The Reformed Pastor, Chapter 8

The Reformed Pastor · Chapter 8

p. 453CHAP. VIII.

SECT. 1.

ANother fort there are, that we may have occaſion of conference with, though they will ſcarce ſtoop to be Catechized; and that is, Opinionative Queſtioniſts, that being tainted with Pride and ſelf-conceitedneſs, are readyer to teach, then to be taught, and to vent their own conceits, and quarrel with you, as being ignorant or erroneous your ſelves, then to receive inſtruction: and if they are tainted with any notable errour or ſchiſmatical diſpoſition, they will ſeek to waſte the time in vain janglings, and to diſpute, rather then to learn. I am not now directing you what to do with thoſe men at other times (of that I ſhall give a touch anon;) but only if they come to you at this time, which is p. 454appointed for Catechizing and edifying Inſtruction: Nor is it my thought to preſume to direct any but the weaker ſort of Miniſters in this, any more then in the former:

Its like you will have ſome come to you amongſt the reſt, that when they ſhould give an account of their faith, will fall into a Teaching and Contentious d…ſcourſe, and one will tell you, that you have no t…ue Church, becauſe you have ſuch bad members: another will ask you, by what authority you baptize Infant…? another will ask you, how you can be a true Miniſter, if you had your Ordination from Prelates? and another will tell you, that you are no true Miniſter becauſe you had not your Ordination from Prelates: another will ask you, What Scripture you have for Praying or ſinging Pſalm… in a mixt Aſſembly? and another will quarrel with you, becauſe you adminiſter not the Lords Supper to them, in the geſture and manner as they deſire, and were …ont to receive it; or becauſe you exerciſe any Diſcipline among them. If any ſuch perſon ſhould come to you, and thus ſeek to divert your better diſcourſe, I' ſhould think it beſt to take this courſe with them.

1. Let them know that this meeting is appointed for another uſe; that is, for the Inſtructing of the people in the Principles of Religion; and you think it very unmeet to pe…vert it from that uſe; it being a ſin to do Gods work diſorderly, or to be doing a leſſer work, when you ſhould be doing a greater: And therefore as you durſt not turn Gods publike worſhip on the Lords day into vain or contentious diſputings, which diſcompoſe mens minds, and ſpoil a greater work; ſo neither do you think it lawful to abuſe p. 455theſe times to lower uſes, which are appointed for higher.

2. Yet let him know, that you do not this to avoid any tryal of the truth: and that he may know ſo much, you will at any other fit ſeaſon, when he will come on purpoſe to that end, endeavour to give him full ſatisfaction; or you will as willingly receive inſtruction from him, if he be able and have the truth, as you deſire he ſhould receive inſtruction from you: and if it muſt be ſo, you will yield to his deſire before you part, if there be but time when you have diſpatcht the greater work: but upon condition only, that he will ſubmit to the greater firſt.

3. Then deſire him firſt to give you ſome account of the Principles in the Catechiſm: And if he deny it, conuince him before all, of the iniquity of his courſe.

1. In that it is the Principles that ſalvation moſt dependeth on, and therefore being of greateſt Excellency and Neceſſity, are firſt to be taken into conſideration.

2. In that it is the appointed buſineſs of this day.

3. It is orderly to begin with the fundamentals, becauſe they bear up the reſt, which ſuppoſe them, flow from them, and cannot be underſtood without them.

4. It is the note of a Proud vain-glorious hypocrite, to make a flouriſh about leſſer things, and yet either to be ignorant of the greater, or to ſcorn to give that account of his knowledge, which the people whom he deſpiſeth, refuſe not to give.

If he yield to you, ask him only ſuch queſtions as p. 456ſeem to be of great weight, and yet ſtrain him up a peg higher, then you do the common people; and eſpecially keep out the predicate uſually from your Queſtion, and put him moſt upon defining or diſtinguiſhing, or expounding ſome terms or ſentences of Scripture, &c. As ſuch queſtions as theſe may be put to him, which call for definitions, wherein its ten to one, but you will find him ignorant. E. G [What is God? What is Jeſus Chriſt? What is the Holy-Ghoſt? What is Perſon in the Trinity? How many natures hath Chriſt? Was Chriſt a creature before his Incarnation, or the Creation? Is he called the firſt-born of all creatures as God, or as man? Is he called, the Image of the Inviſible God, and the expreſs Image of the Fathers perſon or ſubſiſtence as a creature, or as God? Was Adam bound to believe in Chriſt? Was one, or two Covenants made with Adam before his fall? Did the firſt Covenant of Nature make any promiſe of everlaſting celeſtial glory? Did it threaten hell fire, or only temporal death? Did it threaten eternal torment to the ſoul only, or to the body alſo? Should there have been any Reſurrection of the body, if Chriſt had not come to procure it? Should Chriſt have com, or been our Head, or have brought us to glory, if man had not fallen? What is the firſt Covenant? what, its conditions? What the ſecond Covenant, and its Conditions? What was the difference between the Covenant with Adam, and that by Moſes? Was it a Covenant of Works, or of Grace that was made by Moſes? What were the conditions of ſalvation before Chriſts Incarnation? What is forgiveneſs of ſin? What is Juſtification? p. 457How are we ſaid to be Juſtified by faith? how by works? What is faith? What repentance? What Sanctification, Vocation, Regeneration? Is the Covenant of Works Abrogated, or not? Is the Covenant of Grace made with the Elect only? or with all? or with whom? What is Freewill? Is there any converſion without the word? What is the true nature of ſpecial grace? and what is the proper difference of a Regenerate man from all others? What is the Catholike Church? How will you know the true Church? How know you the Scripture to be the word of God? What is Chriſts Prieſtly, Prophetical, Kingly office? Be they three offices, or but one: and be they all?] with abundance the like.

