The Reformed Pastor, Chapter 6 · Section 1

The Reformed Pastor · Chapter 6 · Section 1

p. 308SECT. I.

1. THE firſt reaſons by which I ſhall perſwade you to this duty are taken from the benefits of it. The ſecond ſort are taken from the difficulty. And the third from the Neceſſity, and the many obligations that are upon us for the performance of it. And to theſe three heads I ſhall reduce them all.

1. And for the firſt of theſe; when I look before me, and conſider what through the bleſſing of God, this work well managed is like to produce, it makes my heart to leap for joy. Truly Brethren, you have begun a moſt bleſſed work: and ſuch as your own conſciences may rejoyce in, and your Pariſhes rejoyce in, and the Nation rejoyce in, and the childe that is yet unborn; yea thouſands and millions for ought we know may have cauſe to bleſs God for, p. 309when we have finiſhed our courſe. And though it be our buſineſs here to humble our ſelves for the neglect of it ſo long, as we have very great cauſe to do, yet the hopes of a bleſſed ſucceſs are ſo great in me, that they are ready to turn it into a day of Rejoycing I bleſs the Lord that I have lived to ſee ſuch a day as this, and to be preſent at ſo ſolemn an engagement of ſo many ſervants of Chriſt to ſuch a work. I bleſs the Lord, that hath honoured you of this County to be the beginners and awakeners of the Nation hereunto. Is it not a controverted buſineſs, where the exaſperated minds of divided men might pick quarrels with us, or malice it ſelf be able to invent a rational reproach: Nor is it a new invention, where envy might charge, you as innovators, or proud boaſters of any new diſcoveries of your own; or ſcorn to follow in it, becauſe you have led the way. No; it is a well known duty: It is but the more diligent and effectuall management of the Miniſterial work, and the teaching of our Principles, and the feeding of babes with milk. You lead indeed, but not in invention of novelty, but the reſtauration of the antient Miniſterial work, and the ſelf-denying attempt of a duty that few, or none can contradict. Unleſs men do envy you, your labours and ſufferings, or unleſs they envy the ſaving of mens ſouls, I know not what they can envy you for, in this. The age is ſo quarrel…om, that where there is any matter to faſten on, we can ſcarce explain a truth or perform a duty, but one or other, if not many, will have a ſtone to caſt at us, and will ſpeak evil of the things which they do not underſtand, or which their hearts and intereſts are againſt. p. 310But here I think we have ſilenced malice it ſelf: and I hope we may do this part of Gods work quietly, (as to them); If they cannot endure to be told what they know not, or contradicted in what they think, or diſgraced by diſcoveries of what they have ſaid amiſs, I hope they will give us leave to do that which no man can contradict, and to practice that which all are agreed in; I hope we may have their good leave, or ſilent patience at leaſt, to deny the eaſe and pleaſure of our fleſh, and to ſet our ſelves in good earneſt to help men to heaven, and to propagate the knowledge of Chriſt with our people. And I take it for a ſign of a great and neceſſary work, which hath ſuch univerſal approbation; the commonly acknowledged truths and duties being, for the moſt part, of greateſt neceſſity and moment. A more noble work it is to practiſe faithfully the truths and duties that all men will confeſs, then to make new ones, or diſcover ſomewhat more then others have diſcovered. I know not why we ſhould be ambitious of finding out new waies to heaven: To make plain, and to walk in the old way, is our work, and our greateſt honour.

And becauſe the work in hand is ſo pregnant of great advantages to the Church, I will come down to the particular benefits which we may hope for, that when you ſee the excellency of it, you may be the more ſet upon it, and the lother by any negligence or failing to deſtroy or fruſtrate it. For certainly he that hath the true intentions of a Miniſter, will rejoyce in the appearances of any further Hopes of the attaining of his ends, and nothing can be more welcome to him, then that which will further the very buſineſs p. 311of his life; And that our preſent work is ſuch, I ſhall ſhew you more particularly.

I. AND firſt; It will be the moſt hopeful advantage for the converſion of many ſouls, that we can expect. For it hath a concurrence of thoſe great things which muſt further ſuch a work.

1. For the matter of it, it is about the moſt needful things: the Principles or Eſſentials of the Chriſtian faith.

2. For the manner of exerciſe, It will be by private conference, where we may have opportunity to ſet all home to the heart.

3. The common concord of Miniſters will do much to bow their hearts to a conſent. Were it but a meeting to reſolv ſom controverted queſtions it would not have ſo direct a tendency to converſion Were it but occaſional, we could not handſomly fall on them ſo cloſely: but when we make it the appointed buſineſs, it will be expected, and not ſo ſtrangely taken. And if moſt Miniſters had ſingly ſet upon this work, perhaps but few of the people would have ſubmitted, and then you might have loſt your chiefeſt opportunities, and thoſe that had moſt needed your help, would have had leaſt of it. Whereas now we may hope that when it is a general thing, few will refuſe it; and when they ſee that other neighbours do it, they will be aſhamed to be ſo ſingular or openly ungodly as to deny.

The work of converſion conſiſteth of two parts.

p. 3121. The well informing of the judgement in the neceſſary points. 2. The change of the will, by the efficacy of this truth. Now in this work; we have the moſt excellent advantage for both. For the informing of their underſtandings, it muſt needs be an excellent help to have the ſumme of all Chriſtianity ſtill in memory. And though bare words not underſtood, will make no change, yet when the words are plain Engliſh, he that hath the words is far liker to know the meaning and matter, then another; For what have we to make known things by, that themſelves are inviſible, but words and other ſubſervient ſigns? Thoſe therefore that will deride all Catechiſms and Profeſſions, as unprofitable forms, may better deride themſelves for talking and uſing the form of their own words to make known their minds to others: And they may deride all Gods word on the ſame account, which is a ſtanding Form for the guiding of preachers, and teaching all others the doctrine of eternal life. Why may not written words that are ſtill before their eyes and in their memories; inſtruct them, as well as the tranſient words of a Preacher? Theſe Forms therefore of wholſom words are ſo far from being unprofitable (as ſome phantaſtical perſons do imagine) that they are of admirable uſe to all.

And then, we ſhal have the opportunity by perſonal conference to try them how far they underſtand it, and how far not? and ſo to explain it to them as we go: and to choſe out and inſiſt on thoſe particulars which the perſons that we ſpèak to have moſt need to hear. So that theſe two conjunct: A form of words, with a plain Explication, may do more, p. 313then either of them could do alone.

Moreover, we have the beſt opportunity to imprint the ſame Truths upon their hearts; When we can ſpeak to each ones particular neceſſity, and ſay to the ſinner, Thou art the man; and plainly mention his particular caſe, and ſet home the truth with familiar importunity; if any thing in the world is likely to do them good, it is this. They will underſtand a familiar ſpeech, that hear a Sermon, as if it were non-ſence: And they have far greater help for the Application of it to themſelves. And withal you ſhall hear their Objections, and know where it is, that Satan hath moſt advantage on them, and what it is that ſtands up againſt the truth, and ſo may be able to ſhew them their errors, and confute their objections, and more effectually to convince them: we can better drive them to a ſtand, and urge them to diſcover their reſolutions for the future, and to promiſe the uſe of means and reformation, then otherwiſe we could do. What need we more for this, then our experience? I ſeldom deal with men purpoſely on this great buſineſs, in private ſerious conference, but they go away with ſome ſeeming convictions, and promiſes of new obedience, if not ſome deeper remorſe, and ſenſe of their condition. And I hope your own experiences are the ſamè.

