A DISCOVERY Of some Sins of the MINISTRY, made in a Confession, Published some years since by divers Ministers, and now made public again, for its usefulness, As briefly Comprehending the chief Duties of that Great and Weighty Work of the Ministry.  
Primus felicitatis gradus est non delinquere, secundus, delicta cognoscere,  Cyprian Ep. 55. 
Discernendi a Plebe & caeteris sumus, doctrina non veste, conversatione non habitu, mentis Puritate non Cultu,  Cael. ep. 2. ad Episc. Gal. Tom. primo Concil. 
Haec sit Propositi nostri summa, quod sentimus loqu●mur, quod loquimur sentiamus, concordet sermo cum vita,  Seneca, Ep. 75. 
LONDON, Printed in the Year, 1660.   

Nihil sane turpius, nihil perniciousius, nihil coram ipso Deo abominabilius, quam in omnium gravissimis Ecclesiae rebus, nempe in docendo Ecebolum aut Vertumnum agere; arundinis instar levi aura nunc huc nunc illuc impelli ac vacillare, nescire stare loco, attemperare religionem five nostris, five aliorum secularibus, caducis, fluxissimis commodis; pro voluntate potentiorum laxare & restringere omnia, Magdeburgenses in vita Lucae Evangel.  
Pulcherrrimus ordo est & saluberrimus, ut onus quod portandum imponis, tu portes prior, & exte discas qualiter oporteat aliis moderari— Sermoquidem vivus & efficax exemplum est operis, sacile faciens suadibile quod dicitur, dum monstrat factibile quod suadetur, Bern. Epist. 201.  
That dreadful charge of Paul to Timothy, 2 Tim. 4. 1, 2. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearance, and at his Kingdom; preach the Word, be instant in season and out of season, reprove, rebuke, exhort, with all long suffering and Doctrine, is able to affright even a chrysostom, a Calvin, who preached every day. when I seriously ponder the several effectual enforcements of this terrible Obtestation, methinks Ministers should do nothing but study, preach and pray, Rob. Bolton, Assize Sermon, P. 97.   