And if it be Sacrament Controverſies which he raiſeth, tell him it is neceſſary, that you be firſt agreed, what Baptiſm is? (what the Lords Supper is?) before you diſpute who ſhould be Baptized, &c. And its twenty to one, he is not able truly to tell you what the Sacrament it ſelf is.

A true Definition of Baptiſm or the Lords Supper is not ſo commonly given as pretended to be given.

4. If he diſcover his Ignorance in the caſes propounded, endeavour to humble him in the ſenſe of his pride and preſumption; And let him know what it is, and what it ſignifieth, to go about with a Teaching, Contentious, proud behaviour, while he is indeed ſo ignorant in things of greater moment.

5. But ſee that you are able to give him better information your ſelves in the points wherein you find him ignorant.

6. But ſpecially take care that you diſcern the ſpirit p. 458of the man: And if he be a ſetled perverſe Schiſmatick, or Heretick, ſo that you ſee him peremptory and reſolved, and quite tranſported with pride, and have no great hopes of his recovery, then do all this that I have before ſaid openly before all that are preſent; that he may be humbled or ſhamed before all, and the reſt may be confirmed. But if you find him godly and temperate, and that there is any hope of his reduction, then ſee that you do all this privately between him and you only: and let not fall any bitter words, nor that tend to his diſparagement. And thus I adviſe, both becauſe we muſt be as tender of the reputation of all good men, as fidelity to them and to the truth will permit: we muſt bear one anothers burdens, and not encreaſe them, and we muſt reſtore thoſe with a ſpirit of meekneſs, that fall through infirmity; remembring that we our ſelves alſo may be tempted: and alſo becauſe there is ſmall hope that you ſhould ever do them good, if once you exaſperate them, and diſ-affect them towards you.

And therefore 7. See that to ſuch erring perſons as you have any hopes of, you carry your ſelves with as much tenderneſs and love as will conſiſt with your duty to the Church of God. For moſt of them when they are once tainted this way, are ſo ſelfiſh and highminded, that they are much more impatient of reproof then many of the prophaner ſort of people.

This way did Muſculus take with the Anabaptiſts, viſiting them in Priſon, and relieving them even while they railed at him as Antichriſtian, and ſo continued without diſputing with them, till they were convinced that he loved them, and then they ſought to him for advice themſelves, & many of them were reclaimed by him.

p. 4598 Either in the Concluſion of your meeting, or at another appointed time, when you come to debate their Controverſie with them, tell them, That ſeeing they think you unable to teach them, and think themſelves able to teach you, it is your deſire to learn; You ſuppoſe diſputing (as tending uſually to ex…ſperate mens minds, rather then to ſatisfie them) is to be uſed as the laſt remedy; Therefore you are here ready, if they are able to Teach you, to learn of them and deſire them to ſpeak their minds: Which if they refuſe, tell them, you think it the humbleſt and moſt Chriſtian edifying way for him that hath moſt knowledge to Teach, and the other to Learn; and therefore your purpoſe is to be either a Learner or a Teacher, and not be Diſputant, till they make it to be Neceſſary. When they have declared their minds to you in a teaching way, if it be nothing but the common pleas of the ſeduced (as its like it will not till then) that this is no new thing to you; it is not the firſt time that you have heard it, or Conſidered of it, and if you had found a Divine Evidence in it you had received it long ago: You are truly willing to receive all truth; but you have received that which is contrarie to this doctrine, with far better Evidence then they bring for it, &c. If they deſire to hear what your Evidence is, tell them if they will hear as learners you ſhall communicate your Evidence in the meeteſt way you can, which if they promiſe to do, let them know that this promiſe obligeth them to impartialitie and an humble free entertainment of the truth, and that they do not turn back in caſh carping and contention but take what ſhall be delivered into ſober Conſideration: which if they promiſe, p. 4601. If you are ſo far verſ't in the point in hand as to mannage it well ex tempore, or the perſon be temperate and fit for ſuch debates, then come in with your evidence in a diſcourſive way, firſt ſhewing your reaſons againſt the groſſeſt imperfections of his own diſcourſe, and then giving him your grounds from Scripture; not many but rather a few of the cleareſt beſt improved. And 2. When you have done (or without verbal teaching if you find him unfit to learn that way) give him ſome book that moſt effectually defendeth the queſtioned truth, and tell him, that it is a vain thing to ſay that over ſo oft, which is ſo fully ſaid alreadie, and a man may better conſider of what he hath before his eyes, then of that which ſlideth through his ears, and is miſtaken or forgotten: and therefore you deſire him as an humble learner to peruſe that Book with leiſurely conſideration; becauſe there are the ſame things, that you would ſay to him; and deſire him to bring you in a ſober and ſolid anſwer to the chief ſtrength of it, if after peruſal he judge it to be unſound. But, if it may be, faſten ſome one of the moſt ſticking Evidences on him before you leave him. If he refuſe to read the book, endeavour to convince him of his unfaithfulneſs to the Truth and his own ſoul? Doth he think that Gods truth is not worth his ſtudy? or will he venture his ſoul (as the ungodly do) and the Churches peace with it, and all to ſave himſelf ſo ſmall a labour? Is it not juſt with God to give him over to deluſion, that will not be at a little pains to be informed, nor afford the truth an equal hearing?

