſt ſatisfaction to your fleſh: A patcht coat may be warm, and bread and drink is wholſom food. He that wanteth not theſe, hath but a cold excuſe to make for hazarding mens ſouls, that he may live on a fuller dyet in the world.

Obj. If this Doctrine be received, then it will diſcourage men from medling with great places; and ſo all Cities, Market-Towns, and other great Pariſhes will be left deſolate.

Anſw. It will diſcourage none but the carnal and ſelf-ſeeking, and not thoſe that thirſt after the winning of ſouls, & are wholly devoted to the ſervice of p. 66God, and have taken up the Croſs and follow Chriſt in ſelf-denyal. And for others, they are ſo far from being good Miniſters, that they are not his Diſciples or true Chriſtians. Chriſt would not forbear to tell the world of the abſolute neceſſity of ſelf-deniall and reſigning up all, and bearing the Croſs, and mortifying the fleſh, for fear of diſcouraging men from his ſervice; but contrarily telleth them that he will have no other ſervants but ſuch, and thoſe that will not come on theſe terms, may go their waies, and take their courſe, and ſee who will loſe by it, and whether he do more want their ſervice, or they want his protction and favour.

Obj. But I am not bound to go to a charge which I cannot perform, and to take a greater place, when I am fit but for a leſs.

Anſw. 1. If you would undertake it but for want of maintenance, then it is not unfitneſs, but poverty that is your diſcouragement: and that is no ſufficient diſcouragement.

2. We are all bound to diſpoſe of our ſelves to the greateſt advantage of the Church, and to take that courſe in which we may do God the greateſt ſervice; and we know that he hath more work for us in greater Congregations then in leſſer, and that the neglect of them would be the greateſt injury and danger to his Church and intereſt: and therefore we muſt not refuſe, but chuſe the greateſt work, though it be accompanied with the greateſt difficulties and ſuffering. It muſt be done, and why not by you as well as others?

Obj. But no man muſt undertake more then he can do.

p. 67Anſw. I will add the reſt of my enquiries, which will anſwer this objection. 3. Would the maintenance of the place ſerve two others, that have leſs neceſſity, or ſmaller families then you? If it will, try to get two ſuch as may accept it in your ſtead. 4. If this cannot be done, nor addition be procured, and there be really ſo little that you cannot have aſſiſtance, then theſe two things muſt be done. 1. You muſt take the charge with limitation, with a profeſſion of your inſufficiency for the whole work, and your undertaking only ſo much as you can do; and this you do for the neceſſity of the place that cannot otherwiſe be better ſupplyed. 2. You muſt not leave off the work of perſonal Over-ſight, nor refuſe to deal particularly with any, becauſe you cannot do it with all: But take this courſe with as many as you are able: and withall put on godly neighbours, and ſpecially parents and maſters of families to do the more. And thus doing what we can, will be accepted.

And in the mean time let us importune the Rulers of the Common-wealth, for ſuch a proportion of maintenance to great Congregations, that they may have ſo many Miniſters to watch over them, as may perſonally as well as publiklely inſtruct and exhort them. It may pleaſe God at laſt to put this into the hearts of Governors, and to give them a love to the proſperity of his Church, and a conſcience of their duty for the promoting of mens ſalvation.

Some more of theſe Objections we ſhall anſwer anon, under the Uſes. So much for the diſtribution of the work of the Miniſtery, drawn from the Object materially Conſidered.

p. 68We are next to conſider of it in reference to the ſeveral qualities of the object. And becauſe we ſhall here ſpeak ſomewhat of the Acts with the Object, there will be the leſs afterward to be ſaid of them by themſelves.

1. The firſt part of our Miniſterial work lyeth in bringing unſound Profeſſors of the faith to ſincerity, that they who before were Chriſtians in name and ſhew, may be ſo indeed. Though it belong not to us as their Paſtors, to co…rt profeſſed Infidels to the faith, becauſe they cannot be members of the Church while they are profeſſed Infidels; yet doth it belong to us as their Paſtors, to convert theſe ſeeming Chriſtians to ſincerity, becauſe ſuch ſeeming Chriſtians may be viſible members of our Churches. And though we be not abſolutely certain that this or that man in particular is unſound, and unſanctified, yet as long as we have a certainty that many ſuch are uſually in the Church, and have too great probability that it is ſo with ſeveral individuals whom we can name, we have therefore ground enough to deal with them for their converſion. And if we be certain by their notorious Impiety that they are no Chriſtians, and ſo to be ejected from the Communion of Chriſtians; yea if they were profeſſed Infidels, yet may we deal with them for their converſion, though not as Their Paſtors, yet as Miniſters of the Goſpel. So that upon theſe terms we may well conclude that, The work of converſion is the great thing that we muſt firſt drive at, and labour with all our might to effect.

Alas, the miſery of the unconverted is ſo great that it calleth lowdeſt to us for our compaſſion. If p. 69truly converted ſinner do fall, it will be but into ſin which will ſure be pardoned, and he is not in that hazard of damnation by it as others be. Not (as ſome unjuſtly accuſe us to ſay) That God hateth not their ſins as well as others, or that he will bring them to heaven, let them live never ſo wickedly: but the ſpirit that is within them will not let them live wickedly, nor to ſin as the ungodly do; but they hate ſin habitually, when through temptation they commit it actually; and as they have a General Repentance for all, ſo have they a particular Repentance for all that is known; and they uſually know all thats groſs and much more, and they have no iniquity that hath dominion over them. But with the unconverted it is far otherwiſe. They are in the gall of bitterneſs and bond of iniquity, and have yet no part nor fellowſhip in the pardon of their ſins, or the hopes of glory; We have therefore a work of greater neceſſity to do for them, even to open their eyes, and turn them from darkneſs to light, and from the power of Satan unto God; that they may receive forgiveneſs of ſins, and inheritance among the ſanctified by faith in Chriſt, Acts 26. 18. To ſoften and open their hearts to the entertainment of the truth, if God peradventure will give them Repentance to the acknowledging of it, that they may eſcape out of the ſnare of the Devil, who are taken Captive by him at his will, 2 Tim. 2. 25 That ſo they may be converted, and their ſins may be forgiven them, Mark 4. …. He that ſeeth one man ſick of a mortal diſeaſe, & another only pained with the tooth-ach, will be moved more to compaſſionate the former, then the latter, and will ſure make more haſte to help him, p. 70though he were a ſtranger, and the other were a Son. It is ſo ſad a caſe to ſee men in a ſtate of damnation, wherein if they ſhould dye they are remedileſly loſt▪ that me thinks we ſhould not be able to let them alone, either in publike or private, whatever other work we have to do. I confeſs, I am forced frequently to neglect that which ſhould tend to the further encreaſe of knowledge in the godly, and may be called ſtronger meat, becauſe of the lamentable neceſsity of the unconverted. Who is able to talk of Controverſies or nice unneceſſary points, yea or truths of a lower degree of neceſsity, how excellent ſoever, while he ſeeth a company of ignorant, carnal, miſerable ſinners before his face, that muſt be chang'd or damn'd? Me thinks I even ſee them entring upon their final woe! Me thinks I even hear them crying out for help, and ſpeedyeſt help. Their miſery ſpeaks the lowder, becauſe they have not hearts to ſeek or ask for help themſelves. Many a time have I known, that I had ſome hearers of higher fancies, that lookt for rarities, and were addicted to deſpiſe the Miniſtery, if he told them not ſomewhat more then ordinary; and yet I could not find in my heart to turn from the obſervation of the neceſsities of the impenitent, for the humouring of theſe, nor to leave ſpeaking to the apparently miſerable for their ſalvation, to ſpeak to ſuch noveliſts, for the clawing of their ears; no nor ſo much as otherwiſe ſhould be done, to the weak for their confirmation, and increaſe in grace. Me thinks as Pauls Spirit was ſtir'd within him, when he ſaw the Athenians ſo addicted to Idolatry, Acts 17. 16. ſo it ſhould caſt us into one of his paroxiſms, to ſee ſo many p. 71men in great probabilitie of being everlaſtingly undone; and if by faith we did indeed look upon them as within a ſtep of hell, it ſhould more effectually untye our tongues, then they tell us that Croeſus danger did his ſons. He that will let a ſinner go to hell for want of ſpeaking to him, doth ſet leſs by ſouls then the Redeemer of ſouls did, and leſs by his neighbour then rational Charity will allow him to do by his greateſt enemy. O therefore Brethren, whomſoever you neglect, neglect not the moſt miſerable! Whatever you paſs over, forget not poor ſouls that are under the condemnation and curſe of the Law, and may look every hour for the infernal execution, if a ſpeedy change do not prevent it. O call after the impenitent, and ply this great work of converting ſouls whatever elſe you leave undone.

2. The next part of the Miniſterial work, is for the building up of thoſe that are already truly converted. And according to the various ſtates of theſe, the work is various. in general, as the perſons are either ſuch as are young and weak, or ſuch as are in danger of growing worſe, or ſuch as are already declining, ſo our work is all reducible to theſe three, Confirmation and Progreſs, Preſervation and Reſtauration.

