The Reformed Pastor, Chapter 6 · Section 6
SECT. VI.
I Am next to anſwer ſome of thoſe Objections, which backward minds may caſt in our way. And 1. ſome may object, that this courſe will take up ſo much time that a man ſhall have no time to follow his ſtudies: Moſt of us are young and raw, and have need of much time to improve our own abilities, which this courſe will prohibit us. To which I anſwer: 1. We ſuppoſe them whom we perſwade to this work, to underſtand the ſubſtance of the Chriſtian Religion, and to be able to teach it others: And the addition of lower and leſs neceſſary things, is not to be preferr'd before this needful communication of the fundamentals. I highly value common knowledge, and would not encourage any to ſet light by it: But I value the ſaving of ſouls before it. That work which is next the end muſt be done, whatever be undone: Its a very deſirable thing for a Phyſician to be throughly ſtudied in his art; and to be able to ſee the reaſon of his experiments, and to reſolve ſuch difficult controverſies as are before him: But if he had the charge of an Hoſpital, or lived in a City that had the raging Peſtilence, if he would be ſtudying de fermentatica…, de circulatione ſanguinis, de veſicule chyli, de inſtrumentis ſanguificationis, and ſuch like excellent uſeful points, when he ſhould be looking to his patients, and ſaving mens lives, and ſhould turn them away and let them periſh, and tell them that he cannot have while to give them advice, becauſe he muſt follow his own ſtudies, I ſhould take that man for a prepoſterous ſtudent, that preferr'd the remote means before the end it ſelf of his ſtudies: and indeed I ſhould think him but a civil kind of Murderer. Mens ſouls may be ſaved without knowing, whether God did predetermine the creature in all its acts? whether the underſtanding neceſſarily determines the wil? whether God works Grace in a Phyſical or Moral way of cauſation? What free-will is? Whether God have ſcientiam mediam? Or poſitive decrees de malo culpae; with a hundred ſuch like, which are the things that you would be ſtudying when you ſhould be ſaving ſouls. Get well to heaven, and help your people thither, and you ſhall know all theſe things in a moment, and a thouſand more which now by all your ſtudies you can never know: and is not this the moſt expeditious & certain way to knowledg.
2. If you grow not extenſively in knowlege, you will by this way of diligent practice obtain the intenſive more excellent growth: If you know not ſo many things as others, you will know the great things better then they: For this ſerious dealing with ſinners for their ſalvation, will help you to far deeper apprehenſions of their ſaving principles, then will be got by any other means. And a little more of the knowledge of theſe is worth all the other knowledge in the world. O when I am looking heavenward, and gazing towards the inacceſſible light, and aſpiring after the knowledge of God, and find my ſoul ſo dark and diſtant, that I am ready to ſay, [I know not God; he is above me: quite out of my reach] this is the moſt killing and grievous Ignorance! One thinks I could willingly exchange all other knowledge that I have for one glimpſe more of the knowledge of God and the life to come. O that I had never known a word in Logick, Metaphyſicks, &c. Nor known what ever School-men ſaid, ſo I had but one ſpark more of that light that would ſhew me the things that I muſt ſhortly ſee. For my part, I conceive that by ſerious talking of everlaſting things, and teaching the Creed and ſhorteſt Catechiſm, you may grow more in knowledge (though not in the knowledge of more things) and prove much wiſer men, then if you ſpent that time in common or curious leſs neceſſary things.
3. Yet let me add, that though I count this the chief, I would have you to have more; becauſe thoſe ſubſervient ſciences are very uſeful: and therefore I ſay, that you may have competent time for both: Loſe none upon vain recreations and employn ents: Trifle not away a minute: Conſume it not in needleſs ſleep: Do that you do with all your might: and then ſee whether you have not a competent time. If you ſet apart but two daies in a week in this great work that we are Agreed on, you may find ſome for common ſtudies out of all the other five.
4. Duties are to be taken together: the greateſt to be preferr'd; but none to be neglected that can be performed; not one to be pleaded againſt another, but each to know its profeſſion: but if there were ſuch a caſe of Neceſſity, that we could not read for our ſelves in the courſe of our further ſtudies, and Inſtruct the Ignorant both, I would throw by all the Libraries in the world, rather then be guilty of the perdition of one ſoul; or at leaſt, I know that this is my duty.
