The Reformed Pastor, Chapter 3 – Chapter 4
CHAP. III.
SECT. I.
HAving ſpoken of the matter of our work, we are next to ſpeak a little of the manner; not of each part diſtinctly, leaſt we be too tedious, but of the whole in general: But ſpecially refering to the principal part.
1. The Miniſterial work muſt be managed Purely for God and the ſalvation of the people, and not for any private ends of our own. This is our ſincerity in it. A wrong end makes all the work bad, as from us, how good ſoever in it ſelf. Its not a ſerving God, but our ſelves, if we do it not for God, but for our ſelves. They that ſet upon this as a common work, to make a trade of it for their worldly livelyhood, will find that they have choſen a bad trade, though a good imployment. Self-denyal is of Abſolute neceſſity in every Chriſtian, but of a double neceſſity in a Miniſter, as he hath a double Sanctification or Dedication to God. And without ſelf-denyal he cannot do God an hours faithful ſervice. Hard ſtudies, much knowledge, and excellent preaching, is but a more glorious hypocritical ſinning, if the ends be not right. The ſaying of Bernard, Serm. in Cant. 26. is commonly known. Sunt qui ſcire volunt co ſine tantum ut ſciant, & turpis curioſitas eſt: & ſunt qui ſcire volunt, ut ſcientiam ſuam vendant; & turpis quaeſt us eſt: ſunt qui ſcire volunt ut ſciantur ipſi: & turpis vanitas eſt: Sed ſunt quoque qui ſcire volunt ut adificent; & Charitas eſt; & ſunt qui ſcire volunt ut aedificentur; & prudentia eſt.
2. This work muſt be managed Laboriouſly and Diligently: as being of ſuch unſpeakable conſequence to others and our ſelves. We are ſeeking to uphold the world, to ſave it from the curſe of God, to perfect the Creation, to attain the ends of Chriſts Redemption, to ſave our ſelves and others from Damnation, to overcome the Devil, and demoliſh his Kingdom, and to ſet up the Kingdom of Chriſt, and attain and help others to the Kingdom of Glory. And are theſe works to be done with a careleſs mind, or a lazy hand? O ſee then that this work be done with all your might. Study hard, for the well is deep, and our brains are ſhallow; and (as Caſſiod.) Decorum hic eſt terminum non habere: hic honeſta probatur ambitio; Omne fi quidem ſcientificum quanto profundius quaeritur, tanto glorioſius invenitur. But eſpecially be laborious in Practice and exerciſe of your knowledge. Let Pauls words ring in your ears continually, Neceſſity is laid upon me, and woe unto me if I preach not the Goſpel. Still think with your ſelves, what lyeth upon your hands. If I do not beſtir me, Satan may prevail, and the people everlaſtingly periſh, and their blood be required at my hand. And by avoiding Labour and Suffering, I ſhall draw on me a thouſand times more then I avoid: for as Bernard ſaith, Qui in labore hominum non ſunt, in labore profecto Daemonum erunt, Whereas by preſent Diligence you prepare for future bleſſedneſs. For, as Gregor. in Mor. ſaith, Quot labores veritati nunc exhibes, tot etiam remunerationis pignora intra ſpei tuae cubiculum clauſum tenes. No man was ever a loſer by God.
