■s^ MR COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE LIBRARY OF THE THEOLOGICAL SEMINARY s^s "/JL7 PRINCETON, NEW JERSEY \ / oc J* in »■ Gildas Sahianus ; REFORMED Pastor- ■ j Shewing the nature of the Paftoralj work • Efpecially in Private Inftru&ion and Catechizing. With an open Confession of our too open Sins. Prepared for a day of Humiliation kept at Worcefler, Bectmb^ i655.by the Minifters of that County, who fubferibed the Agree- ment for Catechizing and Perfonal Initru- dion, at their entrance upon that work. By their unworthy fellow-fervant Richard Baxter. Teacher of the Church at Kederminfter. The fecond Edition, with an Appendix , in anfwer to fome Obje&ions. Luke it. 47, [E* y£vn q o '/kA©- o yvw rrb fftMp* TO Sihty^A ai/THjefofwV^ fa*K*<\\ London, Printed by Robert while, for If evil Simmons, Book- feller Kinder winfler, and are co Ik fold by Jo[eph NevM, at the Plough in Fauls Church-Yard. 1657. To my Reverend and Dearly beloved Brethren,the faith- ful Minifters of Chrift, in cBrittain and Ireland > Grace and Peace in ^S^SS^ be incrcafed. '4? ssXBC^TQS Reverend Brethren, , ^ ME fubjea of this '¥reatifi Jo nearly concerneth your [elves and the Churches committed to your care y that it per[wadeth andembol- r deneth me to this addrefi , notwith- i [landing the imferfeUions in the manner of handling it , and the con" fcioufnefs of my great unwor thine fs to he your Monitor. Before I come to my principal lerrandyI [hall give yon that account -which Ifappofc I owe you ,of the Reafons. o[ this following work^ andof the freedom of fpeech which to [ome may be difpleafing. 4 3t Wfc* The Preface. When the Lord had awakened his Miniflers in this Coufitjy andfome neighbouring part s to afenfeoftheir dm j inthe-work^of Catechising, and private Inflru- ttion of all in their Parijhes that would not obflinately refufe their help , and when they had fubferibed an Agreement containing their Resolutions for the future -performance of it, they judged it unmeet to enter upon theworkj without a folemn humbling of their fouls be- furethe Lord, for their fo long neglect of fo great and ifary aduty : And therefore they agreed to meet to- gether at Worcelter, Decemb. 4. 1655. and there to tnfuch Humiliation , and in earn? ft Prayer to God for the par dm of our negletls, and forhisfpecial Af- fiftance in the workjhat we had undertaken, and for the fttccefs of it with the People, whom we are engaged to in- ftruU : At which time among others, I wo* de fired by them to Preach : Jnanfwer to their de fires 1 prepared the following Difcourfe ; which though it proved longer then could be delivered in one or two Sermons, yet 1 in- tended to have entred upon it at that time, and to have delivered that which was mofl pertinent to the occafion, and to have referved the refi to another feafon. But be- fore the meeting, by the increafe of my ordinary pain and weaknefs, I was difab led from going thither •, To re- commence which unwilling omiffionj e aft ly yielded to the requefls of divers of the Brethren, forthwith to publifh ike things which l had predared, that they might fee that which they could not hear. Ifmw it be objecled^that I fhould not have fpoken fo plainly or fharply againft the fins of the Mmiftry, or that I fhould not have publiftied it to the view of the world -9 or at leaft that I fliould have done it in another tongue, and not in the ears of the vulgar, efpecially at fuch a time when Quakers The Preface. Quakers and Pa pit ts are endeavouring to bring the Miniftry into contempt, and the people are too prone to harken to their fuggeftions : 1 confefs I thought the Objeftion very confiderable ; but that it prevailed not to alter my refolutions, is to be afcribed to the follow- ing Reafons. iv Itwas^apurpofedfolemn Humiliati- on that we were agreed on, and that this was prepared and intended for. And how jhould we be humbled with- out a plain Confefsion of our fin ? 2. It was principally our own fins that the Confefsion did concern • and who can be-ojf ended with us for confefsing our own, and taking the blame andfijame to our [elves, which our confeiences told us we ought to do. 3. I have excepted in our Con- fefsions thofe that are not guilty : and therefore hope that I have injured none. 4. Having neceffarily prepared it in the Englijh tongue J hadno fpare time to tranjlate it. 5 . where the fin it open in the fight of the world, it is in vain to attempt to hide it. 6. And fuch attempts ypillbut aggravate it, and increafe our fhame. J. A free Confefsion is a condition of a full Remiffion -, and when the finis publike, the Confeffion mitfi be publike. If the Minifiers of England had finned only in Latiney I would have made Jbift to have admonifhed them in Latine, or elf e have f aid nothing to them. But if they wiH fin in Englijh, they mufi hear of it in Englijh. V?