Obj. 2. But this courſe will deſtroy the health of our bodies, by continual ſpending the ſpirits, & allowing us no time for neceſſary recreations; and it will woolly lock us up from any civil friendly viſitations, ſo that we muſt never ſtir from home, nor take our delight at home one day with our friends, for the relaxation of our minds; but as we ſhall ſeem diſcourteous and moroſe to others, ſo we ſhall tire our ſelves, and the bow that is ſtill bent will be in danger of breaking at laſt.
Anſw 1. This is the meer plea of the fleſh for its own intereſt: The ſluggard ſaith, there is a Lyon in the way. He will not plough becauſe of the cold. There is no duty of moment and ſelf-denyal, but if you conſult with fleſh and blood, it will give you as wiſe reaſons as theſe againſt it. Who would ever have been burnt at a ſtake for Chriſt, if this reaſoning had been good? Yea or who would ever have been a Chriſtian?
2. We may take time for neceſſary Recreation for all this? An hour or half, an hours walk before meat, is as much Recreation as is of neceſſity for the health of moſt of the weaker ſort of ſtudents. I have reaſon to know ſomewhat of this by long experience. Though I have a body that hath languiſhed under great weakneſſes many years, and my diſeaſes have been ſuch as require as much exerciſe as almoſt any in the world, and I have found exerciſe the principal means of my preſervation till now, and therefore have as great reaſon to plead for it as any man that I know alive, yet I have found that the foreſaid proportion hath been bleſſed to my preſervation (though I know that much more had been like to have tended to my greater health.) And I do not know one Miniſter of an hundred, that needeth ſo much as my ſelf. Yea I know abundance of Miniſters that ſcarce ever uſe any exerciſe at all (though I commend it not in them) I doubt not but it is our duty to uſe ſo much exerciſe as is of neceſſity for the preſervation of our health, ſo far as our work requireth: elſe we ſhould for one daies work loſe the opportunity of many: But this may be done, and yet the works that we are engaged in, be done too. On thoſe two daies a week that you ſet apart for this work, what hinders but you may take an hour or two to walk for the exerciſe of your bodies? Much more on other daies.
But as for thoſe men that limit not their Recreations to their ſtated hours, but muſt have them for the pleaſing of their voluptuous humor, and not only to fit them for their work, ſuch ſenſualiſts have need to ſtudy better the nature of Chriſtianity, and learn the danger of living after the fleſh, and get more mortification and ſelf-denyal before they preach theſe things to others. If you muſt needs have your pleaſures, you ſhould not have put your ſelves into that calling that requireth you to make God and his ſervice your pleaſure, and reſtraineth you ſo much from fleſhly pleaſures. Is it your baptiſmal engagement to fight againſt the fleſh? and do you know that much of the Chriſtian warfare conſiſteth in the combate between the fleſh and the ſpirit? and that is the very difference between a true Chriſtian and a wicked wretch, that one liveth after the ſpirit, and mortifyeth the deeds and deſires of the body, and the other liveth after the fleſh? and do you know that the overcoming the fleſh is the principal part of our victory, on which the Crown of life depends; and do you make it your calling to preach all this to others; and yet for all this muſt you needs have your pleaſures? If you muſt, then for ſhame give over the preaching of the Goſpel, and the profeſſion of Chriſtian ſelf-denyal, and profeſs your ſelves to be as you are, and as you ſow to the fleſh, ſo of the fleſh ſhall you receive the wages of corruption. Doth ſuch a one as Paul ſay? I therfore ſo run, not as uncertainly: ſo fight I, not as one that beateth the air: But I keep under my body, and bring it into ſubjection, leaſt that by any means, when I have preached to others, I my ſelf ſhould be a caſt-away, 1 Cor. 4. 26, 27. And have not ſuch ſinners as we, need to do ſo? Shall we pamper our bodies, and give them their deſires in unneceſſary pleaſures, when Paul muſt keep under his body, and bring it into ſubjection? Muſt Paul do this, leaſt after all his preaching he ſhould be a caſt-away? and have not we cauſe to fear it of our ſelves much more? I know that ſome pleaſure it ſelf is lawful: that is, when it is of uſe to the fitting us for our work. But for a man to be ſo far in love with his pleaſures, as that he muſt unneceſſarily waſt his precious time in them, and neglect the great work of God for mens ſalvation, yea and plead for this as if it muſt or might be done, and ſo to juſtifie himſelf in ſuch a courſe, is a wickedneſs inconſiſtent with the common fidelity of a Chriſtian, much more with the fidelity of a Teacher of the Church: And ſuch wretches as are lovers of pleaſures, more then lovers of God, muſt look to beloved of him accordingly, and are fitter to be caſt out of Chriſtian Communion, then to be the chief in the Church for we are commanded, from ſuch to turn away, 2 Tim. 3. 5. Recreations for a ſtudent, muſt be ſpecially for the exerciſe of his body, he having before him ſuch variety of delights to his mind. And they muſt be as whetting is with the Mower, that is only to be uſed ſo far is neceſſary to his work. And we muſt be careful that it rob us not of our precious time, but be kept within the narroweſt bounds that may be. I pray peruſe well Mr. Wheatley's Sermon of Redemption of time. 2. And then the labour that we are now engaged to perform, is not likely much to impair our health. Its true, it muſt be ſerious; but that will but excite and revive our ſpirits, and not ſo much ſpend them. Men can talk all the day long of other matters without any abatement of their health: and why may not we talk with men about their ſalvation without ſuch great abatement of ours?