To the Reader.  
Reader,  
IT concerns thee not to know who were the first Authors of this Confession, if thou knowest not already; for I have not published it either to disparage them, by discovering their Infirmities, or gain them any applause, by fuch a free ingenuous acknowledgement of them, which would be as absurd as contradictio in terminis, being intended by themselves for their humiliation, and may serve as a Directory, not only for such who have little else left them to do, but as the Friar counselled Luther, abire in cellam & dicere miserere mei Deus; but for all who are employed in that work, which none ever undertook, but might sadly reflect upon his own failings in the management of it: For who is sufficient for these things? as Quintilian saith of an Orator, he must be bonus vir & dicendi peritus; so a Minister must be not only apt to teach, but a good man, he must take heed both to himself and to his Doctrine, if he would swe both himself and those that hear him; otherwise he will not know how to deal plainly and froely with others: For, dicta factis deficientibus erubescunt, Tertul. de patientia. Or as Aelfric, many hundred years since complained of the English Clergy, non audent de justitia loqui, qui justitiam nec faciunt nec diligunt, Usser. de successione, c. 2. s. 35. Or if they preach such things as they do not themselves practise, how easily do the people put them off, as he that read Tully, docet officum, non facit officium. He that winneth souls is wise, and he had need maintain in others a repute of his own integrity, though he should not affect popularity for his own advantage, yet he must have a good report of those that are without, 1 Tim. 3. 7. Quisquis vitam custodit sibi benefacit, quisquis autem famam, & in alios misericors est, nobis enim necessaria est vita nostra, aliis fama nostra, Aug. de bono vid. 22. And if the people look upon a Minister either as a Diotrephes, that seeks for pre-eminence, or a Demas, that makes a Trade of the Ministry, for gaining the world, or an Ecebolus, that builds up the things which he hath formerly destroyed, he shall be as salt that hath lost its savour, or as the wood of the Vine that is good for nothing, of no use, and another shall by his good conversation without the word, gain more than he shall by his preaching gain without such a conversation: And it is as vain a thing for a man to continue his Ministry, by letting go his integrity, as propter vitam vivendi perdere cousus. If any despise these Confessions, as supposing an unnecessary strictness in Ministers, I shall account them such as had rather slight their duty, than faithfully perform it; as a bad Disputant, that finds it a more easy way to neglect his Adversaries Argument than to anser it, quanto expeditius est dicere fabula & mendacium est? But such do not persuade men as knowing the terror of the Lord, or considering the account which they must ere long give before the Judgment-Seat of Christ. Let such read the Epistle of John Fisher Bishop of Rochester, to the Bishop of Winchester, before his works: He had the Bishopric of Ely or Lincoln offered to him, but he contented himself with that which he had already, because though he had less Revenues belonging to his Bishopric, so he had fewer souls, and he should be able to make up his accounts better, which he expected shortly to be called to, than those who had more souls and the expense of greater Revenues to answer for. Let me subjoin hereto a story or two of like nature, and I have done: There was a good man who having brought up his Son at the University and being asked why he did not prefer him to a Benefice (which he had advantage easily to do, being in great favour with such as lived at the upper end of the world, and if I remember well, one of the Chaplains in Ordinary to King James) he replied that he had souls enough to answer for in his own Parish, he would not bring upon himself the guilt of more, by putting his Son into a Living, before he knew him to be fit for it. The other is, of Dr. Williams, Late Archbishop of York, who told a Minister that came to him for Institution not long before his death, that he had passed through many places of honour and trust both in Church and State, more than any of his Order in England, but if he were assured, that by his Preaching he had converted but one soul to God, he should take more spiritual joy and comfort therein, than in all the Honours and Offices that had been conferred upon him. Let those that rule over others, so watch for their souls, as those who must give an account, Heb. 13. 17.  
Long tamen graviori & pericuiosiori debito tenentur adstricti, qui pro multis animabus reddituri sunt rationem. Quid ego infoelix? Quo me vertam, si tantum thesaurum, si pretiosum depositum istud quod sibi Christus sanguine proprio pretiosius indicavit, contigerit negligentius custodire? Bern. Serm. 3. de advent. Dom.  
I shall only add, that if any think somethings in the following Discovery, having particular respect to the Authors might have been omitted, other things added, the several Heads enlarged. They are the words of others, which I would neither add to nor diminish from, I would not put any to much charge, nor abuse any man's leisure, nor waste perishing Paper; especially intending it for the use of such as know how to take, or leave, or enlarge any thing, as the matter requires.   

A Discovery after some search, of the sins of the Ministry, because of which, as we conceive, the Lord is angry, and hath almost made his Ministers and Ordinances contemptible.  

Sect. I. In Relation to our Calling to the Ministry.  
1. Entering to the Ministry without the knowledge of Gods Sending.  
2. Not seeking Confirmation and Seals of our Mission in the Consciences of the people, or in our own further growth and fitting for the Ministry.   

Sect. II. In Relation to Preaching.  
1. Going out with little Preparation, trusting in Gifts and Parts, and growing lazy in preparing to speak to edification.  
2. Where Pains are taken for preparation, trusting to it, whereby God is provoked to blast good matter well ordered and worded.  
3. Neglect of Prayer. 1. In studies and preparation, the matter we bring forth is not seriously recommended to God to be quickened to his people. 2. In our Prayers for assistance, being set more upon assistance to the Messenger than to the Message which we carry, not caring what becomes of the Word, if we be with some measure of assistance and liberty carried on in the Duty. 3. Neglect of Prayer for the fruit and blessing of the Word which we have preached, that it may receive the early and latter rain. 4. Neglect of application to God for the knowledge of his mind in debateable matters.  
4. Not meaning and aiming every word in respect to edification, but bringing forth many things in the Name of the Lord, which are not aimed at profit.  
5. Speaking rashly and by guess in the Name of the Lord things that are plausible, and in many things not bringing from the Lord that which we speak; a sin pointed at by the Lord, in his disappointing that which so many spoke confidently of the success of our Army against those which have invaded us.  
6. Too much frequent and unnecessary speaking of public Transactions in Sermons, neglecting to set forth the excellency of Christ, the new Covenant, etc.  
7. Preaching against public sins, neither in such a way nor for such an end as we ought, for the gaining of souls, and drawing men out of their sin; but rather because it is our concernment to say something, and have a byblow and wipe at them, reproving the evils of the time to please men.  
8. Want of Bowels in Preaching, towards them that are in hazard of perishing.  
9 We preach not as before God, but as to men; as doth appear by our different pains in preparation to speak to our ordinary Hearers, and to others to whom we would approve ourselves.  
10. Too much eyeing our own credit and applause, and being rickled with it when we get it, or unsatisfied when it is wanting.  
11. Neglect of endeavours to have our own hearts affected with the power, either in preparation or delivery of the Word which we preach on ordinary or extraordinary occasions, but for the most part preaching, as if we ourselves were not concerned in the Message which we carry to the People.   