*- ptrdoned fin will never let us refi or profper, though we be at never fo much care and coft to cover it • Our fin wiUfurely find us out, though we find not it. The worl^ of Confeffion is purpofelyta make known our fin, and: freely to take thejhame to our f elves -, And if he that confejfeth andforfaketh be the man that /hall have, mer^ cy, no wonder then if he that covereth it, profper not% Pro Vo 28 . I 3 o If we befo tender of our felyes, andfk A 4 The Preface. loath tv i cnfefs, God will be the lefs tender of m , and he mil indite our ^ onfe (pons for us. lie will either force our Confidences to confefsion, or his Judgements /ball pro- claim our iniquities tv the world. Know w> not how ma- ny malicious adverfaries are day and night at work^ againfi us? Some openly revile us, and fiime infecret are laying the defigns^ and contriving that which others execute, and are in expectation o^afullerfiroakatus, -which may fubvert us at once. What is it but our fins that is the flrength of all thefe enemies ' Is net this evil from (he ordering of the Lord ? Till we are reconciled unto him we are never fafe : He will never want a rod tofcourge us by. The tongues of j£u alters and Papijis, and many other forts , are all at workjo proclaimnyar fins, becaufe we will rot cenfefs them our (elves :• Be~ caufie we will not (peak^the truth, they will fpeah^much more then the truth. Tet if we had man only Ut.pUad ■ cur caufe with, perhaps we might do much to make it good : but while Godaccufieth us, how (hall we be jufiti- fied ? and who fh all hide our [ins, when he will have them brought to light ? And God is our Accufer, till we accufie our f elves : but if we would Judge ourfielves, he would not Judge us. 8. The f Ire is already kindled -which revealeth our fin : Judgement is begun at the houfieofGod. Hath the M mi fir y fufftred 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 Ajfembly thatfiome called A Parliament of England, whether the whole frame of the ftablijhed Miniflry , and its legal maintenance fhould be taken down? andwerewe notput to plead our Title to that maintenance, as if we had been falling into the hands of Turks , that had tiivrftedfor oHrfubverfion% as refolved enemies The Preface - enemies to the Chriftian caufe ? And who knows not how many ofthefe men are jet alive ? and how high the fame fpiritjet is,andbufily contriving the accomplifhtnenrof the. fame defign t Shall we thinks that they have ceafed their enter prifejbecaufe they are working more fubtilly in the dark^ ? What are thefwarms of Railers at the Miniftry Jeni abroad the Land for fat to delude jxaf- per ate and dipaffeft the people ^and turn the hearts of the children from their Fathers, that they may be ready to prompt e the main defign ? And is it not then our wife ft courfe to fee that God be our friend. and to do that which tendeth mo ft to engage him in our defence ? I thinly it is no time now to ft and upon our credit , fofar as to negleti our duty , and be friend our fins, and fo provoke the Lord againft us. It rather befeems us to fall down at the feet of our offended Lord , andtejuftifie him in his Judge- ments\and free I j and penitent Ij to confefsour tranfgref- fions^and to refolve upon a fpeedy and through reforma- tion Jbef ore wrath breakjut upon us , which will leave us no remedy. Its time to make up all breaches between us and Heaven, when we ft and in fuch neceffttj of the Divine Protection? For how can an impenitent unre- formed people cxptEl to be fhehered by holiness it felf? It is a fiubhrn childy that under the rod will refufe to confefs his faults ■, When it is not the leaft nfe of the rod to extort confeffion. We feel much-^ we fear more ^ and all* s for fin : and yet are we fo hardly drawn to a Con- feffion ? 