3. It is to be underſtood that the direction that we give, and the work which we undertake is not for dying men, that be not able to preach or ſpeak, but for men of ſome competent meaſure of ſtrength, and whoſe weakneſſes are tollerable, and may admit of ſuch labours.
4. What have we our time and ſtrength for, but to lay it out for God? What is a Candle made for, but to be burnt? Burnt and waſted we muſt be, and is it not fitter it ſhould be in lighting men to heaven, and in working for God, then in living to the fleſh? How little difference is there between the pleaſure of a long life and of a ſhort, when they are both at an end? What comfort will it be at death, that you lengthened your life by ſhortening your work? He that works much; liveth much: Our life is to be eſteemed according to the ends and works of it, and not according to the meer duration. As Seneca can ſay of a drone, ibi jacet, non ibi vivit; & diu fuit, non diu vixit: Will it not comfort us more at death to review a ſhort time faithfully ſpent, then a long time unfaithfully?
4. And for the matter of Viſitations and Civilities, if they be for greater ends, or uſe, then our Miniſterial imployments are, you may break a Sabbath for them; you may forbear preaching for them, and ſo may forbear this private work; But if it be otherwiſe, how dare you make them a pretence to neglect ſo great a duty? Muſt God wait on your friends? What if they be Lords, or Knights, or Gentlemen? Muſt they be ſerved before God? Or is their diſpleaſure or cenſure a greater hurt to you, then Gods diſpleaſure? Or dare you think, when God ſhall queſtion you for your neglects, to put him off with this excuſe, Lord I would have ſpent more of my time in ſeeking mens ſalvation, but that ſuch a Gentleman and ſuch a friend would have taken it ill if I had not waited on them. If you yet ſeek to pleaſe men, you are no longer the ſervants of Chriſt. He that dares ſpend his life in fleſh-pleaſing and man-pleaſing, is bolder then I am. And he that dares waſt his time in complements, doth little conſider what he hath to do with it. O that I could but improve my time according to my convictions of the neceſſity of improving it! He that hath lookt death in the face as oft as I have done, I will not thank him to value his time. I profeſs I admire at thoſe Miniſters that have time to ſpare, that that can hunt, or ſhoot, or bowl, or uſe the like recreations two or three hours, yea whole daies almoſt together, That can ſit an hour together in vain diſcourſes; and ſpend whole daies in complemental viſitations, and journeys to ſuch ends. Good Lord, what do theſe men think on! when ſo many ſouls about them cry for their help, and death gives no reſpite; and they know not how ſhort a time their people and they may be together? When the ſmalleſt Pariſh hath ſo much work that may imploy all their diligence night and day! Brethren, I hope you are content to be plainly dealt with. If you have no ſenſe of the worth of ſouls, and of the preciouſneſs of that blood that was ſhed for them, and of the glory that they are going to, and of the miſery that they are in danger of; then are you no Chriſtians, and therefore very unfit to be Miniſters: And if you have, how can you find time for needleſs recreations, viſitations or diſcourſes? Dare you like idle Goſsips, chat and trifle away your time, when you have ſuch works as theſe to do, and ſo many of them? O precious time! How ſwiftly doth it paſs away! How ſoon will it be gone! What are the 40 years of my life that are paſt! Were every day as long as a monethmonth, me thinks it were too ſhort for the work of a day! Have we not loſt enough already in the daies of our vanity? Never do I come to a dying man that is not utterly ſtupid, but he better ſees the worth of time! O then if they could call time back again, how loud would they call? If they could but buy it, what would they give for it? And yet can we afford to trifle it away! Yea and to allow our ſelves in this, and willfully caſt off the greateſt works of God! O what a befooling thing is ſin, that can thus diſtract men that ſeem ſo wiſe! Is it poſſible that a man of any true compaſſion and honeſty, or any care of his Miniſterial duty, or any ſenſe of the ſtrictneſs of his account, ſhould have time to ſpare for idleneſs and vanity?
