The Reformed Pastor, Title page – Preface
Gildas Salvianus;
THE REFORMED PASTOR. Shewing the nature of the Paſtoral work; Eſpecially in Private Inſtruction and Catechizing. With an open CONFESSION of our too open SINS. Prepared for a day of Humiliation kept at Worceſter, Decemb. 4. 1655. by the Miniſters of that County, who ſubſcribed the Agreement for Catechizing and Perſonal Inſtruction, at their entrance upon that work.
By their unworthy fellow-ſervant Richard Baxter. Teacher of the Church at Kederminſter.
Luke 12. 47 [foreign]
London, Printed by Robert White, for Nevil Simmons, Book-ſeller at Kederminſter, and are to be ſold by William Roybould, at the Unicorn In Pauls. Church Yard. 1656.
To my Reverend and Dearly beloved Brethren, the faithful Miniſters of Chriſt, in Brittain and Ireland, Grace and Peace in Ieſus Chriſt be increaſed.
Reverend Brethren,
THE ſubject of this Treatiſe ſo nearly concerneth your ſelves and the Churches committed to your care, that it perſwadeth and emboldeneth me to this addreſs, notwithſtanding the imperfections in the manner of handling it, and he conſciouſneſs of my great unworthineſs to be your Monitor.
Before I come to my principal errand, I ſhall give you hat account which I ſuppoſe I owe you, of the Reaſons of his following work, and of the freedom of ſpeech which to ſome may be diſpleaſing.
When the Lord had awakened his Miniſters in this County, and ſome neighbouring parts to a ſenſe of their duty in the work of Catechizing, and private Inſtruction of all in their Pariſhes that would not obſtinately refuſe their help, and when they had ſubſcribed an Agreement containing their Reſolutions for the future performance of it, they judged it unmeet to enter upon the work, without a ſolemn humbling of their ſouls before the Lord, for their ſo long neglect of ſo great and neceſſary a duty: And therefore they agreed to meet together at Worceſter, Decemb. 4. 1655. and there to joyn in ſuch Humiliation, and in earneſt Prayer to God for the pardon of our neglects, and for his ſpecial Aſſiſtance in the work that we had undertaken, and for the ſucceſs of it with the People, whom we are engaged to inſtruct: At which time among others, I was deſired by them to Preach: In anſwer to their deſires I prepared the following Diſcourſe; which though it proved longer then could be delivered in one or two Sermons, yet I intended to have entred upon it at that time, and to have delivered that which was moſt pertinent to the occaſion, and to have reſerved the reſt to another ſeaſon. But before the meeting, by the increaſe of my ordinary pain and weakneſs, I was diſabled from going thither: To recompence which unwilling omiſſion, I eaſily yielded to the requeſts of divers of the Brethren, forthwith to publiſh the things which I had prepared, that they might ſee that which they could not hear. If now it be objected, that I ſhould not have ſpoken ſo plainly or ſharply againſt the ſins of the Miniſtry, or that I ſhould not have publiſhed it to the view of the world, or at leaſt that I ſhould have done it in another tongue, and not in the ears of the vulgar, eſpecially at ſuch a time when Quakers and Papiſts are endeavouring to bring the Miniſtry into contempt, and the people are too prone to harken to their ſuggeſtions: I confeſs I thought the Objection very conſiderable; but that it prevailed not to alter my reſolutions, is to be aſcribed to the following Reaſons. 1. It was a purpoſed ſolemn Humiliation that we were agreed on, and that this was prepared and intended for. And how ſhould we be humbled without a plain Confeſſion of our ſin? 2. It was principally our own ſins that the Confeſſion did concern; and who can be offended with us for confeſſing our own, and taking the blame and ſhame to our ſelves, which our conſciences told us we ought to do. 3. I have excepted in our Confeſſions thoſe that are not guilty: and therefore hope that I have injured none. 4. Having neceſſarily prepared it in the Engliſh tongue, I had no ſpare time to tranſlate it. 5. Where the ſin is open in the ſight of the world, it is in vain to attempt to hide it. 6. And ſuch attempts will but aggravate it, and increaſe our ſhame. 7. A free Confeſſion is a condition of a full Remiſſion; and when the ſin is publike, the Confeſſion muſt be publike. If the Miniſters of England had ſinned only in Latine, I would have made ſhift to have admoniſhed them in Latine, or elſe have ſaid nothing to them. But if they will ſin in Engliſh, they muſt hear of it in Engliſh. Unpardoned ſin will never let us reſt or proſper, though we be at never ſo much care and coſt to cover it: Our ſin will ſurely find us out, though we find not it. The work of Confeſſion is purpoſely to make known our ſin, and freely to take the ſhame to our ſelves: And if he that confeſſeth and forſaketh be the man that ſhall have mercy, no wonder then if he that covereth it, proſper not, Prov. 28. 13. If we be ſo tender of our ſelves, and ſo loath to confeſs, God will be the leſs tender of us, and he will indite our Confeſſions for us. He will either force our Conſciences to confeſſion, or his Iudgements ſhall proclaim our iniquities to the world. Know we not how many malicious adverſaries are day and night at work againſt us? Some openly revile us, and ſome in ſecret are laying the deſigns, and contriving that which others execute and are in expectation of a fuller ſtroak at us, which may ſubvert us at once. What is it but our ſins that is the ſtrength of all theſe enemies? Is not this evil from the ordering of the Lord? Till we are reconciled unto him we are never ſafe: He will never want a rod to ſcourge us by. The tongues of Quakers, and Papiſts, and many other ſorts, are all at work to proclaim our ſins, becauſe we will not confeſs them our ſelves: Becauſe we will not ſpeak the truth, they will ſpeak much more then the truth. Yet if we had man only to plead our cauſe with, perhaps we might do much to make it good: but while God accuſeth us, how ſhall we be juſtified? and who ſhall hide our ſins, when he will have them brought to light? And God is our Accuſer, till we accuſe our ſelves: but if we would Iudge our ſelves, he would not Iudge us. 8. The fire is already kindled which revealeth our ſin: Iudgement is begun at the houſe of God. Hath the Miniſtry ſuffered nothing in England, Scotland, and Ireland? and have there been no attempts for their overthrow? Hath it not been put to the Vote in an Aſſembly that ſome called A Parliament of England, whether the whole frame of the ſtabliſhed Miniſtry, and its legal maintenance ſhould be taken down? and were we not put to plead our Title to that maintenance, as if we had been falling into the hands of Turks, that had thirſted for our ſubverſion, as reſolved enemies to the Chriſtian cauſe? And who knows not how many of theſe men are yet alive? and how high the ſame ſpirit yet is, and buſily contriving the accompliſhment of the ſame deſign? Shall we think that they have ceaſed their enterpriſe, becauſe they are working more ſubtilly in the dark? What are the ſwarms of Railers at the Miniſtry, ſent abroad the Land for, but to delude, exaſperate and diſ-affect the peeple, and turn the hearts of the children from their Fathers, that they may be ready to promote the main deſign? And is it not then our wiſeſt courſe to ſee that God be our friend, and to do that which tendeth moſt to engage him in our defence? I think it is no time now to ſtand upon our credit, ſo far as to neglect our duty, and befriend our ſins, and ſo provoke the Lord againſt us. It rather beſeems us to fall down at the feet of our offended Lord, and to juſtifie him in his Iudgements, and freely and penitently to confeſs our tranſgreſſions, and to reſolve upon a ſpeedy and through reformation, before wrath break out upon us, which will leave us no remedy. Its time to make up all breaches between us and Heaven, when we ſtand in ſuch neceſſity of the Divine Protection? For how can an impenitent unreformed people expect to be ſheltered by Holineſs it ſelf? It is a ſtubborn child, that under the rod will refuſe to confeſs his faults; When it is not the leaſt uſe of the rod to extort confeſſion. We feel much: we fear more; and all's for ſin: and yet are we ſo hardly drawn to a Confeſſion? 9. The world already knows that we are ſinners: As none can ſuppoſe us perfect, ſo our particular ſins are too apparent to the world: And is it not meet then that they ſhould ſee that we are Penitent ſinners? It is ſure a greater credit to us to be Penitent ſinners, then impenitent ſinners: and one of the two we ſhall be while we are on earth. Certainly as Repentance is neceſſary to the recovery of our Peace with God, ſo is it alſo to the reparation of our credit with wiſe and godly men: It is befriending and excuſing our ſin that is our ſhame indeed, and leadeth towards everlaſting ſhame; which the ſhame of Penitent confeſſion would prevent. 10. Our Penitent Confeſſion and ſpeedy Reformation are the means that muſt ſilence the reproaching adverſaries. He is impudently inhumane that will reproach men with their ſins, that bewail them and penitently charge them upon themſelves. Such men have a promiſe of pardon from God; and ſhall men take us by the throat when God forgiveth us? Who dare condemn us, when God ſhall juſtifie us? Who ſhall lay that to our charge, which God hath declared that he will not charge us with? When ſin is truly Repented of by Goſpel indulgence, it ceaſeth to be ours. What readyer way then can we imagine to free us from the ſhame of it, then to ſhame our ſelves for it in Penitent Confeſſions, and to break off from it by ſpeedy reformation? 11. The Leaders of the Flock muſt be exemplary to the reſt; and therefore in this duty as well as in any other. It is not our part only to teach them Repentance, but to go before them in the exerciſe of it our ſelves: As far as we excell them in Knowledge and other Gifts, ſo far ſhould we alſo excell them in this and other Graces. 12. Too many that have ſet their hand to this ſacred work do ſo obſtinately proceed in Self-ſeeking, Negligence, Pride, Diviſion, and other ſins, that it is become our neceſſary duty to admoniſh them. If we could ſee that ſuch would reform without reproof, we could gladly forbear the publiſhing of their faults. But when reproofs themſelves do prove ſo uneffectual, that they are more offended at the reproof then at the ſin, and had rather that we ſhould ceaſe reproving, then themſelves ſhould ceaſe ſinning, I think it is time to ſharpen the remedy. For what elſe ſhould we do? To give up our Brethren as uncureable were cruelty, as long as there are further means to be uſed. We muſt not hate them, but plainly rebuke them, and not ſuffer ſin upon them, Lev. 19. 