1. We have many of our flock that are young and weak; though of long ſtanding, yet of ſmall proficiency or ſtrength, Heb. 5. 11, 12. And indeed it is the moſt common condition of the godly: Moſt of them …ick in weak and low degrees of grace: And it is no eaſie matter to get them higher. To bring them to higher and ſtricter opinions, is p. 72very eaſie; that is, to bring them from the truth into error, on the right hand as well as on the left: but to encreaſe their knowledge and gifts is not eaſie; but to encreaſe their graces is the hardeſt of all. It is a very troubleſom thing to be weak: It keepeth under dangers, it abateth conſolation, and delight in God, and taketh off the ſweetneſs of his waies, and maketh us go to work with too much backwardneſs, and come off with little peace or profit: It maketh us leſs ſerviceable to God and man, to bring leſs honour to our Maſter and profeſsion, and do leſs good to all about us. We find ſmall benefit by the means we uſe: we too eaſily play with the Serpents baits, and are inſnared by his wiles. A Seducer will eaſily make us ſhake, and evil may be made appear to us as Good, truth as falſhood, ſin as a duty; and ſo on the contrary; we are leſs able to reſiſt and ſtand in an encounter; we ſooner fall; we hardlier riſe; and are apter to prove a ſcandal and reproach to our profeſſion; We leſs know our ſelves, and are more apt to be miſtaken in our own eſtate not obſerving corruptions when they have got advantage: we are dſhonourable to the Goſpel by our very weakneſs, and little uſeful to any about us; and in a word, though we live to leſs profit to our ſelves or others, yet are we unwilling and too unready to dye.

And ſeeing the caſe of weaklineſs is comparatively ſo ſad, how diligent ſhould we be to cheriſh and encreaſe their grace? The ſtrength of Chriſtians is the honour of the Church. When men are inflamed with the Love of God, and live by a lively working ſaith, and ſet light by the profits and honours of the p. 73world, and love one another with a pure heart fervently, and can bear and heartily forgive a wrong, and ſuffer joyfully for the cauſe of Chriſt, and ſtudy to do good, and walk in offenſively and harmleſly in the world, as ready to be ſervants of all men for their good, becoming all things to all men to win them, and yet abſtaining from the appearances of evil, and ſeaſoning all their actions with a ſweet mixture of Prudence, Humility, Zeal and Heavenly ſpirituality; O what an honour are ſuch to their profeſſions? What ornaments to the Church? and how excellently ſerviceable to God and man! Men would ſooner believe that the Goſpel is indeed a word of truth and power, if they could ſee more ſuch effects of it upon the hearts and lives of men. The world is better able to read the nature of Religion in a mans life then in the Bible. They that obey not the word, may be won by the converſations of ſuch as theſe, 1 Pet. 3. 1. It is therefore a neceſſary part of our work, to labour more in the poliſhing and perfecting of the Saints, that they may be ſtrong in the Lord, and fitted for their maſters uſe.

2. Another ſort of Converts that need our ſpecial help, are thoſe that labour under ſome particular diſtemper, that keeps under their graces, and maketh them temptations and troubles to others, and a burden to themſelves. For alas too many ſuch there are. Some that are ſpecially addicted to Pride, and ſome to worldlineſs, and ſome to this or that ſenſual deſire, and many to frowardneſs, and diſturbing paſſions. It is our duty to ſet in for the aſsiſtance of all theſe, and partly by diſſwaſions and clear diſcoveries of the odiouſneſs of the ſin, and partly by ſuitable p. 74directions about the way of remedy, to help them to a fuller conqueſt of their corruptions. We are leaders of Chriſts Army againſt the powers of darkneſs, and muſt reſiſt all the works of darkneſs wherever we find them, though it be in the children of light. We muſt be no more tender of the ſins of the godly then the ungodly, nor any more befriend them or favour them. By how much more we love the perſons above others, by ſo much the more muſt we expreſs it in the oppoſition of their ſins. And yet we muſt look to meet with ſome tender perſons here, eſpecially when iniquity hath got any head, and made a party; and many have fallen in love with it; They will be as pettiſh and impatient of a reproof as ſome worſer men, and intereſt piety it ſelf into their faults, and ſay that a Miniſter that preacheth againſt them, doth preach againſt the godly; A moſt haynous crime! to make God and godlineſs acceſſory to their ſins; When all the world beſides hath not the thouſandth part of that enmity and oppoſition againſt them. But the Miniſters of Chriſt muſt do their duties, for all mens peeviſhneſs; and muſt not ſo far hate their Brother, as to forbear the plain rebuking of him, or ſuffer ſin to lie upon his ſoul, Levit. 19. 17. Though it muſt be done with much prudence, yet done it muſt be.

3. Another ſort that our work is about, is Declining Chriſtians, that are either fallen into ſome ſcandalous ſin, or elſe abate their zeal and diligence, and ſhew us that they have loſt their former Love! As the caſe of back-ſliders is very ſad, ſo our diligence muſt be great for their recovery. Its ſad to p. 75them to loſe ſo much of their Life, and peace, and ſerviceableneſs to God: and to become ſo ſerviceable to Satan & his cauſe. It is ſad to us to ſee that al our labour is come to this, and that when we have taken ſo much pains with men, and bad ſo much hopes of them, all ſhould be ſo far fruſtrate. It is ſaddeſt of all to think that God ſhould be ſo abuſed by thoſe that he hath ſo loved, and done ſo much for, and that the enemy ſhould get ſuch advantage upon his graces, and that Chriſt ſhould be ſo wounded in the houſe of a friend, and the name of God evil ſpoken of among the wicked through ſuch; and all that fear God ſhould be reproached for their ſakes. Beſides that partial back-ſliding hath a natural tendency to total Apoſtacie, and would effect it, if ſpecial grace prevent it not.

The ſadder the caſe of ſuch Chriſtians is, the more lieth upon us for their effectual recovery, to reſtore thoſe that are but overtaken with a fault by the Spirit of meekneſs, Gal. 6. 12. and yet to ſee that the ſore be throughly ſearcht and healed, and the joynt be well ſet again, what pain ſoever it coſt; and eſpecially to look to the honour of the Goſpel, and to ſee that they riſe by ſuch free and full confeſſions and ſignifications of true Repentance, that ſome reparation be thereby made to the Church, and their holy profeſſion, for the wound of diſhonour that they had given it by their ſin. Much skill is required to the reſtoring of ſuch a ſoul.

4. Another part of the Miniſterial work is about thoſe that are fallen under ſome great Temptation. Much of our aſſiſtance is needful to our people in ſuch a caſe. And therefore every Miniſter ſhould p. 76be a man that hath much inſight into the Tempters wiles. We ſhould know the great variety of them, and the cunning craft of all Satans inſtruments that lie in wait to deceive, and the methods and devices of the grand deceiver! ſome of our people lie under Temptations to Error and Hereſie, eſpecially the young unſettled, and moſt ſelf-conceited: and thoſe that are moſt converſant or familiar with Seducers. Young, raw ungrounded Chriſtians, are commonly of their mind that have moſt intereſt in their eſteem, and moſt opportunity of familiar talk to draw them into their way. And as they are tinder, ſo deceivers want not the ſparks of zeal, to ſet them on a flame. A zeal for error and opinions of our own, is natural, and eaſily kindled and kept alive: but it is far otherwiſe with the ſpiritual zeal for God. O what a deal of holy Prudence and Induſtry is neceſſary in a Paſtor to preſerve the flock from being tainted with hereſies, and falling into noxious conceits and practices, and eſpecially to keep them in Unity and Concord, and hinder the riſing or increaſe of Diviſions. If there be not a notable conjunction of all accompliſhments, and a skilful improvement of parts and intereſts, it will hardly be done, eſpecially in ſuch times as ours, when the ſign is in the head, and the diſeaſe is Epidemical. If we do not publikely maintain the credit of our Miniſtery, and ſecond it by unblamable exemplary lives, and privately meet with Seducers, and ſhame them; if we be not able to manifeſt their folly, and follow not cloſe our ſtaggering people before they fall, how quickly may we give great advantage to the enemy, and let in ſuch an inundation p. 77of ſin and calamity, that will not eaſily be again caſt out!

Others lie under a temptation to worldlineſs! and others to gluttony or drunkenneſs; and others to iuſt; ſome to one ſin, and ſome to another. A faithful Paſtor therefore ſhould have his eye upon them all, and labour to be acquainted with their natural temperament, and alſo with their occaſions and affairs in the world, and the company that they live or converſe with, that ſo he may know where their temptations lie: and then ſpeedily, prudently and diligently to help them.

5. Another part of our work is to comfort the diſconſolate, and to ſettle the Peace of our peoples ſouls, and that on ſure and laſting grounds. To which end, the quality of the Complainants, and the courſe of their lives had need to be known; for all people muſt not have the like Conſolations that have the like complaints. But of this I have ſpoken already elſewhere, and there is ſo much ſaid by many, eſpecially Mr. Bolton in his Inſtructions for right Comforting, that I ſhall ſay no more.

6. The reſt of our Miniſterial work is upon thoſe that are yet ſtrong: For they alſo have need of our aſsiſtance: Partly to prevent their temptations and declinings, and preſerve the grace they have; partly to help them for a further progreſs and encreaſe; and partly to direct them in the improving of their ſtrength for the ſervice of Chriſt, and the aſſiſtance of their brethren. As alſo to encourage them, eſpecially the aged, the tempted, and afflicted to hold on, and to perſevere that they may attain the Crown. All theſe are the objects of the Miniſterial p. 78work, and in reſpect to all theſe we muſt Take heed to all the Flock. Abundance more diſtributions of our work, with directions how to perform it to rich and poor, young and old, &c. You may find in Gregor. M. de cura paſtorali, worth the reading. You may have the Book by it ſelf of Mr. Ier. Stephens Edition.

SECT. V.

IV. HAving done with our work in reſpect of its Objects; I am next to ſpeak of the Acts themſelves. But of this I ſhall be very brief. 1. Becauſe they are intimated before. 2. And becauſe they are ſo fully handled by many. 3. And becauſe I find I have already run into more tediouſneſs then I intended.