And I muſt tell you further Brethren, that if another might take ſome time for meer delight which were not neceſſary, yet ſo cannot you; for your undertaking binds you to ſtricter attendance then other men are bound to. May a Phyſitian in the plaguetime, take any more relaxation or reereation then is neceſſary for his life, when ſo many are expecting his help in a caſe of life and death! As his pleaſure is not worth mens lives, ſo neither is yours worth mens ſouls. Suppoſe your Cities were beſieged, and the enemy on one ſide watching all advantages to ſurprize it, and on the other ſeeking to fire it with granadoes which are caſt in continually. I pray you tell me now, if certain men undertake it as their office to watch the ports, and others to quench the fire that ſhall be kindled in the houſes, what time will, you allow theſe men for their recreation or relaxation? When the City is in danger, or the fire will burn on and prevail if they intermit their diligence! Or would you excuſe one of theſe men if he come off his work, and ſay, I am but fleſh and blood, I muſt have ſome pleaſure or relaxation? At the utmoſt ſure you would allow him none but of neceſſity?
Do not grudge at this now and ſay, This is a hard ſaying, who can bear it? For it is your mercy; and you are well, if you know when you are well, as I ſhall ſhew you in anſwering this next Objection.
Object. 3. I do not think that it is required of Miniſters that they make drudges of themſelves. If they preach diligently, and viſit the ſick, and do other Miniſterial duties, and occaſionally do good to thoſe they converſe with, I do not think that God doth moreover require that we ſhould thus tie our ſelves to Inſtruct every perſon diſtinctly, and to make our lives a burden and a ſlavery?
Anſw. 1. Of what uſe and weight the duty is, I have ſhewed before land how plainly it is commanded. And do you think God doth not require you to do all the good you can? Will you ſtand by and ſee ſinners gaſping under the pangs of death, and ſay, God doth not require me to make my ſelf a drudge to ſave them? Is this the voice of Miniſterial or Chriſtian Compaſſion? or rather of ſenſual Lazarus, and diabolical cruelty I Doth God ſet you work to do, and will you not believe that he would have you do it? Is that the voice of obedience, or of rebellion? It is all one whether your fleſh do prevail with you to deny obedience to acknowledge duty, and ſay plainly I wil obey no further then it pleaſeth me. Or whether it may make you wilfully reject the evidence that ſhould convince you that it is a duty, and ſay I will not believe it to be my duty unleſs it pleaſe me. Its the true Character of an hypocrite, to make a Religion to himſelf of the cheapeſt part of Gods ſervice, which will ſtand with his fleſhly ends and felicity; and to reject the reſt, which is inconſiſtent therewith. And to the words of Hypocriſie, this objection ſuperaddeth the words of groſs impiety. For what a wretched Calumny is this againſt the moſt high God, to call his ſervice a ſlavery and drudgery! what thoughts have theſe men of their Maſter, their work and their wages? the thoughts of a believer or of an Infidel; Are theſe men like to honour God, and promote his ſervice that have ſuch baſe thoughts of it themſeves? Do theſe men delight in Holineſs, that account it a ſlaviſh work? Do the believe indeed the Miſery of ſinners, that account it ſuch a ſlavery to be diligent for to ſave them. Chriſt ſaith that he that denieth not himſelf and forſaketh not all and taketh not up his croſs and followeth him, cannot be his Diſciple. And theſe men count it a ſlavery to labour hard in his vineyard, and deny their eaſe, in a time when they have all accomodations and Encouragements? How far is this from forſaking all? and how can theſe men be fit for the Miniſtry that are ſuch enemies to ſelf-denyal, and ſo to true Chriſtianity? Still therefore I am forced to ſay, that all theſe Objections are ſo prevalent, and all theſe carnal reaſonings hinder the Reformation, and in a word, hence is the chief miſery of the Church, that ſo many are made Miniſters before they are Chriſtians. If theſe men had ſeen the diligence of Chriſt in doing good, when he neglected his meat to talk with one woman, Joh. 4. and when they had no time to eat bread, Mark 3. 22. would not they have been of the mind of his carnal friends that went to lay hold on him, and ſaid, He is beſides himſelf, verſ. 21. They would have told Chriſt he made a drudge or a ſlave of himſelf, and God did not require all this ado. If they had ſeen him all night in prayer, and all day in preaching and healing, it ſeems he ſhould have had this cenſure from them for his labour! I cannot but adviſe theſe men to ſearch their own hearts, whether they unfeignedly believe that word, that they preach? Do you believe indeed that ſuch Glory attends thoſe that dye in the Lord, and ſuch Torment attendeth thoſe that dye unconverted? If you do, how can you think any labour too much, for ſuch weighty ends? If you do not, ſay ſo, and get you out of the vine ard, and go with the Prodigal to keep ſwine, and undertake not the feeding of the Flock of Chriſt.
