The Power of Godliness, Treatise · Part 3 · Chapter 13
CHAP. XIII. The tenth help for the attainment and progreſs in holineſs, which is the choice of a faithful prudent director in the things of God.
IT is evident that onelyonly in the things of God we are negligent, in ſuch things we account that a burthen and diſgrace, which we do not ſo account in any thing elſe; nay wee pray, and wait and pay for that in the matters of the world, which in the things of God, though we bee entreated to receive freely, we refuſe, and if forced by any Church conſtitution, wee call it impoſing and tyranny; I ſhall inſtance in ſome few things.
For our Children wee ſeek out, the ableſt, moſt experienced, and ſtricteſt Schoole-maſters, ſo they be milde withall, and ſuch as are moſt careful and frequent in hearing, examining, and directing our Children, wee like them beſt: we are at great charges for thei… education, and indeed, one can hardly bee prodigall in that caſe, alwaies provided, it bee not in teaching of them vanities, as in dancing, travelling to ſee faſhions, &c. and if in many years, they attain to exactneſſe in the tongues, and arts, we think their time, and our money well beſtowed, and make much of their School-Maſters, and Tutors, and they deſerve it; and their whole time they ſpend in the attainment of theſe things; but as for the matters of God, we think wee can attain it, without any Tutor to direct us in them, without ſpending any conſiderable time, attention, or money therein: as if our ſouls onelyonly were the things that wee need not care for; or could without any help, furniſh with piety and knowledge.
Phyſitians and Lawyers, how are their Houſes and Chambers frequented, but for Miniſters, wee think it enough, if we hear them preach without deſiring any perſonal directions or inſtructions in ſpiritual matters: Which are notwithſtanding as neceſſary and profitable for our progreſs in holineſſe, as the former are in matters of this World: And the Papiſts do preſs auricular confeſſion, and blind obedience to all the commands of their Prieſts, and ſo have mixed the advantages that wee ought to endeavour to have from Miniſters, with ſo many ſuperſtitions, and ſo much will worſhip; that it hath made people neglect thoſe benefits, that they may reap that way; and indeed peoples unwillingneſs to give that due honour, and ſubjection, that they owe to Miniſters, makes them ſo much decry the ſuperſtitions of Popery, that they neglect their own duty.
When any one goes to learn arts or Languages, hee that teacheth them, firſt, by ſpeaking with them, underſtands how farre they have proceeded, and by that is enabled to give them ſuitable directions, he directs them what leſſons and books they ſhall read, and takes a ſtrict and frequent account of them, and they are very exact in following their method and directions, ſo that though other books or leſſons may ſeem more pleaſing to them, yet they deny themſelves, as for Example, in Muſick, there is a method in teaching, Firſt, the plain notes, and longer time, after that, ſhorter time, and ſo giving them leſſons as they are capable of them: but thoſe that rather chuſe the pleaſanteſt than the beſt way, will rather learn ſome tunes they know, than to go on methodically, and ſo never attain any perfection in the Art; ſo in Arithmetick, Mathematicks, if the directions of the Tutor bee not followed, they will finde far more difficulty and uncertainty: Doubtleſs there are many inconveniences that come for want of directions in the matters of knowledge and practiſe of Religion; ſome from open profaneneſs and ignorance, fall upon the ſtudy and diſputes of the higheſt points of Divinity at firſt, and before they are in any meaſure grounded in the Fundamentals of Religion, they fall upon points that are ſo knotty, that Miniſters of the greateſt abilities are not able to untye; and new beginners being received with ſuch doubtful and difficult diſputations, it is no marvel, that they turn either Athieſts, or Hereticks: It is true, that thoſe that are grounded and eſtabliſhed Chriſtians, do leſs want, but, I ſuppoſe, are more deſirous of further directions and inſtructions in the matters of God: but ſurely for beginners, there is a kinde of neceſſity, or great conveniency this way; for Sermons are ſomewhat too general, and cannot meet with the perſonal particular caſes of every one, but this way will; but pride, ignorance; and profaneneſſe, makes people loath to come to the light, becauſe their deeds are evil; and Miniſters have loſt that honour and authority, that God hath, and people ought to give them, and this is the peoples loſs more than theirs; for what care we for honour, or diſhonour, if the work of God might go on as well with the one, as with the other, yet many cautions ought to bee obſerved concerning this matter.