17. And to bear with the vices of the Miniſters, is to promote the ruine of the Church. For what ſpeedyer way is there for the depraving and undoing of the people, then the pravity of their Guides? And how can we more effectually further a Reformation, (which we are ſo much obliged to do) then by endeavouring the Reforming of the Leaders of the Church? Surely Brethren, if it be our duty to endeavour to caſt out thoſe Miniſters that are Negligent, Scandalous and Unfit for the work, and if we think this ſo neceſſary to the reformation of the Church (as no doubt it is) it muſt needs be our Duty to endeavour to heal the ſins of others; and to uſe a much gentler remedy to them that are guilty of a leſs degree of ſin: If other mens ſin deſerveth an ejection, ſure ours deſerve and require plain reproof. For my part I have done as I would be done by: and it is for God and the ſafety of the Church, and in tender Love to the Brethren whom I do adventure to reprehend; Not (as others) to make them contemptible and odious, but to heal the evils that would make them ſo: That ſo no enemy may find this matter of reproach among us. But eſpecially becauſe our faithful endeavours are of ſo great neceſſity to the welfare of the Church and the ſaving of mens ſouls, that it will not conſiſt with a love to either (in a predominant ſort) to be negligent our ſelves, or ſilently to connive at, and comply with the negligent. If thouſands of you were in a leaking ſhip, and thoſe that ſhould pump out the water and ſtop the leaks, ſhould be ſporting or aſleep, yea or but favour themſelves in their labours, to the hazarding of you all, would you not awake them to their work, and call out on them to labour as for your lives? and if you uſed ſome ſharpneſs and importunity with the ſloathful, would you think that man were well in his wits that would take it ill of you, and accuſe you of pride, ſelf-conceitedneſs, or unmannerlyneſs, to preſume to talk ſo ſawcily to your fellow workmen? or ſhould tell you that you wrong them by diminiſhing their reputation? Would you not ſay, The work muſt be done, or we are all dead men: is the ſhip ready to ſink, and do you talk of Reputation? or had you rather hazard your ſelf and us, then hear of your ſloathfulneſs? This is our caſe, Brethren! The work of God muſt needs be done! ſouls muſt not periſh while you mind your worldly buſineſs, or obſerve the tide and times, and take your eaſe, or quarrel with your Brethren! nor muſt we be ſilent while men are haſtened by you to perdition, and the Church to greater danger and confuſion, for fear of ſeeming too uncivil and unmannerly with you, or diſpleaſing your impatient ſouls! Would you be but as impatient with your ſins as with reproofs, you ſhould hear no more from us, but we ſhould be all agreed! But neither God nor good men will let you alone in ſuch ſins. Yet if you had betaken your ſelves to another calling, and would ſin to your ſelves only, and would periſh alone, we ſhould not have ſo much neceſſity of moleſting you, as now we have: But if you will enter into the office, which is for the neceſſary preſervation of us all, ſo that by letting you alone in your ſin, we muſt give up the Church to apparent loſs and hazard; blame us not if we talk to you more freely then you would have us do. If your own body be ſick, and you will deſpiſe the remedy, or if your own houſe be on fire, and you will be ſinging or quarrelling in the ſtreets, I can poſſibly bear it, and let you alone (which yet in charity I ſhould not eaſily do.) But if you will undertake to be the Phyſician of an Hoſpital, or to all the Town that is infected with the plague, or will undertake to quench all the fires that ſhall be kindled in the Town, there is no bearing with your remiſneſs, how much ſoever it may diſpleaſe you: Take it how you will, you muſt be told of it: and if that will not ſerve, you muſt be yet cloſelyer told of it: and if that will not ſerve, if you be rejected as well as reprehended, you muſt thank your ſelves. I ſpeak all this to none but the guilty: And thus I have given you thoſe Reaſons which forced me even in plain Engliſh to publiſh ſo much of the ſins of the Miniſtry as in the following Treatiſe I have done. And I ſuppoſe the more penitent and humble any are, and the more deſirous of the trueſt Reformation of the Church, the more eaſily and fully will they approve ſuch free confeſſions and reprehenſions.
THE ſecond ſort of objections againſt this free Confeſſion of ſin, I expect to hear from the ſeveral parties whoſe ſins are here confeſſed. Moſt of them can be willing that others be blamed, ſo they might be juſtified themſelves. I can truly ſay, that what I have here ſpoken hath been as impartially as I could, and not as a party, nor as ſiding with any, but as owning the common Chriſtian cauſe, and as ſomewhat ſenſible of the apparent wrongs that have been offered to common truth and godlineſs, and the hinderances of mens ſalvation, and of the happineſs of the Church. But I find it impoſſible to avoid the offending of guilty men. For there is no way of avoiding it, but by our ſilence, or their patience: And ſilent we cannot be, becauſe of Gods commands: and Patient they cannot be, becauſe of their guilt and partiality, and the intereſt that their ſin hath got in their affections: I ſtill except thoſe humble men, that are willing to know the worſt of themſelves, and love the light, that their deeds may be made manifeſt, and long to know their ſins that they may for ſake them, and their duty that they may perform it.
Some its like will be offended with me, that I blame them ſo much for the neglect of that Diſcipline, which they have diſputed for ſo long. But what remedy? If Diſcipline were not of God, or if it were unneceſſary to the Church, or if it were enough to diſpute for duty, while we deliberately refuſe to perform it, then would I have given theſe Brethren no offence.
Some its like will be offended that I mention with diſallowance the Separatiſts or Anabaptiſts, as I underſtand ſome are offended much that I ſo mentioned them in an Epiſtle before the Quakers Catechiſm, as if they opened the door to the Apoſtacy of theſe times; and they ſay that by this it appeareth that while I pretend ſo much Zeal for the Unity of the Church, I intend and endeavour the contrary. To which I anſwer: 1. Is it indeed a ſign that a man loveth not the Unity of the Saints, becauſe he loveth not their diſ-union and diviſion? Who can eſcape the cenſure of ſuch men, but he that can unite the Saints by dividing them? 2. I never intended in urging the Peace and Unity of the Saints, to approve of any thing which I judged to be a ſin, nor to tye my own tongue or other mens from ſeaſonable contradicting it. Is there no way to peace but by participating of mens ſin? The thing I deſire is this: 1. That we might all conſider how far we may hold Communion together, even in the ſame Congregations, notwithſtanding our different opinions; and to agree not to withdraw where it may poſſibly be avoided. 2. But where it cannot, that yet we may conſult how far we may hold Communion in diſtinct Congregations: and to avoid that, no further then is of meer neceſſity. And 3. and principally, to conſult and agree upon certain Rules, for the management of our differences in ſuch a manner, as may be leaſt to the diſadvantage of the common Chriſtian truths which are acknowledged by us all. Thus far would I ſeek peace with Arminians, Antinomians, Anabaptiſts, or any that hold the foundation. Yea and in the two laſt, I would not refuſe to conſult on accomodation with moderate Papiſts themſelves, if their Principles were not againſt ſuch conſultations and accommodations: and I ſhould judge it a courſe which God will better approve of, then to proceed by carnal contrivances to undermine their adverſaries, or by cruel murders to root them out, which are their ordinary courſes. I remember that Godly, Orthodox, Peaceable man, Biſhop Uſher, (lately deceaſed) tels us in his Sermon at Wanſted, for the Unity of the Church, that he made a motion to the Papiſt, Prieſts in Ireland; that, becauſe it was ignorance of the common principles that was like to be the undoing of the common people, more then the holding of the points which we differ in, therefore both parties ſhould agree to teach them ſome Catechiſm containing thoſe common principles of Religion which are acknowledged by us all: But jealouſies and carnal counſels would not permit them to harken to this motion.
3. And as concerning that Epiſtle before my papers to the Quakers, I further anſwer; that by Separatiſts there I plainly mean Church-dividers: even all that make unneceſſary Diviſions in or from the Churches of Chriſt; whom the Apoſtle ſo earneſtly beſeecheth us to mark and avoid, Rom. 16. 17. and which he calleth them carnal for, and ſo earneſtly contendeth againſt, 1 Cor. 1. and 2. and 3. and in many other places in his Epiſtles. And if this be a tolerable ſin, then the Unity of the Church is not a neceſſary thing; and then the Apoſtles would never have condemned this ſin as they have done. Do we all ſo ſenſibly ſmart by the effects of theſe ſins, and is the Church of Chriſt among us brought into ſuch a torn and endangered condition by them, ſo that we are in no ſmall danger of falling all into the hands of the common adverſaries? Is ſo hopeful and chargeable a Reformation ſo far fruſtrated by theſe men; and yet muſt we not open our mouths to tell them of it? May we not tell them of it, when we are bleeding by their hands? Is it tolerable in them to cut and wound, and let out our blood, and is it unpeaceableneſs in us to tell them that we ſuffer by them, and to beſeech them to repent and to have compaſſion on the Church of Chriſt? Muſt we be patient to be ruined by them, and have they not the patience to hear of it? What remedy? Let them be ſilent that dare; for I profeſs I dare not. I muſt tell them that this height of Pride hath been in their Anceſtors a Concomitant of Schiſm. A poor Drunkard or Swearer will more patiently hear of his ſin, then many that we hope are godly will of theirs, when once they are tainted with this ſin. But godlineſs was never made to be the credit of mens ſins: Nor is ſin to be let alone, or well thought of, when it can but get into a godly man. Shall we hate them moſt, whom we are bound to love beſt? and ſhall we ſhew it by forbearing our plain rebuke, and ſuffering their ſin upon them? It muſt not be: How ever they take it in their ſick diſtemper, it muſt not be. No man that erreth doth think that he erreth: Theſe men are confident themſelves that they are in the right. But the ſober prudent ſervants of Chriſt, that have eſcaped their diſeaſe, do ſee their errour; and England feeleth it, and that at the very heart: What, muſt we die by their hand, and our very heart blood be let out, and the Goſpel delivered up to the adverſaries, before they will believe that they have done us wrong, or before they will endure to hear us tell them of it? If the ages to come do not ſay more againſt the waies of theſe miſtaken men, then I have done in that Epiſtle: and if either Mercy or Iudgement do not bring them one day to think or ſpeak more ſharply of themſelves; then I muſt confeſs my ſelf quite out in my prognoſticks.