3. This work muſt be carried on Prudent'y, Orderly and by Degrees; Milk muſt go before ſtrong meat: The foundation muſt be firſt laid before we build upon it. Children muſt not be dealt with as men at age. Men muſt be brought into a ſtate of Grace, before we can expect from them the works of Grace. The work of Converſion and Repentance from dead works, and faith in Chriſt muſt be firſt, and frequently, and throughly taught. The Stewards of Gods houſhold muſt give to each their portion in due ſeaſon. We muſt not go beyond the capacities of our people ordinarily, nor teach them the perfection, that have not learned the principles. As Auguſt. ſaith, li. 12. de Civit. Si pro viribus ſuis alatur infans, fiet ut creſcendo plus capiat: ſi modum ſuae capacitatis excedat, deſicit antequam creſcat. And as Gregor. Nyſen. ſaith, Orat, de Pauper. amand. As we teach not inſants the deep precepts of ſcience, but firſt letters, and then ſyllables, &c. So alſo the Guides of the Church do firſt propound to their hearers certain documents, which are as the elements, and ſo by degrees do open to them the more perfect and myſterious matters. Therefore did the Church take ſo much pains with their Catechumeni, before they baptized them, and would not lay unpoliſhed ſtones into the building; as Chryſoſt. ſaith, Hom. 40. Imperfect. operis (or who ever elſe it be) p. (mihi) 318. Aedificatores ſunt Sacerdotes, qui—domum Dei compon unt ſicut enim adificatores, nodoſos lapides & habentes torturas, ferro dolant, poſtea vero ponunt eos in aedificio, alioqui non dolati lapides lapidibus non cohaerent: Sic & Eccleſiae doctores vitia hominum quaſi nodos acutis increpationibus primum circumcidere debent, & ſic in Eccleſiae aedificatione collocare: alioquin vitiis manentibus Chriſtiani Chriſtianis concordare non poſſunt.
4. Through the whole courſe of our Miniſtery, we muſt inſiſt moſt upon the Greateſt, moſt Certain and Neceſſary things, and be more ſeldom and ſparing upon the reſt. If we can but teach Chriſt to our people, we teach them all. Get them well to heaven, and they will have knowledge enough. The great and commonly acknowledged Truths are they that men muſt live upon, and which are the great inſtruments of raiſing the heart to God, and deſtroying mens ſins. And therefore we muſt ſtill have our peoples neceſſities in our eyes. It will take us off gawdes, and needleſs Ornaments, and unprofitable Controverſies, to remember that One thing is Neceſſary. Other things are deſirable to be known, but theſe muſt be known, or elſe our people are undone for ever. I confeſs I think Neceſſity ſhould be a great diſpoſer of a Miniſters courſe of ſtudy and labours. If we were ſufficient for every thing, we might fall upon every thing, and take in order the whole Encuclopaedia: But life is ſhort: and we are dull: and eternal things are neceſſary: and the ſouls that depend on our teaching are precious: I confeſs Neceſſity hath been the Conductor of my ſtudies and life: It chooſeth what book I ſhall read, and tells when and how long? it chooſeth my Text, and makes my Sermon for matter and manner, ſo far as I can keep out my own corruption. Though I know the conſtant expectation of death hath been a great cauſe of this, yet I know no reaſon why the moſt healthful man ſhould not make ſure of the Neceſſaries firſt, conſidering the uncertainty and ſhortneſs of all mens lives. Xenophon thought, there was no better Teacher then Neceſſity, which teacheth all things moſt diligently. Curtius ſaith, Efficacior eſt omni arte Neceſſitas. Who can in ſtudy, preaching, or life, aliud agere be doing other matters, if he do but know, that This muſt be done? Who can trifle or delay, that feeleth the ſpurs of haſty Neceſſity: As the ſouldier ſaith, Non diu diſputandum, ſed celeriter & fortiter dimicandum ubi urget Neceſſitas. So much more muſt we as our buſineſs is more important. And doubtleſs this is the beſt way to redeem time, and ſee that we loſe not an hour, when we ſpend it only on Neceſſary things: And I think it is the way to be moſt profitable to others, though not alwaies to be moſt pleaſing and applauded; becauſe through mens frailty, its true that Seneca complains of, that Nova potius miramur quam magna.