9. The world already knows that we are fin- ners : as none canfuppofe us perfect , fo our particular fins are too apparent to the World : And is it not meet then that they fhmld fee that we are Penitent finners ? It isfure a greater credit to us to be Penitent finners^ then impenitent finners : and one of the two we (hall be while The Preface. while we are on earth. Certainly as Repentance is neccf- far j to the recovery of our Peace with God, fo is italfo to the reparation of our credit with wife and godly men y It is befriending and excvfmg our fin that is our fhame indeed, and leadeth toward* everlafting fhame : which the fhame vf Penitent Confefsion would prevent. I O. Our Penitent C&nfcfsion andfpeedy Reformation are the means that mttft (Hence the reproaching adver* faries. He is impudently inhumane that will reproach men with their fins , that bewail them , and penitently charge them upon themfelves. Such men have apromife of pardon from God , and fhall men take us by the throat when Godforgiveth us ? Who dare condemn us, when God fhall jujiffie us ? whajb.ill lay that to our charge, which Gcd hath declared that he will not charge us with? When fin is truly Repented of by Go (pel- in-. dulgence, it ceafeth to be ours, what readier way then can we imagine to free us from the foame ofit% then to fhame our fe Ives for it in Penitent Confeffions> and to breaks off from it by fpeedy reformation ? x l . The Leaders of the Flock^muft be exemplary to the reft ^ And therefore in this duty as well as in any other. It is not our part only to teach them Repentance , but to go be- fore them in the exercife of it our fives : As far as we txcellthem in Knowledge and other Gifts , fo far fhculd; we alfo excelhhem in this and other Graces. 12. Too, many that havefet their hand to this facrcd workj dufo obftinately proceed in Self feeking, Negligence \ Pride, JDivifton, and other (ins, that it is become our neceffary duty to admonifh them* If we could fee that fuch would reform without reproof we could gladly forbear the publifhing of their faults. But when reproofs them- felves do prove fo uneffeElual, that they are more offend- ed at theref roof then at_ the fin, and had rather that w jhoulk The Preface. fhould ceafe reproving, then themfe Ives fhould ce^fe fin' ning, Ithinkft is time to Jbarpen the remedy. For what elfe fhould we do ? To give up our Brethren as uncure- able were cruelty > as long as there are further means 'to be ufed. We muft not hate them, btjt plainly rebuke, them, and not fuffer fn upon them, Lev. 19. 17. Andto bear with the vices of the Minifiers, is to promote the ruine of the Church. For what fpeedier way is there for the depraving and undoing of the people, then the pravity of their Guides ? And how can we more effectu- ally further a Reformation, (which w£ are fo much ob- liged to do) then by endeavouring the Reforming of the Leaders of the Church ? Surely, Brethren, if it be our duty to endeavour to cafi out thofe Minifiers that are Negligent, Scandalous and Vn fit for the work^, and if we thinks this fo nee e (far y to the reformation of the Church {as no doubt it is) it muft needs be our Duty to endeavour to heal the fins ofiothers, and to ufe a much gentler remedy to them that are guilty of a Ufs degree of fin: If other mens fin deferveth an ejellion, fiure ours deferve and require plain reproof. For my part I have done as I would be done by ; and it is for God and the fafety of the Church, anh in tender Love to the Bre- thren whom I do adventure to reprehend -, Not (as others) to make them contemptible and odious, but to heal the evils that would make thvmfo >jThatfo no ene- my may find this matter of reproach amrng us. But efpecially because our faithful endeavors are of fo great necefsity to the welfare of the (fhurch and the faving of mens fiords , th.it it will not jonfifl with a love to either (in A predominant fin) to be negligent our /elves, or filently to conxive at,andcbmily with the negligent. If thoufands of you were in a leaking [hip, and thofe that (hould The Preface. jhould pump out the water and (lop the leaks, jhould be /porting or afleep, yea or bat favour themfelves in their labours, to the hazarding of you all , would you not awake them to their work^and call out on them to labour a* for your lives ? and if you ufed fome fharpnefs and importunity with the fimhful, would you thinkjhat man were well in his wits that would take it ill of you , and accufe you rf pride, felf-conceitedncfs, or unmannerly- nefs,to prefume to talk^ fo fawcily to your fellow work? mentor jhould tell you that you wrong them by diminijh- ing their refutation ? would you not fay , The work rnuft be done, or we are all dead men : is the fhip rea- dy to fink, and do.you talk of Reputation ? or had you rather hazard your felfand us,then hear of your floathfalnr's ? This is our cafe, Brethren ! The wor\ ofGodmuft needs be done ! Souls mujl not perijb while you mind your worldly bufwefs, or obferve the tide and times, and take your eafefir quarrel with your brethren ! normujlwebefilentwhile men are h/jlenedby you to perdition , and the Church to greater danger and confu* fionyfor fear of feeming too uncivil and unmannerly with you, er difp leafing your impatient fouls ! Would you be but tu impatient with your fins as with reproofs , you Jhould hear no more from us, but we jhould be all agreed ! But neither God nor good men will let you alone infiflcfcfins. Tet if you had betaken your f elves to ano- ther calling,and would fin to your fe Ives only,andwould ferijh alone ,we jhould not have fo much necejfny of me* lefiing youyas now we have : But if you witl enter into the office, which is for the necejfary prefervation of as ally fo that by letting you alone in your fin, wemuftgive up the Church to apparent lofs and hazard , blame us not if we tall^ to you more freely then yo& would have us The Preface. do* If your own body hefick^ and you will dejpife the n» medyjr if your own henfe be on fire , and yon mil be find- ing or quarrelling in the fireets Jean pofsibly bear it^and let you alone (which yet in charity 1 (hould not eaftly do.) But if yon will undertake to be the Phyfitian of an Hop- pital,or to all the Town that is infe fled with the plague 9 er will undertake to quench all the fires that /hall bt kindled in the Town, there is no bearing with your re- mifnefs, how muchfoever it way difpleafeyou : Take it how you mil $9* muft be told of it : and if that will not ferve^you muft beyetclofelyer told of it •, and if that well notferve, if you be reje&ed as well as reprehended, joumuft thankyourfelves. I Jpeakallthis to none but the guilty : And thus 1 have given you thofe Reafons which forced me even inplainEnglifh tofublijhfo much if the fins of the Mini fir y at in the following Treatife 1 have dene. And I fuppcfe the more penitent and humble any are, and the more de fire us vf the true ft Reforma- tion of the Church, the more eafily and fully will the j approve fuch fret confessions and rcprehenfiens. CT*H E fecondfort of cb jet! ions again fi this free Con- •*- fefsionoffin, I expeEi to hear from the fevcral par- ties whofefins are here cenfejfed. Moft of them can be willing that others be blamed, fo they might be ju/iified themfelvesJcan truly fay, that what I have herefpoken^ hath been as impartially as Icould^ and not as a party, nor as fidingwith any, but as owning the com- mon Chrifiian Caufe,andasfomewhatfen[ibleofthe ap- parent wrongs that have been offered to common truth and godlinefsyand the hinderances of mens falvationyand of The Preface. of the happinefs of the Church. But 1 find it irnpojfibt6 to avoid the offending of guilty men. Tor there is no way of avoiding itjbut by our filence,or their patience : And fi lent we cannot be, becaufe of Gods commands ^ and Patient they cannot be , becaufe of their guilt and par- tiality, and the inter eft that their fin hath got in their affections ^ / ft ill except thofe humble men^ that are willing to know the worft of themfelves, and love the light, that their deeds may be made manifeft, and long to know tharfns that they may for fake them, and their duty that they may Perform it. Some its like will be offended with me, that I blame them Jo much for the neglecl of that Difcipline, which they have difputedtor fo long. But what remedy? Jf Difcipline were not of God, or if it were Unnecessary to the Church, or if it were enough to difpute for duty, while we delibt rately refufi to perform it > then would * have given thefe Brethren no offence* Some its like will be offended that I mention with di fallow >ance the Separatifts or Anabaptifts,as I under- stand fome are of ended, much that I fo mentioned them in an Epiflle befon the Quakers Catechifm, as if they opened the door to the Apeftacy of thefe times • and they (ay that by this it appear eth that while 1 'pretend fomuch Zeal for the Vnity of the Churchy I intend and endea- vour the contrary. To which I anfwer : I . Is it indeed aftgn, that a man loveth not the Unity of the Saints, becaufe he loveth not their dif union and divifion ? who can efcape the cenfure of fuch men, but he that can unite the Saints by dividing them ? 2. 