O Brethren, what a blow may we give the Kingdom of darkneſs by the faithful and skilful managing of this work! If then the ſaving of ſouls, of your neighbours ſouls, of many ſouls, from everlaſting miſery, be worth your labour, Up and be doing! If the increaſe of the true Church of Chriſt be deſirable, this work is Excellent, which is ſo likely to promote it. p. 314If you would be the Fathers of many that ſhall be new born to God, and would ſee the travail of your ſouls with comfort, and would be able to ſay at laſt, Here am I, and the children that thou haſt given me; Up then and ply this bleſſed work. If it will do you good to ſee your holy converts among the Saints in glory, and praiſing the Lamb before his Throne; if you will be glad to preſent them blameleſs and ſpotleſs to Chriſt; be glad then of this ſingular opportunity that is offered you. If you are Miniſters of Chriſt indeed, you will long for the perfecting of his body, and the gathering in of his Elect, and your hearts will be ſet upon it, and you will travail as in birth of them till Chriſt be formed in them. And then you will take ſuch opportunities as your harveſt-time, and as the un-ſhine daies in a rainy harveſt, in which it is unreaſonable & unexcuſable to be idle. If you have any ſpark of Chriſtian compaſſion in you, it wil ſure ſeem worth your utmoſt labour to ſave ſo many ſouls from death, and to recover ſo great a multitude of ſins. If you are indeed coworkers with Chriſt, ſet then to his work, and neglect not the ſouls, for whom he dyed. O remember when you are talking with the unconverted, that now there is an opportunity in your hands to ſave a ſoul, and to rejoyce the Angels of heaven, and to rejoyce Chriſt himſelf, and that your work is to caſt Satan out of a ſinner, and to increaſe the family of God. And what is your own Hope, or Joy, or Crown of rejoycing? Is it not your ſaved people in the preſence of Chriſt Jeſus at his coming? Yea doubtleſs, they are your glory and your joy, 1 Theſ. 2. 19, 20.

p. 3152. THE ſecond happy Benefit of our work if well managed, will be, The moſt orderly building up of thoſe that are converted, and the ſtabliſhing them in the faith.

It hazardeth the whole work, or at leaſt much hindereth it, when we do it not in the order that it muſt be done. How can you build if you firſt lay not a good foundation? or how can you ſet on the top-ſtone while the middle parts are neglected? Gratia non facit ſaltum, any more than nature. The ſecond order of Chriſtian Truths have ſuch dependance upon the firſt, that they can never be well learned, till the firſt are learned. This makes ſo many deluded novices, that are puſt up with the vain conceits of knowledge while they are groſly ignorant, and itch to be preaching before they well know what it is to be Chriſtians; becauſe they took not the work before them, but learnt ſome leſſer matters which they heard moſt talk of, before they learnt the vital Principles. And this makes many labour ſo much in vain, and are ſtill learning, but never come to the knowledge of the Truth, becauſe they would learn to read before they learn to ſpell, or to know their letters; And this makes ſo many fall away, and ſhaken with every wind of temptation, becauſe they were not well ſettled in the fundamentals. It is theſe Fundamentals that muſt lead men to further truths: It is theſe they muſt bottom and build all upon. It is theſe that they muſt live upon, and that muſt actuate all their graces, and animate all their duties; It is p. 316theſe that muſt fortifie them againſt particular temptations; and he that knows theſe well, doth know ſo much as will make him happy; and he that knows not theſe, knows nothing; and he that knows theſe beſt, is the beſt and moſt underſtanding Chriſtian. The moſt godly people therefore in your Congregations will find it worth their labour to learn the very words of a Catechiſm. And if you would ſafely edifie them and firmly ſtabliſh them, be diligent in this work.

3. A Third Benefit that may be expected by the well-managing of this work, is this, It will make our publike preaching to be better underſtood and regarded. When you have acquainted them with the Principles, they will the better underſtand all that you ſay. They will perceive what you drive at, when they are once acquainted with the main. This prepareth their minds, and openeth you a way to their hearts: when without this you may loſe the moſt of your labour: and the more pains you take, in accurate preparations, the leſs good you do. As you would not therefore loſe your publike labour, ſee that you be faithful in this private work.

p. 3174. AND this is not a contemptible Benefit, that by this courſe you will come to be familiar with your people, when you have had the opportunity of familiar conference. And the want of this with us, that have very numerous Pariſhes, is a great impediment to the ſucceſs of our labours. By diſtance and unacquaintedneſs, ſlanderers and deceivers have opportunity to poſſeſs them with falſe conceits of you, which prejudice their minds againſt your doctrine: and by this diſtance and ſtrangeneſs abundance of miſtakes between Miniſters and people are fomented. Beſides that, familiarity it ſelf doth tend to beget thoſe affections, which may open their ears to further teaching. And when we are familiar with them, they will be more encouraged to open their doubts and ſeek reſolution, and deal freely with us. But when a miniſter knoweth not his people, or is as ſtrange to them as if he did not know them, it muſt be a great hindrance to his doing them any good.

5. BEſides, by the means of theſe private Inſtructions, we ſhall come to be the better acquainted with each perſons ſpiritual ſtate, and ſo the better know how to watch over them, and carry our ſelves towards them ever after. We may know the better how to preach to them when we know their temper, and their chief objections, and ſo what they have p. 318moſt need to hear. We ſhall the better know wherein to be jealous of them with a pious jealouſie, and what temptations to help them moſt againſt. We ſhal the better know how to lament for them and to rejoyce with them, and to pray for them to God. For as he that will pray rightly for himſelf, will know his own ſores and wants, and the diſeaſes of his own heart; ſo he that will pray rightly for others, ſhould know theirs as far as he may, and as is meet. If a man have the charge but of ſheep or cattle, he cannot ſo well diſcharge his truſt if he know them not, and their ſtate and qualities. So is it with the Maſter that will well teach his Schollars, and Parents that will rightly educate their children: And ſo with us.

6. AND then this tryal of, and acquaintance with our peoples ſtate, will better ſatisfie us in the adminiſtration of the Sacraments. We may the better underſtand how far they are fit or unfit. Though this give them not the ſtate or relation of a Member of that Church whereof we are Over-ſeers; yet becauſe the Members of the Church Univerſal, though they are of no particular Church, may in ſome caſes have a right to the Ordinances of Chriſt in thoſe particular Churches where they come, and in ſome caſes they have no right, we may by this means be the better informed how to deal with them, though they be no members of that particular Church. And whereas many will queſtion a Miniſter that examineth his people in order to the Lords Supper, by p. 319what authority he doth it, the ſame work will be done this way, in a courſe beyond exception. Though I doubt not but a Miniſter may require his Flock to come to him at any convenient ſeaſon, to give an account of their faith and proficiency, and to receive inſtruction, and therefore he may do it in preparation to the Sacrament; yet becauſe Miniſters have laid the ſtreſs of that examination upon the meer neceſſity of fitneſs for that Ordinance, and not upon their common duty to ſee the ſtate and proficiency of each member of their Flock at all fit ſeaſons, and upon the peoples duty to ſubmit to the guidance and inſtruction of the Paſtors at all times, they have therefore occaſioned people ignorantly to quarrel againſt their examinations, and call for the proof. Whereas it is an eaſie thing to prove that any Schollar in Chriſts School is bound at any time to be accountable to his Teachers, and to obey them in all lawful things in order to their own edification and ſalvation; though it may be more difficult to prove a neceſſity that a Miniſter muſt ſo examine them in order to the Lords Supper, any more then in order to a day of Thankſgiving or a Lords day, or the Baptizing of their children.