Hence it is, that a Preacher muſt be oft upon the ſame things, becauſe the matters of Neceſſity are few; We muſt not either feign Neceſſaries, or fall much upon unneceſſaries, to ſatisfie them that look after Novelties: Though we muſt cloth the ſame neceſſaries with a grateful variety in the manner of our delivery. The great volumns and tedious controverſies that ſo much trouble us and waſte our time, are uſually made up more of Opinion then neceſſary verities. For, as Marſil. Ficinus ſaith, Neceſſitas brevibus clauditur terminis; opinto nullis. And as Greg. Nazianz. and Seneca often ſay, Neceſſaries are common and obvious it is ſuperfluities that we waſte our time for, and labour for, and complain that we attain them not. Miniſters therefore muſt be obſervant of the caſe of their Flocks, that they may know what is moſt neceſſary for them, both for matter and for manner. And uſually matter is firſt to be regarded, as being of more concernment then the manner. If you are to choſe what Authors to read your ſelves, will you not rather take thoſe that tell you what you know not, and ſpeak the needful truth moſt evidently though it were with barbarous, or unhandſom language, then thoſe that will moſt learnedly, and elegantly, and in grateful language tell you that which is falſe or vain, and magno conatu nihil dicere? I purpoſe to follow Auſtins counſel, (li. de catech.) praeponendo verbis ſententiam, ut animus praeponitur corpori: ex quo fit ut ita mallem Veriores quam Diſcretiores invenire ſermones, ſicut mallem prudentiores quam formoſiores habere amicos. And ſurely as I do in my ſtudies for my own edification, I ſhould do in my teaching for other mens. It is commonly empty ignorant men that want the matter and ſubſtance of true learning, that are over curious and ſollicitous about words and ornaments, when the antient, experienced, moſt learned men, abound in ſubſtantial verities, uſually delivered in the plaineſt dreſs. As Ariſtotle makes it the reaſon why women are more addicted to pride in apparel then men, becauſe being conſcious of little inward worth and ornament, they ſeek to make it up with borrowed ornaments without; So is it with empty worthleſs Preachers, who affect to be eſteemed that which they are not, and have no other way to procure that eſteem.
5. All our teaching muſt be as Plain and Evident as we can make it. For this doth moſt ſuite to a Teachers ends. He that would be underſtood, muſt ſpeak to the capacity of his hearers, and make it his buſineſs to make himſelf underſtood. Truth loves the Light, and is moſt beautiful when moſt naked. Its a ſign of an envious enemy to hide the truth; and a ſign of an Hypocrite to do this under pretence of revealing it: and therefore painted obſcure Sermons (like the painted glaſs in the windows that keeps out the light) are too oft the markes of painted Hypocrites. If you would not Teach men, what do you in the Pulpit? If you would, why do you not ſpeak ſo as to be underſtood? I know the height of the matter may make a man not underſtood when he hath ſtudied to make it as plain as he can; but that a man ſhould purpoſely cloud the matter in ſtrange words, and hide his mind from the people, whom he pretendeth to inſtruct, is the way to make fools admire his profound learning, and wiſe men his folly, pride and hypocriſie. And uſually its a ſuſpicious ſign of ſome deceitful project and falſe Doctrine that needeth ſuch a cloak, and muſt walk thus masked in the open day light. Thus did the followers of Baſilides, and Valentinus, and others among the old Hereticks; and thus do the Behmeniſts and other Paracelſians now; who when they have ſpoken that few may underſtand them, leſt they expoſe their errours to the open view, they pretend a neceſſity of it, becauſe of mens prejudice, and the unpreparedneſs of common underſtandings for the truth. But truth overcomes prejudice by meer light of Evidence, and there is no better way to make a good cauſe prevail, then to make it as plain, and commonly and throughly known as we can; and it is this Light that will diſpoſe an unprepared mind. And, at beſt, its a ſign that he hath not well digeſted the matter himſelf, that is not able to deliver it plainly to another. I mean, as plain as the nature of the matter will bear, in regard of capacities prepared for it by prerequiſite truths. For I know that ſome men cannot at preſent under ſtand ſome truths, if you ſpeak them as plainly as words can expreſs them: as the eaſieſt Rules in Grammar moſt plainly taught, will be no whit underſtood by a child that is but learning his Alphabet.
