The Reformed Pastor, Chapter 4 · Section 8
SECT. VIII.
5. ANother ſad diſcovery, that we have not ſo devoted our ſelves and all we have to the ſervice of God, as we ought, is, The Prevalency of worldly fleſhly intereſts too much againſt the Intereſt and work of Chriſt. And this I ſhall further manifeſt in theſe three inſtances following. 1. Our temporizing. 2. Our too much minding worldly things, and ſhrinking from duties that will hinder our commodity. 3. Our barrenneſs in works of Charity, and in the improving of all that we have to our Maſters uſe.
1. I would not have any to be thwart and contentious with thoſe that govern them, nor to be diſobedient to any of their lawful commands. But it is not the leaſt reproach upon the Miniſtery, that the moſt of them for worldly advantage do ſtill ſuit themſelves with the party that is moſt likely to ſuit to their ends. If they look for ſecular advantages, they ſuit themſelves to the ſecular Power: if for the air of Eccleſiaſtick applauſe, then do they ſuit themſelves to the party of Eccleſiaſticks that is moſt in credit. This is not a private, but an Epidemical malady. In Conſtantines daies, how prevalent were the Orthodox? In Conſtantius daies, they almoſt all turned Arrians, ſo that there were very few Biſhops at all that did not apoſtatize or betray the truth; even of the ſame men that had been in the Council of Nice; And when not only Liberius, but great O ſius himſelf fell, who had been the Preſident or chief in ſo many Orthodox Councils, what better could be expected from weaker men! Were it not for ſecular advantage, or Eccleſiaſtick faction and applauſe, how could it come to paſs that Miniſters in all the Countries in the world, are either all, or almoſt all, of that Religion and way that is moſt in credit, and moſt conſiſtent with their worldly intereſt! Among the Greeks, they are all of the Greek profeſſion: and among the Abaſſines, the Neſtorians, the Maronites, the Iacobites, the Miniſters generally go one way. And among the Papiſts they are almoſt all Papiſts. And in Saxony, Sweden, Denmark, &c. almoſt all Lutherans: In Holland, France, Scotland, almoſt all Calviniſts. Its ſtrange that they ſhould be all in the right in one Countrey, and all in the wrong in another, if carnal advantages and reputation did not ſway much. When men fal upon a conſcientious ſearch, the variety of Intellectual capacities cauſeth unavoidably a great variety of conceits about ſome hard & lower things. But let the Prince and the ſtream of men in credit go one way, and you ſhall have the generality of Miniſters agree to a hair, and that without any extraordinary ſearch. How generally did the common ſort of Miniſters too often change their Religion with the Prince at ſeveral times in this land? Not all (as our Martyrologie can witneſs) but the moſt. I will purpoſely forbare the mention of any later change. If the Rulers of an Univerſity ſhould but be corrupt, who have the diſpoſal of preferments, how much might they do with the moſt of the ſtudents, where meer Arguments would not take? And the ſame tractable diſtemper doth ſo often follow them into the Miniſtery, that it occaſioneth the enemies to ſay, that Reputation and preferment is our Religion, and our Reward.
2. And for the ſecond, How common is it with Miniſters to drown themſelves in worldly buſineſs? Too many are ſuch as the Sectaries would have them be, who tell us that we ſhould go to plough and cart, and labour for our living, and preach without ſo much ſtudy: And this is a leſſon eaſily learnt. Men take no care to caſt off and prevent care, that their ſouls and the Church may have their care.
And eſpecially how commonly are thoſe duties neglected, that are like if performed to diminiſh our eſtates? For example: Is there not many that dare not, that will not ſet up the exerciſe of any Diſcipline in their Churches (not only on the forementioned accounts but eſpecially) becauſe it may hinder the people from paying them their dues? They will not offend ſinners with Diſcipline, leaſt they offend them in their eſtates, (yea though the Law ſecure their maintenance.) I find money is too ſtrong an Argument for ſome men to anſwer, that can proclaim the love of it to be the root of all evil, and can make large orations of the danger of covetouſneſs. I will ſay no more now to theſe but this; If it was ſo deadly a ſin in Simon Magus to offer to buy the Gift of God with money; what is it to ſell his gifts, his cauſe, and the ſouls of men for money? and what reaſon have ſuch to fear leaſt their money periſh with them?