1. One part of our work, and that the moſt excellent, becauſe it tendeth to work on many, is the publike preaching of the word. A work that requireth greater skill, and eſpecially greater life and zeal, then any of us bring to it. It is no ſmall matter to ſtand up in the face of a Congregation, and deliver a Meſſage of ſalvation or damnation, as from the living God, in the name of our Redeemer. It is no eaſie matter to ſpeak ſo plain, that the ignorant may underſtand us, and ſo ſeriouſly, that the deadeſt hearts may feel us; and ſo convincingly, that the contradicting Cavilers may be ſilenced. I know it is a great diſpute whether preaching be proper to the Miniſters or not? The deciſion ſeems not very p. 79difficult. Preaching to a Congregation as their ordinary Teacher, is proper to a Miniſter in office; And Preaching to the unbelieving world (Jews, Mahometans or Pagans) as one that hath given up himſelf to that work, and is ſeparated and ſet apart to it, is proper to a Miniſter in office: But Preaching to a Church or to Infidels, occaſionally, as an act of Charity, extraordinarily, or upon ſpecial call to that act, may be common to others. The Governor of a Church, when he cannot preach himſelf, may in a caſe of neceſſity appoint a private man pro tempore, to do it that is able (as Mr. Thorndike hath ſhewed.) But no private man may obtrude without his conſent, who by office is the Guide and Paſtor of that Church. And a maſter of a family may preach to his own family, and a School-maſter to his Schollars, and any man to thoſe whom he is obliged to teach; ſo be it he go not beyond his ability, and do it in a due ſubordination to Church-teaching, and not in a way of oppoſition and diviſion. A man that is not of the trade, may do ſome one act of a trades-man in a Corporation for his own uſe, or his family, or friend; but he may not addict or ſeparate himſelf to it, or ſet it up, and make it his profeſsion, nor live upon it, unleſs he had been Apprentice and were free. For though one man of ten thouſand may do it of himſelf as well as he that hath ſerved an Apprentiſhip, yet it is not to be preſumed that it is ordinarily ſo: And the ſtanding Rule muſt not bend to rarities and extraordinaries, leſt it undo all: For that which is extraordinary and rare in ſuch caſes, the Law doth look upon as a non ens.

But the beſt way to ſilence ſuch uſurping Teachers, p. 80is for thoſe to whom it belongeth, to do it themſelves ſo diligently, that the people may not have need to go a begging; and to do it ſo judiciouſly, and affectingly, that a plain difference may appear between them and uſurpers, and that other mens works may be ſhamed by theirs; and alſo by the adding of holy lives, and unwearied diligence to high abilities, to keep up the reputation of their ſacred office, that neither Seducers, nor tempted ones may fetch matter of Temptation from our blemiſhes, or neglects. But I ſhall ſay no more of this duty.

2. Another part of our Paſtoral work is to adminiſter the holy myſteries, or Seals of Gods Covenant, Baptiſm and the Lords Supper. This alſo is claimed by private uſurpers: but I'le not ſtand to diſcuſs their claim. A great fault it is among our ſelves, that ſome are ſo careleſs in the manner, and others do reform that with a total neglect, and others do lay ſuch a ſtreſs on circumſtances, and make them a matter of ſo much contention, even in that ordinance where Union and Communion is ſo profeſt.

3. Another part of our work is to Guide our people, and be as their mouth in the publike prayers of the Church, and the publike praiſes of God: as alſo to bleſs them in the name of the Lord. This ſacerdotal part of the work is not the leaſt, nor to be ſo much thruſt into a corner as by too many of us it is. A great part of Gods ſervice in the Church-Aſſemblies, was wont in all ages of the Church till of late, to conſiſt in Publike Praiſes and Euchariſtical acts in holy Communion: and the Lords Day p. 81was ſtill kept as a day of Thankſgiving, in the Hymns and Common rejoycings of the faithful, in ſpecial Commemoration of the work of Redemption, and the happy condition of the Goſpel Church. I am as apprehenſive of the neceſſity of Preaching as ſome others: but yet me thinks, the ſolemn Praiſes of God ſhould take up much more of the Lords day then in moſt places they do. And me thinks, they that are for the magnifying of Goſpel Prviledges, and for a life of love and heavenly joyes, ſhould be of my mind in this; and their worſhip ſhould be Evangelical as well as their Doctrine pretendeth to be.

4 Another part of the Miniſterial work, is, to have a ſpecial care and over-ſight of each member of the Flock. The parts whereof are theſe that follow.

1. We muſt labour to be acquainted with the ſtate of all our people as fully as we can; Both to know the perſons, and their inclinations, and converſations, to know what are the ſins that they are moſt in danger of, and what duties they neglect for the matter or manner, and what temptations they are moſt liable to. For if we know not the temperament or diſeaſe, we are like to prove but unſucceſsful Phyſitians.

2. We muſt uſe all the means we can to inſtruct the ignorant in the matters of their ſalvation; by our own moſt plain familiar words; by giving or lending, or otherwiſe helping them to books that are fit for them: by perſwading them to learn Catechiſms; and thoſe that cannot read, to get help of their neighbours; and to perſwade their neighbours, p. 82to afford them help, who have beſt opportunities thereto.

3. We muſt be ready to give advice to thoſe that come to us with caſes of conſcience, eſpecially the great caſe which the Jews put to Peter, and the Jaylor to Paul and Silas, Acts 16. What muſt we do to be ſaved? A Miniſter is not only for Publike Preaching, but to be a known Counſellor for their ſouls, as the Lawyer is for their eſtates, and the Phyſitian for their bodies: ſo that each man that is in doubts and ſtraits, ſhould bring his caſe to him and deſire Reſolution. Not that a Miniſter ſhould be troubled with every ſmall matter, which judicious neighbours can give them advice in as well as he, no more then a Lawyer or Phyſitian ſhould be troubled for every trifle or familiar caſe, where others can tell them as much as they: but as when their eſtate or life is in danger they will go to theſe, ſo when their ſouls are in danger they ſhould go to Miniſters: As Nicodemus came to Chriſt and as was uſual with the people to go to the Prieſt, whoſe lips muſt preſerve knowledge, and at whoſe mouth they muſt ask the Law, becauſe he is the Meſſenger of the Lord of hoſts. And becauſe the people are grown unacquainted with the office of the Miniſtery, and their own neceſſity and duty herein, it belongeth to us to acquaint them herewith, and to preſs them publikely to come to us for advice in ſuch caſes of great concernment to their ſouls. We muſt not only be willing of the trouble, but draw it upon our ſelves by inviting them hereto. What abundance of good might we do, could we but bring our people to this? And doubtleſs much might be done in it, if we did p. 83our duties. How few have I ever heard that heartily preſt their people to their duty in this? A ſad caſe; that peoples ſouls ſhould be ſo injured and hazarded, by the total neglect of ſo great a duty, and Miniſters ſcarce ever tell them of it, and awaken them to it! were they but duly ſenſible of the need and weight of this, you ſhould have them more frequently knocking at your doors, and open their caſes to you, and making their ſad complaints, and begging your advice. I beſeech you put them more on this for the future, and perform it carefully when they ſeek your help. To this end its very neceſſary that we be acquainted with Practical Caſes, and ſpecially that we be acquainted with the nature of true Grace, and able to aſsiſt them in trying their ſtates, and reſolve the main queſtion that concerns their everlaſting life or death. One word of ſeaſonable prudent advice given by a Miniſter to perſons in neceſsity, hath done that good that many Sermons would not have done.

4. We muſt alſo have a ſpecial eye upon families, to ſee that they be well ordered, and the duties of each relation performed. The life of Religion, and the welfare and glory of Church and State, dependeth much on family Government and duty. If we ſuffer the neglect of this, we undo all. What are we like to do our ſelves to the Reforming of a Congregation, if all the work be caſt on us alone, and Maſters of families will let fall that neceſſary duty of their own, by which they are bound to help us! If any good be begun by the Miniſtery in any ſoul in a family, a careleſs, prayerleſs, worldly family is like to ſtiffle it, or very much hinder it. Whereas p. 84if you could but get the Rulers of families to do their part, and take up the work where you left it, and help it on, what abundance of good might be done by it? (as I have elſewhere ſhewed more at large) I beſeech you therefore do all that you can to promote this buſineſs, as ever you deſire the true Reformation and welfare of your Pariſhes. To which end let theſe things following be performed.

1. Get certain information how each family is ordered, and how God is worſhippped in them: that you may know how to proceed in your carefulneſs for their further good.

2. Go now and then among them, when they are like to be moſt at leiſure, and ask the maſter of the family, Whether he pray with them, or read the Scripture, or what he doth? And labour to convince the neglecters of their ſin. And if you can have opportunity, pray with them, before you go, and give them an example, What you would have them do, and how. And get a promiſe of them that they will be more conſcionable therein for the future.

3. If you find any unable to pray in tolerable expreſſions, through ignorance and diſuſe, perſwade them to ſtudy their own wants, and get their hearts affected with them, and ſo go oft to thoſe neighbours who uſe to pray, that they may learn: and in the mean time perſwade them to uſe a form of prayer rather then none. Only tell them that it is their ſin and ſhame that they have lived ſo negligently, as to be now ſo unacquainted with their own neceſſities, as not to know how to ſpeak to God in prayer; p. 85when every beggar can find words to ask an alms; and therefore tell them that this form i… but for neceſſity, as a crutch to a Cripple, while they cannot do as well without it; but they muſt not reſolve to take up there, but to learn to do better as ſoon as they can, ſeeing prayer ſhould come from the feeling of the heart, and be varied both according to our neceſſities and obſervations. Yet is it neceſſary to moſt unaccuſtomed ill-bred people, that have not been brought up where prayer hath been uſed, that they begin at firſt with the uſe of a form, becauſe they will elſe be able to do nothing at all, and in ſenſe of their diſability will wholly neglect the duty, though they deſire to perform it. For many diſuſed perſons can mutter out ſome honeſt requeſts in ſecret, that be not able before others to ſpeak tolerable ſenſe. And I will not be one of them that had rather the duty were wholly neglected, or elſe prophaned and made contemptible, then encourage them to the uſe of a ſorm, either recited by memory, or read.