6. Our whole work muſt be carried on in a ſenſe of our inſufficiency, and in a Pious, Believing dependance upon Chriſt. We muſt go to him for Light, and Life, and ſtrength, who ſends us on the work; And when we feel our own faith weak, and our hearts grown dull, and unſuitable to ſo great a work as we have to do, we muſt have recourſe to the Lord that ſendeth us, and ſay, Lord, wilt thou ſend me with ſuch an unbelieving heart to perſwade others to believe? muſt I daily and earneſtly plead with ſinners about everlaſting life and death, and have no more belief and feeling of theſe weighty things my ſelf? O ſend me not naked and unprovided to the work; but as thou commandeſt me to do it, furniſh me with a ſpirit ſuitable thereto. As Auſtin ſaith, (de Doctr. Chriſt. l. 4.)
A Preacher muſt labour to be heard underſtandingly, willingly and obediently, & hoc ſe poſſe magis pretate or ationum, quam oratoris facultate non dubitet: ut or ando pro ſe ac pro aliis, quos eſt allocuturus, ſit prius orator quam doctor; & in ipſahora accedens, priuſquam exeat, proferat linguam ad Deum, levet animam ſitientem, &c. Prayer muſt carry on our work as well as preaching; He preacheth not heartily to his people, that will not pray for them; If we prevail not with God to give them faith and Repentance, we are unlike to prevail with them to Believe and Repent. Paul giveth us frequently his example, of praying night and day for his hearers; When our own hearts are ſo far out of order, and theirs ſo far out of order, if we prevail not with God to mend and help them, we are like to make but unſucceſsful work.
7. Our work muſt be managed with great humility; we muſt carry our ſelves meekly and condeſcendingly to all; and ſo teach others, as to be as ready to learn of any that can teach us, and ſo both Teach and learn at once; Not proudly venting our own conceits, and diſdaining all that any way contradict them, as if we had attained to the top of knowledge, and we were deſtinated for the chair, and other men to ſet at our feet: Not like them that Gregory M. mentioneth in Moral. l. 24. par. 5. c. 12. In quorum verbis proditur, quod cum docent, quaſi in quodam ſibi videntur ſummitatis culmine reſidere, …oſ que quos docent, ut longe infraſe poſitos, velut in imo reſpiciunt, quibus non conſulendo loqui, ſed vix dominando dignantur. Pride is a vice that ill beſeems them that muſt lead men in ſuch an humble way to heaven. And let them take heed, leſt when they have brought others thither, the gate ſhould prove too ſtrait for themſelves. For (as Hugo ſaith) Superbia in coelo nata eſt, ſed velut immemor qua via inde c…cidit, iſtuc poſtearedire non potuit. God that thruſt out a proud Angel, will not entertain there a proud Preacher, while ſuch. Me thinks we ſhould remember at leaſt the title of a Miniſter, which though the Popiſh Prieſts diſdain, yet ſo do not we. It is indeed this Pride at the root that feedeth all the reſt of our ſins: Hence is the envy, the contention, and unpeaceableneſs of Miniſters, and hence the ſtops in all reformation; all would lead, and few will follow or concur; yea hence are the Schiſms and Apoſtaſies, as hence have been former perſecutions, and arrogant uſurpations and impoſitions: As Gregor. M. ſaith, in Mor. Latet plernm que ſuperbia, & caſtitas innoteſcit, at que ideo tentata diu caſtitas, circa finem vitae perditur; quia cooperta ſuperbia uſ que ad finem, in correctaretinetur. And the ſame may be ſaid of other vices, which oft revive when they ſeemed dead, becauſe Pride was unmortified, which virtually contains them all. Hence alſo is the non-proficiency of too many Miniſters, becauſe they are too proud to learn; unleſs it be as Hieroms adverſaries, publice detrahentes, legentes in angulis; and ſcarcely will they ſtoop to that. But I may ſay of Miniſters as Auguſtine to Hierom, even of the Aged of them, Etſi ſenes magis decet docere quam diſcere; magis tamen decet diſcere quam ignorare; Humility would teach them another leſſon; Ut Hugo, Abomnibus libenter diſce quod tu neſcis: quia humilitas commune tibi facere poteſt, quod natura cuique proprium fecit, ſapientior omnibus eris, ſi ab omnibus diſcere volueris: Qui ab omnibus accipiunt, omnibus ditiores ſunt.