Another ſort that will be offended with me, are ſome of the Divines of the Prelatical way: whom I had no mind to offend, nor to diſhonour: But if neceſſary duty will do it; What remedy? If they cannot bear with juſt admonition, I muſt bear with their impatience. But I muſt tell them, that I ſpoke not by hear-ſay, but from ſight and feeling. Its more tolerable in an Engliſh-man to ſpeak ſuch things, that hath ſeen the ſad work that was made in England, the ſilencing of moſt godly, able men, the perſecution even of the peaceable, the diſcountenance of godlineſs, and the inſulting ſcorn of the prophaneſt in the Land, then for a forrainer that hath known of this but by hearſay. When we remember what a ſort of Miniſters the Land abounded with, while the ableſt and moſt diligent men were caſt out, (of which matters we cannot be ignorant, if there were no records remaining of their atteſted accuſations) we muſt needs take leave to tell the world that the ſouls of men and the welfare of the Church were not ſo contemptible in our eyes, as that we ſhould have no ſenſe of theſe things, or ſhould manifeſt no diſlike of them, nor once invite the guilty to repent. And if you think my language harſh, I will tranſcribe ſome words of a far wiſer man, and leave it to your conſideration how far they concern the preſent caſe, or juſtifie my free and plain expreſſions.
Gildas de excid. Britan. edit. Polid. Virgil. ſub fine. [Quid plura? I ertur vobis in medium Matthaei in confuſionem veſtram, exemplum, ſanctorum quo que Apoſtolorum electione, vel judicio Chriſti, non propria voluntate ſortiti, ad quod caeci effecti non videtis, quia longè à meritis ejus diſtatis, dum in morem & affectum Judae traditoris ſponte corruitis. Apparet ergo eum qui vos ſacerdotes ſciens ex corde, dicit non eſſe eximium Chriſtianum. Sanè quod ſentio, proferam. Poſſet quidem lenior fieri increpatio, ſed quid prodeſt vulnus manu tantum palpare, unguentove ungere, quod tumore jam vel faetore ſibi horreſcens cauterio, & publico ignis medicamine eget? Si tamen ullo modo ſanari poſſit, aegro nequaquam medelam quaerente & ob hoc medico longius recedente. O inimici Dei, & non Sacerdotes ô licitatores malorum, & non pontifices; traditores, & non ſanctorum Apoſtolorum ſucceſſores; impugnatores, & non Chriſti Miniſtri. Auſcultaſtis quidem ſecundae lectionis Apoſtoli Pauli verborum ſonum, ſed nullo modo monita virtutem que ſervaſtis, & ſimulachrorum more, quae non vident, ne que audiunt, eodem die alteriaſtitiſtis, licet ille tune & quotidiè vobis intonaret. Fratres, fidelis ſermo eſt, & omni acceptione dignus. Ille dixit, fidelem, & dignum, vos ut infidelem & indignum ſpreviſtis. Si quis Epiſcopatum cupit, bonum opus cupit. Vos Epiſcopatum magnoperè avaritiae gratia, non ſpiritalis profectus obtentu, cupitis, & bonum opus illi condignum nequaquam habetis. Oportet ergo hujuſmodi irreprehenſibilem eſſe: In hoc nam que ſermone lachrymis magis, quam verbis opus eſt, ac ſi dixiſſet Apoſtolus eum eſſe omnibus irreprehenſibiliorem debere. Unius uxoris virum. Quid ita apud nos, quo que contemnitur, quaſi non audiretur vel idem dicere. Et virum uxoris ſobrium, prudentem? Quis etiam ex vobis hoc aliquando in eſſe ſibi ſaltem optavit. Hoſpitalem? Id forte caſu evenerit, popularis aurae potius, quam praecepti gratiâ factum. Non prodeſt, Domino ſalvatore ita dicente. Amen dico vobis, receperunt mercedem ſuam. Ornatum, non vinolentum, non percuſſorem, ſed modeſtum, non litigioſum, non cupidum? O feralis immutatio, ô horrenda praeceptorum coeleſtium conculcatio; nonne infatigabiliter ad-haee expugnanda, vel potius obruenda actuum verborum que arma corripitis, pro quibus conſervandis, at que firmandis, ſi neceſſe fuiſſet, & poena ultro ſubeunda, & vita ponenda erat? ſed videamus & ſequentia. Domum ſuam (inquit) benè regentem, filios habentem, ſubditos in omni caſtitate. Ergo imperfecta eſt patrum caſtitas, ſi non item & filiorum accumuletur? Sed quid erit, ubi nec pater, nec filius, mali genitoris exemplo privatus, conſpicitur caſtus? Si quis autem domui ſuae praeeſſe neſcit, quomodo Eccleſiae Dei diligentiam adhibebit? Haec ſunt verba quae indubitatis affectibus approbantur. Diaconos ſim liter pudicos, non bilingues, non vino multo deditos, non turpelucrum ſectantes, habentes miniſterium fidei, in conſcientia pura. Hi autem probentur primum, & ſic miniſtrent nullum crimen habentes. His nimirum horreſcens diu immorari, unum veridice poſſum dicere. Quin haec omnia in contrarios actus mutantur, ita ut clerici quod non abſ que dolore cordis fateor, impudici, bilingues, ebrii, turpis lucri cupidi, habentes fidem, & ut verius dicam, infidelitatem, in conſcientia impura, non probati in bono, ſed in malo praeſciti miniſtrantes, & innumera crimina habentes, ſacro miniſterio adſciſcantur. Audiſtis etiam illo die, quo multo dignius, multoque rectius erat, ut ad carcerem vel cataſtam poenalem quam ad ſacerdotium traheremini domino ſcitante, quem ſe eſſe putarunt diſcipuli, Petrum reſpondiſſe. Tu es Chriſtus filius Dei, ei que dominum pro tali confeſſione, dixiſſe. Beatus es Simon Barjona, quia caro & ſanguis non revelavit tibi, ſed pater meus, qui in coelis eſt. Ergo Petrus à Deo Patre doctus rectè Chriſtum conſitetur. Vos autem moniti à patre veſtro Diabolo iniquè, ſalvatorem malis actibus denegatis. Vero ſacerdoti dicitur: tu es Petrus, & ſuper hanc petram, aedificabo eccleſiam meam. Vos quidem aſſimilamini viro ſtulto, qui aedificavit domum ſuam, ſuper arenam. Notandum vero eſt, quod inſipientibus in aedificanda domo, arenarum pendulae mobilitati Dominus non cooperatur, ſecundum illud. Fecerunt ſibi reges; & non per me. Itidem que quod ſequitur eadem ſonat dicendo. Et portae Inferi non praevalebunt, ejuſ que peccata intelliguntur. De veſtra quidem exitiabili factura pronunciantur. Venerunt flumina, flaverunt venti, & impegerunt in domum illam, & cecidit, & fuit ruina ejus magna. Petro ejuſque ſucceſſoribus dicit Dominus, & tibi dabo claves regni coelorum. Vobis vero; Non novi vos, diſcedite à me, operarii iniquitatis, ut ſeparati ſiniſtrae partis hoedi eatis in ignem aeternum. Item que omni ſancto ſacerdoti promittitur. Et quaecunque ſolveris ſuper terram, erunt ſoluta & in coelis; & quaecun que ligaveris ſuper terram, erunt ligata & in coelis. Sed quomodo vos aliquid ſolvetis, ut ſit ſolutum, & in coelis, à coelo ob ſcelera adempti, & immanium peccatorum funibus compediti? Ut Solomon quoque ait, funiculis peccatorum ſuorum unuſquiſ que conſtringitur. Qua ratione aliquid in terra ligabitis, quod ſupra mundum etiam ligetur, propter voſmetpſos, qui ita ligati iniquitatibus, in hoc mundo tenemini, ut in coelis nequaquam aſcendatis, ſed in infauſta tartari ergaſtula non converſi in hac vita ad dominum, decedatis. Nec ſibi quiſquam ſacerdotum de corporis mundi ſolum conſcientia ſupplaudat, cum eorum quibus praeeſt, ſi propter ejus imperitiam, ſeu deſidiam, ſeu adulationem, perierint, in die judicii de ejuſdem manibus veluti interfectoris animae exquirantur Quia nec dulcior mors, quam quae infertur ab unoquo que homine que malo, alioquin non dixiſſet Apoſtolus velut paternum legatum ſuis ſucceſſoribus derelinquens. Mundus ego ſum ab omnium ſanguine, non enim ſubterfugi, quo minus annuntiarem vobis omne miniſterium Dei. Multum nam que uſu ac frequentia peccatorum inebriati, & inceſſanter irruentibus vobis ſcelerum cumulatorum, acſi undis quaſſati, unam veluti poſt naufragium, in qua ad vivorum terram evadatis, poenitentiae tabulam toto animae niſu exquirite, ut avertatur furor Domini à vobis, miſericorditer dicentis, nolo mortem peccatoris, ſed ut convertatur & vivat. Ipſe omnipotens Deus totius conſolationis & miſericordiae pauciſſimos bonos paſtores conſervet ab omni malo, & municipes faciat civitatis Hieruſalem coeleſtis, hoc eſt ſanctorum omnium congregationis, Pater & Pilius & ſpiritus ſanctus, cui ſit honor & gloria in ſecula ſeculorum. Amen.
If the Engliſh tranſlation of this book (for tranſlated it is long ago) do fall into the hands of the vulgar, they will ſee what language the Brittiſh Clergy received from one that was neither a cenſorious railer, nor ſchiſmatically ſelf-opinionated.