1 never intended in urging the Peace and Unity of the Saint s^ to ap- prove of any tbingwhich 1 judged to be a fin, nor to tye my own tongue or other mens from feafonable contra dieting 4 The Preface • diEling it. Is there no way to -peace but by participating *f mens fin ? The thing I defire u this ; I That we might all confider how far we may. hold Communion to- gether^ even in the fame Congregations, notwit brand- ing cur different opinions -, and to agree not fa withdraw where it may pojfibly be Avoided. 2 . But where it Can- pot, that yet we may confult how far we may hold Cow munivn in diftintl C ongregatiens : and to avoid that, n$ further then is of meer necefsity. And 3 .and principal- ly,to confult and agree upon certain Rules, for the management of our differences in fuch a manner, as way be leaf; to the difadvantage of the common Chrifti- an truths which are acknowledged by us all. Thus far would J feekjpwce with Arminians^Antinomians,Ana- baptifts, or any that hold the foundation. Tea andin the two lafi, I would not refufe to confult on accommodation with moderate Papijfs themfelves^ if their Principles were net againftfuch confutations and accommodati- ons : and IJhonldjudge it a courfe which God will bet- ter approve, of, then to proceed by carnal contrivances to undermine their adverfaries, or by cruel murders to root them out, which are their ordinary courfe j. Ire- member that Godly , Orthodox, Peaceable man, Bifhep lifher , (lately deceafed) tels us in his Sermen at Wanfled, for the Vnity of the Church, that he made a motion to tie Papift Priefisin Ireland -5 that, becaufe it wa> ignorance of the common principles that was like to be the undoing of the common people, more then the hold- ing of the points which we differ in, therefore both par- ties pjould agree to teach themfome Catechifm contain- ing thofe common principles of Religion, which are .ac- knowledged b) us all : But jealoufies and carnal ccur- fels would net permit them to harlien to this motion. B. Akd The Preface. # 3 . And as concerning that Eptfile before my papers to the Quakers^ I further anfwer • that by Separates there 1 plainly mean Church-dividers : even all that ma\e unnecejfary divifions in or from the Churches of Chrift, whom the Apoftle fo earnefily befeecheth us to mark^ and avoid, Rom. 16.17. and -which he calleth them carnal for, and fo earneftly contendeth againfi^ 1 Cor. 1 . and 2. and 3 . and in many other places in his Epifiles. And if this be a tolerable fin J hen the Vnity of the Church is not a necejfary thing *, and then the Apofiles would never have condemned this fin as they have done . Do we all fo fenfibly fmart by the effefls of thefe fins^andis the Church ofChrift among us brought into fuch a torn and endangered condition bv them , fo that we are in no fmall danger of falling all into the the hands of the common adverfaries ? Is fo hopeful and char q cable a reformation fo far frufiratedby thefe men^ and yet mnfi we not open our mouths to tell them of it ? May we nut tell them of it , when we are bleeding by their hands? Is it tolerable in them to cut and wound, and let out our bloody and is it unpeaceablenefs in us to tell them that we fujfer by them, and to befeech them to repent and to have compaffion on the Church of Chrifi ? Mufi we be patient to be ruined by them, and have they not the patience to hear of it ? what remedy ? Let them be filent that dare -, forlprofefs I dare not. I mufl tell them that this height of Pride hath been in their Ancefiors a (fonc omit ant of Schifm. A poor Drunkard or Swearer will more patiently hear of his fin, then many that we hope are godly, will of theirs twhen once they are tainted with this fin. But godlinefs was never made to be the credit of mens fins : Nor is fin to be let alone , §r well thought of, when it can but get in* to The Preface. "? ir to a godly man. Shall we hate them mofi,whomweare hound to love beft ? and /ball wefbew it by forbearing our flaw rebuke, and fufferingtheir fin upon them ? It mufinotbe : However they take it in their fick^diftem- per, it mufi not be. No man that erreth doth thinkjhat he erreth : Thefe men are confident themfelves that they are in the right. But the fiber prudent fervants of Chrifty that have efcaped their difeafe, do fee their e£~ rour - and Englar id feelAh it , and that at the very heart : what, muft wc die ij their hand, and our very heart blood be let out, and the Gofpel delivered up to the adverfaries before they will believe that they have done ns wronger before they will endure to hear m tell them of it ? If the ages to come do not fay more againfi the waie