Sect. III. In Relation to the Judicatories of the Church and their Constitutions.  
1. Idolising the authority of Assemblies, so that no difference from their Conclusions hath been accounted tolerable; because of which God hath spotted our Assemblies.  
2. Not making conscience of keeping and waiting the Meetings of the Church Judicatories, but wearying of the expense and attendance, because of which, divers things therein treated of, have miscarried.  
3. Hastily concluding of Acts, and pressing obedience thereto without convincing grounds held forth from the Scripture for satisfying the Consciences of the Lords People.  
4. Neglect of making application unto God, for the knowledge of his mind in debateable things, before they pass into Conclusions.  
5. Wearying to hear men fully which present doubts, and to weigh all Arguments which may be presented for the Negative, before the Affirmative be taken into consideration.  
6. Impatience to wait for a clear and deliberate bringing matters to a conclusion, with passion hastening to carry things by plurality.  
7. Binding the people of God with straight and binding Acts in things unnecessary.  
8. Blind following of leading men in Judicatories without persuasion of the matter, and oftentimes with hints and doubtings of Conscience smothered.  
9 Want of Faithfulness and tenderness both in bringing and holding in persons in the Ministry, not trying the reality of the work of God in those that enter into the Ministry.   

Sect. IU. In Relation to the exercise of Discipline and drawing forth the Censures of the Church.  
1. Partiality in administration of Censures, with respect of Persons, not using the like faithfulness and zeal towards the high and low.  
2. Not making use of the Ordinances of Discipline for the gaining of Souls, but turning it into a civil punishment, and in the administration thereof, either becoming lukewarm, or without a spirit of meekness.  
3. Mocking of repentance, by teaching formalities therein to Offenders, hardening them in their sins, by accepting bare Forms without evidences of repentance, and loosening when we were persuaded that Christ did not lose, turning the profession of repentance to a state-Engine to step to employment and preferment.  
4. Want of tenderness in testifying of the conversation and repentance of Ministers and People, giving Testimonials to Great men, or to shift our Congregations of Factious Persons.  
5. Want of exact carefulness and faithfulness in debarring from the Lords Table the ignorant and scandalous.  
6. Unequal dealing with the poor and rich in admitting to; or debarring and suspending from the Lords Table.  
7. Want of bowels and compassion to the Parties on whom Discipline is exercised, and an imperious kind of boasting over them.   

Sect. V In Relation to our way of performing Ministerial Duties.  
1. Laziness in going about duties, not improving out time and talents to do all the good we might among the people of God.  
2. Want of delight in going about the duties of our Callings, doing them not for Christ's sake, and love to the Flock, looking on them as burdens.  
3. Satisfying ourselves with public reproving of public sins, and neglecting the gaining way of private dealing with the Consciences of sinners.  
4. A gross carnal way of handling the matters of Christ.  
5. Carrying on some Ordinances, and neglecting others, equally warranted, and being diligent in no duty but preaching.  
6. Not studying to be acquainted with the condition of the people, that we may apply ourselves to the variety of their estates.  
7. Turning all Duties and Religion into a forwardness in the cause of God, and under colour of that, neglecting duties, and the life and power of Godliness.  
8. Neglect of pains to fit us more for our callings after we have acquired an habit of preaching, as if we need not grow in fitness for all the duties of our Callings.  
9 Partiality in visiting the sick; if they be poor, we go once, and when sent for, if rich, and of better rank, ofter, and unsent for, and in examinations often passing by great folks.  
10. Performing the public Duties of preaching and Prayer, as parts of trial, and not as duties done to God.   