4. See that they have ſome profitable moving book (beſides the Bible) in each family: If they have not, perſwade them to buy ſome of ſmall price, and great uſe; ſuch as Mr. Whateleys New Birth, and Dod on the Commandments; or ſome ſmaller moving Sermons; If they be not able to buy them, give them ſome if you can: if you cannot, get ſome Gentlemen or other rich perſons that are willing to good works, to do it. And engage them to read on it at nights when they have leiſure, and eſpecially on the Lords day.

5. By all means perſwade them to procure p. 86all their children to learn to read Engliſh.

6 Direct them how to ſpend the Lords day: how to diſpatch their worldly buſineſſes ſo as to prevent encombrances and diſtractions; and when they have been at the Aſſemblie, how to ſpend the time in their families: The life of Religion lieth much on this, becauſe poor people have no other free conſiderable time: and therefore if they loſe this they loſe all, and will remain ignorant and brutiſh. Specially perſwade them to theſe two things. 1. If they cannot repeate the Sermon, or otherwiſe ſpend the time profitably at home, that they take their family with them, and go to ſome godly neighbour that ſpends i… better, that by joyning with them, they may have the better help. 2. That the Maſter of the family will every Lords day at night cauſe all his family to repeat the Catechiſm to him, and give him ſome account of what they have learn't in publike that day.

7. If there be any in the family that are known to be unruly, give the Ruler a ſpecial charge concerning them, and make them underſtand what a ſin it is to connive at them and tolerate them.

Neglect not therefore this neceſſary part of your work: Get maſters of families to their duties, and they will ſpare you a great deal of labour with the reſt, or further much the ſucceſs of your labours. If a Captain can get his Lieutenant, Cornet, and other inferiour officers to do their duties, he may rule the Souldiers with leſs trouble, then if all ſhould lie upon his own hands alone. You are like to ſee no general Reformation, till you procure family Reformation. p. 87Some little obſcure Religion there may be in here and there one; but while it ſticks in ſingle perſons, and is not promoted by theſe ſocieties, it doth not proſper, nor promiſe much for future increaſe.

5. Another part of the work of our private Over-ſight conſiſteth in a vigilant oppoſing of Seducers, and ſeeking to prevent the Infection of our Flock, and ſpeedy reclaiming thoſe that begin to itch after ſtrange Teachers, and turn into crooked paths. When we hear of any one that lies under the influence of their temptations, or that is already deceived by them, we muſt ſpeedily with all our skill and diligence make out for their relief. The means I ſhall ſhew in the Directions in the end.

6. Another part of this overſight lieth in the due encouragement of thoſe that are humble, upright, obedient Chriſtians, and profit by our teaching, and are an honour to their Profeſſion: We muſt in the eyes of all the Flock, put ſome difference between them and the reſt by our Praiſes, and more ſpecial ſamiliarity, and other teſtimonies of our approbation and rejoycing over them; that ſo we may both encourage them, and incite others to imitate them. Gods graces are amiable and honourable in all; even in the pooreſt of the Flock, as well as in the Paſtors: and the ſmalleſt degrees muſt be cherriſhed and encouraged, but the higheſt more openly honoured and propounded to imitation. They that have ſlighted or vilified the moſt gracious, becauſe they were of the Laity, while they claimed to themſelves the honour of their Clergy, though adorned with little or none of that grace, as they ſhewed p. 88themſelves to be Proud and Carnal, ſo did they take the next way to debaſe themſelves by ſelf-exaltation, & to bring the office it ſelf into contempt. For if there be no honour due to the Real ſanctity of a Chriſtian, much leſs to the relative ſanctity of a Paſtor: and he that vilifieth the Perſon, cannot well plead for the honouring of Robes and empty Titles: Nor can he expect that his people ſhould give him the honour of a Paſtor, if he will not give them the love and honour that is due to Chriſtians and members of Chriſt. As the Orator ſaid to Domitius, Cur ego te habeam ut principem, cum tu me non habeas ut Senatorem. It was an unchriſtian courſe therefore, which our late Prelates and their Agents took, who diſcountenanced none ſo much as the moſt godly, whom they ſhould have rejoyced in, and encouraged; and made them not only the common ſcorn, but alſo the objects of their perſecuting rage, as if they had fed their Flock for the Butcher, and called them out for ſuffering as they came to any maturity. This vilifying and perſecuting the moſt diligent of the Flock, was neither the note of Chriſtian Shepherds, nor the way to be ſo eſteemed. As Hierom ſaith, Quid de Epiſcopis, qui verberibus timeri volunt, canones dicant, bene fraternitas veſtra novit. Paſtores enim facti ſumus, non percuſſores. Egregius praedicator dixit, Argue, obſecra, increpa, in omni patientiâ & doctrina: Nova vero at que inaudita eſt illa praedicatio, qu… verberibus exi… it ſidem. Much more might he have ſaid, quae verberibus caſtigat pie…atem.

7. Another part of our Over-ſight lieth in viſiting the ſick, and helping them to prepare either p. 89for a fruitful life, or a happy death: Though this be the buſineſs of all our life and theirs, yet doth it at ſuch a ſeaſon require extraordinary care both of them and us. When time is almoſt gone, and they muſt be now or never reconciled to God & poſſeſſed of his grace: O how doth it concern them to redeem thoſe hours, and lay hold upon eternal life! And when we ſee that we are like to have but a few daies or hours time more to ſpeak to them in order to their endleſs ſtate, What man that is not an Infidel, or a block, would not be with them, and do all that he can for their ſalvation in that ſhort ſpace!

Will it not waken us to compaſſion to look upon a languiſhing man, and to think that within a few daies his ſoul will be in heaven or hell? Surely it will much try the faith and ſeriouſneſs of Miniſters or others, to be about dying men! and they will have much opportunity to diſcern whether they are themſelves in good ſadneſs about the matters of the life to come. So great is the change that is made by death, that it ſhould awaken us to the greateſt ſenſibility, to ſee a man ſo neer it, and ſhould provoke us in the deepeſt pangs of compaſſion, to do the office of inferiour Angels for the ſoul before it is departed from the fleſh, that it may be ready for the convoy of ſuperiour Angels, to tranſmit it to the prepared glory when it is removed from ſin and miſery. When a man is almoſt at his journeys end, and the next ſtep puts him into heaven or hell, its time for us to help him if we can, while there is hope. As Bernard ſaith, The death of the righteous is bona propter requiem, melior propter novitatem, optima propter ſecuritatem: ſed mors peccatorum eſt p. 90mala in mundi amiſſione, pejor in carnis ſeparatione, peſſima in vermis igniſ que duplici contritione. Could they have any hope that it would be their ultima linea rerum, and that they have no more to ſuffer when that diſmal day is paſt, they might have ſuch abatements of their terror as to die as brutes, who fear no ſorrow after death. But its ſo far otherwiſe, that death it ſelf is the ſmalleſt matter that they need to care for: Sed moneudo quo ire Cogantur, ut Auguſt. Its not the prima mors quae animam pellit violenter è corpore, thats the moſt terrible, ſed ſecunda quae animam nolentem tenet in corpore, in quit Idem.

And as their preſent neceſſity ſhould move us to take that opportunity for their good, ſo ſhould the advantage that ſickneſs and the fore-ſight of death affordeth. There are few of the ſtouteſt hearts but will hear us on their death-bed, that ſcorned us before. They will then let fall their fury, and be as tame as Lambs, that were before as intractable as waſps or mad men. A man may ſpeak to them then, that could not before. I find not one of ten of the moſt obſtinate ſcornful wretches in the Pariſh, but when they come to dye, will humble themſelves, confeſs their fault, and ſeem penitent, and promiſe if they ſhould recover, to do ſo no more. If the very Meditations of death be ſo effectual in the time of health that it is ſaith Auguſt, quaſi Clavis carnit omnes motus ſuperbiae ligno crucis affigens (l. 2. de Doct. Chriſt.) much more when it comes in as it were at the window, and looks men in the face. Cyprian ſaith to thoſe in health, Qui ſe quotidie recordatur moriturum eſſe, contemnit praeſentia, & ad futura feſtinat: much more qui ſentit ſe ſtatim p. 91moriturum. Nil it a revocat à peccato, ſaith Auſtin, quam frequens mortis meditatio. O how reſolvedly will the worſt of them ſeem to caſt away their ſins, and promiſe a reformation, and cry out of their folly, and of the vanity of this world, when they ſee that death is in good ſadneſs with them, and away they muſt without delay! Perhaps you will ſay, that theſe forced changes are not cordial, and therefore we have no great hope of doing them any ſaving good. I confeſs that it is very common to be frighted into uneffectual purpoſes, but not ſo common to be at ſuch a ſeaſon converted to fixed reſolutions. And as Auſtin ſaith, Non poteſt male mori, qui bene vixerit; & vix bene moritur qui male vixit. Yet vix and nunquam be not all one: It ſhould make both them and us the more diligent in the time of health, becauſe it is vix; but yet we ſhould beſtir us at the laſt, in the uſe of the laſt remedies, becauſe it is not nunquam.