s of thefe miftaken men ^ then I have done in that Epifile : and if either Mercy or 'judgement do not bring them one day to thinks or fpeal^more Jhartly of themfelves ; then Imufl confefs my f elf quite out in my prognojlicks. Another fort that will be offended with me, are fomc of the Divines of the Prelatical way : rvhoin I bad no mind to offend, nor to dijhonour : But ifneceffary duty will do it, What remedy ? If they cannot bear with jufi admonition, Imufl bear with their impatience. But I mufi tell them, that Ifpoke not by hear- fay, but from fight and feeling. Its more tolerable in an Englijb-man to fpeak^fuch things, that hathfeen the fad work^ that was made in England, the Jilencing of mofi godly, able men, the perfecution even of the peaceable, the di [coun- tenance of godlinefs, andtheinfultingfcorn of the pro* phaneft in the Land , then for a forrainer that hath known of this but by hear fay. When we remember what afortofMmifters the Land abounded with, while the B ableft The Preface. dhleftavd waft diligent men were cafi out, {of which matters we cannot be ignorant , if there were no records remaining of their attefied ace u fat ions) we mufx needs take leave to tell the world that the fouls of men and the welfare of the Church were not fo contemptible in car eyes, as that we'fhonld have nofenfe of thefe things, cr fi&uld manifefi no difiike of them , nor once invite the guilf) to repent. And if joh thinks my language harfi, I will tranferibe fome words of afar wifer many and leave it to you? confederation how far they concern the prefent cafe , $r jufiifie my free and plain expref- f.ons. Gildasde excid. Eritan. edit. Polid. YirgiLfuhfne £ Quid plura ? Fercur vobis in medium Matthari in confufionem vcftram, exemplum^fanftorumquoq- Apoftolorum eleftione, vel judicio Chrifti, non pro- pria voluntate fortiti, ad quod exci effe&i non vide- tis, quia longe a mericis ejus diftatis, dum in morem & affeftum Juda?traditoris fponce corruitis. Ap- paret ergo eum qui vos facer dotes fciens%ex corde^dicit non effe eximium Chriflianum. Sane quod fentio,pro- feram. Poflec quidem lenior fieri increpatio,fed quid prodeft vulnus m&nu tantum palpare, unguentove ungere, quod tumore jam vel faetore fibi horrefcens cauterio,& publico ignis medicamine eget ? Si tamen uSlo modo fanari poilic , argro nequaquam medelam qugrente &ab hoc medico longius recedente. Oini- mici Dei, & non Sacer dotes 6 licitatores malorHmy & non pentifices - tr 'adheres* & nonfantlorum Apcfto- lorumfttcejfores • imrugnatores, &non Chrifti Mini* fii. Aofcultailis quidem fecunda? le&ionisApoftoli Pauli verborum jfonum 3 fed nujlo modo monka vir- tutemq- fervaftis, & fimulachrorum more, quae non videnc, The Preface. vident, neq-, audiunt, eodemdiealteri aftitifiis, li- cet ilie tunc & quotidie vobis intonaret.Fratres,fcde- ]isfermoe[}, &omni acceptione dignus. Ille dixit," fidelem, & (lignum, vos utinfidelem & indignum fpreviftis.Si quis Epifcopatum cupit, bonum opus cu- pit. Vos Epifcopatum magnopere avaritia? gratia3non fpiritaiis profe&usobtentu, cupitis, & bonum opus illi condignum nequaquam habeas. Oportet ergo hujufmodi irrepreheniibilem eflfe : In hoc namq^ fermone lachrymis magis,quam verbis opus eft, ac ft dixifTet Apoftoluscum efTe omnibus irreprehenfibi- liorem debere. llniusuxoris virum. Quidita apud nos,quoq; contemnitur,quafi non audireturvel idem dicere. Et virum uxoris ibbrium,prudencem ? Quis etiam ex vobis hoc aliquando in effe fibi fakem opta- vie. Hofpitalem ? Id Forte cafu eyencrit, popularis aura: notms,quam precept i gratia fa&um.Non pro- delt,Domino falvatoreita dicente. Amen dico vobis, receperunt mercedem fuam. Ornatum, non vinolen- turn, non percufTorem,fed modcftum,nonlitigiofumf non cupidum? O feralis immutatio, 6 horrenda prae- ceptorutn coeieiiium conculcatio ■ nonne infatigabi- liter ad haec expugnanda , vel potiusobruendaa&u- um verborurnq-, armacorripiti*, pro quibus confer- vandiSjatq-jfirmandis^ needle fuiffet,& poena ukro fubeunda, & vita ponenda era t? fedvideamus& fe- quentia, Domum fuam ( inquit ) bene regentem5fi* lios habentem, fubditos in omni caftitate. Ergo im- perfecta, eft patrum ciftitas, fi non item & filiorurn accumuletur ? Sed quid erit, ubi nee pater, nee filius^ mali genitoris exemplo privatus, confpicitur caftus & Si quis autem domui fna prseeffe nefck , quomodp Er defiae Dei diligentiara adhibebit J.Hafc funt vqtBsl B z quasi The Preface. nonenim fubterfugi, quo minus annuntiarera vobis omne minifterium