Perhaps ſome will ſay, that the matter is not much amended, when in former times we were almoſt all of a mind, and now we have ſo many Religions, that we know not well whether we have any at all. Anſw. 1. Every different opinion is not another Religion. 2. This is the common Popiſh argument againſt Reformation, as if it were better that men believed nothing fide divina, then enquire after truth, for fear of miſbelief: And as if they would have all ungodly, that they might be all of a mind. I am ſure that the moſt of the people in England where ever I came, did make Religion, and the reading of Scripture, or ſpeaking of the way to heaven, the matter of their bitter ſcorn and reproach. And would you have us all of that mind again, for fear of differences! A charitable wiſh! 3. If others run into the other extream, will that be any excuſe to you? Chriſts Church hath alwaies ſuffered between profane Unbelievers, and Heretical dividers, as he ſuffered himſelf on the Croſs between two thieves. And will the ſin of one excuſe the other? 4. And yet I muſt ſay, (leſt I be impiouſly blind and ungrateful) that through the great mercy of God, the matter is ſo far amended, that many hundred drunken, ſwearing, ignorant, negligent, ſcandalous Miniſters are caſt out; and we have many humble, godly, painful teachers in a County for a few that we had before. This is ſo viſibly true, that when the godly are feaſted, who formerly were almoſt famiſhed, and beaten for going abroad to beg their bread, you can hardly by all your arguments or Rhetorick perſwade them that the times are no better with them then they were; though men of another Nation may poſſibly believe you in ſuch reports. I bleſs God for the change that I ſee in this Countrey; and among the people, even in my own charge; which is ſuch as will not permit me to believe, that the caſe is as bad with them as formerly it hath been. I ſay with Minutius Foelix, p. 401. (mihi) Quid ingrati ſumus? quid nobis invidemus? Si veritas divinitatis noſtri temporis aetate maturuit. Fruamur noſtro bono; Et recti ſententiam temperemus: cohibeatur ſuperſtitio: impietas expietur: religio ſervetur. It is the ſinful unhappineſs of ſome mens minds, that they can hardly think well of the beſt words or waies of thoſe whom they diſaffect: And they uſually diſaffect thoſe that croſs them in their corrupt proceedings, and plainly tell them of their faults: And they are ready to judge of the reprovers ſpirit by their own, and to think that all ſuch ſharp reproofs proceed from ſome diſaffection to their perſons, or partial oppoſition to the opinions which they hold: And therefore they will ſeldom regard the reproofs of any, but thoſe of their own party; who will ſeldom deal plainly with them, becauſe they are of their party. But plain dealers are alwaies approved in the end: And the time is at hand when you ſhall confeſs, that thoſe were your trueſt friends. He that will deal plainly againſt your ſins, in uprightneſs and honeſty, will deal as plainly for you againſt the ſins of any that would injure you: For he ſpeaks not againſt ſin, becauſe it is yours, but becauſe it is ſin. It is an obſervable paſſage that is reported by many, and Printed by one, how the late King Charls, (who by the Biſhops inſtigation had kept Mr. Prin ſo long in priſon, and twice cropt his ears, for writing againſt their Masks and Plaies, and the high and hard proceedings of the Prelates) when he read his notable voluminous ſpeech for an acceptance of the Kings Conceſſions, and an agreement with him thereupon, did, not long before his death deliver the Book to a friend that ſtood by him, ſaying, Take this Book: I give it thee as a Legacy: and believe it, this Gentleman is the Cato of the Age. The time will come when plain dealing will have a better Conſtruction, then it hath while prejudice doth turn the heart againſt it.
I ſhall ſtand no longer on the Apologetical part: I think the foregoing Objections being anſwered, there is no great need of more of this. The Title of the Book it ſelf is Apologetical (which if I tell you not, I may well expect that ſome of my old ingenuous Interpreter; ſhould put another ſenſe upon it) I pretend not to the Sapience of Gildas, nor to the Sanctity of Salvian (as to the degree:) but by their names I offer you an excuſe for plain dealing. If it was uſed in a much greater meaſure, by men ſo wiſe and holy as theſe, why ſhould it in a lower meaſure be diſ-allowed in another? At leaſt from hence I have this encouragement, that the plain dealing of Gildas and Salvian being ſo much approved by us now they are dead, how much ſoever they might be deſpiſed or hated while they were living, by them whom they did reprove, at the worſt I may expect ſome ſuch ſucceſs in times to come.
But my principal buſineſs is yet behind. I muſt now take the boldneſs, Brethren, to become your Monitor concerning ſome of the neceſſary duties, of which I have ſpoken in the enſuing diſcourſe: If any of you ſhould charge me with arrogancy or immodeſty, for this attempt, as if hereby I accuſed you of negligence, or judged my ſelf ſufficient to admoniſh you; I crave your candid interpretation of my boldneſs, aſſuring you that I obey not the counſel of my fleſh herein, but diſpleaſe my ſelf as much as ſome of you; and had rather have the eaſe and peace of ſilence, if it would ſtand with duty and the Churches good. But it is the meer neceſſity of the ſouls of men, and my deſire of their ſalvation, and the proſperity of the Church, which forceth me to this Arrogancy and Immodeſty, if ſo it muſt be called. For who that hath a tongue can be ſilent, when it is for the honour of God, the welfare of his Church, and the everlaſting happineſs of ſo many perſons?
1. And the firſt and main matter which I have to propound to you, is, Whether it be not the unqueſtionable duty of the generality of Miniſters in theſe three Nations, to ſet themſelves preſently to the work of Catechizing, and Perſonal Inſtructing all that are to be taught by them, who will be perſwaded to ſubmit thereunto? I need not here ſtand to prove it, having ſufficiently done it in the following diſcourſe. Can you think that holy wiſdom will gain-ſay it? Will zeal for God, will delight in his ſervice, or love to the ſouls of men gain-ſay it? 1. That people muſt be taught the Principles of Religion, and matters of greateſt neceſſity to ſalvation, is paſt doubt among us. 2. And that they muſt be taught it in the moſt edifying advantagious way, I hope we are agreed? 3. And that perſonal Conference, and Examination, and Inſtruction, hath many excellent advantages for their good, is beyond diſpute, and afterward manifeſted. 4. As alſo that perſonal Inſtruction is commended to us by Scripture, and the practices of the ſervants of Chriſt, and approved by the godly of all ages, ſo far as I can find without contradiction. 5. It is paſt doubt that we ſhould perform this great duty to all the people, or as many as we can: For our love and care of their ſouls muſt extend to all. If there be a 1000. or 500. ignorant people in your Pariſh, it is a poor diſcharge of your duty now and then occaſionally to ſpeak to ſome few of them, and let the reſt alone in their ignorance, if you are able to afford them help. 6. And it is as certain that ſo great a work as this is, ſhould take up a conſiderable part of our time. 7. And as certain is it, that all duties ſhould be done in order, as far as may be, and therefore ſhould have their appointed times. And if we are agreed to practiſe according to theſe commonly acknowledged truths, we need not differ upon any doubtful circumſtances.
Obj. We teach them in publike; and how then are we bound to teach them man by man beſides?
Anſw. You pray for them in Publike: Muſt you not alſo pray for them in private? Paul taught every man, and exhorted every man, and that both publikely and from houſe to houſe, night and day with tears. The neceſſity and benefits afterward mentioned prove it to be your duty. But what need we add more, when experience ſpeaks ſo loud? I am daily forced to admire, how lamentably ignorant many of our people are, that have ſeemed diligent hearers of me this ten or twelve years, while I spoke as plainly as I was able to ſpeak! Some know not that each perſon in the Trinity is God; Nor that Chriſt is God and man; Nor that he took his humane nature into heaven; Nor many the like neceſſary principles of our faith. Yea ſome that come conſtantly to private meetings are found groſly ignorant: Whereas in one hours familiar inſtruction of them in private, they ſeem to underſtand more, and better entertain it, then they did in all their lives before.
Obj. But what obligation lyeth on us to tye our ſelves to certain daies for the performance of this work?
Anſw. This is like the Libertines plea againſt family prayer. They ask, where are we bound to pray morning and evening? Doth not the nature and end of the duty plainly tell you that an appointed time conduceth to the orderly ſucceſsful performance of it? How can people tell when to come if the time be not made known? You will have a fixed day for a Lecture, becauſe people cannot elſe tell when to come without a particular notice for each day: And it is as neceſſary here, becauſe this muſt be a conſtant duty, as well as that.
Obj. But we have many other buſineſſes that ſometimes may interrupt the courſe.
Anſw. Weightyer buſineſs may put by our preaching, even on the Lords day; but we muſt not therefore neglect our conſtant obſervance ordinarily of that day: And ſo it is here. If you have ſo much greater buſineſs, that you cannot ordinarily have time to do the Miniſterial work, you ſhould not undertake the office: For Miniſters are men ſeparated to the Goſpel of Chriſt, and muſt give themſelves wholly to theſe things.
Obj. All the Pariſh are not the Church, nor do I take the Paſtoral charge of them, and therefore I am not ſatisfied that I am bound to take this pains with them.
Anſw. I will paſs by the queſtion, Whether all the Pariſh be to be taken for your Church: becauſe in ſome places it is ſo, and in others not. But let the negative be ſuppoſed: Yet 1. The common maintenance which moſt receive, is for Teaching the whole Pariſh, though you be not obliged to take them all for a Church. 2. What need we look for a ſtronger obligation, then the common bond that lyeth on all Chriſtians, to further the work of mens ſalvation, and the good of the Church, and the honour of God, to the utmoſt of their power: together with the common bond that is on all Miniſters, to further theſe ends by Miniſterial teaching to the utmoſt of their power? Is it a work ſo good, and apparently conducing to ſo great benefits to the ſouls of men, and yet can you perceive no obligation to the doing of it?
Obj. But why may not occaſional Conference and Inſtructions ſerve the turn?
Anſw. I partly know what occaſional conferences are compared to this duty, having tryed both. Will it ſatisfie you to deal with one perſon of 20. or 40. or an hundred, and to paſs by all the reſt? Occaſional conferences fall out ſeldom, and but with few; and (which is worſt of all) are ſeldom managed ſo throughly, as theſe muſt be. When I ſpeak to a man that cometh to me purpoſely on that buſineſs, he will better give me leave to examine him, and deal cloſely with him, then when it falls in on the by: And moſt occaſional conferences fall out before others, where plain dealing will not be taken ſo well. But ſo much is ſaid afterward to theſe and ſeveral other Objections, that I ſhall add no more.