And it will not be unuſeful to our ſelves to read ſuch Lectures of our own mortality: It is better to go into the houſe of mourning, then into the houſe of feaſting: for it tendeth to make the heart better, when we ſee the end of all the living, and what it is that the world will do for thoſe that ſell their ſalvation for it. When we ſee that it will be our own caſe, and there is no eſcape;

(Scilicet omne Sacrum mors importuna prophanat, Omnibus obſcuras injicit illa manus.)

it will make us talk to our ſelves in Bernards language, Quare O miſer non omni hora ad mortem p. 92te diſponis? Cogita te jam mortuum, quem ſcis neceſſitate moriturum: diſtingue qualiter oculi vertentur in capite, venae rumpentur in corpore, & cor ſcindetur dolore. When we ſee that (as he ſaith) death ſpareth none: inopiae non miſeretur, non reveretur divitias; non ſapientiae, non moribus, non aetati deni que parcit; niſi quod ſenibus mors eſt in januis, juvenibus vero in inſidiis; it will excite us the better to conſider the uſe of faith and holineſs; that it is not to put by death, but to put by hell; not that we may not dye as certainly as others, but that we may dye better, and be certainly happy after death.

Becauſe I intend no ſuch thing as a Directory for the whole Miniſterial work, I will not ſtand to tell you particularly what muſt be done for men in that laſt extremity; but only chooſe out theſe three or four things to remember you of, paſſing by all the reſt.

1. Stay not till ſtrength and underſtanding be gone, and the time ſo ſhort that you ſcarce know what to do; but go to them as ſoon as you hear that they are ſick (whether they ſend for you or not.)

2. When the time is ſo ſhort, that there is no opportunity to endeavour the change of their hearts in that diſtinct way, as is uſual with others, nor to preſs truths upon them in ſuch order, and ſtay the working of it by degrees; we muſt therefore be ſure to ply the main, and dwell upon thoſe truths which muſt do the great work: Shewing them the certainty and glory of the life to come, and the way by which it was purchaſed for us, and the great ſin and folly of their neglecting it in time of health; but p. 93yet the poſſibility that remaineth of obtaining it, if they but yet cloſe with it heartily as their happineſs, and with the Lord Jeſus as the way thereto, and abhorring themſelves for their former evil, can now unfeignedly reſign up themſelves to him to be juſtified, ſanctified, ruled and ſaved by him. Three things muſt be chiefly inſiſted on.

1. The End: The Certainty and Greatneſs of the Glory of the Saints in the preſence of God: that ſo their hearts may be ſet upon it.

2. The ſufficiency and neceſſity of the Redemption by Jeſus Chriſt; and the fulneſs of the Spirit, which we may and muſt be made partakers of: This is the principal way to the end; and the neerer end it ſelf.

3. The Neceſſity and Nature of faith, repentance and reſolutions for New Obedience according as there ſhall be opportunity. This is the ſubſervient way, or the means that on our part muſt be performed.

3. Labour, upon Conviction and Deliberation, to engage them by ſolemn promiſe to Chriſt, and new obedience according to their opportunity: ſpecially if you ſee any likelyhood of their recovery.

4. If they do recover, be ſure to mind them of their promiſes. Go to them purpoſely to ſet it home, and reduce them into performance. And when ever after you ſee them remiſs, go to them then, and mind them what they formerly ſaid. And becauſe it is of ſuch uſe to them that recover (and hath been a means of the converſion of many a ſoul) it is very neceſſary that you go to them whoſe ſickneſs p. 94is not mortal, as well as to them that are neerer death: that ſo we may have ſome advantage to move them to repentance, and engage them to newneſs of life; and may afterward have this to plead againſt their ſins: As a Biſhop of Colen is ſaid by Aeneas Sylvius to have anſwered the Emperour Sigiſmund, when he askt him, What was the way to be ſaved; that he muſt be what he purpoſed or promiſed to be, when he was laſt troubled with the ſtone and the gout; So may we hereafter anſwer theſe.

8. Another part of our Miniſterial Overſight conſiſteth in the right comforting the conſciences of the troubled, & ſetling our people in a well grounded peace. But this I have ſpoken of elſewhere, and others have done it more at large.

9. Another part of this Overſight, is, in Reproving and admoniſhing thoſe that live offenſively or impenitently, and receiving the information of thoſe that have admoniſhed them more privately in vain. Before we bring ſuch matters to the Congregation, or to a Repreſentative Church, it is ordinarily moſt fit for the Miniſter to try himſelf what he can do more privately to bow the ſinner to repentance, eſpecally if it be not a publike crime. A great deal of skill is here required, and difference muſt be made according, to the various tempers of offenders; but with the moſt it will be neceſſary to fall on with the greateſt plainneſs and power, to ſhake their careleſs hearts, and make them ſee what it is to dally with ſin; to let them know the evil of it, and its ſad effects, and the unkindneſs, unreaſonableneſs, unprofitableneſs, and other aggravations; and what it is that they do againſt God and themſelves. p. 95For the manner, the following directions may be hither applyed.

10. The next part of our Overſight conſiſteth in the uſe of Church-Diſcipline: and this conſiſteth after the foreſaid private Reproofs. 1. In more publike Reproof. 2. And perſwading the perſon to meet expreſſions of Repentance. 3. And Praying for them. 4. In reſtoring the Penitent. 5. And excluding and avoiding the impenitent.

1. And for Reproof, theſe things muſt be obſerved. 1. That the Accuſations of none (no not the beſt in the Church) be taken without proof, nor raſhly entertained, nor that a Miniſter ſhould make himſelf a party, before he have a ſufficient evidence of the caſe. It is better let many vicious perſons go unpuniſhed, or uncenſured when we want full evidence, then to cenſure one unjuſtly; which we may eaſily do if we will go upon too bold preſumptions: and then it will bring upon the Paſtors the ſcandal of partiality, and unrighteous and injurious dealing, and make all their reproofs and cenſures become contemptible.

2. Let there be therefore a leſs publike meeting of choſen perſons (the Officers and ſome Delegates of the Church on their behalf) to have the hearing of all ſuch caſes before they be made more publike: that once a monethmonth at a ſet place, they may come together, to receive what charge ſhall be brought againſt any member of the Church, that it may be conſidered whether it be juſt and the offender may be dealt with then firſt: And if the fault be either leſs publike, or leſs hainous, ſo that a leſs publike profeſsion of Repentance may ſatisfie, then if the p. 96party ſhall there profeſs Repentance, it may ſuffice.

3. But if it be not ſo, or if the party remain impenitent, he muſt be reproved before all, and there again invited to Repentance. This duty is never the leſs, becauſe our Brethren have made ſo little conſcience of the Practice of it; It is not only Chriſts command to tell the Church, but Pauls to rebuke ſuch before all, and the Church hath conſtantly practiſed it, till ſelfiſhneſs and formality cauſed them to be remiſs in this and other duties together, and the Reformers have as much ſtood up for it as the reſt; and as deeply are we engaged by Vows, Covenants, Prayers and other means, for the execution of it, (of which more in the Application) Auſtin ſaith, Quae peecantur coram omnibus, coram omnibus corripiendae ſunt, ut omnes timeant: Qui ſecreto peccant in te, ſecreto corripe; nam ſi ſolus noſti, & eum vis coram aliis arguere, non es corrector ſed proditor. Greg. Mag. in Regiſtro ſaith, Manifeſta peccata non ſunt occulta correctione purganda: ſed palam ſunt arguendi qui palam nocent; ut dum aperta objurgatione ſanantur, hi qui eos imitando deliquerant, corrigantur. Dum enim unus corripitur, plurimi emendantur; & melius eſt ut pro multorum ſalute unus condemnetur, quam ut per unius licentiam multi periclitentur. Iſidore ſaith, Qui admonitus ſecrete de peccato corrigi negligit, publice arguendus eſt, ut vulnus quod occulte ſanari neſcit, manifeſte debeat emendari. If any ſhall ſay, that we ſhall thus be guilty of defaming men by publiſhing their crimes; I anſwer in the words of Bernard ſup. Cantic. Cum carpuntur vitia, & inde ſcandalum oritur, ipſe ſibi ſcandali cauſa eſt, qui fecit p. 97quod argui debet; non ille qui arguit. Non ergo timeas contra charitatem eſſe, ſi unius ſcandalum multorum recompenſaveris pace. Melius eſt enim ut pereat unus quam unitas. There is no room for a doubt, whether this be our duty, nor any to doubt whether we are unfaithful as to the performance of it. I doubt many of us that would be aſhamed to omit preaching or praying half ſo much, have little conſidered what we do in living in the willful neglect of this duty, and the reſt of Diſcipline ſo long as we have done. We little think how we have drawn the guilt of ſwearing, and drunkenneſs, and fornication, and other crimes upon our own heads, for want of uſing Gods means for the cure of them. As Gregor. M. ſaith in Reg. Qui non corrigit roſecanda, committit: & facientis culpam habet, qui quod poteſt corrigere, negligit emendare, ſaith the Comedian. Si quid me ſ…is feciſſe inſcite aut improbe, ſi id non accuſas, tuipſe objurgandus es. Plaut.

If any ſay, There is little likelyhood that publike perſonal reprehenſion ſhould do good on them, becauſe they will be but enraged by the ſhame; I anſwer.

1. Philo a Jew could ſay, (de Sacrif. Abel & Cain) We muſt endeavour as far as we are able to ſave thoſe from their ſins that ſhall certainly periſh; imitating good Phyſitians, who when they cannot ſave a ſick man, do yet willingly try all means for cure, leaſt they ſeem to want ſucceſs through their own neglects.