Do you not know that it is your own benefit which you grudge at? The more you do, the more you receive: the more you lay out, the more you have coming in: If you are ſtrangers to theſe Chriſtian Paradoxes, you ſhould not have taken on you to peach them to others. At the preſent, our incomes of ſpiritual life and peace are commonly in way of duty; ſo that he that is moſt in duty hath moſt of God: Exerciſe of Grace increaſeth it: And is it a ſlavery to be more with God, and to receive more him, then other men? It is the chief ſolace of a gracious ſoul to be doing Good, and receiving by doing: and to be much exerciſed about thoſe Divine things which have his heart. A good ſtomack will not ſay at a feaſt, what a ſlavery is it to beſtow my time and pains ſo much to feed my ſelf? Beſides, that we prepare for fuller receivings hereafter: we ſet our Talents to uſury, and by improving them we ſhall make five become ten, and ſo be made Rulers of ten Cities. We ſhall be judged according to our works. Is it a drudgery to ſend to the utmoſt parts of the world, to exchange our trifles for Gold and Jewels? Do not theſe men ſeek to Juſtifie the prophane, that make all diligent godlineſs a drudgery, and reproach it as a preciſe and tedious life, I ſay, they will never believe but a man may be ſaved without all this ado? Even ſo ſay theſe in reſpect to the works of the Miniſtry, They take this diligence for ungrateful tediouſneſs, and they will not believe but a man may be a faithful Miniſter without all this ado! It is a hainous ſin to be Negligent in ſo great a buſineſs: but to approve of that negligence, and ſo to be impenitent, and to plead againſt duty as if it were none, and when they ſhould lay out themſelves for the ſaving of ſouls, to ſay I do not believe that God requireth it; this is ſo great an aggravation of the ſin that (where the Churches Neceſſity doth not force us to make uſe of ſuch, for want of better) I cannot but think them worthy to be caſt out as the rubbiſh, and as ſale that hath loſt its ſavour, that is neither fit for the land, nor yet for the dunghil, but men caſt it out: he that hath ears to hear (ſaith Chriſt in theſe words) let him hear, Luke 14. 34. 35. And if ſuch Miniſters become a by-word and reproach, let them thank themſelves: for it is their own ſin that maketh them vile, 1 Sam. 3. 13. And while they thus debaſe the ſervice of the Lord, they do but debaſe themſelves, and prepare for a greater abaſement at the laſt.
Object. 4. BUt if you make ſuch ſevere Laws for Miniſters, the Church will be left without. For what man will put himſelf upon ſuch a toilſom life; or what Parents will chooſe ſuch a burden for their children? Men will avoid it both for the bodily toil, and the danger to their Conſciences, if they ſhould not well diſcharge it.
Anſ. 1. It is not we, but Chriſt that hath made and impoſed theſe Laws which you call ſevere. And if I ſhould ſilence them or miſ-interpret them, or tell you that there is no ſuch things, that would not relax them nor diſoblige or excuſe you. He that made them, knew why he did it, and will expect the performance of them. Is infinite Goodneſs it ſelf to be queſtioned or ſuſpected by us, as making bad or unmerciful Laws? Nay it is meer mercy in him that impoſeth this great duty upon us? If Phyſitians be required to be as diligent in Hoſpitals or Peſthouſes or with other patients, to ſave their lives, were there not more mercy, then rigor in this Law? what, muſt God let the ſouls of your Neighbours periſh, to ſave you a little Labour and ſuffering: and this in mercy to you? O what a miſerable world ſhould we have, if blind ſelf-conceited man had the ruling of it?