Now by this courſe, we ſhall diſcern their fitneſs in an unqueſtionable way.

p. 3207. ANother Benefit will be this, We ſhall by this means be the better enabled to help our people againſt their particular temptations, and we ſhall much better prevent their entertainment of any particular errors or hereſies; or their falling into Schiſm to the hazard of themſelves and the Church. For men will freelyer open their thoughts and ſcruples to us, and if they are infected already or inclined to any errour or ſchiſm, they will be ready to diſcover it, and ſo may receive ſatisfaction before they are paſt cure. And familiarity with their Teachers, will the more encourage them to open their doubts to them at any other time. The common cauſe of our peoples infections and hereſies is the familiarity of Seducers with them, and the ſtrangeneſs of their own Paſtors. When they hear us only in publike, and hear Seducers frequently in private unſaying all that we ſay, and we never know it, or help them againſt it, this fettleth them in hereſies before we are aware of it. Alas our people are moſt of them ſo weak, that whoever hath 1. Moſt intereſt in their eſtimations and affections: and 2. Moſt opportunity in private frequent conferences to inſtill his opinions into them, of that mans religion will they ordinarily be. It is pity then that we ſhould let deceivers take ſuch opportunities to undo them, and we ſhould not be as induſtrious, and uſe our advantages to their good. We have much advantage againſt Seducers in many reſpects, if our negligence and their diligence did not fruſtrate them.

p. 3218. ANother, and one of the greateſt Benefits of our work will be this, It will better inform men of the true nature of the Miniſterial office, or awaken them to better conſideration of it, then is now uſual. It is now too common for men to think that the work of the Miniſtery is nothing but to preach well, and to Baptize and adminiſter the Lords Supper, and viſit the ſick: and by this means the people will ſubmit to no more, and too many Miniſters are negligently or wilfully ſuch ſtrangers to their own calling, that they will do no more. It hath oft grieved my heart to obſerve ſome eminent able Preachers, how little they do for the ſaving of ſouls, ſave only in the Pulpit; and to how little purpoſe much of their labour is, by this neglect. They have hundreds of people that they never ſpoke a word to perſonally for their ſalvation, and if we may judge by their practice, they take it not for their duty: and the principal thing that hardeneth men in this overſight, is the common neglect of the private part of the work by others. There are ſo few that do much in it; and the omiſſion is grown ſo common among pious able men, that they have abated the diſgrace of it by their parts, and a man may now be guilty of it, without any common obſervance or diſhonour. Never doth ſin ſo reign in a Church or State, as when it hath gained reputation, or at leaſt is no diſgrace to the ſinner, nor a matter of any offence to beholders. But I make no doubt through the mercy of God, but the reſtored practice of perſonal overſight p. 322will convince many Miniſters, that this is as truly their work as that which they now do: and may awaken them to ſee that the Miniſtery is another kind of buſineſs, then too many excellent Preachers do take it to be. Brethren, do but ſet your ſelves cloſely to this work, and follow on diligently, and though you do it ſilently, without any words to them that are negligent, I am in hope that moſt of you here may live to ſee the day, that the neglect of private perſonal Overſight of all the Flock ſhall be taken for a ſcandalous and adious omiſſion, and ſhall be as diſgraceful to them that are guilty of it, as preaching but once a day was heretofore. A School maſter muſt not only read a common Lecture, but take a perſonal account of his Scholars, or elſe he is like to do little good. If Phyſicians ſhould only read a publike Lecture of Phyſick, their patients would not be much the better for them: Nor would a Lawyer ſecure your eſtate by reading a Lecture of Law. The charge of a Paſtor requireth perſonal dealing as well as any of theſe. Let us ſhew the world this by our practiſe; for moſt men are grown regardleſs of bare words.

The truth is, we have been occaſioned exceedingly to wrong the Church in this, by the contrary extream of the Papiſts, who bring all their people to Auricular confeſſion: For in the overthrowing of this error of theirs, we have run into the contrary extream, and led our people much further into it then we are gone our ſelves. It troubled me to read in an Orthodox Hiſtorian, that licentiouſneſs, and a deſire to be from under the ſtrict enquiries of the Prieſts in Confeſſion, did much further the entertainment p. 322of the Reformed Religion in Germany. And yet its like enough to be true, that they that were againſt Reformation in other reſpects, yet partly for the change, and partly on that licentious account, might joyn with better men in crying down the Romiſh Clergy. But by this means, leſt we ſhould ſeem to favour the ſaid Auricular Confeſsion, we have too commonly neglected all perſonal inſtruction; except when we occaſionally fall into mens company, few make it a ſtated part of their work: I am paſt doubt that the Popiſh Auricular Confeſſion, is a ſinful novelty, which the antient Church was unacquainted with. But perhaps ſome will think ſtrange that I ſhould ſay, that our common neglect of perſonal Inſtruction is much worſe, if we conſider their Confeſſions in themſelves, and not as they reſpect their connexed Doctrines of ſatisfaction and purgatory. Many of the Southern and Eaſtern Churches do uſe a Confeſsion of ſin to the Prieſt. And how far Mr. Tho. Hocker in his Souls Preparat and other Divines do ordinarily require it, as neceſſary or uſeful, is well known. If any among us ſhould be guilty of this groſs miſtake as to think when he hath preached, he hath done all his work, let us ſhew him to his face by our practice of the reſt, that there is much more to be done, and that taking heed to all the Flock is another buſineſs then careleſs lazy Miniſters do conſider of. If a man have the leaſt apprehenſion that duty, and the chiefeſt duty, is no duty; he is like to neglect it, and be impenitent in the neglect.