I do now in the behalf of Chriſt, and for the ſake of his Church, and the immortal ſouls of men, beſeech all the faithful Miniſters of Chriſt, that they will preſently and effectually fall upon this work. Combine for an unanimous performance of it, that it may more eaſily procure the ſubmiſſion of your people. But if there ſhould be found any ſo blind or vile as to oppoſe it, or diſſent, God forbid that other Miniſters ſhould becauſe of that forbear their duties. I am far from preſuming to preſcribe you Rules or Forms, or ſo much as to motion to you to tread in our ſteps, in any circumſtances where a difference is tolerable, or to uſe the ſame Catechiſm or Exhortation as we do: Only fall preſently and cloſely to the work. If there ſhould be any of ſo proud or malicious a mind, as to withdraw from ſo great a duty, becauſe they would not ſeem to be our followers, or drawn to it by us, when as they would have approved it, if it had riſen from themſelves; I adviſe ſuch, as they love their everlaſting peace, to make out to Chriſt for a cure of ſuch cankered minds; and let them know that this duty hath its riſe neither from them nor us, but from the Lord; and is generally approved by his Church: And for my part, let them, and ſpare not, tread me in the dirt, and let me be as vile in their eyes as they pleaſe, ſo they will but harken to God and reaſon, and fall upon the work, that our hopes of a more common ſalvation of men, and of a true Reformation of the Church may be revived. I muſt confeſs I find by ſome experience that this is the work that muſt Reform indeed; that muſt expell our common prevailing ignorance; that muſt bow the ſtubborn hearts of men; that muſt anſwer their vain objections; and take off their prejudice; that muſt reconcile their hearts to faithful Miniſters; and help on the ſucceſs of our publike preaching; and muſt make true godlineſs a commoner thing, through the Grace of God, which worketh by means. I find that we never took the righteſt courſe to demoliſh the Kingdom of Darkneſs till now. I do admire at my ſelf, how I was kept off from ſo clear and excellent a duty ſo long. But I doubt not but other mens caſe is as mine was. I was long convinced of it, but my apprehenſions of the difficulties were too great, and my apprehenſions of the duty too ſmall, and ſo I was hindred long from the performance. I thought that the people would but have ſcorned it, and none but a few that had leaſt need would have ſubmitted to it: and the thing ſeemed ſtrange: and I ſtayed till the people were better prepared; and I thought my ſtrength would never go through with it, having ſo great burdens on me before: and thus I was long detained in delayes, which I beſeech the Lord of mercy to forgive. Whereas upon tryal, I find the difficulties almoſt nothing (ſave only through my extraordinary bodily weakneſs) to that which I imagined; and I find the benefits and comforts of the work to be ſuch, as that I profeſs I would not wiſh that I had forborn it, for all the Riches in the world (as for my ſelf.) We ſpend Munday and Tueſday from morning to almoſt night in the work; (beſides a Chappelrie catechized by another aſſiſtant) taking about 15. or 16. families in a week (that we may go through the Pariſh (which hath above 800. families) in a year:) and I cannot ſay yet that one family hath refuſed to come to me, nor but few perſons excuſed and ſhifted it off. And I find more outward ſigns of ſucceſs with moſt that come, then of all my publike preaching to them. If you ſay, It is not ſo in moſt places: I anſwer, 1. I wiſh that be not much long of our ſelves. 2. If ſome refuſe your help, that will not excuſe you for not affording it to them that would accept it. If you ask me, what courſe I take for order and expedition; I have after told you: In a word; at the delivery of the Catechiſms, I take a Catalogue of all the perſons of underſtanding in the Pariſh: and the Clark goeth a week before to every family to tell them when to come, and at what hour (one family at 8. a Clock, the next at 9. and the next at ten, &c.) And I am forced by the number to deal with a whole family at once; but admit not any of another to be preſent (ordinarily.)
Brethren, do I now invite you to this work, without God, without the conſent of all antiquity, without the conſent of the Reformed Divines or without the conviction of your own conſciences? See what our late Aſſembly ſpeak occaſionally, in the Directory, about the viſitation of the ſick, It is the duty of the Miniſter not only to teach the people committed to his charge in publike, but Privately and Particularly to admoniſh, exhort, reprove and comfort them upon all ſeaſonable occaſions, ſo far as his time, ſtrength, and perſonal ſafety will permit. He is to admoniſh them in time of health to prepare for death: And for that purpoſe, they are often to confer with their Miniſter about the eſtate of their ſouls, &c. Read this over again and conſider it. Harken to God if you would have peace with God: Harken to conſcience if you would have peace of conſcience. I am reſolved to deal plainly with you, if I diſpleaſe you: It is an unlikely thing that there ſhould be a heart that is ſincerely devoted to God in the breaſt of that man, that after advertiſements and exhortations, will not reſolve on ſo clear and great a duty as this is. As it is with our people in hearing the word, ſo it is with us in teaching: An upright heart is an effectual perſwader of them to attend on God in the uſe of his Ordinances; and an upright heart will as effectually perſwade a Miniſter to his duty: As a good ſtomach needs no arguments to draw it to a feaſt, nor will eaſily by any arguments be taken off: And as a child will love and obey his parents, though he could not anſwer a Sophiſter that would perſwade him to hate them: ſo I cannot conceive that he that hath one ſpark of ſaving Grace, and ſo hath that love to God, and delight to do his will, which is in all the ſanctified, ſhould poſſibly be drawn to contradict or refuſe ſuch a work as this: except under the power of ſuch a temptation as Peter was when he denyed Chriſt, or when he diſſwaded him from ſuffering, and heard an half excommunication, Get thee behind me Satan: thou art an offence unto me: for thou favoureſt not the things that be of God, but thoſe that be of men, Mat. 16. 22, 23. You have put your hand to the plough of God: You are doubly ſanctified or devoted to him, as Chriſtians, and as Paſtors; and dare you after this draw back and refuſe his work? You ſee the work of Reformation at a ſtand; and you are engaged by many obligations to promote it: and dare you now neglect that means by which it muſt be done? Will you ſhew your faces in a Chriſtian Congregation, as Miniſters of the Goſpel, and there pray for a Reformation, and pray for the Converſion and Salvation of your hearers, and the proſperity of the Church: and when you have done, refuſe to uſe the means by which it muſt be done? I know carnal wit will never want words and ſhews of reaſon to gain-ſay that truth and duty which it abhors: It is eaſier now to cavil againſt duty then perform it: but ſtay the end, before you paſs your final judgement. Can you poſſibly make your ſelves believe that you ſhall have a comfortable review of theſe neglects, or make a comfortable account of them unto God? I dare prognoſticate from the knowledge of the nature of Grace, that all the Godly Miniſters in England will make conſcience of this duty, and addreſs themſelves to it (except thoſe that by ſome extraordinary accident are diſabled, or thoſe that are under ſuch temptations as aforeſaid:) I do not hopeleſly perſwade you to it, but take it for granted that it will be done: And if any lazy, or jealous, or malicious hypocrites, do cavil againſt it, or hold off, the reſt will not do ſo: but they will take the opportunity, and not reſiſt the warnings of the Lord. And God will uncaſe the hypocrites ere long, and make them know to their ſorrow, what it was to play faſt and looſe with God. Wo to them, when they muſt be accountable for the blood of ſouls! The Reaſons which ſatisfied them here againſt duty, will then be manifeſted to be the effects of their folly, and to have proceeded radically from their corrupted wills, and carnal intereſt. And (unleſs they be deſperately blinded and ſcared to the death) their conſciences will not own thoſe Reaſons at a dying hour which now they ſeem to own. Then they ſhall feel to their ſorrow, that there is not that comfort to be had for a departing ſoul in the reviews of ſuch neglected duty, as there is to them that have wholly devoted themſelves to the ſervice of the Lord. I am ſure my arguments for this duty will appear ſtrongeſt at the laſt, whatever they do now. And again I ſay, I hope the time is even at hand when it ſhall be as great a ſhame to a Miniſter to neglect the private Inſtructing and overſight of the Flock, as it hath been to be a ſeldom Preacher; for which men are now juſtly ſequeſtred and ejected: And if God have not ſo great a quarrel with us as tendeth to a removal of the Goſpel, or at leaſt to the blaſting of its proſperity and ſucceſs in the deſired reformation, I am confident that this will ſhortly be. And if theſe lazy worldly hypocrites were but quickened to their duty by a Sequeſtring Committee, you ſhould ſee them ſtir more zealouſly then all arguments fetcht from God and Scripture, from the Reward or Puniſhment, or from the Neceſſity and Benefits of the work can perſwade them to do. For even now theſe wretched men, while they pretend themſelves the ſervants of Chriſt, and are asking, What Authority we have for his work? and if we could but ſhew them a command from the Lord Protector or Council, it would anſwer all their ſcruples, and put the buſineſs beyond diſpute, as if they had a deſign to confirm the accuſation of the Papiſts, that their Miniſtry only is Divine, and ours dependeth on the will of men. Well! for thoſe godly zealous Miniſters of Chriſt, that labour in ſincerity, and denying their worldly intereſt and eaſe, do wholly devote themſelves to God, I am confident there needs not much perſwaſion. There is ſomewhat within that will preſently carry them to the work: And for the reſt, let them cenſure this warning as ſubtilly as they can, they ſhall not hinder it from riſing up againſt them in judgement, unleſs it be by true Repentance and Reformation.