8. There muſt be a prudent mixture of ſeverity and mildneſs both in our preaching and diſcipline; each muſt be predominant according to the quality of the perſon, or matter that we have in hand. If there be no ſeverity, there will be contempt of our reproofs. If all ſeverity, we ſhall be taken as uſurpers of Dominion, rather then perſwaders of the minds of men to the Truth. As Gregor. M. ſaith, Moral. l. 20. Miſcenda eſt lenitas cum ſeveritate, & faciendum ex utra que quoddam temperamentum, ut nec multa aſperitate exulcerentur ſubditi, nec nimia benignitate ſolvantur.
9. We muſt be ſincerely Affectionate, ſerious and zealous in all our publike and private Exhortations. The weight of our matter condemneth coldneſs, and ſleepy dulneſs. We ſhould ſee that we be well awakned our ſelves, and our ſpirits in ſuch a plight as may make us fit to awaken others. As Gregor. ſaith, Mor. l. 30. c. 5. We ſhould be like the Cock that Cum edere cantus parat, prius alas ſolerter excutit, & ſe ipſum feriens vigilantiorem reddit: Ita praedicatores cum verbum praedicationis movent, prius ſe in ſanctis actionibus exercent, ne in ſe ipſis torpentes opere, alios excitent voce, ſed ante ſe per ſublimia facta excutiunt, & tunc ad bene agendum alios ſollicitos reddunt. Prius ſua punire fletibus curant, & tunc quae aliorum ſunt punienda, denuntiant. If our words be not ſharpened, and pierce not as nails, they will hardly be felt by ſtony hearts. To ſpeak coldly and ſleightly of heavenly things, is neer as bad as to ſay nothing of them.
10. All our work muſt be managed Reverently; as beſeemeth them that believe the preſence of God, and uſe not holy things as if they were common. The more of God appeareth in our duties, the more authority will they have with men: And Reverence is that affection of the ſoul, which proceedeth from deep apprehenſions of God, and ſignifyeth a mind that is much converſant with him. To manifeſt unreverence in the things of God, is ſo far to manifeſt hypocriſie; and that the heart agreeth not with the tongue. I know not what it doth by others; but the moſt Reverent Preacher, that ſpeaks as if he ſaw the face of God, doth more affect my heart, though with common words, then an unreverent man with the moſt exquiſite preparations. Yea, if he bawl it out with never ſo much ſeeming earneſtneſs if Reverence be not anſwerable to fervency, it worketh but little. Of all Preaching in the world (that ſpeaks not ſtark lyes) I hate that Preaching which tendeth to make the hearers laugh, or to move their minds with tickling levity, and affect them as Stage-playes uſe to do, inſtead of affecting them with a holy Reverence of the name of God. Saith Hierom. (in Epiſtol. ad Nepotian. pag. mihi 14.) Decente in Eccleſia te, non clamor populi, ſed gemitus ſuſcitetur; Lachrymae auditorum laudes tuae ſunt. We ſhould as it were ſuppoſe we ſaw the Throne of God, and the millions of Glorious Angels attending him, that we might be awed with his Majeſty, when we draw neer him in his holy things, leſt we profane them, and take his name in vain.