p. 3249. ANother ſingular Benefit which we may hope for from the faithful performance of this work, is, that It will help our people better to underſtand the nature of their duty towards their Overſeers, and conſequently to diſcharge it better. Which were no matter if it were only for our ſakes; but their own ſalvation is very much concerned in it. I am confident by ſad experience, that it is none of the leaſt impediments to their happineſs, and to a true Reformation of the Church: that the people underſtand not what the work and power of a Miniſter is, and what their own duty towards them is. They commonly think that a Miniſter hath no more to do with them but to preach to them, and viſit them in ſickneſs, and adminiſter Sacraments, and that if they hear him, and receive the Sacrament from him, they owe no further obedience, nor can he require any more at their hands. Little do they know that the Miniſter is in the Church as the Schoolmaſter in his School, to teach and take an account of every one in particular, and that all Chriſtians ordinarily muſt be Diſciples or Scholars in ſome ſuch School They think not that a Miniſter is in the Church as a Phyſician in a Town, for all people to reſort to, for perſonal advice for the curing of all thoſe diſeaſes that are fit to be brought to a Phyſician: and that the Prieſts lips muſt preſerve knowledge, and the people muſt ask the Law at their mouths, becauſe he is the meſſenger of the Lord of hoſts. And that every ſoul in the Congregation is p. 325bound for their own ſafety, to have perſonal recourſe to him, for the reſolving of their doubts, and for help againſt their ſins, and for direction in duty, and for increaſe of knowledge and all ſaving grace! and that Miniſters are purpoſely ſettled in Congregations to this end, to be ſtill ready to adviſe and help the Flock. If our people did but know their duty, they would readily come to us when they are deſired to be inſtructed, and to give an account of their knowledge, faith and lives; and they would come themſelves without ſending for, and knock oftner at our doors, and call for advice and help for their ſouls; and ask, What ſhall we do to be ſaved? Whereas now the matter is come to that ſad paſs, that they think a Miniſter hath nothing to do with them, and if he admoniſh them, they will bid him look to himſelf, he ſhall not anſwer for them: and if he call them to be Catechized or inſtructed, or to be prepared for the Lords Supper, or other holy Ordinance, or would take an account of their faith and profiting, they will ask him, By what authority he doth theſe things? and think that he is a buſie pragmatical fellow, that loves to be medling where he hath nothing to do; or a proud fellow that would bear rule over their conſciences. When they may as well ask him, By what authority he preacheth, or prayeth for them, or giveth them the Sacrament; or they may as well ask a School-maſter, By what authority he cals his Scholars to learn or ſay their leſſon? Or a Phyſitian, By what authority he enjoyment them to take his Medicine? people conſider not, that all our authority is but for our work: even a Power to do our duty and our work is for them; p. 326ſo that it is but an authority to do them good: And the ſilly wretches do talk no wiſelyer, then if they ſhould thus quarrel with a man that would held to quench the fire in their thatch, and ask him, By what authority he doth it? Or that would give his money to relieve the poor, and they ſhould ask him, By what authority do you require us to take this money? Or as if I offered my hand to one that is fallen, to help him up, or to one that is in the water, to ſave him from drowning, and he ſhould ask me, By what authority I do it? Truly we have no wiſer nor thankfuller dealing from theſe men: Nay, it is worſe, in that we are doubly obliged, both by Chriſtian Charity, and the Miniſterial office to do them good. I know not of any Simile that doth more aptly expreſs the Miniſterial power and duty, and the peoples duty, then theſe two conjunct; viz. even ſuch as a Phyſician is in an Hoſpital, that hath taken the charge of it, and ſuch as a School-maſter is in his School, eſpecially ſuch as the Philoſophers, or teachers of any ſcience or art, whoſe Schools have the aged and voluntary members, as well as children (Chriſts hath all ages) even ſuch is a Miniſter in the Church, and ſuch is their work and their authority to do it, and the duty of the people to ſubmit thereto, allowing ſuch differences as the ſubject requireth.

And what is it that hath brought people to this ignorance of their duty, but cuſtom? Its long of us, Brethren to ſpeak truly and plainly, its long of us; that have not uſed them nor our ſelves to any more then the common publike work. We ſee how much cuſtom doth with the people. Where it is the cuſtom, they ſtick not among the Papiſts at the confeſſing p. 327of all their ſins to the Prieſt: And becauſe it is not the cuſtom among us, they diſdain to be queſtioned, catechized or inſtructed. They wonder at it as a ſtrange thing, and ſay, ſuch things were never done before. And if we can but prevail to make this duty become as uſual as other duties, they will much more eaſily ſubmit to it then now. What a happy thing would it be, if you might live to ſee the day, that it ſhould be as ordinary for people of all ages to come in courſe to their Teachers for perſonal advice, and help for their ſalvation, as it is now uſual for them to come to Church, or as it is for them to ſend their children thither to be Catechized. Our diligence in this work, is the way to do this.