And let me ſpeak one word of this to you that are my dear fellow-labourers in this County, who have engaged your ſelves to be faithful in this work. It is your henour to lead in ſacred Reſolutions and Agreements: but if you ſhould any of you be unfaithful in the performance, it will be your double diſhonour. Review your ſubſcribed Agreement, and ſee that you perform it with diligence and conſtancy. You have begun a happy work: ſuch as will do more to the welfare of the Church then many that the world doth make a greater ſtir about. God forbid now, that imprudence or negligence ſhould fruſtrate all. For the generality of you, I do not much fear it, having ſo much experience of your fidelity in the other parts of your office. And if there ſhould be any found among you, that will ſhuffle over the work, and deal unfaithfully in this and other parts of your office, I take it for no juſt cauſe of reproach to us that we accept of your ſubſcription, when you offer to joyn with us. For Catechizing is a work not proper only to a Miniſter; and we cannot forbid any to engage themſelves to their unqueſtionable duty: But in our Aſſociation for Diſcipline we muſt be ſomewhat more ſcrupulous, with whom we joyn. I earneſtly beſeech you all in the name of God, and for the ſake of your peoples ſouls, that you will not ſlightly ſlubber over this work; but do it vigorouſly and with all your might, and make it your great and ſerious buſineſs: Much judgement is required for the managing of it. Study therefore how to do it beforehand, as you ſtudy for your Sermons. I remember how earneſt I was with ſome of the laſt Parliament, to have had them ſettle Catechiſts in our Aſſemblies; But truly I am not ſorry that it took not effect (unleſs for a few of the larger Congregations.) For I perceive that all the life of the work under God, doth lie in the prudent effectual management; in ſearching mens hearts, and ſetting home the ſaving truths: and the ableſt Miniſter is weak enough for this, and few of inferiour place or parts would be found competent: for I fear nothing more, then that many Miniſters that preach well, will be found too unmeet for this work; eſpecially to manage it with old, ignorant, dead-hearted ſinners: And indeed if the Miniſters be not reverenced by the people, they will rather ſlight them and conteſt with them, then humbly learn and ſubmit: how much more would they do ſo by inferiour men? Seeing then the work is caſt upon us, and it is we that muſt do it or elſe it muſt be undone, let us be up and doing with all our might, and the Lord will be with us. I can tell you one thing for your encouragement; It is a work that the enemies of the Church and Miniſtry do exceedingly vex at, and hate and fear more then any thing that yet we have undertaken. I perceive the ſigns of the Papiſts indignation againſt it. And me thinks it hath the moſt not able character of a work extraordinarily and unqueſtionably good: For they ſtorm at it, and yet have nothing to ſay againſt it. They cannot blame it, and yet they hate and fear it, and would fain undermine it, if they knew how. You know how many falſe rumours have been ſpread abroad this Country to deter the people from it: as that the Lord Protector and Council were againſt it: That the ſubſcribers were to be ejected: That the Agreement was to be publikely burnt, &c. And when we have ſearcht after the authors, we can drive it no higher then the Quakers, the Papiſts Emiſſaries; from whom we may eaſily know their minds. And yet when a Papiſt ſpeaks openly as a Papiſt, ſome of them have ſaid, that it is a good work, but that it wants authority, and is done by thoſe that are not called to it: Forſooth, becauſe we have not the Authority of their Pope or Prelates: And ſome that ſhould be more ſober have uſed the ſame language: as if they would rather have thouſands and millions of ſouls neglected, then have them ſo much as Catechized and Inſtructed, without Commiſſion from a Prelate. Yea and ſome that differ from us about Infant Baptiſm, I underſtand, repine at it; and ſay that we will hereby inſinuate our ſelves into the people, and hinder them from the receiving of the truth. A ſad caſe that any that ſeem to have the fear of God, ſhould have ſo true a Character of a partial, dividing, and ſiding mind, as to grudge at the propagation of Chriſtianity it ſelf, and the common truths which we are all agreed in, for fear leaſt it ſhould hinder the propagation of their opinions. The common cauſe of Chriſtianity, muſt give place to the cauſe of theſe lower controverted points: and they grudge us our very labour and ſuffering for the common work, though there be nothing in it which medleth with them, or which they are able with any ſhew of reaſon to gainſay. I beſeech you Brethren let all this, and the many motives that I have after given you, perſwade you to the greater diligence herein! When you are ſpeaking to your people; do it with the greateſt prudence and ſeriouſneſs, and be as earneſt with them as for life or death; and follow it as cloſe as you do your publike exhortations in the Pulpit. I profeſs again, it is to me the moſt comfortable work, except publike preaching (for there I speak to more, though yet with leſs advantage to each one) that ever I yet did ſet my hand to: And I doubt not but you will find it ſo to you, if you faithfully perform it.
2. MY ſecond requeſt to the Reverend Miniſters in theſe Nations is, that at laſt they would without any more delay, unanimouſly ſet themſelves to the practice of thoſe parts of Chriſtian Diſcipline, which are unqueſtionably neceſſary, and part of their work. It is a ſad caſe that good men under ſo much liberty, ſhould ſettle themſelves ſo long in the conſtant neglect of ſo great a duty. The common cry is, [Our people be not ready for it: they will not bear it.] But is not the meaning, that you will not bear the trouble and hatred which it will occaſion? If indeed you proclaim our Churches uncapable of the Order and Government of Chriſt, What do you but give up the cauſe to them that withdraw from them? and encourage men to look out for better ſocietties where that Diſcipline may be had? For though preaching and Sacraments may be omitted in ſome caſes, till a fitter ſeaſon, and accordingly ſo may Diſcipline be; yet it is a hard caſe to ſettle in a conſtant neglect, for ſo many years together as we have done, unleſs there were a flat impoſſibility of the work: And if it were ſo, becauſe of our uncapable materials, it would plainly call us to alter our conſtitution, that the matter may be capable. I have ſpoke plainly afterward to you of this, which I hope you will bear, and conſcionably conſider of. I now only beſeech you that would make a comfortable account to the chief Shepherd, and would not be found unfaithful in the houſe of God, that you do not wilfully or negligently delay it, as if it were a needleſs thing; nor ſhrink not from duty becauſe of trouble to the fleſh that doth attend it: For as that's too ſad a ſign of hypooriſie; ſo the coſtlyeſt duties are uſually the moſt comfortable; and be ſure that Chriſt will bear the coſt. I could here produce a heap of teſtimonies, of Fathers and Reformed Divines, that charge this duty with great importunity. I ſhall only now give you the words of two of the moſt godly, laborious, judicious Divines that moſt ever the Church of Chriſt had ſince the daies of the Apoſtles.
Calvin. Inſtitut. li. 4. cap. 12. ſect. 1, 2. Sed quia nonnulli in odium Diſciplinae ab ipſo quo que nomine abhorrent, hi ſic habeant: Si nulla ſocietas, imo nulla domus quae vel modicam familiam habeat, contineri in recto ſtatu ſine diſciplina poteſt: Eam eſſe multo magis neceſſariam in Eccleſia, cujus ſlatum quam ordinatiſſimum eſſe decet. Proinde quemadmodum ſalvifica Chriſti doctrina anima eſt Eccleſiae, ita illic diſciplina pro nervis eſt, qua fit ut membra corporis ſuo quae que loco inter ſe cohaereant. Quamobrem quicun que vel ſublatam diſciplinam cupiunt, vel ejus impediunt reſtitutionem, ſive hoc faciant data operâ, ſive per incogitantiam, Eccleſiae certe extremam diſſipationem quaerunt. Quid enim futurum eſt, ſi unicui que liceat quod libuerit? Atqui id fieret niſi ad doctrinae praedicationem accederent privatae monitiones, correctiones, & alia ejuſmodi adminicula quae doctrinam ſuſtinent & otioſam eſſe non ſinunt. Diſciplina igitur veluti fraenum eſt, quo retineantur & domentur qui adverſus Chriſti doctrinam ferociunt: vel tanquam ſtimulus quo excitentur parum voluntarii: interdum etiam velut paterna ferula qua clementer & pro ſpiritus Chriſti manſuetudine caſtigentur, qui gravius lapſi ſunt. Quum ergo jam imminere cernamus initia quae dam horrendae in Eccleſia vaſtitatis, ex eo quod nulla eſt cura, nec ratio continendi populi, ipſa neceſſitas clamat remedio opus eſſe. Porro hoc unicum remedium eſt quod & Chriſtus praecipit, & ſemper uſitatum inter pios fuit. 2. Primum diſciplinae fundamentum eſt, ut privatae monitiones locum habeant: hoc eſt, ſiquis officium ſponte non faciat aut inſolenter ſe gerat aut minus honeſtè vivat, aut aliquid admiſerit reprehenſione dignum, ut patiatur ſe moneri, at que ut quiſ que fratrem ſuum dum res poſtulabit monere ſtudeat. Praeſertim vero in hoc advigilent Paſtores ac presbyteri quorum partes ſunt non modo concionari ad populum ſed per ſingulas domos monere & exhortari, ſicubi univerſali doctrina non ſatis profecerint, quemadmodum docet Paulus, quum refert ſe docuiſſe privatim & per domos; & ſe mundum à ſanguine omnium atteſtatur, quia non ceſſaverit cum lachrymis nocte & die monere unumquemque. See the reſt. And ſect. 4. he adds of the neceſſity: Sine hoc diſciplinae vinculo qui diu ſtare poſſe Eccleſias confidunt, opinione fallantur: Niſi fortè carere impune poſſimus eo adminiculo, quod Dominus fore nobis neceſſarium providit. Et ſec. 5. At que hic quo que habenda eſt coenae Dominicae ratio ne promiſma exhibitione profanetur. Veriſſimum eſt enim eum cui commiſſa eſt diſpenſatio ſi ſciens ac volens indignum admiſerit quem repellere jure poterat, proinde reum eſſe ſacrilegii acſi corpus Domini canibus proſtitueret.
Hier. Zanchius de Eccleſia Vol. 3. f. 123, 124. (Diſciplina) eſt actio qua Eccleſia, ſecundum facultatem ſibi à Chriſto traditam fideles ſuos non ſolum publicè, ſed etiam privatim, tam in vero Dei cultu quam in bonis moribus id que tum doctrina, tum correctionibus, tum Eccleſiaſticis poenis & cenſuris, tum etiam ſi opus ſit excommunicationibus inſtituit & inſtitutos retinet. Fol. 124. Primo habet privatam doctrinam. Habet enim Eccleſia poteſtatem, ſi publica doctrina in publico templo non ſufficiat, privatas fidelium domos ingrediendi, at que ibi eos privatim docendi, ac in vera doctrina ac religione Chriſtiana inſtituendi: & fideles pati debent ut Paſtor ſuas aedes ingrediatur, & eos privatim inſtituat. Hujus exemplum eſt, in Act. 20. &c. Idem fecerunt reliqui Apoſtoli. 2. Habet privatas admonitiones, correctiones, objurgationes, &c. This is for private teaching: Now for the Sacrament, hear what he ſaith, ibid. fol. 79. Obj. Manebimus in Eccleſia, audiemus verbum, &c. ſed qui poſſumus in coenâ Communionem vobiſcum habere, cum ad eam admittantur multi impuri, ebrii, avari, &c. Reſp. 1. Quantum ad hos peccatores, eos intelligi poſſe bifariam: vel qui ante fuerunt ebrii, &c. Sed poſtea reſipuerunt. Hos dicimus ſecundum verbum domini non eſſe excludendos à Menſa domini, quandoquidem verâ poenitentiâ & fide praediti ſunt: vel eos qui etiamnum ebrietati ſtudent, aliiſ que vitiis, & talis ſine poenitentiâ & fide accedunt: Hos dicimus ſimpliciter non eſſe admittendos. Quod autem admittuntur plerum que hoc contingere poteſt bifariam: vel ex ignorantia Miniſtrorum, eo quod non agnoverint tales eſſe, quales ſunt: Et hanc certè ignor antiam non probamus, quoniam debet Miniſter agnoſcere, qualeſnam ſint illi quibus coenam Domini adminiſtrat: quod ſi ignorat, non poteſt non accuſari ſupinae & reprehendendae negligentiae, &c. Aut cum ſint omnibus noti qualeſnam ſint, non ſtudent tamen eos arcere prae timore, vel aliquo alio humano reſpectu. Hoc damnamus in Miniſtro vitium timiditatis. Debet enim Miniſter Chriſti eſſe cordatiſſimus & heroicus. Sed hic non eſt ſpectandum quid unus aut alter vilis Miniſter agat (mark the Title) ſed quae ſit Eccleſiae inſtitutio, quae que communis in omnibus Eccleſiis conſuetudo: In omnibus autem Eccleſiis noſtris antequam coena Miniſtretur, omnibus hujuſmodi interdicitur, &c. Et certò magnum eſt prob…um, quod inter filios Dei locum habeant & porci & canes: Multò verò magis, ſi illis proſtituuntur ſacro-ſancta coenae Dominicae ſymbola, &c. Quare Eccleſiae Chriſti non debent hu juſmodi ſcelerators in ſinu ſuo ferre, nec ad ſacram coenam dignos ſimul & indignos promiſcuè admittere: id quod plerum que fit in Eccleſiis noſtris: (How many then were the viles Miniſtri!)