3. But the moſt that I have to ſay is to the third diſcovery. If worldly and fleſhly intereſt did not much prevail againſt the intereſt of Chriſt and the Church, ſurely moſt Miniſters would be more fruitful in good works, and would more lay out that they have to their maſters uſe. Experience hath fully proved it, that works of Charity do moſt potently remove prejudice, and open the ears to words of piety. If men ſee that you are addicted to do good, they will the eaſilyer belive that you are good, and the eaſilyer then believe that it is good which you perſwade them too. When they ſee that you Love them, and ſeek their good, they will the eaſilyer truſt you: And when they ſee that you ſeek not the things of the world, they will the leſs ſuſpect your intentions, and the eaſilyer be drawn by you to ſeek that which you ſeek. O how much good might Miniſters do, if they did ſet themſelves wholly to do good, and would dedicate all their faculties and ſubſtance to that endl Say not that it is a ſmall matter to do good to mens bodies, and that this will but win them to us, and not to God, nor convert the ſoul; For it is prejudice that is a great hindrance of mens converſion, and this will remove it: We might do men more good, if they were but willing to learn of us; and this will make them willing, and then our further diligence may profit them. Brethren, I pray you do not think that it is ordinary charity that is expected from you, any more then ordinary piety. You muſt in proportion to your talents go much beyond others: It is not to give now and them two pence to a poor man; others do that as well as you. But what ſingular thing do you with your eſtates for your Maſters uſe? I know you cannot give away that which you have not: But me thinks all that you have ſhould be for God. I know the great objection is, We have wife and children to provide for: a little will not ſerve them at preſent, and we are not bound to leave them beggars. To which I anſwer, 1. There are few texts of Scripture more abuſed then that of the Apoſtle, He that provideth not for his own, and ſpecially thoſe of his family, hath denyed the faith, and is worſe then an Infidel. This is made a pretence for gathering up portions, and providing a full eſtate for poſterity, when the Apoſtle ſpeaketh only againſt them that did caſt their poor kindred and family on the Church to be maintained out of the common ſtock, when they were able to do it themſelves. As if one that hath a widdow in his houſe that is his mother or daughter, and would have her to be kept on the Pariſh when he hath enough himſelf. His following words ſhew that it is preſent proviſion, and not future portions that the Apoſtle ſpeaketh of, when he bids them that have widdows, adminiſter to them, or give them what is ſufficient. 2. You may ſo educate your children as other mean perſons do, that they may be able to get their own livings, in ſome honeſt trade or imployment, without other great proviſions. I know that your charity and care muſt begin at home, but it muſt not end there: You are bound to do the beſt you can to educate your children, ſo as they may be capable of being moſt ſerviceable to God, but not to leave them rich or a full eſtate; Nor to forbear other neceſſary works of Charity. meerly for a larger proviſion for them. There muſt be ſome proportion kept between our proviſion for our families, and for the Church and poor. A truly charitable ſelf-denying heart, that hath devoted it ſelf and all that he hath to God, would be the beſt judge of the due proportions, and would ſee which way of expence is likely to do God the greateſt ſervice, and that way he would take. 3. I confeſs I would not have men lie too long under endangering ſtrong temptations to incontinency; leſt they wound themſelves and their profeſſion by their falls: But yet methinks its hard that men can do no more to mortifie the concupiſcence of the fleſh, that they may live in a ſingle freer condition, and have none of theſe temptations from wife and children, to hinder them from furthering their Miniſterial ends by charitable works. If he that marryeth not, doth better then he that doth, ſure Miniſters ſhould labour to do that which is beſt. And if he that can receive this ſaying, muſt receive it, we ſhould endeavour after it. This is one of the higheſt points of the Romiſh policy, which they pretend to be a duty of common neceſſity, that all their Biſhops, Prieſts and other Religious orders muſt not marry, by which means they have no poſterity to drain the Churches revenues, nor to take up their care: but they make their publike cauſe to be their intereſt, and they lay out themſelves for it while they live, and leave all that they have to it when they die; So that their Churches wealth doth daily increaſe, as every Biſhop, Abbot, Jeſuite or other perſon doth gather more in their life time, and uſually add it to their common ſtock. Its pitty that for a better cauſe we can no more imitate them in wiſdom and ſelf-denyal, where it might be done. 4. But they that muſt marry, ſhould take ſuch as can maintain themſelves and their children, or maintain them at the rate as their temporal means will afford, and devote as much of the Church means to the Churches ſervice as they can.