10. MOreover, our practice will give the Governors of the Nation ſome better information about the nature and burden of the Miniſtery, and ſo may procure their further aſſiſtance. It is a lamentable impediment to the Reformation of the Church and the ſaving of ſouls, that in moſt populous Congregations, there is but one or two men to over-ſee many thouſand ſouls, and ſo there are not labourers in any meaſure anſwerable to the work, but it becomes an impoſſible thing to them to do any conſiderable meaſure of that perſonal duty which ſhould be done by faithful Paſtors to all the Flocks. I have often ſaid it, and ſtill muſt ſay it, that this is a great part of Englands miſery, and a great degree of ſpiritual famine which reigns in moſt Cities and great p. 328Towns through the Land, even where they are inſenſible of it, and think themſelves well provided; Alas we ſee multitudes of carnal, ignorant, ſenſual ſinners round about us, here is a family, and there a family, and there almoſt a whole ſtreet or village of them; and our hearts pity them, and we ſee that their neceſsities cry loud for our ſpeedy and diligent relief, ſo that he that hath ears to hear muſt needs hear it. And if we would never ſo fain, we cannot help them: Not only through their obſtinacy, but alſo through our want of opportunity. We have experience, that if we could but have leiſure to ſpeak to them, and to open plainly to them their ſin and danger, there were great hopes of doing good to many of them, that receive little by our publike teaching. But we cannot come at them: more neceſſary work prohibits us: we cannot do both at once: and the publike muſt be preferred, becauſe there we deal with many at once. And it is as much as we are able to do, to perform the publike work, or ſome little more; And if we do take the time when we ſhould eat or ſleep, (beſides the ruining of weakened bodies by it) we ſhall not be able after all, to ſpeak to one of very many of them. So that we muſt ſtand by and ſee poor people periſh, and can but be ſorry for them, and cannot ſo much as ſpeak to them to endeavour their recovery. Is not this a ſad caſe in a Nation that glorieth of the fulneſs of the Goſpel? An Infidel will ſay, No: but me thinks no man that believes an everlaſting Joy or Torment ſhould ſay ſo. I will give you the inſtance of my own caſe. We are together two Miniſters, and a third at a Chappel, willing to beſtow every p. 329hour of our time in Chriſts work. Before we undertook this work that we are now upon, our hands were full, and now we are engaged to ſet apart two daies every week from morning to night for private catechizing and inſtruction; ſo that any man may ſee that we muſt leave undone all that other work that we were wont to do at that time: and we are neceſsitated to run upon the publike work of preaching with ſmall preparation, and ſo muſt deliver the Meſſage of God, ſo rawly and confuſedly, and unanſwerably to its dignity, and the needs of mens ſouls that it is a great trouble to our minds to conſider it, and a greater trouble to us when we are doing it. And yet it muſt be ſo: there is no remedy, unleſs we will omit this perſonal inſtruction, we muſt needs run thus unpreparedly into the Pulpit! And to omit this we dare not, it is ſo great and neceſſary a work. And when we have incurred all the forementioned inconveniences, and have ſet two whole daies a week apart for the work that we have now undertaken, it wil be as much as we ſhal be able to do, to go over the Pariſh but once in a year (being about 800. families) And which is worſe then that, we ſhall be forc't to cut it ſhort, and do it leſs effectually to thoſe that we do it, having above 15. Families a week to deal with. And alas, how ſmall a matter is it to ſpeak to a man once only in a year, and that ſo curſorily as we muſt be forced to do, in compariſon of what their neceſsities do require? yet are we in hope of ſome fruit of this much, but how much more might it be, if we could but ſpeak to them once a quarter, and do the vvork more fully and deliberately (as you that are in ſmaller Pariſhes may do.) p. 330And many Miniſters in England have ten times, (if not more) the number of Pariſhoners as I have: ſo that if they ſhould undertake the work that we have done, they can go over the Pariſh but once in ten years. So that while we are hoping for opportunities to ſpeak to them, we hear of one dying after another, and to the grief of our ſouls are forced to go with them to their graves before we could ever ſpeak a word to them perſonally to prepare them for their change. And what is the cauſe of all this miſery? Why our Rulers have not ſeen a neceſſity of any more Miniſters then one or two in ſuch Pariſhes; and ſo they have not allowed any maintenance to that end: Some have alienated much from the Church (the Lord humble all them that conſented to it effectually, leſt it prove the conſumption of the Nation at laſt) while they have left this famine in the chief parts of the Land. Its eaſie to ſeparate from the multitude, and gather diſtinct Churches, and let the reſt ſink or ſwim, and if they will not be ſaved by publike preaching, let them be damned: but whether this be the moſt charitable and Chriſtian courſe, one would think ſhould be no hard queſtion. But whats the matter that wiſe and godly Rulers ſhould be thus guilty of our miſery, and that none of our cries will awake them to compaſſion? What, are they ſo ignorant as not to know theſe things? Or are they grown cruel to the ſouls of men? Or are they falſe-hearted to the intereſt of Chriſt, and have a deſign to undermine his Kingdom? No, I hope it is none of theſe; but for ought I can find, it is even long of us, even of us the Miniſters of the Goſpel, whom they ſhould thus maintain. p. 331For thoſe Miniſters that have ſmall Pariſhes, and might do all this private part of the work, yet do it not (but very few of them) nor will not do it. And thoſe in great Towns and Cities, that might do ſomewhat, though they cannot do all, will do juſt nothing, but what accidentially fals in their way, or next to nothing; ſo that the Magiſtrate is not wakened to an obſervance or conſideration of the weight of our work: If it be not in their eyes, as well as in their ears, they will not regard it. Or if they do apprehend the uſefulneſs of it, yet if they ſee that Miniſters are ſo careleſs and lazy that they will not do it, they think it in vain to provide them a maintenance for it: it would be but to cheriſh idle droans: and ſo they think, that if they maintain Miniſters enough to preach in the Pulpit, they have done their parts. And thus are they involved in hainous ſin, and we are the occaſions of it. Whereas if we do but heartily all ſet our ſelves to this work, and ſhew the Magiſtrate to his face, that it is a moſt weighty and neceſſary part of our buſineſs, and that we would do it throughly if we could, and that if there were hands enough at it, the work might go on, and withal when he ſhall ſee the happy ſucceſs of our labours, then no doubt, if the fear of God be in them, and they have any love to his truth and mens ſouls, they will ſet to their helping hand, and not let men periſh, becauſe there is no man to ſpeak to them to prevent it. They will one way or other raiſe maintenance in ſuch populous places for labourers proportioned to the number of ſouls, and greatneſs of the work. Let them but ſee us fall to the work, and ſee it proſper in our hands; (as if it be well managed p. 332through Gods bleſſing, there is no doubt but it will do) and then it will draw out their hearts to the promoting of it: and inſtead of laying Pariſhes together to diminiſh the number of teachers, they will either divide them, or allow more teachers to a Pariſh. But when they ſee that many carnal Miniſters do make a greater ſtir to have more maintenance to themſelves, then to have more help in the work of God, they are tempted by ſuch worldlings to wrong the Church, that particular Miniſters may have eaſe and fulneſs.

11. ANother benefit that is like to follow our work, is this; It may exceedingly facilitate the Miniſterial ſervice to the next generation that ſhall ſucceed us; and prevent the Rebellion of people againſt their Teachers. As I ſaid, cuſtom is the thing that ſwaies much with the multitude; and they that firſt break a deſtructive cuſtom, muſt bear the brunt of their indignation; ſome body muſt do this. If we do it not, it will lie upon our ſucceſſors; And how can we look that they ſhould be more hardy and reſolute, and faithful then we? Its we that have ſeen the heavy Judgements of the Lord, and heard him pleading by fire and ſword with the Land. Its we that have been our ſelves in the furnace, and ſhould be the moſt refined (Mal. 3. 23.) Its we that are moſt deeply obliged by oaths and covenants, by wonderful deliverances, experiences and mercies of all ſorts. And if we yet flinch and turn our backs, and prove falſe-hearted, why ſhould we expect better p. 333from them, that have not been driven by ſuch ſcourges as we, nor drawn by ſuch cords. But if they do prove better then we, and will do it, the ſame odium and oppoſition muſt befall them, which we avoid, and that with ſome increaſe, becauſe of our neglect; For the people will tell them, that we their predeceſſors did no ſuch things. But if we would now break through that are ſet in the front, and break the ice for them that follow us, their ſouls will bleſs us, and our names ſhall be dear to them, and they will feel the happy fruits of our labour every week and day of their Miniſtery. When the people ſhall willingly ſubmit to their private inſtructions and examinations, yea and to diſcipline too becauſe we have acquainted them with it, and removed the prejudice, and broke the evil cuſtom that our fore-goers had been the cauſe of. And ſo we may do much to the ſaving of many thouſand ſouls in all ages to come, as well as in the preſent age that we are working in.

12. ANother Benefit will be this; We ſhall keep our peoples minds and times from much of that vanity that now poſſeſſeth them. When men are at work in their Shops almoſt all their talk is vanity: the children alſo learn fooliſh and ribbald ſongs and tales; and with ſuch filth and rubbiſh are their memories furniſhed. Many an hour is loſt, and many a thouſand idle thoughts and words are they guilty of. Whereas when they once know that Catechiſms muſt be learnt, and that they muſt p. 334all give account, it will turn much of their thoughts and time that way.

13. MOreover, It will do much to the better ordering of families, and better ſpending of the Lords day. When we have once got the Maſter of the family to undertake it, that he will once every Lords day examine his family, and hear them what they can ſay of the Catechiſm, it will find them the moſt profitable imployment: whereas otherwiſe, many of them would be idle, or ill employed: And many Maſters that know little themſelves, may yet be brought to do this for others.

14. MOreover, It will do ſome good to many Miniſters that are apt to be too idle, and miſpend their time in unneceſſary diſcourſes, buſineſſes, or journeys, or recreations; and it will let them ſee that they have no time to ſpare for ſuch things. And ſo when they are engaged in ſo much preſſing employment of ſo high a nature, it will be the beſt cure for all that idleneſs or loſs of time: And withall, it will cut off that ſcandal which uſually followeth thereupon: For people uſe to ſay, ſuch a Miniſter can ſit in an Ale-houſe or Tavern, or ſpend his time at bowls, or other ſports, or vain diſcourſe; and why may not we do ſo as well as he? Let us all ſet cloſe to this part of our work, and then ſee what time we can find to ſpare? and live idly, or p. 335in a way of voluptuouſneſs, yea or worldlineſs, if we can.