But the principal is behind of the neceſſity of Diſcipline: And I deſire both Magiſtrates & Miniſters, into whoſe hands theſe lines ſhall fall, to read and conſider it.
Ibid. fol. 134, 135. Videant igitur principes & Magiſtratus qui hanc diſciplinam in Eccleſiam reſtitutam nolunt, quid agant. Haec inſtituta eſt à Chriſto, ut perpetuo in Eccleſia tanquam ſingularis theſaurus conſervetur: Ergo qui eam exulare volunt, ſciant ſe velle, Chriſtum, exulare. Haec pars eſt Evangelii Jeſu Chriſti. Ergo qui hanc reſtitutam nolunt, ſciant ſe nolle Evangelium Chriſti, ficut debet, reſtitutum. Quomodo igitur gloriamur reſtitutum eſſe Evangelium in Eccleſiis noſtris, ſi hanc eam que non poſtremam partem Evangelii reſtitutam-nolumus? Hâc vitia corriguntur: virtutes promoventur: ergo qui hanc diſciplinam reſtitutam nolunt, quomodo audent dicere ſe vitia odiſſe, virtutum vero amantes eſſe, pietatis promotores, impietatis oſores. Hâc conſervatur & regitur Eccleſia, ſingulae que Eccleſiae membra ſuo quae que loco cohaerent: Ergo quomodo qui hanc expulſam volunt dicunt ſe velle Chriſti Eccleſiam, bene rectam ſi quando ſine hac bene regi non poteſt. Si nulla domus nullum opidum, nulla urbs, nulla reſpublica, nullum regnum, imo ne exiguus quidem ludus literarius, ſinè diſciplina regi poteſt, quomodo poterit Eccleſia? I would Magiſtrates would read the reſt, which is purpoſely to them.
Et fol. 135. At timetur ſeditio & tumultus. Reſp. Ergo ne que Evangelium eſt praedicandum, &c. Quid: Annon vident Principes & Magſtratus noſtri quantum malum in Eccleſia oriatur, & intus & foris ex neglectu contemptuve hujus diſciplinae? Foris nulla res eſt quae magis Papiſtas & alios, arceat, vel ſaltem retrudet amplectendo evangelio, at que haec diſciplinae Eccleſiaſticae deſtitutio, quae eſt in Eccleſiis noſtris. Intus, nihil quod magis alat vitia, haereſis, &c. Annon vident Eccleſias ſuas principes plenas ſectis haereticorum, & impurorum hominum? Ad has confluit omne genus hominum fanaticorum, impurorum, &c. tanquam ad aſylum. Quare? quia ibi nulla diſciplina.
Sciant ergo principes & quicun que illi ſint qui Diſciplinam Eccleſiaſticam in Eccleſiis reſtitutam nolunt, ſed ei adverſantur eam que proſcribunt, ſe Chriſto adverſari: qui miniſtros impediunt ne cam exerceant, ſe Chriſtum & Deum impedire, ne ſua fungantur poteſtate. Quid enim agunt Miniſtri cum excommunicant? Pronunciant ſententiam Domini. Ait enim Chriſtus: Quicquid liga veritis in terris, &c. Quid igitur agunt qui impediunt Eccleſiam ne ſententiam Domini pronunciet? Peccant contra Chriſtum, & rei ſunt laeſae Divinae Majeſtatis. Annon reus eſſet laeſae Majeſtatis Caeſareae, ſiquis ejus judicem ne ſententiam Caeſaris pronunciet impediat? Videant igitur quid agant. Hactenus Chriſtus rexit Eccleſiam ſuam hac Diſciplinâ; & ipſi Principes, imo & Miniſtri aliquot, nolunt eam ſic regi? Viderint ipſi. Pronuncio, Proclamo, Proteſtor, eos peccare, qui cum poſſint & debeant eam reſtituere, non reſtituunt.
I hope both Magiſtrates and Miniſters that are guilty, will give me leave to ſay the like with Zanchy, if not to call them Traitors againſt the Majeſty of God, that hinder Diſcipline, and adverſaries to Chriſt, yet at leaſt to Pronounce, Proclaim, Proteſt, that they ſin againſt God, who ſet it not up when they may and ought. But what if the Magiſtrate will not help us? Nay, What if he were againſt it? So he was for about 300. years, when Diſcipline was exerciſed in the primitive Church. To this Zanchy adds, ib. Miniſtri Eccleſiae quantum per conſenſum & pacem Eccleſiae licet hanc Diſciplinam exercere debetis. Hanc enim poteſtatem vobis dedit Dominus, ne que quiſpiam auferre eam poteſt: nec contenti eſſe debetis ut doceatis quid agendum, quid fugiendum ſit, utut quiſ que pro ſua libidine vivat nihil curantes, ſed urgenda diſciplina. vid. Auguſt. de fide & operib. c. 4. Obj. At impedimur per Magiſtratum. Reſp. Tunc illi ſignificate quam male agat, &c. Read the reſt of the ſolid advice that Calvin and Zanchy in the forecited places, do give both to Miniſters and people where Diſcipline is wanting.
The great Objection that ſeemeth to hinder ſome from this work, is becauſe we are not agreed yet, who it is that muſt do it? Whether only a Prelate? or whether a Presbyterie? or a ſingle Paſtor? or the People? Anſw. Let ſo much be exerciſed as is out of doubt. 1. Its granted that a ſingle Paſtor may expound and apply the word of God: He may rebuke a notorious ſinner by name. He may make known to the Church that God hath commanded them, with ſuch a one no not to eat? and require them to obey this command, &c. I ſhall ſay no more of this now, then to cite the words of two learned, godly, moderate Divines, impartial in this cauſe. The one is Mr. Lyford a maintainer of Epiſcopacy, in his Legacy of Admiſſion to the Lords Supper: who pag. 55. ſaith, [Q. In which of the Miniſters is this power placed?] Anſw. Every Miniſter hath the power of all Chriſts Ordinances to diſpenſe the ſame in that Congregation or Flock, over which the Holy-Ghoſt hath made him Overſeer; yet with this difference: he may preach the word, baptize, and adminiſter the holy Supper alone of himſelf without the aſſiſtance or conſent of the People: But not excommunicate alone (he means not without the people, though of that more muſt be ſaid:) becauſe excommunication doth preſuppoſe an offence to the Congregation, a conviction and proof of that offence, and witneſſes of the parties obſtinacy: and therefore hereunto is required the action of more then one, &c. Excommunication comprizeth ſeveral acts: Admonition, private, publike: the laſt act is, the caſting out of a wicked obſtinate perſon from the ſociety of the faithful. 1. By the authority of Chriſt. 2. Diſpenſed and executed by the Miniſters of the Goſpel. 3. With the aſſiſtance and conſent of the Congregation, &c. 2. If you ask by whoſe office and Miniſtry this ſentence is denounced? I anſwer, by the Miniſters of the Goſpel: we bind and looſe doctrinally, in our preaching peace to the godly and curſes to the wicked: But in excommunication we denounce the wrath of God againſt this or that particular perſon (Thou art the man! thou haſt no part with us:) and that not only declaratively, but judicially: It is like the ſentence of a Judge on the bench, &c. 3. If you ask, Whether this be done by the Miniſter alone? I anſw. No; it muſt be done by the aſſiſtance and conſent of the Congregation, 1 Cor. 5. 4. Excommunication muſt not be done in a corner, by the Chancellor and his Regiſter, &c. But whoſoever doth by his offences loſe his right to the holy things of God, he muſt loſe it in the face of the Congregation, and that after proofs and allegations, as is aboveſaid: the people hear and ſee the offence, complain of it, and are grieved at his ſociety with them, and judge him worthy to be caſt out. This concurrence and conſent being ſuppoſed, every Miniſter is Epiſcopus Gregis, a Biſhop in his own Pariſh (N. B.) Act. 20. 28. To all the Flock over which the Holy-Ghoſt hath made you foreign, Overſeers. And Heb. 13. 17. Remember them which have the Rule over you, who have ſpoken to you the word of God. Where note, that they who preach the word of God, muſt Rule and Govern the Church; and every Preacher is a Ruler, unto whom the people muſt ſubmit. v. 17. Beſides every Miniſter is veſted with this authority at his Ordination, Whoſe ſins thou doſt forgive, they are forgiven: whoſe ſins thou doſt retain, &c. 2. Every Miniſter is veſted with this authority by the Laws of this Land: The words of the Rubrick for the adminiſtration of the Lords Supper which do enable us thereto are theſe [If any of thoſe which intend to be partakers of the holy Communion, be an open notorious evil liver, ſo that the Congregation by him is offended, or have done wrong to his neighbours by word or deed, the curate having knowledge thereof, ſhall call him, and advertiſe him in any wiſe not to preſume to the Lords Table, until he have openly declared himſelf to have truly repented and amended his former naughty life, that the Congregation may thereby be ſatisfied, which afore were offended; and that he have recompenced the parties whom he hath done wrong to, or at leaſt declare himſelf to be in full purpoſe ſo to do as ſoon as he conveniently may: Beſides this our Authority in this particular is, confirmed by an Ordinance of the Lords and Commons in Parliament, &c.! So far Mr. Lyfords words.