To this I annex, that all our work muſt be done ſpiritually, as by men poſſeſſed by the Holy Ghoſt, and acted by him, and men that ſavour the things of the Spirit. There is in ſome mens preaching a ſpiritual ſtrain, which ſpiritual hearers can diſcern and reliſh. And in ſome mens this ſacred tincture is ſo wanting, that even when they ſpeak of ſpiritual things, the manner is ſuch as if they were common matters. Our Evidence alſo and ornaments muſt be ſpiritual, rather from the holy Scripture, (with a tautelous ſubſervient uſe of Fathers and other Writers) then from Ariſtotle or the authorities of men. The wiſdom of the world muſt not be magnified againſt the wiſdom of God; Philoſophy muſt be taught to ſtoop and ſerve, while faith doth bear the chiefeſt ſway; And great Schollars in Ariſtotles School, muſt take heed of too much glorying in their maſter, and deſpiſing thoſe that are there below them; leaſt themſelves prove lower in the School of Chriſt, and leaſt in the Kingdom of God, while they would be great in the eyes of men. As wiſe a man as any of them, would glory in nothing but the Croſs of Chriſt, and deſired to know nothing but him crucified. They that are ſo confident that Ariſtotle is in Hell, ſhould not too much take him for their Guide in the way to heaven. Its an excellent memorandum that Greg. M. hath left in his Moral. l. 33. Deus primo collegit indoctos; poſt modum Philoſophos; & non per oratores docuit piſcatores, ſed per Piſcatores ſub…git Oratores. The Learnedſt men ſhould think of this.
Let all writers have their due eſteem, but compare none of them with the word of God. We will not refuſe their ſervice, but we muſt abhor them as Competitors. Its a ſign of a diſtempered heart that looſeth the reliſh of Scripture excellency. For there is a connaturality in a ſpiritual heart to the word of God: becauſe this is the ſeed that did regenerate him; The word is that feal that made all the holly Impreſſions that be in the hearts of true believers, and ſtampt the Image of God upon them. And therefore they muſt needs be like that word, and highly eſteem it as long as they live. Auſtin tells us (in his lib. 10. de Civit. Deic. 29.) Quod initium ſancti Evangelii cui nomen eſt ſecundum Joannem quidam Platonicus (ſicut à ſancto ſene impliciano qui poſtea. Mediolanenſi Eccleſiae praeſedit Epiſcopus, ſ…lebamus audire) aur…is literis conſoribendum, & peromnes Eccleſias in locis eminentiſcimis proponendum eſſe dicehat. If he could ſo value that which ſuited with his Platoniſm, how ſhould we value the whole which is ſuitable to the Chriſtian nature, and intereſt? God is the beſt Teacher of his own nature and will.
11. The whole courſe of our Miniſtery muſt be carried on in a tender Love to our people: we muſt let them ſee that nothing pleaſeth us but what profiteth them; and that which doth them good doth us good; and nothing troubleth us more then their hurt. We muſt remember as Hierom ſaith ad Nepotian. That Biſhops are not Lords but Fathers, and therefore muſt be affected to their people as their children: Yea the tendereſt love of a mother ſhould nor ſurpaſs theirs. We muſt even travel in birth of them till Chriſt be formed in them. They ſhould ſee that we care for no outward thing, not money, not liberty, not credit, not life, in compariſon of their ſalvation; but could even be content with Moſes to have our names wiped out of the Book of life, i. e. to be removed è numero viventium: rather then they ſhould periſh and not be found in the Lambs book of life, in numero ſalvandorum. Thus ſhould we as John ſaith, be ready to lay down our lives for the brethren, and with Paul not to count our lives dear to us, ſo we may but finiſh our courſe with joy in doing the work of God for their ſalvation. When the people ſee that you unſeignedly love them, they will hear any thing, and bear any thing, and follow you the more eaſily. As Auſtin ſaith, Dilige, & dic quicquid voles. We will take all things well our ſelves from one that we know doth entirely love us. We will put up a blow that is given us in Love, ſooner then a foul word that is given us in anger or in malice. Moſt men uſe to judge of the counſel, as they judge of the affection of him that gives it: at leaſt ſo far as to give it a fair hearing. O therefore ſee that you feel a tender love to your people in your breaſts, and then let them feel it in your ſpeeches, and ſee it in your dealings; Let them ſee that you ſpend and are ſpent for their ſakes; and that all