15. AND many perſonal Benefits to our ſelves, are conſequential to theſe. It will do much, 1. To exerciſe and increaſe our own graces. And 2. to ſubdue our own corruptions. And 3. beſides our ſafety, it will breed much peace to our own conſciences, and comfort us when our time and actions muſt be reviewed.

1. To be much in provoking others to Repentance, and heavenly-mindedneſs, may do much to excite them in our ſelves.

2. To cry down the ſin of others, and engage them againſt it, and direct them to overcome it, will do much to ſhame us out of our own: and conſcience will ſcarce ſuffer us to live in that which we make ſo much ado to draw others from. And that very conſtant imployment for God, and buſying our minds and tongues againſt ſin, and for Chriſt and holineſs, will do much to habituate us, and to overcome our fleſhly inclinations, both by direct mortification, and by diverſion, leaving our fancies no room nor time for their old imployment, I dare ſay, that all the Auſterities of Monks and Hermits (that addict themſelves to unprofitable ſolitude, and are the true imitators of the unprofitable ſervant, Mat. 25. that hid his Talent becauſe his Maſter was an auſtere man, and that think to ſave themſelves by neglecting to ſhew compaſſion on others) will not do near ſo much in the true work of Mortification, as this fruitful diligence for Chriſt will do.

p. 33616. AND it will be ſome Benefit, that by this means we ſhall take off our ſelves and our people from vain controverſies, and from letting out our care and zeal, and talk upon the leſſer things in Religion, which leaſt tend to their ſpiritual edification. For while we are taken up in teaching, and they in learning the Fundamentals, we ſhall divert our minds and tongues, and have leſs room for lower things. And ſo it will cure much wranglings and contentions between Miniſters and people: For we do that which we need not and ſhould not, becauſe we will not fall cloſely to do that, which we need and ſhould.

And if we could handſomly contrive the more underſtanding ſort of our people to aſsiſt us in private helping others (though prejudice of others, and their own unripeneſs, and unfitneſs much hinder) it would be the moſt effectual way to prevent their running into preaching diſtempers, or into ſchiſms; For this employment would take them up, and content the teaching humor that they are inclined to. And it might make their parts more uſeful in a ſafe and lawful way.

p. 33717. MOreover, The very dilgent practice of this work that we are are upon, would do much to ſet men right about many controverſies that now trouble the Church, and ſo to put an end to our differences. Eſpecially moſt of thoſe about the Miniſtery, Churches and Diſcipline, would receive more convincing light by practice, then all our idle talking, or writing will afford us. We have fallen of late into parties, and troubled the Church about many controverſies concerning excommunication. in ſuch and ſuch caſes, which perhaps never will fall out; or if they do, they cannot be ſo well decided by any man that is not engaged in the practice. It is like the profeſsion of a Phyſitian, a ſouldier, a Pilot, &c. who can never be worth a ſtraw at his work, by all the precepts in the world, without practiſe and experience. This will be the only courſe to make, 1. Sound Divines in the main, which bare ſtudying will not do 2. And recover us again to the Primitive ſimplicity, to live upon the ſubſtantial neceſſary things. 3. And to direct and reſolve us in many of ou… quarrels that will no other way be well reſolved. For example; If this work had been ſet on foot, and it had been but viſible what it is to have the overſight of ſouls durſt any Prelates have contended for the ſole Overſight of 200. or 400. or 1000 Churches? and that the Presbyters might be but their curates and informers? Durſt they have ſtriven with might and main to have drawn upon themſelves ſuch impoſsibilities, and have carried ſuch p. 338mountains on their backs, and to anſwer God as Over-ſeers and Paſtors of ſo many thouſand people, whoſe faces they were never like to ſee, much leſs were they ever like to ſpeak one word to them for their everlaſting life? Would they not have ſaid, If I muſt be a Biſhop, let me be a Parochial Biſhop, or have no more to overſee then I am capable of overſeeing, and let me be ſuch as the Primitive Biſhops were, that had but one Church, and not hundreds to take care of; and let me not be engaged to natural impoſſibilities, and that on pain of damnation, and to the certain deſtruction of the buſineſs that I undertake; ſure theſe would rather have been their ſtrivings. I ſpeak not this againſt any Biſhops that acknowledge the Presbyters to be true Paſtors to rule and teach the Flock, and take themſelves only to be the chief or Preſidents among the Presbyters, yea or the Rulers of Presbyters, that are the Rulers of the Flock; but of them that null the Presbyters office, and the Churches Government and Diſcipline, by undertaking it alone as their ſole prerogative.

Many other Diſciplinary controverſies I might inſtance in, that will be better reſolved by this courſe of practice, by the abundant experience which it will afford, then by all the diſputations or writings that have attempted it.

p. 33918. AND then for the extent of the foreſaid Benefits, (which in the two next places ſhall now be conſidered) The deſign of this work is, the Reforming and ſaving of all the people in our ſeveral Pariſhes; For we ſhall not leave out any man that will ſubmit to be inſtructed. And though we can ſcarce hope that every particular perſon will be reformed and ſaved by it, yet have we reaſon to hope, that as the attempt is univerſal, ſo the ſucceſs will be more general or extenſive then hitherto we have ſeen of our other labours. Sure I am it is moſt like to the ſpirit, and precept and offers of the Goſpel, which requireth us to preach the Goſpel to every creature, and promiſeth life to every man if he will accept it by believing! If God would have all men to be ſaved, and to come to the knowledge of the truth (that is, as Rector and Benefactor) of the world, he hath manifeſted himſelf willing to ſave All men if they will themſelves, though his Elect he will alſo make willing) then ſure it beſeems us to offer ſalvation unto all men, and to endeavour to bring them to the knowledge of the truth. And if Chriſt taſted death for every man, its meet we ſhould preach his death for every man. This work hath a more excellent deſign, then our accidental conferences with now and then a particular perſon. And I obſerve that in ſuch occaſional diſcourſes men ſatisfie themſelves to have ſpoken ſome good words, but ſeldom ſet plainly and cloſely to the matter, to convince men of ſin, and miſery, and p. 340mercy; as in this purpoſely appointed work we are now more like to do.

19. AND further, It is like to be a work that ſhall reach over the whole Land, and not ſtop with us that have now engaged in it. For though it be at the preſent neglected, I ſuppoſe the cauſe is the ſame with our Brethren as it hath all this while been with us; who by vain expectations of the Magiſtrates interpoſition, or by that inconſiderateneſs, and lazyneſs which we are bewailing here this day, have ſo much omitted it till now as we have done; but ſpecially a deſpair of a common ſubmiſſion of the people hath been the hindrance. But when they ſhall be remembered of ſo clear and great a duty, and excited to the conſideration of it, and ſee with us the feiſableneſs of it, in a good meaſure, when it is done by common conſent, no doubt they will univerſally take it up, and gladly concurr with us in ſo bleſſed a work. For they are the ſervants of the ſame God, as regardful of their Flocks, and as conſciencious as we, and as ſenſible of the Intereſt of Chriſt, and as compaſsionate to mens ſouls, and as ſelf-denying, and ready to do or ſuffer for ſuch excellent ends: ſeeing therefore they have the ſame Spirit, Rule and Lord, I will not be ſo uncharitable as to doubt, whether all that are godly, (or the generality of them) will gladly joyn with us through all the Land And O what a happy thing it will be to ſee ſuch a general combination for Chriſt? and to ſee all England ſo ſeriouſly called upon, and importuned p. 341for Chriſt, and ſet in ſo fair a way to heaven! Me thinks, the conſideration of it ſhould make our hearts rejoyce within us, to ſee ſo many faithful ſervants of Chriſt all over the Land, to fall in with every particular ſinner with ſuch induſtrious ſollicitations for the ſaving of their ſouls, as men that will hardly take a denyal. Me thinks, I even ſee all the godly Miniſters of England, even ſetting upon the work already, and reſolving to take the opportunity, the unanimity may facilitate it. Which if they do, no doubt but God will ſucceed them. Is it not then a moſt happy undertaking that you are all ſetting your hands to, and deſiring the aſſiſtance of Chriſt in, this day?