2. I further anſwer, It ill beſeems the ſilly creature to implead the Ordinances of God as uſeleſs, or to reproach his ſervice inſtead of doing it, and ſet p. 98their wits againſt their Maker. God can make uſe of his own Ordinances, or elſe he would never have appointed them

3. The uſefulneſs of this Diſcipline is apparent, to the ſhaming of ſin, and humbling of the ſinner; and manifeſting the holineſs of Chriſt, and his Doctrine, and Church before all the world.

4. What would you have done with ſuch ſinners? give them up as hopeleſs? that were too cruel. Would you uſe other means why it is ſuppoſed that all other have been uſed without ſucceſs; for this is the laſt remedy.

5. The Church of Chriſt hath found reaſon enough to uſe this courſe, even in times of perſecution, when our carnal reaſon would have told them, that they ſhould then above all have forborn it, for fear of driving away all their converts.

6. The principal uſe of this publike Diſcipline, is not for the offendor himſelf, but for the Church. It tendeth exceedingly to deter others from the like crimes, and ſo to keep pure the Congregations and their worſhip. Seneca could ſay, Vitia tranſmitit ad poſteros, qui praeſentibus culpis ignoſcit. And elſewhere. Bonis nocet, qui malis parcit. If you ſay, that It will but reſtrain them as hypocrites, and not convert them. I anſwer, 1. As I ſaid, it may preſerve others. 2. Who knows how God may bleſs his Ordinance, even to them? 3. The reſtraint of ſin, is a benefit not to be contemned. Audebo peccanti mala ſun oſtendere: vitia ejus ſi non excidero, inhibebo. Non deſinent; ſed intermittent: fortaſſe autem deſinent, ſi intermittendi conſuetudinem fecerint, ſaid the Moraliſt. Sen. Epiſt. 40. The ſcorns that I have heard from p. 99many againſt the Scottiſh Miniſters, for bringing offendors to the ſtool of Repentance, (as if it were meer formality and hypocriſie, to take ſuch a thing as ſatisfactory, when true Repentance is abſent) hath diſcovered more of the accuſers error then of theirs. For no doubt, it is true Repentance that they exhort men to; and it is true Repentance which offendors do profeſs: and whether they truly profeſs it, who can tell but God? It is not nothing that ſin is brought to ſo much diſgrace, and the Church doth ſo far acquit themſelves of it. (But of this next.)

2. Next, To the duty of Publike Reproof, muſt be joyned an exhortation of the perſon to Repentance, and to the Publike Profeſſion of it for the ſatisfaction of the Church. For as the Church is bound to avoid Communion with impenitent ſcandalous ſinners, ſo when they have had the Evidence of their ſin, they muſt ſee ſome Evidence of their Repentance; for we cannot know them to be penitent without Evidence. And what Evidence is the Church capable of, but their Profeſſion of Repentance firſt, and their actual reformation afterwards? both which muſt be expected.

3. To theſe may moſt fitly be adjoyned the publike prayers of the Church, and that both for the Reproved before they are Rejected, and for the Rejected (ſome of them at leaſt) that they may repent and be reſtored: but we are now upon the former. Though this is not expreſly affixed to Diſcipline, yet we have ſufficient diſcovery of Gods will concerning it in the general precepts: We are commanded to pray alway, and in all things, and for p. 100all men, and in all places, and all things are ſaid to be ſanctified by it. It is plain therefore that ſo great a buſineſs as this ſhould not be done without it! And who can have any juſt reaſon to be offended with us, if we pray to God for the changing of their hearts, and the pardon of their ſins. It is therefore in my Judgement a very laudable courſe of thoſe Churches that uſe for the three next daies together to deſire the Congregation to joyn in earneſt prayer to God for the opening of the ſinners eyes, and ſoftning of his heart, and ſaving him from impenitency and eternal death! And though we have no expreſs direction in Scripture juſt how long we ſhall ſtay to try whether the ſinner be ſo impenitent as to be neceſſarily excluded, yet we muſt follow the general directions, with ſuch diverſity as the caſe and quality of the perſon and former proceeding ſhall require, it being left to the diſcretion of the Church, who are in general to ſtay ſo long till the perſon manifeſt himſelf obſtinate in his ſin: not but that a temporal excluſion (called ſuſpenſion) may oft be inflicted in the mean time; but before we proceeded to an excluſion à ſtatu, it is very meet (ordinarily) that three daies prayer for him, and patience towards him ſhould antecede.

And indeed I ſee no reaſon but this courſe ſhould be much more frequent then it is; and that not only upon thoſe that are members of our ſpecial charge, and do conſent to Diſcipline, but even to thoſe that deny our Paſtoral overſight and Diſcipline, and yet are our ordinary hearers. For ſo far as men have Chriſtian Communion or familiarity with us, ſo far are they capable of being excluded from Communion. p. 101Though the members of our ſpecial charge have fuller and more ſpecial Communion, and ſo are more capable of a fuller and more ſpecial excluſion; yet all thoſe that dwell among us, and are our ordinary hearers, have ſome Communion. For as they converſe with us, ſo they hear the word, not as heathens, but as Chriſtians, and members of the univerſal Church into which they are baptized. And they joyn with us in publike prayers and praiſes in the celebration of the Lords day. From this therefore they are capable of being excluded, or from part of this, at leaſt. Morally, if not Locally! For the precept of avoiding, and withdrawing from and not eating with ſuch, is not reſtrained to the members of a Governed Church, but extended to all Chriſtians that are capable of Communion.

When theſe ungodly perſons are ſick, we have daily bills from them to requeſt the prayers of the Congregation: And if we muſt pray for them againſt ſickneſs and temporal death; I know no reaſon but we ſhould much more earneſtly pray for them againſt ſin and eternal death. That we have not their conſent, is no diſſwaſive: For that is their diſeaſe, and the very venom and malignity of it; and we do not take it to be ſober arguing to ſay, I may not pray for ſuch a man againſt his ſickneſs, becauſe he is ſick: Or, if he were not ſick, I would pray againſt his ſickneſs. No more is it to ſay, If he were not impenitent ſo as to refuſe our prayers, I would pray that he might be ſaved from his impenitency. I confeſs I do not take my ſelf to have ſo ſtrict a charge over this ſort of men, that renounce my overſight, as I do over the reſt that own it; and p. 102thats the reaſon why I have called no more of them to publike Repentance, becauſe it requireth moſt commonly more time to examine the matter of fact, or to deal with the perſon firſt more privately, that his impenitenc▪ may be diſcerned, then I can poſſibly ſpare from the duties which I owe to my ſpecial charge, to whom I am more indebted; and therefore may ordinarily expend no more on the reſt (who are to me but as ſtrangers, or men of another Pariſh, and of no governed particular Church) then I can ſpare when I have done my main duty to my own Flock. But yet though I cannot uſe any ſuch diſcipline on all that ſort, nor am ſo much obliged to do it, yet ſome of them that are moſt notoriouſly and openly wicked, where leſs proof and ſhorter debates are requiſite, I intend to deal thus with hereafter, having found ſome ſucceſs in that kind already. But ſpecially to all thoſe whom we take for Members of that particular Church which we are Paſtors of; there is no queſtion but this is our duty. And therefore where the whole Pariſh are members, Diſcipline muſt be exerciſed on the whole.

I confeſs much prudence is to be exerciſed in ſuch proceedings, leaſt we do more hurt then good; but it muſt be ſuch Chriſtian prudence as ordereth duties, and ſuteth them to their ends, and not ſuch carnal prudence as ſhall enervate or exclude them. It may be fit therefore for younger Miniſters to conſult with others, for the more cautelous proceeding in ſuch works. And in the performance of it, we ſhould deal humbly, even when we deal moſt ſharply, and make it appear that it is not from any contending, p. 103or Lordly diſpoſition, nor an act of revenge for any injury but a neceſſary duty which we cannot conſcionably avoid: And therefore it will be meet that we diſclaim all ſuch animoſities, and ſhew the people the commands of God obliging us to what we do.