you do is for them, and not for any ends of your own. To this end the works of charity are neceſſary, as far as your eſtate will reach For bare words will hardly convince men that you have any great love to them. Amicitia a dando & accipiendo naſcitur, Chryſoſt. But when you are not able to give, ſhew that you are willing to give if you had it, and do that ſort of good that you can; Si potes dare, da… ſi non potes, affabilem tefac. Coronat Deus intus bonitatem, ubi non invenit facultatem. Nemo dicat, non habeo. Charitas non de ſacculo erogatur. Auguſt. in Pſal. 103. But be ſure to ſee that your love prove not carnal, flowing from pride, as one that is a ſuiter for himſelf, rather then for Chriſt, and therefore doth love becauſe he is beloved, or that he may be, pretendeth it. And therefore take heed that you do not connive at their ſins under pretence of love: for that were to croſs the nature and ends of Love: Amici vitia ſiferas, facistua. Senec. Friendſhip muſt be cemented by piety. Tu primum exhibe to bonum, & quaere alterum ſimilem tibi. Sen. A wicked man can be no true friend; and if you befriend their wickedneſs, you ſhew that you are ſuch your ſelves. Pretend not to love them, if you favour their ſins, and ſeek not their ſalvation. Soliſancti, & Dei ſunt, & inter ſe amici. Baſil. Improborum & ſtultorum nemo amicus. Id. By favouring their ſin you will ſhew your enmity to God, & then how can you love your brother? Amicus eſſe homini non poteſt, qui Deo fuerit inimicus. Ambroſ. If you be their beſt friends, help them againſt their worſt enemies. Amicus animae cuſtos. And think not all ſharpneſs inconſiſtent with Love; Parents will correct their children. And God himſelf will chaſten every ſon that he loveth. Melius eſt cum ſeveritate diligere, quam cum lenitate decipere. Aug.
Beſides this, the nature of love is to excite men to do good, and to do it ſpeedily, diligently, and as much as we can. Alios curat aedificare, alios contremiſcit offendere, ad alios ſe inclinat, cum aliis blanda, aliis ſevera, nulli inimica, omnibus mater. Auguſt. de Catech. Ecce quem amas Domine infirmatur: Non dixerunt veni; Amanti enim tantum nunciandum fuit: ſufficiet ut noverit: Non onim ama…, & deſerit. Auguſt. in Ioan. So will it be with us.
12. Another neceſſary concomitant of our work is Patience. We muſt bear with many abuſes and injuries from thoſe that we are doing good for. When we have ſtudyed for them, and prayed for them, and beſeeched and exhorted them with all condeſcention, and ſpent our ſelves for them, and given them what we are able, and tendered them as if they had been our children, we muſt look that many ſhould requite us with ſcorn, and hatred, and contempt, and caſt our kindneſs in our faces with diſdain, and take us for their enemies becauſe we tell them the truth; and that the more we love, the leſs we ſhall be beloved. And all this muſt be patiently undergone, and ſtill we muſt unwearyedly hold on in doing good, in meekneſs inſtructing thoſe that oppoſe themſelves, if God peradventure will give them repentance, &c. If they unthankfully ſcorn and reject our Teaching, and bid us look to our ſelves and care not for them, yet muſt we hold on: We have to deal with diſtracted men, that will flye in the face of their Phyſitian, but we muſt not therefore forſake the cure. He is unworthy to be a Phyſitian, that will be driven away from a phrenitick patient by foul words. foreign, &c. i. e. Sicut inſani etiam medicum impetere conantur, ita & illi, ſaith Chryſoſt. of the Sodomites, Hom. 43. in Gen. Et alibi, Medici ferant aegrotum calcibus ferientem, inceſſentem contumel…is, & convitiis, nec off enduntur; quia nihil aliud quam ſalutem agroti quaerentes, licet facientis indecora, non ideo acura deſiſtunt; ſic concionator licet malae patiatur ab auditoribus, &c. If we tell them that natural men favour not the things of the ſpirit, and are beſides themſelves in matters of ſalvation, we muſt meaſure our expectations accordingly, and not look thar fools ſhould make us as grateful a return as the wiſe. Theſe are things that all of us can ſay, but when we come to the practice with ſinners that reproach and ſlander us fur our love, and are readyer to ſpit in our faces, then to give us thanks for our advice, what heart-riſings w…ll there be, and how will the remnants of old Adam (pride and paſſion) ſtruggle againſt the meekneſs and patience of the new man? And how ſadly do many Miniſters come off in this part of their tryal?