1. As concerning the perſon whom we are to chuſe to bee our ſpiritual tutor, for great care need to be had whom we chuſe, eſpecially for grown Chriſtians, for as for others that are new beginners, thoſe that are of leſſer knowledge, and experience, and prudence, may ſerve; and by a ſimile, I ſhall ſet down moſt of the rules that concern this matter; as thoſe that cannot ſo much as read, need not to go to School to the eminenteſt Scholars, to teach them, but thoſe of inferiour gifts will ſerve the turn; ſo thoſe that are very ignorant of the things of God, may bee inſtructed, until they make a further progreſs by private Chriſtians, which that Miniſter, whom they ſhall chuſe for their Director, ſhall commend them to.
And this I would alſo have every one take ſpecial care of, what Miniſter it is whom they chuſe for their Tutor, let him bee one of good report, of great prudence, experience, and leiſure, if it may be, and one that is ready to teach and to inſtruct. Now as it was with Moſes, it muſt be with Miniſters, they are to chuſe out of their Congregation, ſome that are ſo qualified, viz. prudent, experienced Chriſtians, &c. to whom they are to commit the more ignorant ſort, that they might hear caſes of leſſer importance, and inſtruct Chriſtians of weaker abilities, and thoſe caſes that are of greater weight and difficulty, are to be decided by themſelves: and thoſe Elders, like Uſhers, are to fit them for the Miniſters further inſtruction of them: So that as when Scholars come to a School, if the School-Maſter findes them not to have learned ſo far, as to fit them for thoſe Formes, that are under his immediate teaching, he refers them to the teaching of his Uſher, till they bee made fit for himſelf: So a Miniſter ſhould have divers, to whom he may commend thoſe who have made little progreſs in the knowledge of ſpiritual truths, who may build them up, until they bee made fit for himſelfe; for if all ſhould bee under his immediate inſpection, the burthen would be too great for him to bear, as Jethro told Moſes; and as after ſome few years pupillage, and ſubjection to a Tutor at the Univerſities, Students are left to ſtudy by themſelves, and be Tutors to others; ſo private Chriſtians ſhould bee ſo long inſtructed, until they bee made fit to teach others, and then (ſave in ſome weighty caſes, and difficulties) they need not further directions from man.
2. It is to bee cautioned, that I do not mean, that any one ſhould bee totally ſubject to the advice of the Miniſter whom they chuſe, but in any thing wherein they do but doubt of the ſinfulneſſe of it, they are to enquire of other Miniſters.
3. Nor do I intend, that in every ſlight occaſion, that they with ordinary diligence may ſatisfie themſelves in, that they ſhould go to bee reſolved of the Miniſter; as we do not uſe to go to the Phyſitian for a ſcratch with a pin, or every inconſiderable matter, but what wee can cure our ſelves, or is of little conſequence, wee trouble them not with.
4 Nor do I think a Miniſter is bound to receive all that come to him upon this account, for hee is to receive no more than hee can well inſtruct, and direct this way; and ſo alſo, that hee may not be hindred in the publike offices of his Miniſtery.
5. That every one is rather to chuſe his own Paſtor, if hee bee rightly qualified, than another; and if hee ſhould not bee in reſpect of diſcretion, and experience, &c. fit to bee choſe for a director, yet wee are not therefore to leave his Miniſtery.
I know people will be ready to ſay, What, do you make children of us, to put us to ſchool?
I anſwer. 1. Why do you by putting odious termes and expreſſions upon it, make it hateful, and then diſlike it, for the termes you your ſelf have put upon it? Why may you not as well ſay? Why do you endeavour by all your prudence and induſtry to bring us to heaven? The queſtion may bee better askt in thoſe termes and expreſſions, than in yours; you call good, evil, and then you hate it, becauſe you call it ſo.