2. And for a ſupply of Paſtors, Chriſt will take care. He that impoſeth duty, hath the fulneſs of the Spirit, and can give men hearts to obey his Laws. Do you think Chriſt will ſuffer all men to be as cruel, unmerciful, fleſhly and ſelf-ſeeking as you? He that hath undertaken himſelf the work of our Redemption, and born our tranſgreſſions, and been faithful as the chief Shepherd and Teacher of the Church, will not loſe all his Labour and ſuffering for want of Inſtruments to carry on his work, nor will he come down again to do all himſelf becauſe no other will do it: but he will provide men to be his Servants and Uſhers in his School that ſhall willingly take the labour on them, and rejoyce to be ſo imployed, and account that the happieſt life in the world which you account ſo great a toil, and would not change it for all your eaſe and carnal pleaſure, but for the ſaving of ſouls, and the propagating of the Goſpel of Chriſt, will be content to bear the burden and heat of the day, and to fill up the meaſure of the ſufferings of Chriſt in their bodies, and to do what they do with all their might, and to work while it is day, and to be the ſervants of all, and not to pleaſe themſelves but others for their Edification, and to become all things to all men that they may ſave ſome, and to endure all things for the elects ſake, and to ſpend and be ſpent for men, though the more they love, the leſs they ſhould be beloved, and ſhould be accounted their enemies for telling them the truth; ſuch Paſtors will Chriſt provide his people after his own heart, that will feed them with knowledge: as men that ſeek not theirs, but them. What, do you think Chriſt can have no ſervants, if ſuch as you ſhall with Demas turn to the preſent world and forſake him? If you diſlike his ſervice, you may ſeek you a better where you can find it, and boaſt of your gain in the Concluſion: but do not threaten him with the loſs of your ſervice. He hath made ſuch Laws as you will call ſevere, for all that will be ſaved as well as for his Miniſters (though he impoſe not on them the ſame employment): for all muſt deny themſelves and mortifie the fleſh, and be crucified to the world, and take up their Croſs and follow Chriſt, that will be his Diſciples: And yet Chriſt will not be without Diſciples, nor will he hide his ſeeming hard terms from men to tice them to his ſervice, but will tell them of the worſt, and then let them come or chuſe: He will call to them before hand to count what it wil coſt them, and tell them that the foxes have holes and the birds of the air have neſts, but the ſon of man hath not where to lay his head; he comes not to give them worldly Peāce and Proſperity, but to call them to ſuffer with him that they may raign with him, and in patience to poſſeſs their ſouls, and conquer, that they may be crowned with him and ſit down on his throne. And all this he will cauſe his choſen to perform. If you be at that paſs with Chriſt as the Iſraelite: were once with David, and ſay will the ſon of Jeſſe give you fields and vineyard? Every man to your tents O Iſrael: and if you ſay, Now look to thy owi houſe O David you ſhall ſee that Chriſt will look to his own houſe, and do you look to yours as well as you can, and tell me at the hour of death or Judgement which is the better bargain, and whether Chriſt had more need of you, or you of him.
And for ſcrupling it in Conſcience for fear of failing, 1. It is not involuntary imperfections that Chriſt will take ſo hainouſly; but it is unfait…ulneſs and wilful negligence: 2. And it ſhall not ſerve your turns to run out of the Vineyard or harveſt, on pretence of ſcruples, that you cannot do the work as you ought. He can follow you and overtake you as he did Jonas with ſuch a ſtorm, as ſhall lay you in the belly of Hell: Totally to caſt off a duty, becauſe you cannot endure to be faithful in the performance of it, will prove but a poor excuſe at laſt. If men had but reckoned well at firſt, of the difference between things temporal and eternal, and of what they ſhall loſe or get by Chriſt, and had that faith which is the evidence of things not ſeen, and lived by faith and not by ſenſe, all theſe objections would be eaſily reſolved; and all the plea's of fleſh and blood for its intereſt, would appear to have no more reaſon, then a ſick mans plea for cold water in a Peſtilential feaver.
Obj. 5. But to what purpoſe is all this, when moſt of the people will not ſubmit? They will but make a ſcorn at your motion, and tell us, they will not come to us to be Catechized, and that they are too old now to go to School; And therefore it is as good let them alone, as trouble our ſelves to no purpoſe.