9. But above all, before you part, yea or before you p. 461debate the Controverſie, ſee that you do ſum up the precedent Truths wherein you are both agreed. 1. Know whether he agree to all that is in the Catechiſm, which you teach the people? 2. Whether he ſuppoſe that you may attain ſalvation, if you be true to ſo much as you are agreed in? 3. Whether they that are ſo far agreed as you are, ſhould not live in Love and Peace, as children of the ſame God, and members of the ſame Chriſt, and heirs of the ſame Kingdom? 4. Whether you are not bound, notwithſtanding your ſmaller difference, to be helpers in the main work of the Goſpel for the converſion and ſaving of ſouls? 5. Whether then they are not bound to mannage the private difference ſo as they may not hinder the main work, and therefore to let the leſſer ſtoop to the greater? 6 Whether they ought not to hold communion in publike worſhip, and Church-relation, with thoſe that are ſo far agreed, and walk in the fear of God? 7. And whether it be not ſchiſm to ſeparate from them, for the ſake of that ſmall diſagreement, themſelves being not neceſſitated by Communion to any actual ſin?

I ſpeak all this only of the tolerable differences that are among men, fearing God. And in that caſe, if the perſon be ſober and underſtanding, he muſt needs yield to the affirmative of theſe Queſtions: Which if he do (or to any of them) let him ſubſcribe it, or openly averr it: And then let all the ſtanders by be made apprehenſive, that none of the great matters that you deal with them about, are queſtioned, but all yielded unqueſtionable; (And the affixed Scripture leaves them ſo:) therefore there is no cauſe for them to receive the leaſt diſcouragement in their way.

p. 462I conceive its paſt doubt, that differing brethren may well joyn in recommending the truths that they are agreed in to the ignorant people! Biſhop Uſher told King James in his Sermon at Wanſted on the Churches Unity, that he made this motion even to the Papiſts Prieſts themſelves that they might joyn in teaching the people of that barbarous Nation the Common Principles that both were agreed in: A motion too Chriſtian for ſullen factious Zeal to entertain. I will repeat his own words, pag. 33. [The danger then of this ignorance being by the Confeſſion of the moſt judicious Divines of both ſides acknowledged to be ſo great; the woful eſtate of the poor Countrey wherein I live is much to be lamented, where the people generally are ſuffered to periſh for want of knowledge (he meant the Papiſts) the vulgar ſuperſtitions of Poperie not doing them half that hurt, that the ignorance of thoſe Common principles of the faith doth, which all true Chriſtians are bound to learn. The conſideration whereof hath ſometime drawn me to treat with thoſe of the oppoſite party to move them, that however in other things we did differ one from another, yet we ſhould joyn together in teaching thoſe main points the knowledge whereof was ſo neceſſary to ſalvation, and of the truth whereof there was no Controverſie betwixt us. But what, for the Jealouſies which theſe diſtractions in matters of Religion have bred among us, and what, for other reſpects, the motion took ſmall effect: and ſo betwixt us both, the poor people are kept ſtill in miſerable ignorance, neither knowing the grounds of the one Religion nor p. 463of the other.] So far this learned Chriſtian Biſhop.

And what wonder if Popiſh Prieſts refuſe this motion, when now among us it is ſo rare a matter to find any in England, though he differ only in the point of Infant-Baptiſm, that will calmly and without fraudalent deſigns of ſecret promoting his own opinions by it, entertain and proſecute ſuch a motion for the common good! As if they had rather, that Chriſtianitie were thruſt out of the world, or kept under, then Infants ſhould be admitted into the Church! well, let any party or perſon pretend what they will of Zeal or Holineſs, I will ever take the Dividatur for an ill ſign: The true Mother abhorrs the Diviſion of the Child; and the true Chriſtian doth prefer the Common intereſt of Chriſtianity, before the Intereſt of a faction, or an opinion, and would not have the whole building endangered, rather then one peg, ſhould not be driven in as he would have it, he had rather a particular Truth (if we ſuppoſe it a truth) ſhould ſuffer, then the whole or the main.

And having given you this advice what to do with this kind of men in your Conference on the occaſion now in queſtion, ſo I ſhall add a word or two of advice how to carry your ſelf towards them at other times; For the preſervation of the Unity and Peace of your Congregations doth much depend on your right dealing with ſuch as theſe. For (alas for grief and ſhame) it is moſt commonly men that profeſs more then ordinary Religiouſneſs they are the dividers of theſe.

p. 4641. I muſt premiſe, that the chief part of your work to preſerve the Church from ſuch, doth conſiſt in the prevention of their fall, ſeeing when they are once throughly infected; be the error what it will, they are but ſeldom recovered; but if they be beaten out of the error, which they firſt fell into; they go to another, and perhaps thence to another; but, through a juſt excecation, they ſeldom return to the truth.