Dei. Multumnamq; ufu ac fre- qiientia peccatorum inebriati, & inceflanter irrti- entibus vobis feeler urn cumulatorum,acfi undis quaf- fad, unum veluti poft naufragium, inquaadvivo- rum terram evadatis,poenitentiae tabulam toto ani- ihae nifu exquirite, ut avertatur furor Domini a va- B 3 bis? The Preface. bis, mifericorditer dtcentis, nolo mortem peccatoris, fed ut convertacur & vivat. Ipfe omnipotens Deiis totius confolationis & mifericordise pauciffimosbo-> nos Paftores confervecab omni malo, & municipes faciatcivitatis Hierufalem cocleftis,boc eft fan dor um omnium congregations ; Pacer & filius & fpiritus fanftuSjCui fie honor & gloria in fecula feculorum. Amen. " If the Englijh tranflation of this book^ (for tranfla- tedit is long ago ) do fall into the bands of thevuU gar, they w'llfee mat language the Brittijb C^eY^f r€~ chived from one that was neither a cen/orim railer, nor fchi/matically feif--opixionated. Perhaps fome "will- fay, that the matter is not much Amended, when in former times we were almofl all of a mind, and now we have fo matiy Religions , to further tht yvork^°j mens falvarion, and the good of the Churchy and the honour of God, tQ the utmeft of their power : together with the common bond that is on all Minifters, to further the fe ends by Miniflerial teachings t* the utmoft of their power ? Is it a work^fo good, and ap jarently conducing tofo great benefits to, the fouls oj men, and yet can you perceive no obligation to the doing of it? :•*' Obj. But why may not occaftonal Conference ana InftruElions ferve the turn ? Anfw. 1 partly know what occaftonal conferences are^ compared to this duty, having try ed both, will it fat x fie you to deal with one perfon of zo. or 40. or an hundred, andtopafs by all the reft ? Occaftonal con* ferences fallout feldom, and but with few -, and (which is worft of all) are feldom managed fo throughly i as thefe muft be. When I fpeakjo a man that cometh to mspurpofelj on that buftnefs^ he will better give me leavt The Preface; 4!eave to examine him, and deal clofelj with him, then when it falls in on the by : And moft occasional confe- * fences fall out before others , where plain dealing will * not be taken fo well. But fo much is [aid afterward to ithefe and fever al other Objections, that I fball add no more. 1 J do now in the behalf of Chrift, and for the fake of his Churchy and the immortal fouls of men , befeech vLllthefait^ulMimftersofChrifi, that they will pre- sently and effettuallj fall upon this work: Combine for an unanimous performance oj : it, that it may moreeaf- ly procure the fubmiffion of your people. But if there Should be found any fo blind or vile as tooppofe it, or diffent, God for bid that other Minijkrs fljould becaufe of that forbear their duties . / dm far from pre fuming toprefcribe you Rules or Forms, or fo much as to mo- tion to you to tread in our (ieps, in any circumflances where a difference is tolerable > . or to ufe the fame Cate- ehifm or Exhortation as we do : Only fall prefently and clofelj to the work^ If there fhould be any of fo proud or malicious a mind, as to withdraw from fo great a duty, becaufe they would notfeem to be our fol- lowers, or drawn to it by us, when as they would have approved it, if it had rifen from f hem fe Ives -, I udvife fuch, as they love their everlafiing peace, to make out to Chriftfor a cure of fuch cankered minds • and let them know that this duty hath its rife neither from them nor us, but from the Lord -, and is generally ap- proved by his Church : And for my part, let them, and fpare not, tread me in the dirt, and let me be as vile in their eyes as they pleafe, fo they will but hearken to God *ndreafon,.and fall upon the work* that our hopes of a more common falvation of men, and of a true Reforma- tion The Preface. Hon of the Church may be revived. Imuftconfefs findbyfome experience that this is the wori^ that mufi Reform indeed ^ that mufi ex: el our common avail- ing ignorance ♦, that muft bow the fiubbom hearts of men • that mufi anfwer their vain objections ^ and take off their Prejudice •, that muft reconcile their hearts to faithful/ Aiinifters -y and help on the fuccefs of our publike preaching •, and muft make true godlinefs A commoner thing , through the Grace of God , which worketh by means. I find that we never ' took^the righteft courfe to demolifh the Kingdom of darknefs till now.