Anſw. I. Its not to be denyed, but too many people are obſtinate in their wickedneſs, and too many ſimple ones love ſimplicity, and too many ſcorners delight in ſcorning, and fools hate knowledge, Prov. I.22. But the worſe they are, the ſadder is their caſe, and the more to be pityed, and the more diligent ſhould we be for their recovery. 2. I would it were not too much long of Miniſters, that a great part of the people are ſo obſtinate and contemptuous? If we did ſhine and burn before them as we ſhould, had we convincing Sermons and convincing lives, did we ſet our ſelves to do all the good we could what ever it coſt us: Were we more humble and meek, more loving and charitable, and let them ſee that we ſet light by all worldly things in compariſon of their ſalvation; much more might be done then is, and the mouthes of many would be ſlopt, and though ſtill the wicked will do wickedly, yet more would be tractable, and the wicked would be fewer and calmer then they are. If you ſay, that the ableſt and godlieſt Miniſters in the world have had as untractable and ſcornful Pariſhoners as any others, I anſwer, that even able godly men have ſome of them been too Lordly and ſtrange, and ſome of them too uncharitable and worldly, and backward to coſtly, though neceſſary works, and ſome of them have done but little in private, when they have done excellently in publike; and ſo have hindred the fruit of their labours. But where theſe impediments are abſent, experience teleth us that the ſucceſs is much greater, at leaſt, as to the bowing of people to more calmneſs and teachableneſs: but we cannot expect that all ſhould be brought to ſo much reaſon.
3. Their wilfulneſs will not excuſe us from our duty: If we offer them not our help, how know we who will refuſe it: Offering it is our part, and accepting is theirs: If we offer it not, we leave them excuſable (for then they refuſe it not) but its we that are leſt without excuſe. But if they refuſe our help when its offered, we have done our part, and delivered our own ſouls.
4. If ſome refuſe our help, others will accept it: and the ſucceſs with them may be ſo much, as may anſwer all our labour were it more. It is not all that are wrought on by our publike preaching, and yet we muſt not therefore give it over as unprofitable.
Obj. 6. BUT what likelyhood is there that men will be informed or converted by this means, that will not by the preaching of the word? when that is Gods chief Ordinance appointed to that end: Faith comes by hearing, and hearing by the word preached.
Anſw. 1. The advantages I have ſhewed you before, and therefore will not ſtand to repeate them; only, leſt any think that this will wrong them by hindring them from preaching, I add to the 20. Benefits before mentioned, that it will be an excellent means to help you in preaching: For as the Phyſitians work is half done when he fully knows the diſeaſe, ſo when you are acquainted well with your peoples caſe, you will know what to preach on; and it will furniſh you with matter to talk an hour with an ignorant or obſtinate ſinner, as much as an hours ſtudy will do: for you will know what you have need to inſiſt on, and what objections of theirs to refell.
2. I hope there is none ſo ſilly as to think this conference is not preaching. What doth the number we ſpeak to make it preaching? Or doth interlocution make it none? Sure a man may as truly preach to one as to 1000. And (as is aforeſaid) if you ſearch, you'l find, that moſt of the Goſpel preaching in thoſe daies, was by conference, or ſerious ſpeeches to people occaſionally, and frequently interlocutory: and that with one or two, fewer or more, as opportunity ſerved. Thus Chriſt himſelf did moſt commonly preach. Beſides, we muſt take account of our peoples learning, if we mind the ſucceſs of our work.
There is nothing therefore from God, from the ſpirit, from right reaſon, to cauſe us to make any queſtion of our work, or to be unwilling to it. But from the world, from the fleſh and the Devil, we ſhall have much, and more perhaps then we yet expect. But againſt temptations, if we have recourſe to God, and look on his great Obligations on one ſide, and the hopeful Effects and Reward on the other, we ſhall ſee that we have little cauſe to draw back or to faint.