2. To which end, it is moſt deſirable that the Miniſter ſhould be of Parts above the people ſo far, as to be able to teach them, and awe them, and manifeſt their weakneſſes to themſelves, or to all. The truth is (for it cannot be hid) it is much long of the Miniſters, that our poor people are run into ſo many factions! and particularly, the weakneſs of too many is not the leaſt cauſe, when a proud Seducer ſhall have a nimble tongue, and a Miniſter be dull or ignorant, ſo that ſuch a one can baffle him, or play upon him in the ears of others, it brings him into contempt, and overthrows the weak: For they commonly judge him to have the beſt cauſe, that hath the moſt confident, plauſible, triumphant tongue. But when a Miniſter is able to open their ſhame to all, it mightily preſerveth the Church from their infection.

3. It is neceſſary alſo to this end, that you frequently and throughly poſſeſs your people, with the nature, neceſſity, and daily uſe of the great unqueſtionable Principles of Religion, and of the great ſin and danger of a perverſe zeal about the lower points before the greater are well laid, and let them be made ſenſible how it is the Principles, and not their p. 465ſmaller Controverſies that life or death doth depend upon.

4. Make them ſenſible of the miſchiefs of Schiſm, and the great and certain obligations that lie upon us, all to maintain the Churches Unity and Peace.

5. When a fire is kindled, reſiſt it in the beginning, and make not light of the ſmalleſt ſpark: and therefore go preſently to the infected perſon, and follow him by the means hereafter mentioned, till he be recovered.

6. Specially uſe a fit diverſion: when a ſmall Controverſie begins to endanger the Church, raiſe a greater your ſelf, which you have better advantage to mannage, and which is not like to make a diviſion. That is; let them know that there are far greater difficulties then theirs to be firſt reſolved (ſuch as ſome of the Queſtions before mentioned) and ſo give them a Catalogue of them, and ſet them a work upon them, that they may be matter of avocation from that fore, where the humors begin their conflux, and alſo that they may be humbled in the ſenſe of their ignorance, and their proud ſelf-conceits may be ſomewhat abated.

7. See that you preach to ſuch auditors as theſe, ſome higher points, that ſtall their underſtandings, and feed them not all with milk, but ſometime with ſtronger meat: For it exceedingly puffs them up with Pride, when they hear nothing from Miniſters but what they know already, or can ſay themſelves: This makes them think themſelves as wiſe as you, and as fit to be Teachers; For they think you know no more then you preach: And this hath ſet ſo many of them on preaching, becauſe they hear nothing from others p. 466but what they can ſay themſelves; and Miniſters do not ſet them ſuch patterns as may humble them, and deter them from that work. Not that I would have you neglect the great fundamental verities, or wrong the weak and ignorant people, while you are dealing with ſuch as theſe; but only when the main part of your Sermon is as plain as you can ſpeak, let ſome one ſmall part, be ſuch as ſhall puzzle theſe ſelf-conceited men: Or elſe have one Sermon in four or five of purpoſe for them: Not by heaping up citations of Fathers, nor repeating words of Latine or Greek (unleſs when you are convincing them of the difficulty of a Text of Scripture) For they will but deride all this: But take up ſome profound queſtions (ſuch as the Schools voluminouſly agitate) and let them ſee that it is edifying that you intend, and therefore deſire to make it as plain as you can; that they may ſee that it is not your obſcure manner of handling, but the matter it ſelf that is too hard for them, and ſo may ſee that they are yet but children that have need of milk, and that you would be more upon ſuch higher points, if it were not that their incapacity doth take you off.

8. See that you preach as little as may be againſt them in the Pulpit, in any direct manner, oppoſing their ſect by name, or by any reproachful titles: For they are exceeding tender, proud, paſſionate and raſh, ordinarily, that are intangled in a Schiſm: & they will but hate you, and fly from you as an enemy, and ſay you rail. The way therefore is, without naming them, to lay the grounds clearly and ſoundly, which muſt ſubvert their errours; and then the errour will fall of it ſelf. And when you are neceſſitated to deal p. 467with them directly; do it not by ſhort unſatisfactory applications, and loathed ſnatches, or angring reproaches; but without naming them, take up the Controverſie, and handle it throughly, peaceably, and convincingly, and ſo let them alone in publike: yet be not too long upon it neither: but give them your fulleſt evidence in a few Sermons; not ſaying all that may be ſaid, but chooſing out that which they can have leaſt pretence to quarrel with, and paſſing over that which they may ſay more againſt, or will require more ado to clear and defend.

9. Be ſure to keep up ſome private meetings, and draw them in among you, and mannage them prudently. By this means you may keep them from Dividing meetings among themſelves, where they may ſay what they wil behind your back without controle, For moſt Profeſſors are addicted to private meetings, (and well ordered, they are of great uſe to their edification) and if they have not the opportunity of ſuch as they ſhould have, they will gather to ſuch as they ſhould not have. In the mannaging of them (as to the preſent purpoſe) obſerve theſe things.