E. G. Neighbours and Brethren, ſin is ſo hateful an evil in the eyes of the moſt holy God, how light ſoever impenitent ſinners make of it, that he hath provided the everlaſting torments of Hell for the puniſhment of it; and no leſſer means can prevent that puniſhment then the Sacrifice of the blood of the Son of God, applyed to thoſe that truly Repent of it and forſake it; and therefore God that calleth all men to Repentance, hath commanded us to exhort one another daily, while it is called to day, leaſt any be hardened through the deceitfulneſs of ſin, Heb. 3. 13. and that we do not hate our Brother in our heart, but in any wiſe rebuke our neighbour, and not ſuffer ſin upon him, Lev. 19. 17. and that if our brother offend us, we ſhould tell him his fault between him and us; and if he hear not, take two or three; and if he hear not them, tell the Church; and if he hear not the Church, he muſt be to us as a heathen or a Publican, Mat. 18. 17. and thoſe that ſin, we muſt rebuke before all, that others may fear, 1 Tim. 5. 20. and rebuke with all authority, Tit. 1. 15. Yea were it an Apoſtle of Chriſt that ſhould openly ſin, he muſt be openly reproved, as Paul did Peter, (Gal. 2. 11, 14.) and if they repent not, we muſt avoid them, and with ſuch not ſo much as eat, 2 Theſ. 3. 6, 12, 14. 1 Cor. 5. 11, 13. According to theſe commands of the Lord, having heard of the ſcandalous practice of N. N. of this Church (or Pariſh) and having received p. 104ſufficient proof that he hath committed the odious ſin of—We have ſeriouſly dealt with him to bring him to repentance; but, to the grief of our hearts, do perceive no ſatisfactory ſucceſs of our endeavours; but he ſeemeth ſtill to remain impenitent (or, ſtill liveth in the ſame ſin, though he verbally profeſs repentance.) We do therefore judge it our neceſſary duty, to proceed to the uſe of that further remedy which Chriſt hath commanded us to try; and hence we deſire him in the Name of the Lord without any further delay to lay by his obſtinacy againſt the Lord, and to ſubmit to his rebuke, and will, and to lay to heart the greatneſs of his ſin, the wrong he hath done to Chriſt and to himſelf, and the ſcandal and grief that he hath cauſed to others; and how unable he is to contend with the Almighty, and prevail againſt the Holy God, who to the impenitent is a conſuming fire! or to ſave himſelf from his burning indignation! And I do earneſtly beſeech him for the ſake of his own ſoul, that he will but ſoberly conſider, What it is that he can gain by his ſin or impenitency, and whether it will pay for the loſs of everlaſting life? and how he thinks to ſtand before God in Iudgement, or to appear before the Lord Jeſus one of theſe daies, when death ſhall ſnatch his ſoul from his body, if he be found in this impenitent ſtate; when the Lord Jeſus himſelf in whoſe blood they pretend to truſt, hath told ſuch with his own mouth, that except they repent they ſhall all periſh, Luk. 13. 3, 5. And I do beſeech him for the ſake of his own ſoul, and require him as a Meſſenger of Ieſus Chriſt, as he will anſwer the contrary at the Bar of God, that he lay by the ſtoutneſs and impenitency of his heart, and unfeignedly confeſs and lament his ſin before God and this Congregation! p. 105And this deſire I here publiſh, not out of any ill will to his perſon, as the Lord knoweth, but in love to his ſoul, and in obedience to Chriſt that hath made it my duty; deſiring that if it be poſſible, that he may be ſaved from his ſin, and from the power of Satan, and from the everlaſting burning wrath of God, and may be reconciled to God, and to his Church, and therefore that he may be humbled by true contrition, before he be humbled by remedileſs condemnation.

Thus or to this purpoſe I conceive our publike admonition ſhould proceed: And in ſome caſes where the ſinner taketh his ſin to be ſmall, the aggravation of it will be neceſſary, and ſpecially the citing of ſome texts of Scripture that do aggravate and threaten it.

And in caſe he either will not be preſent, that ſuch admonition may be given him, or will not be brought to a diſcovery of Repentance (and to deſire the prayers of the Congregation for him) it will be meet that with ſuch a preface as this afore expreſſed, we deſire the prayers of the Congregation for him our ſelves; That the people would conſider what a fearful condition the impenitent are in, and have pitty on a poor ſoul that is ſo blinded and hardened by ſin and Satan that he cannot pitty himſelf; and think what it is for a man to appear before the living God in ſuch a caſe, and therefore that they would joyn in earneſt prayer to God, that he would open his eyes, and ſoften and humble his ſtubborn heart, before he be in hell beyond remedy: And accordingly let us be very earneſt in prayer for them, that the Congregation may be provoked affectionately to joyn with us; and who knows but God p. 106may hear ſuch prayers, and the ſinners heart may more relent, then our own exhortation could procure it to do. However, the people will perceive that we make not light of ſin, and preach not to them in meer cuſtom or formality. If Miniſters would be conſcionable in thus carrying on the work of God entirely and ſelf-denyingly, they might make ſomething of it, and expect a fuller bleſsing: But when we will ſhrink from all that is dangerous or ungrateful, and ſhift off all that is coſtly or troubleſom, they cannot expect that any great matter ſhould be done by ſuch a carnal partial uſe of means: and though ſome may be here and there called home to God, yet we cannot look that the Goſpel ſhould prevail, and run, and be glorified, where it is ſo lamely and defectively carryed on.

4. When a ſinner is thus Admoniſhed and Prayed for, if it pleaſe the Lord to open his eyes and give him remorſe, before we proceed to any further cenſure, it is our next duty to proceed to his full recovery, where theſe things muſt be obſerved.

1. That we do not either diſcourage him by too much ſeverity, nor yet by too much facility and levity make nothing of Diſcipline, nor help him to any ſaving cure, but meerly ſlubber and palliate it over. If therefore he have ſinned ſcandalouſly but once, if his Repentance ſeem deep and ſerious, we may in ſome caſes Reſtore him at that time; that is, If the wound that he hath given us to the credit of the Church be not ſo deep as to require more ado for ſatisfaction, or the ſin ſo hainous as may cauſe us to delay. But if it be ſo, or if he have lived long in the ſin, it is moſt meet that he do wait in Penitence p. 107a convenient time before he be Reſtored.

2. And when the time comes (whether at the firſt confeſſion, or after) it is meet that we urge him to be ſerious in his humiliation, and ſet it home upon his conſcience till he ſeem to be truly ſenſible of his ſin; For it is not a vain formality, but the Recovery and ſaving of a ſoul that we expect.

3. We muſt ſee that he beg the Communion of the Church, and their prayers to God for his Pardon and Salvation.

4. And that he Promiſe to fly from ſuch ſins for the time to come, and watch more narrowly, and walk more warily.

5. And then we have theſe things more to do.

1. To aſſure him of the riches of Gods love, and the ſufficiency of Chriſts blood to pardon his ſins, and that if his Repentance be ſincere, the Lord doth pardon him, of which we are authorized as his Meſſengers to aſſure him.

2. To charge him to perſevere and perform his promiſes, and avoid temptations, and continue to beg mercy and ſtrengthening grace.

3. To charge the Church that they imitate Chriſt in forgiving, and retain (or if he were caſt out, receive) the Penitent perſon in their Communion, & that they never reproach him with his ſins, or caſt them in his teeth, but forgive and forget them as Chriſt doth.

4. And then to give God thanks for his recovery ſo far, and to pray for his confirmation, and future preſervation.

5. The next part of Diſcipline, is the Rejecting p. 108and Removing from the Churches Communion, thoſe that after ſufficient tryaldo remain impenitent. Where note.

1. That if a man have ſinned but once (ſo ſcandalouſly) or twice, it is but a Profeſſion of Repentance that we can expect for our ſatisfaction; but if he be accuſtomed to ſin, or have oft broke ſuch Promiſes, then it is an actual reformation that we muſt expect. And therefore he that will refuſe either of theſe, to Reform, or to Profeſs and manifeſt Repentance, is to be taken by us as living in the ſin: For a hainous ſin, but once committed, is morally continued in till it be Repented of; and a bare forbearing of the act is not ſufficient.

2. Yet have we no warrant to rip up matters that are worn out of the publike memory, and ſo to make that publike again that is ceaſed to be publike: at leaſt in ordinary caſes.

3. Excluſion from Church-Communion, commonly called Excommunication, is of divers ſorts or degrees, more then two or three, which are not to be confounded; of which, I will not ſo far digreſs as here to treat.

4. That which is moſt commonly to be practiſed among us, is, Only to remove an impenitent ſinner from our Communion, till it ſhall pleaſe the Lord to give him Repentance.

5. In this Excluſion or Removal, the Miniſter or Governors of that Church are Authoritatively to charge the people in the name of the Lord to avoid Communion with him: and to pronounce him one, whoſe Communion the Church is bound to avoid: and the Peoples duty is Obedientially to p. 109avoid him, in caſe the Paſtors charge contradict not the word of God. So that he hath the Guiding or Governing Power; and they have, 1. A diſcerning power, whether his charge be juſt. 2. And an executive power; For its they that muſt execute the ſentence in part, by avoiding the Rejected, as he himſelf muſt execute it by denying him thoſe Ordinances and Priviledges not due to him, whereof he is the Adminiſtrator.

6. It is very convenient to pray for the Repentance and reſtauration, even of the Excommunicate.

7. And if God ſhall give them Repentance, they are gladly to be received into the Communion of the Church again: Of the manner of all theſe I ſhall ſay no more, they being things that have ſo much ſaid of them already. And for the manner of other particular duties, of which I have ſaid little or nothing, you have much already, as in other writings, ſo in the Directory of the late Aſſemblie.

Would we were but ſo far faithful in the Practice of this Diſcipline, as we are ſatisfied both of the matter and manner: and did not diſpraiſe and reproach it by our negligence, while we write and plead for it with the higheſt commendations. It is worthy our conſideration, Who is like to have the heavyer charge about this matter at the Bar of God? Whether thoſe deluded ones that have reproached and hindred diſcipline by their tongues, becauſe they knew not its nature and neceſſity; or we that have ſo vilified it by our conſtant omiſſion, while with our tongues we have magnified it? If p. 110hypocriſie be no ſin, or if the knowledge of our Maſters will be no aggravation of the evil of diſobedience, then we are in a better caſe then they. I will not adviſe the zealous maintainers, and obſtinate neglecters and rejecters of Diſcipline, to unſay all that they have ſaid, till they are ready to do as they ſay, nor to recant their defences of Diſcipline, till they mean to practice it, nor to burn all the Books that they have written for it, and all the Records of their coſt and hazzards for it, leaſt they riſe up in Judgement againſt them to their confuſion; not that they recant their condemnation of the Prelates in this, till they mean a little further to outgo them: But I would perſwade them without any more delay, to conform their Practices to theſe Teſtimonies which they have given, leſt the more they are proved to have commended Diſcipline, the more they are proved to have condemned themſelves for neglecting it.