I would put no man upon extreams; But in this caſe fleſh and blood doth make even good men ſo partial, that they take their duties, and duties of very great worth and weight to be extreams. If worldly vanities did not blind us, we might ſee when a publike or other greater good did call us to deny our ſelves and our families. Why ſhould we not live neerlyer and poorer in the world, rather then leave thoſe works undone, which may be of greater uſe then our plentiful proviſion? But we conſult in matter of duty with fleſh and blood; and what counſel it will give us, we may eaſily know. It will tell us we muſt have a competency; and many pious mens competency, is but little below the Rich mans rates, Luke 16. If they be not cloathed with the beſt, and fare not deliciouſly every day, they have not a competency. A man that preacheth an Immortal Crown of glory, muſt not ſeek much after tranſitory vanity: And he that preacheth the contempt of Riches, muſt himſelf contemn them, and ſhew it by his life; And he that preacheth ſelf-denyal and mortification, muſt practiſe theſe in the eyes of them that he preacheth to, if ever he would have his Doctrine proſper. All Chriſtians are ſanctified, and therefore themſelves and all that they have are conſecrated and dedicated to their maſters uſe; But Miniſters are doubly ſanctified; They are devoted to God both as Chriſtians and as Miniſters; and therefore they are doubly obliged to honour him with what they have.
O Brethren, what abundance of good works are before us, and how few of them do we put our hands to? I know the world expecteth more from us then we have: but if we cannot anſwer the expectations of the unreaſonable, let us do what we can to anſwer the expectations of God, and conſcience, and all juſt men. It is the will of God that with well doing we ſhould put to ſilence the ignorance of fooliſh men. Eſpecially thoſe Miniſters that have larger maintenance muſt be larger in doing good.
I will give but one inſtance at this time, which I mentioned before. There are ſome Miniſters that have 150. or 200. or 300. per an. of Church means, and have ſo great Pariſhes that they are not able to do a quarter of the Miniſterial work, nor once in a year to deal perſonally with half their people for their inſtruction, and yet they will content themſelves with publike preaching, as if that were all that were neceſſary, and leave almoſt all the reſt undone, to the everlaſting danger or damnation of multitudes, rather then they will maintain one or two diligent men to aſsiſt them. Or if they have an aſsiſtant, it is but ſome young man to eaſe them about baptizings or burials, or ſuch work, and not one that will faithfully and diligently watch over the Flock, and afford them that perſonal inſtruction which is ſo neceſſary. If this be not a ſerving our ſelves of God, and not a ſerving God, and a ſelling mens ſouls for our fuller maintenance in the world; what is? Me thinks ſuch men ſhould fear leaſt while they are accounted excellent Preachers and godly Miniſters by men, they ſhould be accounted cruel ſoul murderers by Chriſt? and leaſt the cryes of thoſe ſouls whom they have betrayed to damnation ſhould ring in their ears for ever. Will preaching a good Sermon ſerve the turn; while you never look more after them, but deny them that cloſer help that you find to be neceſſary, and alienate that maintenance to your own fleſh, which ſhould provide relief for ſo many ſouls? How can you open your mouthes againſt oppreſſors, when your ſelves are ſo great oppreſſors, not only of mens bodies but their ſouls? How can you Preach againſt unmercifulneſs, while you are ſo unmerciful? And how can you talk againſt unfaithful Miniſters, while you are ſo unfaithful your ſelves? The ſin is not therefore ſmall becauſe it is unobſerved, and not become odious in the eyes of men; nor becauſe the charity which you withhold is ſuch as the people blame you not for withholding. Satan himſelf their greateſt enemy hath their conſent all along in the work of their perdition. It is no extenuation therefore of your ſin that you have their conſents: For that you may ſooner have for their hurt then for their good.
I Shall proceed no further in theſe confeſsions and diſcoveries; but beſeech you to take what is ſaid into Cōnſideration; and ſee whether this be not the great and lamentable ſin of the Miniſters of the Goſpel, that they be not fully devoted to God, and give not up themſelves and all that they have to the carrying on of the bleſſed work which they have undertaken? and whether fleſh-pleaſing and ſelf-ſeeking, and an intereſt diſtinct from that of Chriſt, do not make us neglect much of our duty, and walk too unfaithfully in ſo great a truſt, and reſervedly ſerve God in the cheapeſt and moſt applauded part of his work, and withdraw from that which would put us upon coſt and ſufferings? And whether this do not ſhew, that too many are earthly that ſeem to be heavenly, and mind the things below while they preach for the things above, and Idolize the world while they call men to contemn it? And as Salvian ſaith, li. 4. ad Eccleſ. Cath. pag. 454. Nullus ſalutem plus neglig it quam qui Deo aliquid anteponit. Deſpiſers of God will prove deſpiſers of their own ſalvation.