1. Be ſure to be ſtill with them your ſelves.

2. Let not the main exerciſes of the meeting be ſuch as tend to contention, or to private mens proud oſtentation of their parts, but ſuch as tend to the edification of the people: Not for private men to preach or expound Scripture, nor (as ſome do) to let every one of them ſpeak to queſtions of their own propounding; but to repeat the Sermons that you have preacht, & to call upon God, and ſing his Praiſe.

3. Yet let there be ſome opportunity for them to ſpeak, and appear in a learning way. To which purpoſe, p. 468when you have done repeating, let all that are preſent know, that if they doubt of any thing that was delivered, or would have any thing made plainer to them, or would be reſolved in any thing elſe that concerneth the ſubject in hand (or any other in caſe of need) you deſire them to propound their doubts. And ſo let them have the liberty of queſtioning as learners, while you remain the Teacher, and reſolve all the doubts your ſelves, and do not ſet them on diſputing, by leaving it to them to make the anſwer. And if you have not competent abilities ex tempore, to reſolve their doubts, you were much better let paſs this too: but if you have, it will be of very great uſe, both for their edification, and the maintaining of order, and their neceſſary dependance on you.

4. But if you perceive them ſo ſet upon the exerciſe of their own parts for oſtentation, that they are like to divide, if they have not opportunity to do it; be not too ſtiff againſt them; but mildly let them know, that it is for their good that you diſlike it, both becauſe it is an ill ſign of a proud heart, that had rather teach, then learn, eſpecially where a Teacher by office is in place, and where there is no neceſſity; and alſo becauſe you fear it will not tend to the beſt edification of the Flock, but to vain janglings, or to excite others that are unable to an imitation. Deſire alſo to know of them, whether they have any truth of God to reveal to them, that you do not reveal? If they have not, why ſhould they deſire needleſly to tell them what they are daily told by you? If they have, it is neceſſary that you know it and conſider of it, before you conſent that it ſhould be taught to your Flock. But if this mild reſiſtance ſatisfie not, let p. 469them take their courſe a while, rather then ſeperate from you (unleſs they be already perverſe and ſubtile Hereticks:) and when they have done their exerciſes, tell them that as you give libertie to all, to propound their doubts about what you have delivered, ſo you muſt take the like libertie that you give: And ſo propound, firſt, whether the underderſtandings of people are like to be more edifyed, by ſuch obtuſions of variety, or by faſtening well upon their memories the things that they have lately heard? and ſo whether ſuch exerciſes or repetitions be more neceſſary? And then open the weakneſſes of the diſcourſe; the miſ-expounding of Scriptures, the errors in matter, in Method, and in words and that not in a contemptuous or diſgraceful way, but as the points wherein you remain unſatisfied. And by ſuch means as theſe you will quickly ſhame them out of their way of oſtentation, and make them give it over.

10. Make uſe of your Peoples parts to the utmoſt as your Helpers in their places, in an orderly way, under your Guidance; or elſe they will make uſe of them in a diſorderly dividing way in oppoſition to you. It hath been a great cauſe of Schiſm, when Miniſters would contemptuouſly cry down private mens preaching, and withall deſire not to make any uſe of the Gifts that God hath given them for their aſſiſtance; but thruſt them too far from holy things, as if they were a prophane generation. The work is like to go poorly on, if there be no hands imployed in it, but the Miniſters. God giveth not any of his gifts to be buryed, but for common uſe. By a prudent improvement of the gifts of the more able p. 470Chriſtians, we may receive much help by them, and prevent their abuſe; even as lawful marriage preventeth fornication And the uſes you muſt ſpecially put them to are theſe. 1 Urge them to be diligent in Teaching and praying with their own families; ſpecially Catechizing them, and teaching them the meaning of what they learn, and whetting it on their affections: And there if they have a mind to preach to their children and ſervants, (ſo they undertake not more, then they are able to do) I know no reaſon, but they may. 2. Urge them to ſtep out now and then to their poor Ignorant Neighbours, and catechize and inſtruct them in meekneſs and patience from day to day, and that will bring them more peace of Conſcience, then contemning them. 3. Urge them to go oft to the Impenitent and ſcandalous ſinners about them, and deal with them with all poſſible skill and earneſtneſs, yet alſo with love and patience, for the Converting reforming and ſaving of their ſouls. 4. Acquaint them with their duty of watching over each other in brotherly love; and admoniſhing and exhorting one another daily and if any walk ſcandalouſly, to tell them their fault before two or three, after the contempt of private reproof; and if that prevail not, to tell the officers of the Church, that they may be further proceeded with, as Chriſt hath appointed. 5. At your private meetings and in days of humiliation or thankſgiving in private, imploy them in prayer, and in ſuch learning Queſtions as is aforeſaid. 6. If there be any very ignorant or ſcandalous ſinner that you know of and you cannot poſſibly have time your ſelves to ſpeak to them at p. 471that ſeaſon, ſend ſome of thoſe that are able and ſober to do it in your ſtead, to inſtruct the ignorant, and admoniſh the offenders, as far as a private man, on a meſſage from a Miniſter, and in diſcharge of his own duty may go. 7. Let ſome of them be choſen to Repreſent the Church: or to ſee that they have no wrong, and to be their Agents to prepare all Caſes of Diſcipline for publike audience, and to be preſent with the Church officers at appointed meetings to hear the Evidences that are brought in againſt any ſcandalous impenitent ſinners, and to diſcern how far they are valid and how far the perſons are obliged to make ſatisfaction, and give publike teſtimony of Repentance or to be further proceeded againſt. 8 Let ſuch as are fit, be made ſubſervient officers, I mean Deacons: and then they may afford you help in a regular way, and will by their relation diſcern themſelves obliged to maintain the unity of the Church and authoritie of the Miniſtrie, as they have ſome participation of the Employment and honour, and ſo by a complication of Intereſts you will make them firmer to the Church: But then ſee that they be men Competently fit for the place.