Sect. VI In Relation to our walk and conversation, personal faults.  
1. Worldly-mindedness, caring immoderately for the things of this life, and following too eagerly the bettering of stipends.  
2. Want of hospitality and charity to the Members of Christ.  
3. Want of Sobriety in all things suitable to the times.  
4. Slighting of the Hearing of the Lords Word, hearing the Word from others only to censure and try their Gifts, and not as Christians that should hear and make use of it.  
5. Envying the gifts and graces of God in others, or discouragement in our duties, because of our short up-coming to others in whom Gifts and Graces shine, undervaluing and slighting the sincerity of Grace in others, because they be Inferior to ourselves in Gifts.  
6. Pride showing itself, in not stooping and condescending to the infirmities of the weak, but disdaining Christ's work in them, because of some infirmities that we can observe in them.  
7. Not enduring admonition or reproof from Ministers or such of the People of God as observe some things in us that are contrary to tenderness, and give offence.  
8. Loss of Tenderness and diligence after we are Ministers, to which some had attained before.  
9 Being very little in secret Prayer and converse with God, and excusing this in ourselves, with being much taken up in other duties.  
10. Neglect of accurate studying the Scriptures.  
11. Vain imitation of other men.  
12. Neglect of frequent reflecting upon our own state and walk with God.   

Sect. VII. In our walk in our Families.  
1. Not being Patterns to the Flock in holiness and diligence, but rather ill examples in lightness in our conversations, and slighting of Duties, by superficial performance of duties by starts, not setting apart time for the deliberate going about them.  
2. Reading the Scriptures rashly and inconsiderately, and not as men that should be acquainted with the mind of God in all his Word.  
3. Neglect of the Instruction and Edification of our Families, so that none more than our own are worse looked to.  
4. Little or no time set apart in our Families, to mourn for the guiltiness of the Land, and the backslidings of the times.  
5. Deep Hypocrisy in pressing upon others to do that in their Families which is utterly slighted by ourselves.   

Sect. VIII. In our walk amongst the people of our charge.  
1. Unfruitfulness, not studying to converse with the people of God for their Edification.  
2. Carnal familiarity with wicked and natural People out of the duties of our Calling, whereby they are hardened in their sin, finding the Minister like themselves, however he speaks to them in public.  
3. Strangeness and up-keeping of ourselves from such as fear the Lord, whereby they are made to keep back profitable freedom from us.  
4. Neglect of spiritual fellowship with the people of God, and not putting them to pray with us.  
5. Unwillingness to entertain spiritual discourse, yea, many times slighting and shifting it out when it is cast in by others.  
6. Speaking our own words on the Sabbath day, and countenancing the same in others.  
7. Not daring to reprove sin, and appear zealous and tender before the wicked.   

Sect. IX. In our Walk in the Company of Ministers, very unprofitable, and oft hurtful one to another, and being an offence to the Lords people.  
1. By neglect of Prayer, and every thing that may edify.  
2. Shifting off Prayer and other duties when we are called thereto.  
3. Ordinary driving away our time in carnal rejoicing and lightness, sporting and jesting one with another, and censuring, etc.  
4. Want of freedom and love, to admonish one another in serious tenderness, and if any freedom be used, it is in jest, and an up-cast which causes an alienation, when things observed in another, do stick with us, and are kept up, or told in such a way.  
5. Ordinarily we Converse together, as Ministers, and not as Christians, speaking only of things pertaining to our calling, and of nothing pertaining to our souls and their condition.  
6. Turning all Christian duties into Ministerial duties, we speak them as things that are without us, and as if they did not concern ourselves; in a word, we are not good Ministers, because we are not good Christians, this is the root of all the Corruption of our Calling.   
FINIS.