Having given you theſe 12. Concomitants of our Miniſterial labour as ſingly to be performed by every Miniſter, let me conclude with one other that is neceſſary to us as we are conjoyned, and fellow-labourers in the work: and that is this: We muſt be very ſtudious of Union and Communion among our ſelves, and of the Unity and Peace of the Churches that we overſee. We muſt be ſenſible how needful this is to the Proſperity of the whole, the ſtrengthening of our common cauſe, the good of the particular members of our flock, and the further enlargement of the Kingdom of Chriſt. And therefore Miniſters muſt ſmart when the Church is wounded and be ſo far from being the Leaders in diviſions, that they ſhould take it as a principal part of their work to prevent and heal them. Day and night ſhould they bend their ſtudies to find out means to cloſe ſuch breaches. They muſt not only barken to motions for Unity, but propound them and proſecute them: Nor only entertain an offered Peace, but even follow it when it flyeth from them. They muſt therefore keep cloſe to the antient ſimplicity of the Chriſtian faith, and the foundation and Center of Catholike Unity. They muſt abhor the arrogancy of them that frame new Engins to wrack and tear the Church of God, under protence of obviating Errors, and maintaining the truth: The Scripture-ſufficiency muſt be maintained, and nothing beyond it impoſed on others; and if Papiſts or others call to us for the Standard and Rule of our Religion, it is the Bible that we muſt ſhew them, rather then any Confeſſions of Churches, or writings of men. We muſt learn to difference well between Certainties and Uncertainties, Neceſſaries and Unneceſſaries, Catholike verities (quae ab omnibus, ubi que & ſemper ſunt retentae, as Vincent. Lioen. ſpeaks) and private opinions; and to lay the ſtreſs of the Churches. Peace upon the former, and not upon the latter. We muſt therefore underſtand the Doctrine of Antiquity, that we may know what way men have gone to heaven by in former ages, and know the writings of later Divines, that we may partake of the benefit of their clearer Methods and Explications; but neither of them muſt be made the Rule of our faith or charity. We muſt avoid the common confuſion of thoſe that difference not between verbal and real Errors, and hate that Rabies quorundam Theologorum, that tear their Brethren as Hereticks, before they underſtand them. And we muſt learn to ſee the true ſtate of Controverſies, and reduce them to the very Point where the difference lyeth, and not to make them ſeem greater then they are. Inſtead of quarreling with our Brethren, we muſt combine againſt the common adverſaries: And all Miniſters muſt aſſociate, and hold Communion, and Correſpondency, and Conſtant meetings to thoſe ends; and ſmaller differences of Judgement are not to interrupt them. They muſt do as much of the work of God in Unity and Concord as they can. Which is the uſe of Synods; not to Rule over one another, and make Laws; but to avoid miſunderſtandings, and conſult for mutual edification, and maintain Love and Communion, and go on unanimouſly in the work that God hath already Commanded us. Had the Miniſters of the Goſpel been men of Peace, and of Catholike rather then factious ſpirits, the Church of Chriſt had not been in the caſe as now it is; the Nations of Lutherans and Calvinſts abroad, and the differing parties here at home, would not have been plotting the ſubverſion of one another, nor remain at that diſtance, and in that uncharitable bitterneſs, nor ſtrengthen the common enemy, and hinder the building and proſperity of the Church as they have done.