I am perſwaded, if Miniſters had thus made uſe of the parts of their ableſt members, they might have prevented much of the Diviſions and diſtractions and apoſtacie that hath befaln us: For they would have then found work enough upon their hands for higher parts then theirs, without invading the Miniſtrie, and would rather have ſeen cauſe to bewail the impefection of their abilities to that work which doth belong to them. Experience would have convinced p. 472and humbled them more, then our words will do. A man may think he can ſtir ſuch ablock, or pluck up a tree by the roots, that never tryed; but when he ſets his hands to it, he will come off aſhamed. And ſee that you drive them to diligence in their own works, and let them know what a ſin it is to neglect their families, and their ignorant miſerable neighbours &c and then they will be kept humble, and have no ſuch mind to be running upon more work, when they feel you, ſpurring them on to their own, and rebuking them for the neglect; nor will they have any leiſure for ſchiſmatical Enterpriſes, becauſe of the conſtancy and greatneſs of their employment.

11. Still keep up Chriſtian love and familiarity with them, even when they begin to warp and make defection; and loſe not your intereſt in them, while you have any thoughts of attempting their recovery.

12. If they do withdraw into ſeparated meetings, follow them, and be among them, if it may be, continually, enter a mild diſſent as to the lawfulneſs of it; but yet tell them, that you are willing to hear what it is that they have to ſay, and to be among them for their good, if they will give you leave, for fear leſt they run to further evil. And be not eaſily removed; but hold on, unleſs they reſolvedly exclude you. For 1. You may thereby have the opportunity of a moderate gentle oppoſing their errors, and ſo in time may manifeſt the vanity of their courſe: 2. And you will prevent much of that impudent reviling, and groſſer venting of further Error, which they will do more freely where there is no p. 473Contradicter. They may ſay any thing when there is none to gainſay them, and make it ſeem good in the eyes of the weak. 3. And by this means, if any ſeducers from abroad come in to confirm them, you will be readie to oppoſe them: And ſo at the leaſt you will do much to prevent the increaſe of their party. It hath been a very great cauſe of the ſchiſms in England, that Miniſters have only (too many) contemned them, & when they have withdrawn into private ſeparated meetings, have talk't againſt them to others, or reproved them in the Pulpit & in the mean time fled away from the faces of them, or been ſtrangers to them, while they have given Seducers opportunity to come among them & be familiar with them without contradiction, and to have the advantages of deceiving them, and even doing what their liſt. O that the Miniſtrie had been more guiltleſs of thoſe Errors and Schiſms that they talk againſt! But its eaſier to chide a ſectary in the Pulpit, and to ſubſcribe a Teſtimony againſt them, then to play the skilful Phyſician for their Cure, and do the tenth part of the duty that lieth upon us, to prevent and heal ſuch calamitous diſtempers. I am not finding fault with Prudent Reprehenſions of them in Publike, or Teſtimonies againſt them: but I think too many of us have cauſe to fear, leſt we do but publikely proclaim our own ſhame in the guilt of our negligence or imprudent weakneſſes; and leſt in Condemning them and Teſtifying againſt them, we Teſtifie againſt and Condemn our ſelves.

13. If you be not well able to deal with them, do as I before adviſed: Give them the beſt book on that ſubject to peruſe.

p. 47414. If all this will not do, get the fitteſt neighbour Miniſter that you know to come over and help you: Not in Publike, nor as a ſet Diſputation, (without neceſſity;) but let him come as occaſionally, and ex improviſo, come upon them in one of their private meetings, as deſirous to ſee and hear them, and ſo take the opportunity to deal with them. And if after that there be any Diſputations appointed, be ſure to obſerve the old rule, fight with them on their own ground, and keep up the war in their quarters, and let it come as little as you can into your own: and therefore go to their Aſſemblies, but let them not come into yours. For with them, you can loſe little, and may gain much: but at home, you can gain little, but its two to one, will loſe ſome, let the error be never ſo groſs. The Sectaries commonly obſerve this courſe themſelves, and therefore you will have much ado to get their conſent to bring your diſputations into their own Aſſemblies.