Let us ſet before us this pattern in the text, and learn our duty thence, and imitate it. From Verſ. 19. To ſerve the Lord (and not men or our ſelves) with all humility of mind (and not proudly) and with many tears, &c. Verſ. 20. To keep back nothing that is profitable to the people, and to Teach them publikely and from houſe to houſe: Verſ. 21. That the matter of our preaching be Repentance towards God, and faith toward our Lord Jeſus Chriſt. Verſ. 22, 23, 24. That though we go bound in the ſpirit, not knowing particularly what ſhall befall us, but knew that every where bonds and afflictions do abide us, yet none of theſe things ſhould move us, neither ſhould we count our Life dear to our ſelves, ſo that we might finiſh our courſe with joy, and the Miniſtry which we have received of the Lord Jeſus to teſtifie the Goſpel of the grace of God. From Verſ. 28 To take heed to our ſelves and all the flock, particularly againſt domeſtick Seducers and Schiſms. From Verſe 31. Without ceaſing to warn every one day and night with tears. Verſ. 3. 3. To covet no mans ſilver, or gold, or apparrel, as counting it more honourable to give then to receive. O what a leſſon is here before us! But how ill is it learned by thoſe that ſtill queſtion whether theſe be their duty. I confeſs ſome of theſe words of Paul have ſo often been preſented before mine eyes, and ſtuck upon my conſcience, that I have been much convinced by them of my duty and neglect: And I think this one ſpeech, better deſerveth a twelve-moneths ſtudy, then moſt things that young ſtudents do lay out their time in. O Brethren write it on your ſtudy doors, or ſet it as your Copy in Capital letters ſtill before your eyes: Could we but well learn two or three lines of it, What preachers ſhould we be? 1. For our general buſineſs, [SERVING THE LORD WITH ALL HUMILITY OF MIND.] 2. Our ſpecial work, [TAKE HEED TO YOUR SELVES, AND TO ALL THE FLOCK.] 3. Our Doctrine, [REPENTANCE TOWARDS GOD, AND FAITH TOWARD OUR LORD JESUS CHRIST.] 4. The place and manner of Teaching, [I HAVE TAUGHT YOU PUBLIKELY, AND FROM HOUSE TO HOUSE.] 5. The Object, and internal manner, [I CEASED NOT TO WARN EVERY ONE NIGHT AND DAY WITH TEARS] This is it that muſt win ſouls and preſerve them. 6. His innocency and ſelf-denyal for the advantage of the Goſpel, [I HAVE COVETED NO MANS SILVER OR GOLD.] 7. His patience, [NONE OF THESE THINGS MOVE ME, NEITHER COUNT I MY LIFE DEAR.] 8. And among all our motives, theſe have need to be in Capital letters before our eyes. 1. We overſee and feed THE CHURCH OF GOD, WHICH HE HATH PURCHASED WITH HIS OWN BLOOD. 2. [GRIEVOUS WOLVES SHALL ENTER IN AMONG YOU, NOT SPARING THE FLOCK] and [OF YOUR OWN SELVES SHALL MEN ARISE SPEAKING PERVERSE THINGS, TO DRAW AWAY DISCIPLES AFTER THEM.] Write all this upon your hearts, and it will do your ſelves and the Church more good, then twenty years ſtudy of thoſe lower things, which though they get you greater applauſe in the world, yet ſeparated from theſe, will make you but ſounding braſs, and tinkling Cymbals.
The great advantage of a ſincere heart is, that God and Glory, and the ſaving of ſouls are their very end: and where that end is truly intended, no labour or ſuffering will ſtop them, or turn them back. For a man muſt have his end, whatever it coſt him: He ſtill retains this leſſon, whatever he forget, [ONE THING IS NECESSARY] and Seek firſt the Kingdom of God, and therefore ſaies, Neceſſity is laid upon me, and wo unto me if I preach not the Goſpel. And this is it that will moſt effectually make eaſie all our labours, and make light all burdens, and make our ſufferings ſeem tollerable, and cauſe us to venture on any hazards in the way. That which I once made the Motto of my colours in another warfare, I deſire may be ſtill before my eyes in this, (which yet according to my intentions, is not altogether another.) On one ſide, He that ſaveth his life ſhall loſe it. On the other, Nic propter vitam vivendi perdere cauſas; Which Doctor Io. Reignolds thought had reaſon enough in it, to hold him to his labours though it coſt him his life. He that knoweth that he ſerveth a God that will never ſuffer any man to be a loſer by him, need not fear what hazards he runs in his cauſe: And he that knows that he ſeeks a prize, which if obtained will infinitely over-match his coſt, may boldly engage his whole eſtate on it, and ſell all to purchaſe ſo rich a Pearl. Well Brethren, I will ſpend no more words in exhorting wiſe Merchants to ſuch a bargain, nor telling Teachers themſelves of ſuch common Truths; and If I have ſaid more then needs already, I am glad. I hope now I may take it for granted, that you are Reſolved of the utmoſt diligence and fidelity in the work. On which ſuppoſition I ſhall now proceed.