2. I do not intend that all ſhould be uſed as children, if you call it ſo, except you are children in knowledge; and then in ſome reſpect, it is neceſſary that you ſhould bee uſed as children: If a man will go to learn to write, hee muſt learn his letters, as a childe doth; as in Muſick and all other Arts, the method is much alike to children, and men; but for thoſe who are already grounded in Religion, and are knowing Chriſtians, let them be willing to teach others.
3. Why do not you ſay thus to Lawyers and Phyſitians, when they examine you, concerning your health, or eſtates? and ſay, Why do you Catechize us, as if wee were children? It is a ſad thing, that people ſtudy wayes to make the endeavours of the Miniſters odious to them.
4. If a Phyſitian live neer you, and ſhould offer that whenſoever you, or any of your family were ſick, if you would come to him, hee would give you his advice freely; would you ſay to him, what need you trouble your ſelf with mee, or my family, wee can look well enough to our own healths, without troubling of you?
5. We are far from deſiring, or judgeing it fit, that you ſhould bee ſubject to us, as children are to their Parents or Maſters; for wee require it at your hands, that you ſhould ſearch the Scriptures, and try, whether the things that wee preach are according to the Word of God, or no, onelyonly let it bee done with meekneſs, humility, and deſire that you may know the truths of God, that you may practiſe them; and therefore I will conclude all, with ſetting down ſome plain, graduall propoſitions, and conſider what is ſaid, and the Lord give you underſtanding in all things.
1. All are bound to accept the tender of Miniſterial advice and inſtruction, not only publikely, but from houſe to houſe; for though ſome think it not neceſſary for a Miniſter to go to every particular perſon in the Pariſh, where God hath placed him, yet I know no one but holds it a ſin, in any one that ſhall ſlight the private inſtructions and advice of Miniſters, and refuſe to have conference with them, when they ſhall give them a Chriſtian viſit, to ſpeak with them about the things of God.
2. That it is not enough for them to give the Miniſter the hearing, and neither care to remember nor practiſe his private, as well as publike ſpiritual directions, that are grounded on the Word of God.
3. Every Chriſtian is bound in doubtful and difficult caſes, to ſeek their adviſe, if by their own prayers and conſiderations, they cannot bee ſatisfied.
4. That they are not lightly to reject their advice, but to obſerve, and follow it, if they do not in their conſcience think that it is in the leaſt contrary to the Word of God, nor any way prejudicial to any thing but their lazineſs, or ſome carnal reſpects.
5. I queſtion not but God hath made a difference between private Chriſtians and Miniſters, in this caſe, I mean thus, that one private Chriſtian hath not the ſame obligation to ask, or follow the advice of another private Chriſtian, as of the Miniſter.
I ſhall offer onelyonly theſe places of Scripture for you to conſider of, which I doubt not (except there bee ſome ſtrong by as of prejudice upon your ſpirits) will eaſily prove this to you, 1 Cor. 16.15.16, I beſeech you brethren, (yee know the houſe of Stephanas, that it is the firſt fruits of Achaia, and that they have addicted themſelves unto the Miniſtery of the Saints) that yee ſubmit your ſelves unto ſuch, and to every one that helpeth with us, and laboureth, Heb. 13.17. Obey them that have the rule over you, and ſubmit your ſelves, for they watch for your ſouls, as they that muſt give account, that they may do it with joy, and not with grief, for that is unprofitable for you. God h…th given to us the Miniſtery of Reconciliation, 2 Cor. 5.18.
Theſe places are enough for ſober Chriſtians; and I am confident, that ſuch need not bee preſſed to come to Miniſters for advice and direction, if they may have but leave and opportunity, they deſire no more: They are ſo ſenſible of the great advantage that is to bee had this way, that they will not ſay, I pray prove it to mee, that I am bound to take a Miniſters advice, no more than a man that is dangerouſly ſick, will ſay, prove it to me, that I am bound to ſend for a Phyſitian; as except you can prove it to bee a ſin, the ſick man will ſend for a Phyſitian; ſo though it could not bee proved an abſolute duty, if apparently it bee no ſin, an humble Saint (that deſires to uſe all profitable means for ſoul advantage) will joyfully make uſe of this.