15. Let not the authors of the Schiſm out-do you, or go beyond you in any thing that is good: For, as truth ſhould be more effectual for ſanctification, then errour; ſo if you give them this advantage, you give them the day; and all your diſputation will do but little good: For the weaker people judge all by the outward appearance, and by the effects, and be not ſo able to judge of the Doctrine in it ſelf: They think that he hath the beſt cauſe, whom they take to be the beſt man.

I extend this rule both to Doctrine and Life E. G. If a Libertine preach for Free-grace, do you preach it up more effectually, then he: be much upon it, and make it more glorious on right grounds, then p. 475he can do on his wrong. If on the like pretences, he magnifie the Grace of Love, and (in order to cry down fear, and humiliation) be all for living in pure Love to God: do not contradict him in the aſſertive, but only in the negative and deſtructive part; but outgo him, and preach up the Love of God, with its motives and effects, more fully and effectually then he can do, on the corrupt grounds on which he doth proceed: Or elſe you will make all the ſilly people believe that this is the difference between you, that he is for Free-Grace and the Love of God, and you are againſt it: For if you dwell not upon it in your preaching as well as he, they will not take notice of a ſhort conceſſion of profeſſion. So if an Enthuſiaſt do talk all of the Holy-Ghoſt, and the light, and witneſs, and Law within us: Fall you upon that ſubject too, & do that well which they did ill; and preach up the office of the Holy-Ghoſt, his indwelling and operations, and the light, and teſtimony, and Law within us, better then they. This is the moſt effectual way of ſetling your people againſt their ſeductions. So if you be aſſaulted by Pelagians; if they make a long ſtory to prove that God is not the Author of ſin; do you fall upon the proof of it too: If they plead for Free-will, do you plead for that Free-will which we have (the natural liberty, which none deny, conſiſting in a ſelf-determining power, and ſuppoſing actual indetermination) and deny only that Liberty which the will hath not: (that is, 1. Either a freedom from Gods Government. 2. Or from the neceſſary guidance of the Intellect, and Moral force of the object. 3. Or that true Spiritual, Ethical freedom from vicious inclinations, which conſiſteth in the Right p. 476Diſpoſition of the will: though the ſanctified indeed have this in part; and that predominantly.) So if any Pelagian or Semi-Pelagian, will go about induſtriouſly to prove mans power (or rather impotency) to will or do evil; do it as effectually as he: For this is indeed but to prove a man a ſinner, under pretence of proving him free, or at leaſt to prove him defectible (if it be not the ill inclination, but the poſſibility of ſinning that they defend: in which caſe, we can ſay more, then they. So if they go about laboriouſly to prove, that Chriſt dyed for all: I would endeavour to do it as effectually, as they; that it might appear to the people, that the difference between us is not in this, that they would magnifie the riches of grace above me, or that I would leave ſinners hopeleſs and remedileſs, and without an object for faith, any more then they: nor that I abuſe or reject expreſs Scriptures, when they own them in their proper ſenſe: But I would let them know, that the Controverſie lyeth elſewhere; viz. Whether Chriſt in offering himſelf a ſacrifice for ſin, had not a ſpecial Intention or Reſolution (in complyance with his Fathers predeſtinating will) infallibly and effectually to ſave his choſen, even ſuch and ſuch by name, in making his blood applyed, effectual to the pardon of all their ſins, and to give them his ſpirit to ſeal them unto glory: having no ſuch Will, Intention, Reſolution, in dying (no more then his Father had in predeſtinateing) as to the reſt of the world. So if one that is for private mens preaching come and inveigh againſt Miniſters for inhibiting them to uſe the gifts of God for the edification of the Church, I would not preſently ſet to thwart him: but I would rather fall a perſwading p. 477private men to uſe their gifts, in all the waies that I even now mentioned; and ſharply chide them for uſing them no more; and then among my Cautions, or reprehenſions, meet with his deſired abuſe in the end. And what I have ſaid by way of inſtance in theſe few points, I mean in all others: Preaching truth is the moſt ſucceſsful way of confuting error: and I would have no Seducer to have the glory of out-going us in any good, and ſo not in befriending or defending any truth. Once more E. G. If a Socinian ſhould fall a pleading for the Churches Peace, and for Unity upon the antient ſimplicity of faith, I would labour to out-go him in it: and then would ſhew that the antient ſimple faith condemned him. If he would plead Reaſon for Scripture or the Chriſtian Religion, I would endeavour to out-go him in it, and he ſhould not have opportunity to glory that he only had Reaſon for what he held, and I had none. But I would ſhew that as I have Reaſon to believe the Scripture, ſo that Scripture condemneth his errors. If a Separatiſt will plead for the Neceſſity of Churchorder and Diſcipline, ſo would I as well as he: and ſhew him that it is only Diſorder, and Confuſion inconſiſtent with right order and diſcipline that I diſlike in him or thoſe of his way. And ſo would I do by others in this caſe.