20. LAſtly, of ſo great weight and excellency is the duty that we are upon, that The chiefeſt part of Church-Reformation that is behind, (as to means) conſiſteth in it; and it muſt be the chiefeſt means to anſwer the Judgements, the Mercies, the Prayers, the Promiſes, the coſt, and the endeavours, and blood of the Nation; and without this it will not be done; the ends of all theſe will never be well attained; a Reformation to purpoſe will never be wrought; the Church will be ſtill low, the intereſt of Chriſt will be much neglected; and God will ſtill have a controverſie with the Land, and above all, with the Miniſtery that have been deepeſt in the guilt.

How long have we talkt of Reformation, how much have we ſaid and done for it in general, and p. 342how deeply and devoutly have we vowed it for our own parts (of which more anon.) And after all this, how ſhamefully have we neglected it, and neglect it to this day! We carry our ſelves as if we had not known or conſidered what that Reformation was that we vowed. As carnal men will take on them to be Chriſtians, and profeſs with confidence that they believe in Chriſt, and accept of his ſalvation and may contend for Chriſt, and fight for him, and vet for all this, would have none of him, but periſh for refuſing him, who little dreamt that ever they had been refuſers of him; and all becauſe they underſtood not what his ſalva ion is, and how it is carried on, but dream of a ſalvation without fleſh-diſpleaſing, and without ſelf-denying, and renouncing the world, and parting with their ſins, and without any holineſs or any great pains and labour of their own in ſubſerviency to Chriſt and the ſpirit: Even ſo did too many Miniſters and private men talk and write, and pray, and fight, and long for Reformation, and would little have believed that man, that ſhould have preſumed to tell them, that for all this, their very hearts were againſt Reformation, and that they that were praying for it and faſting for it, and wading through blood for it, would never accept it, but would themſelves be the rejecters and deſtroyers of it? And yet ſo it is, and ſo it hath too plainly proved: and whence is all this ſtrange deceit of heart? That good men ſhould no better know themſelves? Why, the caſe is plain: They thought of a Reformation to be given by God, but not of a Reformation to be wrought on and by themſelves. They conſidered the bleſsing, but never thought of the means p. 343of accompliſhing it. But as if they had expected that all things beſides themſelves ſhould be mended without them; or that the Holy Ghoſt ſhould again deſcend miraculouſly, or every Sermon ſhould convert its thouſands, or that ſome Angel from heaven, or ſome Eliis ſhould be ſent to reſtore all things; or that the Law of a Parliament, and the ſword of a Magiſtrate would have converted or conſtrained all, and have done the deed; and little did they think of a Reformation that muſt be wrought by their own diligence and unwearied labours, by earneſt preaching, and catechizing, and perſonal inſtructions, and taking heed to all the Flock, whatever pains or reproaches it ſhould coſt them They thought not that a through Reformation muſt multiply their own work, but we had all of us too carnal thouhgts, that when we had ungodly men at our mercy all would be done, and conquering them was converting them, or ſuch a means as would have frightned them to, heaven. But the buſineſs is far otherwiſe, and had we then known how a Reformation muſt be atrained, perhaps ſome would have been colder in the perſecution of it. And yet I know that even foreſeen labours ſeem ſmall matters at a diſtance, while we do, but hear and talk of them: but when we come nearer them, and muſt lay our hands to the work and put on our armour, and charge through the thickeſt of oppoſing difficulties then is the ſincerity and the ſtrength of mens hearts brought to tryal, and it will appear how they purpoſed and promiſed before. Reformation is to many of us, as the Meſsiah was to the Jews. Before he came, they looked and longed for him, and boaſted of him and rejoyced in p. 342duplicate page p. 343duplicate page p. 344hope of him, but when he came they could not abide him, but hated him, and would not believe that he was indeed the perſon, and therefore perſecuted and put him to death to the curſe and confuſion of the main body of their Nation, Mal. 3. 1, 2, 3. The Lord whom we ſeek ſhall ſuddenly come to his Temple, even the Meſſenger of the Covenant, whom ye del gbt in: But who may abide the day of his coming, and who ſhall ſtand when he appeareth? For he is like a refiners fire, and like Fullers ſope: and he ſhall ſit as a refiner and purifier of ſilver: and he ſhall purifie the ſons of Levi, and purge them as gold and ſilver, that they may offer to the Lord an offering in righteouſneſs. And the reaſon was, becauſe it was another manner of h…ſt that the Jews expected, then Jeſus was that did appear to them; it was one to bring them riches. and liberty, and to this day they profeſs that they will never believe in any but ſuch. So it is with too many about Reformation. They hoped for a Reformation, that ſhould bring them more wealth and honour with the people, and power to force men to do what they would have them: and now they ſee a Reformation that muſt put them to more condeſcention and pains then ever they were before, this will not down with them. They thought of having the oppoſers of godlineſs under their feet; but now they ſee they muſt go to them with humble intreaties and put their hands under their feet, if it would do them good, and meekly beſeech even thoſe that ſometime ſought their lives, and make it now their daily buſineſs to overcome them by kindneſs, and win them with love. O how many carnal expectations are here croſt.