The other is Mr. Tho. Ball of Northampton in his late Book for the Miniſtry, where Part 3. Cap. 4. he bringeth many Arguments to prove it the Miniſters duty to exerciſe Diſcipline as well as to preach: and the ſeventh Argument is this, [What was given by the Biſhops unto ſuch Miniſters as they ordained and laid their hands upon, ſhould not be grudged or denyed to them by any body: for they were never accounted laviſh or over liberal unto them, eſpecially in point of Juriſdiction: that was alwaies a very tender point, and had a guard and centry alwaies on it: for conceiving themſelves the ſole poſſeſſors of it, they were not willing to admit of partners: Whatever they indulged in other points, as Pharaoh to Ioſeph [Only in the throne I will be greater then thou] Yet Biſhops granted to all that they ordained Presbyters, the uſe and exerciſe of Diſcipline as well as Doctrine, as appears in the Book of ordering Biſhops, Prieſts and Deacons, whereof the Interrogatories propounded to the party to be ordained is, [Will you then give your faithful diligence alwaies ſo to Miniſter the Doctrine and Sacraments, and the Diſcipline of Chriſt as the Lord hath commanded, and as this Realm hath received the ſame according to the Commandments of God, ſo that you may teach the people committed to your care and charge with all diligence to keep and obſerve the ſame:] Which a Reverend and Learned Brother, not obſerving would confine all juriſdiction to Dioceſan Biſhops, &c. Argu. 8. What is granted and allowed to Miniſters by the Laws and Cuſtoms of this Nation cannot reaſonably be denyed: for the Laws of England have never favoured uſurpation in the Clergy, &c. But the Laws and cuſtoms of this Nation allows to the Miniſters of England the uſe and exerciſe of Diſcipline as well as Doctrine: for ſuch of them as have Parſonages or Rectories, are in all proceſs and proceedings called Rectors, &c.
2. And as to the point of the Peoples intereſt, the moderate ſeem to differ but in words. Some ſay the People are to Govern by Vote: I confeſs if this were underſtood as it is ſpoken, according to the proper ſenſe of the words, and practiſed accordingly, it were contrary to the expreſs commands of Scripture, which Command the Elders to Rule well, and the people to obey them as their Rulers, in the Lord: And it ſeems to me to be deſtructive to the Being of a Political Church, whoſe conſtitutive parts are the Ruling and the Ruled parts: as every School conſiſteth of Maſter and Scholars, and every common-wealth of the Pars imperans, & pars ſubdita: And therefore thoſe that rigidly ſtick to this, do caſt out themſelves from all particular Political Churches Communion of Chriſts inſtitution. (Which becauſe I have formerly ſaid, or ſomewhat to that purpoſe, a late nameleſs Writer makes me cruel to his party, while I ſeem for them, and ſo ſelf-contradicting: as if it were cruelty to tell a Brother of his ſin, and not to leave it on him: Or as if I underſtood not my ſelf, becauſe he underſtands me not!) But I perceive the moderate mean not any ſuch things as theſe words in their proper ſenſe import. They only would have the Church Ruled as a free people (as from unjuſt impoſitions) and in a due ſubordination to Chriſt. And we are all agreed that the Paſtors have the Judicium Directionis, the Teaching, Directing Power, by Office: and that the People have Judicium Diſcretionis; and muſt try his Directions, and not obey them when they lead to ſin; and therefore we cannot expect that the people ſhould execute any of our Directions except their Iudgement lead them to execute them. (Though if their Iudgement be wrong, God requireth them to rectifie it) And as for the Judicial Deciſive power (about which there is ſo great contending) in the ſtricteſt ſenſe it is the Prerogative of Chriſt, and belongeth to neither of them: For only Chriſt is proper Law-giver, and Iudge of the Church, whoſe Law and Iudgement is Abſolute, of it ſelf Determinative, and not ſubjected to our tryal of its equity or obligation. So that we muſt as much conclude that there is no final Iudge of Controverſies in a Particular Church, as we do againſt the Papiſts, that there is none in the Church in general. And therefore the Churches Iudicial Deciſive Power is but improperly ſuch, reducible to the former, which ſeeing we are agreed in, we are as far in ſenſe agreed in this. A Paſtor is Iudge as a Phyſician in an Hoſpital, or as Plato or Zeno was in his School, or any Tutour in a Colledge of voluntary Students. For any more, it belongeth to Chriſt, and to the Magiſtrate. Why then do we ſtand quarreling about the names? One ſaith, The people have a Power of Liberty, and the Miniſters only the Power of Authority. And what's this more then we yield them; viz. That the guiding Authority being only in the Guides, and the people commanded to obey them in a due ſubordination to Chriſt, there is a Liberty belonging to all the Saints; from any other kind of Miniſterial Rule, that is, from a ſic volo, ſic jubeo, a Rule without Divine authority: and therefore the people muſt firſt try and judge, whether the Direction be according to God, and ſo obey: And this in Church cenſures as well as other caſes. So that, 1. As the people ought not to diſſent, or diſobey their Guides, unleſs they lead them to ſin (and therefore muſt ſee a danger of ſin before they ſuſpend obedience.) So 2. the Guides cannot bring the people to execute their Cenſures or Directions, but by procuring their conſent. And therefore though he muſt do his duty, and may paſs his Directive cenſure though they diſſent, and Miniſterially require them in the name of the Lord, e. g. to avoid a notorious obſtinate offender, and ſo to obey the command of God; that is, though we may charge them in the name of the Lord to conſent, and obey, and do their duty, yet if their Iudgements remain unconvinced in a caſe which is to them obſcure, we have no more to do, but ſatisfie our ſelves that we have done our duty. So that when we have quarrelled never ſo long, what is it but the Peoples conſent that the moderate men on one ſide do require? and conſent the other ſide requireth alſo: Call it what elſe you will, whether a Government, or an Authority, or a Liberty; Conſent is the thing which both require! And are we not then in the matter agreed? Peruſe for this Mr. Lyfords words before cited. See alſo what the leading men for Presbyterian Government do not only acknowledge but maintain as effectually as others: as Dav. Blondellus de Jure plebis in Regim. Eccleſ. Calvin Inſtitut. l. 4. c. 12. ſect. 4. Ne quis tale judicium ſpernat, aut parvi aeſtimet ſe Fidelium ſuffragiis damnatum, teſtatus eſt Dominus, &c. Ita Zanchius ubi ſup. and many more. Indeed this Conſent of the people is not ſine qua non to the Paſtors performance of his own part; viz. Charging the Church in Chriſts name to avoid the Communion of ſuch a notorious obſtinate offender, and ſuſpending his own acts towards him: and ſo charging them to receive the innocent or penitent.] (For if the people conſent not to avoid ſuch, and ſo would exclude all Diſcipline, yet the Paſtor muſt charge it on them, and do his part.) But it is ſine qua non to their actual rejecting and avoiding that offender. In a word, we muſt Teach them their duty and require it and they and we muſt obey and do it: and neither they nor we may oblige any to ſin.
Obj. But we are not agreed about the matter of the Church that muſt be Governed.
Anſw. Peruſe the qualifications required in Churchmembers in the writings of the moderate on both ſides, and ſee what difference you can find! Are not both agreed, that Profeſſors of true faith and holineſs, cohabiting and conſenting, are a true Church? and when they contradict that Profeſſion by wicked actions, (Doctrine or life) they are to be dealt with by Diſcipline. Though I confeſs in our practiſe we very much differ; moſt that I know running into one of the extreams, of looſneſs or rigor.
3. MY third and laſt Requeſt is, that all the faithful Miniſters of Chriſt would without any more delay Unite and Aſſociate for the furtherance of each other in the work of the Lord, and the maintaining of Unity and Concord in his Churches. And that they would not neglect their Brotherly meetings to thoſe ends, nor yet ſpend them unprofitably, but improve them to their edification, and the effectual carrying on the work. Read that excellent Letter of Edmond Grindal Arch-Biſhop of Canterbury to Q. Elizabeth, for Miniſterial meetings and exerciſes (ſuch Biſhops would have prevented our contentions and wars:) You may ſee it in Fullers new Hiſtory of the Church of England.
And let none draw back that accord in the ſubſtantials of faith and godlineſs: Yea if ſome ſhould think themſelves neceſſitated (I will not ſay to Schiſm, leaſt I offend them; but) to ſeparate in publike worſhip from the reſt, me thinks, if they be indeed Chriſtians, they ſhould be willing to hold ſo much Communion with them as they can, and to conſult how to manage their differences to the leaſt diſadvantage to the common truths and Chriſtian cauſe which they all profeſs to own and prefer.
And here I may not ſilently paſs by an uncharitable ſlander which ſome Brethren of the Prelatical Iudgement have divulged of me far and near: viz. That while I perſwade men to Accommodation, it was long of me that the late Proclamation or Ordinance was procured for ſilencing all Sequeſtred Miniſters; viz. by the late Worceſterſhire Petition, which they ſay was the occaſion of it (and they falſly report that I altered it after the ſubſcription.) To which I ſay. 1. It was the Petition of many Iuſtices, and the grand Iury, and thouſands of the County, as well as me. 2. There is not a word in it, nor ever was, againſt any godly man, but only that the notoriouſly inſufficient and ſcandalous ſhould not be permitted to meddle with the myſteries of Chriſt (ſpecially the Sacraments;) which we deſired ſhould have impartially extended to all parties alike. And ſo much of this as was granted, we cannot but be thankful for, whoever grudge at it; and wiſh it had been fully granted. 3. I deſire nothing more, then that all able, godly, faithful Miniſters of what ſide ſoever in our late State differences, may not only have liberty, but encouragement: For the Church hath not any ſuch to ſpare, were they ten times more. In a word; I would have thoſe of what party ſoever to have Liberty to preach the Goſpel, whoſe errours or miſcarriages are not ſo great, as that probably they will do as much hurt as good.
Brethren, I crave your pardon for the infirmities of this addreſs: and earneſtly longing for the ſucceſs of your Labours, I ſhall daily beg of God, that he would perſwade you to thoſe duties which I have here requeſted you to perform, and would preſerve and proſper you therein, againſt all the Serpentine ſubtilty and rage that is now engaged to oppoſe and hinder you.
April 15. 1656. Your unworthy fellow-ſervant, Rich. Baxter.