And you ſhould be as loath that they ſhould outgo you in the Practiſe of a Holy and Righteous life, any more, then in ſounder diligent teaching. Do any of them expreſs a hatred of ſin, and deſire of Church Reformation? So muſt we do more. Do any of them uſe to ſpend their time when they meet together in holy diſcourſe, and not in vain janglings? Let us do p. 478ſo much more: Are they unwearied in propagating their opinions? Let us be more ſo in propagating the Truth: Will they condeſcend to the meaneſt, and creep into houſes to lead captive the ſillyeſt of the Flock? Let us ſtoop as low, and be as diligent to do them good. Are any of them loving to their party, and contemners of the world? Let us be lovers of all, and ſpecially of all Saints; and do good to all, as we have power; and ſpecially to all the houſhold of faith; and love an enemy, as well as they can do a friend. Let us be more juſt then they; and more merciful then they; and more humble, and meek, and patient then they: For this is the will of God, that by well-doing we may put to ſilence the Ignorance of fooliſh men. Let us excell them in a holy, harmleſs, righteous, merciful, fruitful, heavenly life, as we do in ſoundneſs of Doctrine: that by our fruits we may be known, and the weaker ſort of our people may ſee the truth in this reflexion, that cannot ſee it in itſelf, and that our Light may ſo ſhine before men, that they may ſee our converſation, and glorifie our Father which is in heaven, and even they that obey not the word, may without the word be won by the converſation of their Teachers, 1 Pet. 3. 1, 2. O how happy had England been; how happy had all the Church been, if the Miniſters of the Goſpel had taken theſe courſes! It would have done more againſt Errors and Schiſm, then all our chiding at them hath done, or then all the force can do which we deſire from the Magiſtrate.

p. 479THree ſorts of perſons that we may meet with in our conference, are now over, viz. 1. The groſly ignorant and unconverted. 2. The doubting troubled believer. 3. The Cavilling Queſtioniſt, or ſeduced Schiſmatick. The fourth that I ſhould ſpeak of in this Direction, is, Thoſe that by a profeſſed willingneſs to learn and obey, and by other ſigns, do give us ſome probability, that they may have true Repentance and faith, and yet by their ignorance, or lukewarmneſs (being not noted for any ſpecial profeſſion of Godlineſs), or by ſome uneven walking, do make our fears to be as great or greater then our hopes: ſo that we are between hope and fear of them, doubting the worſt of their preſent ſafety, though we have not ground to charge them to be unconverted, impenitent, unſanctified perſons. I think half that come to me are of this ſort: and ten of this ſort (if not 40) for one that I dare flatly ſay are unregenerate. Now it may be a great difficulty with ſome younger Miniſters what they ſhould do with this ſort of people where they have no ſufficient ground to determine of them as Godly or Ungodly, what ever their fears or hopes may be.

Of theſe I ſhall only briefly ſay this. 1. The firſt Directions may ſuffice in the main, for dealing with theſe: and are as much fitted to theſe as to the worſt. As we may tell a Notorions, ungodly man, Your caſe is miſerable, you are a child of death: ſo may we tell theſe, I much fear your Caſe is ſad; theſe are ill ſigns: I wonder how you dare ſo hazard your ſalvation; And ſo abating of the confidence of our Cenſures p. 480according to the ſeveral degrees of the hopeful good, that appeareth in them, we may ſee in the firſt caſe, how to deal in this.

2. And I would adviſe you to be very cautelous how you paſs too haſty or abſolute Cenſures on any that you have to do with; becauſe it is not ſo eaſie a matter to diſcern a man to be certainly graceleſs that profeſſeth himſelf a Chriſtian, as many do imagine it to be; And you may do the work in hand as well without ſuch an abſolute concluſion as with it, as the former examples (which will ſerve all with a little alteration do) ſhew.

3. The general deſcriptions of the Miniſterial work, may ſupply the reſt. I ſhall only add in a word. 1. Keep them cloſe to the uſe of private and publike means. 2. Be oft with the luke-warm to awaken them rouzingly; and with the careleſs to admoniſh them. 3. Take the opportunity of ſickneſs which will bow their hearts and open their ears. 4. See that they ſpend the Lords day, and order their families, aright. 5. Draw them from temptations and occaſions of ſin. 6. Charge them to come and ſeek help in all great ſtreights and open their temptations and dangers before they are ſwallowed up 7. Strike at the great Radical ſins. Self-ſeeking, fleſhly mindedneſs, ſenſuality, Pride, wordlineſs, Infidelitie, &c. 1. Keep them to the Reading of Scripture and good books, and direct them to thoſe that are likeſt to awake them. 8. Engage their godly neighbours to have an eye upon them. 9. Keep up Diſcipline to awe them: 10. Maintain the life of Grace in your ſelves that it may appear in all your Sermons to them; that every one that comes cold to the Aſſembly may have warming helps before he depart.

I have done my Advice, and leave you to the Practice. Though the proud may receive it with ſcorn and the ſelfiſh and ſlothful with ſome diſtaſt and indignation; I doubt not, but God will uſe it, in deſpight of the oppoſitions of ſin and Satan, to the awakening of many of his ſervants to their duty, and the promoting of the work of a Right Reformation: and that his much greater bleſſing ſhall accompany the preſent undertaking, for the ſaving of many a ſoul, the Peace of you that undertake and perform it, the exciting of his ſervants through the nation to ſecond you, and to increaſe Purity and the unity of his Churches, Amen.

FINIS.

Decemb. 25. 1655.