I have often marvailed that the ſame men who have been much offended at the Books that have been written for Free Admiſsion to the Lords Supper, or for mixt Communion in that one part, have been no more offended at as Free permiſſion in a Church ſtate, and as Free admiſſion to other parts of Communion; and that they have made ſo ſmall a matter at as much mixture in all the reſt: I ſhould think that it is a greater profanation to permit an obſtinate ſcandalous ſinner, to be a ſtated member of that particular Church, without any private (firſt) and then publike Admonition, Prayer for him, or cenſure of him; then for a ſingle Paſtor to admit him to the Lords Supper, if he had no power to p. 111cenſure him, as theſe ſuppoſe. I ſhould think that the faithful Practice of Diſcipline in the other parts, would ſoon put an end to the Controverſie about Free Admiſſion to the Lords Supper, and heal the hurt that ſuch Diſcourſes have done to the rebellions of our people. For thoſe Diſcourſes have more modeſty then to plead for a Free Admiſſion of the Cenſured or Rejected ones; but its only of thoſe that have yet their ſtanding in that Church, and are not cenſured. And if when they forfeit their title to Church-Communion, we would deal with them in Chriſts appointed way, till we had either reclaimed them to Repentance, or cenſured them to be Avoided, it would be paſt controverſie then that they were not to be admitted to that one act of Communion in the Supper, who are juſtly excluded from the whole. But as long as we leave them uncenſured members, and tell a ſingle Paſtor that he hath no power to cenſure them, we tempt him to think that he hath no power then to deny them that Communion with the body, which is the common priviledge of uncenſured members.

And as we thus our ſelves oppoſe Diſcipline by Parts, or cheriſh Church-corruption by parts, one party being for the Free admiſsion of them, while Members, to the Sacraments, and the other as Freely Permitting them in Church-State, and other parts of Communion, while they exclude them from the Sacrament; ſo ſome have learned to tye theſe ends together, and by holding both, to ſet open the doors of Church and Chancel, and pluck up the hedge, and lay the Vine-yard common to the Wilderneſs. It hath ſomewhat amazed me to hear ſome that I p. 112took for Reverend godly Divines, to reproach as a Sect, the Sacramentarians and Diſciplinarians! and when I deſired to know whom they meant, they tell me, they mean them that will not give the Sacrament to all the Pariſh, and them that will make diſtinction by their Diſcipline. I had thought the Tempter had obtained a great victory if he had but got one godly Paſtor of a Church to neglect Diſcipline, as well as if he had got him to neglect Preaching: Much more if he had got him to approve of that neglect; but it ſeems he hath got ſome to ſcorn at the performers of the duty which they neglect. As the impure were wont to reproach the diligent by the name of Puritans: ſo do theſe reproach the faithful Paſtors by the name of Diſciplinarians. And I could wiſh they would remember what the antient Reproaches were both Symptomatically and Effectively, and accordingly Judge impartially of themſelves, and fear a participation of the Judgement that befell them. Sure I am, if it were well underſtood, how much of the Paſtoral authority and work, conſiſteth in Church Guidance, it would be alſo diſcerned, that to be againſt Diſcipline is tantum non to be againſt the Miniſtery: and to be againſt the Miniſtery, is tantum non to be abſolutely againſt the Church; and to be againſt the Church is neer to being abſolutely againſt Chriſt. Blame not the harſhneſs of the inference, till you can avoid it, and free your ſelves from the charge of it before the Lord. Prelates would have ſome Diſcipline; and other parties would have ſome. Yea Papiſts themſelves would have ſome, and plead only againſt others about the form and manner of it. But theſe p. 113are ſo much worſe then all, that they would have none. Was not Chriſt himſelf the leader of theſe Diſciplinarians who inſtituted Diſcipline, and made his Miniſters the Rulers or Guides of his Church, and put the Keyes of the Kingdom into their hand, and commanded the very particular acts of Diſcipline, and requireth the people to ſubmit to them, and obey them in the Lord? What would theſe men have ſaid, if they had ſeen the Practice of the antient Church for many hundred years after Chriſt, who exerciſed a Diſcipline ſo much more rigorous, then any among us do, and that even in the heat of heathen perſecutions? as if they read but the antient Canons, and Cyprians Epiſtles, they may ſoon ſee, though they look no further. And it was not then (no nor after under Chriſtian Magiſtrates) taken to be a uſeleſs thing; nor would it appear ſuch now, if it were ſhewed in its ſtrength and beauty by a vigorous Practice: For its a thing that is not effectually manifeſted to the ear, but to the eye: and you will never, make men know well what it is by meer talking of it; till they ſee it they will be ſtrangers to it: As it is in the military act, or in Navigation, or in the Government of Common-wealths, which are ſo little known till learned by experience. And that will tell us that, as Cyprian ſaith, Diſciplina eſt cuſtos ſpei, retinaculum fidei, dux itineris ſalutaris, fomes ac nutrimentum bonae indolis, magiſtra virtutis; facit in Chriſto manere ſemper, ac jugiter Deo vivere, ad promiſſa coeleſtia & divina praemia pervenire: Hanc & ſectari ſalubre eſt, & averſari ac negliger… lethale: as he begins his Book de Diſcipl. & hab. virg. pag. (mihi) 265. When the Martyrs and p. 114Confeſſors would (upon others perſwaſions) have had ſome offendors reſtored before they had made Confeſſion, and manifeſted openly Repentance for their ſin, and been abſolved by the Paſtor; Cyprian reſiſteth it, and tels them that they that ſtand ſo firmly to the faith, ſhould ſtand as firmly to Chriſts Law and Diſcipline: Sollicitudo lori noſtri & timor Domini compellit, fortiſſimi ae beatiſſims Martyres, admonere vos literis noſtris, ut à quibus tam devote & fortiter ſervatur fides Domino, ab iiſdem lex quoque & Diſciplina Domini reſervetur, &c. Epiſt. 11. pag. 32. Upon which Goulartius puts this note, Locus de Naceſſitate Diſciplinae in Domo Dei, quam qui tollunt, & manifeſte impios ac ſceleratos ad menſam Chriſti, ſine Cenſura Eccleſiaſtica, & acta Paenitentia, pro delictorum ratione recipiunt, ii videant quam de gregibus ſibi commiſſis Paſtori ſummo rationem reddituri ſint; vel quid commune habeant in Eccleſiarum ſuarum regimine cum beato illo Cypriani & aliorum verè Epiſcoporum Chriſtianorum ſeculo. And Cyprian, Epiſt, 67. p. 199. mentioning Gods threatnings to negligent Paſtors, addeth, Cum ergo paſtoribus talibus per quos. Dominicae oves negligantur & pereant, ſic Dominus comminetur, quid nos aliud facere oportet, quam colligendis & revocandis Chriſti ovibus exhibere diligentiam plenam, & curandis lapſorum vulneribus paternae pietatis adhibere medicinam? In Epiſt. 61. 28, 38, 41, 49, 53, 55. and many other places of Cyprian; you may ſee that they were then no contemners of Diſcipline: Vide etiam, eundem de Orat. Domini…. pag. 313. in Pet. 4.

Saith Auguſtine, Ibi ſuperbia, ubi negligitur Diſciplina: Nam Diſciplina eſt Magiſtra Religionis & p. 115verae pietatis, quae nec ideo increpat ut laedat, nec ideo caſtigat ut noceat, &c. ſaith Bernard, Ep. 113. O quam compoſitum reddit omnem corporis ſtatum, nec non & mentis habitum Diſciplina! Cervicem ſubmittit, ponit ſupercilia, componit vultum, ligat oculos, moderatur linguam, fraenat gulam, ſedat iram, format inceſſum.

I know that when the Church began to be tainted with vain inventions, the word Diſcipline began to have another ſignification (for their own various Rules of life and auſtere impoſitions, touch not, taſte not, handle not) but its the antient and truly Chriſtian Diſcipline that I am contending for. So much of the Acts of Paſtoral Overſight.

From what hath been ſaid, we may ſee that the Paſtoral office is another kind of thing then thoſe men have taken it to be, who think that it conſiſteth in preaching and adminiſtering Sacraments only; much more then they have taken for, that think it conſiſteth in making of new Laws or Canons to bind the Church: As if God had not made us Laws ſufficient; and as if he had committed the proper Legiſlative power over his Church to Miniſters or Biſhops? whoſe office is but to expound, and apply and execute in their places the Laws of Chriſt.

Obj. But will you deny to Biſhops the power of making Canons? What are all thoſe Articles that you have here agreed on among your ſelves about Catechizing and Diſcipline, but ſuch things?

Anſw. 1. I know Paſtors may teach, and expound Scripture, and deliver that in writing to the people, and apply the Scripture Generals to their own and the peoples particular caſes, if you wil cal this making p. 116Canons. 2. And they may and ought to Agree among themſelves for an unanimous performance of their duties, when they have diſcovered it; that ſo they may excite one another, and be more ſtrong and ſucceſsful in their work. 3. And they muſt determine of the Circumſtances of worſhip in ſpecial, which God hath only determined in General, (as what time, and place they ſhall meet in, what Chapter read, what Text preacht on, what ſhape the Table, Cups, &c. ſhall be; where the Pulpit, when each perſon ſhall come to be catechized or inſtructed, and whither, &c.) But theſe are actions that are fitter to be ordered by them that are in the place, then by diſtant Canon-makers: And to Agree for unity in a neceſſary duty (as we have done) is not to make Laws, or arrogate Authority over our Brethren. Of this I refer you to Luther de Conciliis, at large: and to Grotius de Imper. ſum. pot. That Canons are not properly Laws.