p. 345Hence alſo it is, that moſt men do lay ſo great a part of Reformation in their private opinions, or ſingular waies. The Prelatical party think that the true Reformation is to reſtore them to power. The Preſbyterians have thought that if Prelacy and Independancy were well down, and Claſſes up, the work were much done: And the Independents have thought that if they had gathered a ſeparated body of godly people under Covenant, much of the Reformation were wrought: And the Anabaptiſts have thought, that if they could but get people to be Baptized again, they had done a great matter for Reformation. I am not now reproving any of theſe in the matter, (though the laſt eſpecially well deſerve it) but that they lay ſo much upon their ſeveral orders and formalities as many of them do: When indeed if we had our will in all ſuch matters of order, and had the righteſt form of Government in the world, it is the painful execution, and the diligent and prudent uſe of means for mens converſion and edification, by able faithful men, that muſt accompliſh the Reformation. Brethren, I dare confidently tell you, that if you will but faithfully perform what you have Agreed upon both in this buſineſs of Catechizing and perſonal inſtruction, and in the matter of Diſcipline formerly (where we have well waved all the controverted part, which hath ſo much aſcribed to it) you will do more for the true Reformation, that is ſo deſirable, and hath been ſo long prayed and hoped for, then all the changes of forms and orders ſo eagerly contended for, are ever like to effect. If Biſhops would do this work, I would take them for Reformers: And if Presbyters will do it, I will take p. 346them for Reformers: and it was thoſe that neglected and hindred it, that I ever took for Deformers. Let us ſee the work well done, that God hath made ſo neceſſary for mens converſion, preſervation, reſtauration and ſalvation, and the doers of it, whether Prelates or Presbyters, ſhall never have any fierce oppoſition of mine. But it is not bare Canons and Orders, and Names and Shews, that any wiſe man will take for the ſubſtance of Reformation! It is not Circumciſion or uncircumciſion, to be a Jew or a Gentile, bond or free, that availeth any thing, but a new creature, and faith that worketh by love. That is the Reformation which beſt healeth the Ignorance, and Infidelity, and Pride, and Hypocriſie, and Worldlineſs, and other killing ſins of the Land, and that moſt effectually bringeth men to faith and holineſs. Not that I would have the leaſt truth or duty undervalued, or any part of Gods will to be rejected: But the Kingdom of God conſiſteth not in every truth or duty; not in ceremonies, or circumſtances, not in meats or drinks; but in Righteouſneſs, and Peace, and Joy in the Holy-Ghoſt.

Dear Brethren, it is you and ſuch as you, that under Chriſt muſt yet give this Nation the fruit of all their prayers and pains, their coſt and blood, and heavy ſufferings. All that they have been doing, for the good of the Church, and for true Reformation for ſo may years, was but to prepare the way for you, to come in and do the work which they deſired. Alas what would they do by fire and ſword, by drums and trumpets, for the converting of ſouls! The actions of Armies and famous Commanders, which ſeem ſo glorious, and make ſo great a noiſe that the world p. 347rings of them, what have they done, or what can they do that is worth the talking on without you? In themſelves conſidered, all their victories and great atchievements, are ſo far from being truly glorious, that they are very lamentable: and a Butcher may as well glory that he hath killed ſo many beaſts, or a hangman that he hath executed ſo many men, as they can glory in the thing conſidered in it ſelf. For war is the moſt heavy temporal judgement. And far leſs cauſe would they have to glory, if their cauſe and ends were wrong. And if their hearts, and ends, and cauſe be right, and they mean as honeſtly as any men in the world, yet are theſe great Commanders but your pioneers, to cut up the thorns that ſtand in your way, and to caſt out the rubbiſh, and prepare you the way to build the houſe. Alas they cannot with all their victories, exalt the Lord Jeſus in the ſoul of any ſinner; and therefore they cannot ſet up his ſpiritual Kingdom; for the hearts of men are his houſe and throne: If the work ſhould ſtop with the end of theirs, and go no further then they can carry it, we ſhould be in the end but where we were in the beginning, and one generation of Chriſts enemies would ſucceed another, and they that take down the wicked, would inherit their vices, as they poſſeſs their rooms, and the laſt would be far the worſt, as being deeper in the guilt, and more engaged in evil-doing. All this trouble then, and ſtir of the Nation, hath been to bring the work to your hands: and ſhall it dye there? God forbid! They have opened you the door, and at exceeding coſt and ſufferings have removed many of your impediments, and put the building inſtruments into your hands: and will you now ſtand ſtill, or p. 348loyter? God forbid! up then Brethren, and give the Nation the fruit of their coſt and pains; fruſtrate not all the preparers work: fail not the long expectations of ſo many thouſands, that have prayed in hope of a true Reformation, and paid in hope, and ventured in hope, and ſuffered in hope, and waited till now in hope. In the name of God take heed that now you fail not all theſe Hopes. Have they ſpent ſo long time in fencing the Vineyard, and weeding and pruning it, and making it ready for your hands: and will you now fail them that are ſent to gather in the vintage, and loſe all their labours? When they have plowed the field, will you ſow it by the halves? If they had known beforehand that Miniſters would have proved idle and unfaithful, how many hundreds would have ſpared their blood, and how many thouſands would have ſate ſtill, and have let the old Readders and formaliſts alone, and have ſaid, If we muſt have dullards and unprofitable men, it is as good have one as another: It is not worth ſo much coſt and pains to change one careleſs Miniſter for another.] The end is the mover and life of the agent in all the means. How many thouſands have prayed, and paid, and ſuffered, and more, upon the expectations of a great advantage to the Church, and more common illumination and reformation of the Nation, by your means. And will you now deceive them all! Again I ſay, God forbid. Now it is at your hands that they are expecting the happy iſſue of all. The eyes of the Nation are or ſhould be, all (under God) upon you, for the bringing in the harveſt of their coſt and labours. I profeſs, it maketh me admire at the fearful deceitfulneſs of the heart of man, to ſee how every p. 349man can call on others for duty, or cenſure them for the omitting it, and what excellent Judges we are in other mens caſes, and how partial in our own? The very judicious Teachers of the Nation can cry out (and too juſtly) againſt one ſect and another ſect, and againſt unfaithful underminers of thoſe that they thought would have done the work, and againſt the diſturbers of the Reformation that was going on, and ſay, [Theſe have betrayed the Church, and fruſtrated the Nations coſt and hopes, and undone all that hath been ſo long a doing.] And yet they ſee not, or ſeem not to ſee, that it is we that are guilty of this, as much as they. It was not the Magiſtrates driving, but the Miniſters drawing, that was the principal ſaving means that we have waited for. Brethren, it were a ſtrange miſtake ſure, if any of us ſhould think, that the price of the Nations wealth and blood was purpoſed to ſettle us in good Benefices, and to pull down the Biſhops, and give us the quiet poſſeſſion of our livings which they would have deprived us of. Was this the Reformation, that we might live in greater eaſe and fulneſs, and ſucceed the ejected Miniſters in their leſs diſgraced ſins! Why ſirs? what are we more then other men, that the people ſhould do all this for us? that they ſhould impoveriſh the whole Nation almoſt to provide us a livelyhood! What can they ſee in our Perſons or Countenances for which they ſhould ſo doate upon us? Are we not men, frail and corruptible fleſh, unworthy ſinners like themſelves? Surely it was for our work, and the ends of our work, and not for our Perſons (but in order to our work) that they have done all this- What p. 350ſay you now Brethren? Will you deal faithfully with your Creditors, and pay the Nation the debt which you owe them? Shall all the blood and coſt of this People be fruſtrated, or not? You are now called upon to give your anſwer, and it is you that muſt give it. The work is now before you: And in theſe perſonal Inſtructions of all the Flock, as well as in publike preaching doth it conſiſt. Others have done their part, and born their burden, and now comes in yours. You may eaſily ſee how great a matter lies upon your hands, and how many will be wronged by your failings, and how much by the ſparing of your labour will be loſt. If your labour be more worth then all our treaſures, hazards and lives, and then the ſouls of men, and the blood of Chriſt, then ſit ſtill, and look not after the ignorant or the ungodly; follow your pleaſure or worldly buſineſs, or take your eaſe, diſpleaſe not ſinners, nor your own fleſh, but let your neighbours ſink or ſwim; and if publike preaching will not ſave them, let them periſh. But if the caſe be far otherwiſe, you were beſt look about you. (But I ſhall ſay more of this anon.)