- I do admire at my ft If \ how I was kert off from fo clear And excellent a duty fo long. But 1 doubt not but other mens cafe is as mine wot* I was long convin- ced of it, but my apprehenfons of the difficulties were too great, and mj apprehenfons of the duty too fmall,ahd folwas hindred long from the performance. 1 thought that the people would but have [corned it, and none but a few that had leaf need would have fubmitted to it : And the thing feemedfirange: and I ft ay ed till the people were better prepared ; and I thought myfirength would never go through with it, having fo great bur- dens on me before : and thus I was long detained in de- layes , which I befeech the Lord of mercy to forgive. Whereas upon tryal , / find the difficulties almofi nothing ( fave only through my extraordinary bodily weahnefs ) to that which I imagined ^ and I find the benefits and comforts of the workjobe fuch , as that I frofefs I would not wifh that I had for born it, for all the Riches in the world ( as for mjfelfi ) We fpend Mun- day andTukd&y from morning to almofi night in the -work^ ^ ( be fides a Chappelrie catechised by another affifiant ) taking about 15,^16. famlhs in a wee^ {that The Preface. ( that we may go through the Pari/b ( which hath #bove 800. families ) in a year: ) and I cannot fay jet that one family hath reft* fed to come to me , nor but few perfons excufed andjhifted it off. And I find more outward figns offuccefs with moft that come, then of all my publike preaching to them. If you fay, it u not fo in moft places : / anfwer, I . / wiflj that be not much Icngofourfelves. Z. If feme refufe your help ,that will not excufe you for not affording it to them that would accept it. If you askjnejwhat courfe I take for order and expedition; I have after told you : In a word ^ at the delivery of the Catechifms, I take a Catalogue of all the perfons of under/landing in the Parijh : and the Clark^gocth a wee k^ before to every family to tell them when to come, and at what hour ( one family atS a clock^i the next at 9. andthenextatten,8cc. ) And I am forced by the number to deal with a whole family /it once -3 but admit not any of another to be prefent (ordinarily.) Brethren, do I now invite you to this work^ without God, without the cenfent of all antiquity, without the confent of the Reformed Divines, or without the convi- ction of jour own confeiences ? See what our late Af- fembly fpeakoccafionally, in theDireffory, aboutthe vifitationof the fick^ lc is the duty of the Minifter not only to teach the people committed to his charge in publike, but Privately and Particularly to admo- nifti, exhort,reproveand comfort them upon all fea- fonable occafions,fo far as his time,ftrengib5and per- fonalfafety will permit. He is to admonifh them in time of health to prepare for death : And for that purpofe , they are often to confer with their Mini- fter about the eftate of their fouls, &c. Read thU over The Preface. over again andconfider it. Hearken to G$difyou would ' have -peace withGod: Hearken to conscience if yon would have -peace of cenfeimce. J am refolvedto deal plainly with you y if 1 difpleafoyou : It is an unlikely thing that there fhould be a heart that is fine erely devoted to Godin the brcaft of th+t man^ that after adverti foments and exhortations >will not rofolve onfo clear and great a du- ty at this is. As it is with our people in hearing the wordy fo it is with us in teaching : An upright heart is an effectual perfwader of them to attend on God in the fife $f his ordinances , and an upright heart will as effectually perfwade a Minifler to his duty : As a good fiomach needs no arguments to draw it to afeafi , nor will eafly by any arguments be taken off: And aw child will love and obey hi* parents .though he could not anfwer a Sophifier that would perfwade him to hate them '*fo I cannot conceive that he that hath one fparl^ of faving Grace \andfo hath that love to God, and delight to do hts win, which is in all the fancllfied , fhould foffibly be drawn to contradict or refufefuch a worl^ as this : ex- cept under the pow&tffech a temptation as Peter was when lye denyed Chrifiy or when he dijfwaded him from fufferingi snd heard an half excommunication , Get thee behind me Satan: thou art an offence unto me : for thou favoured not the things that he of God, but thofe thatbeofmen, Matth.i6.£2523. Tou have put jour hand to the plough of God : Tou are doubly [antlifed or devoted to him, as Chrijilans, anH asPaflors\ and dare you after this draw backhand r$~ fufe his work ? To* fee the work^of Reformation at a fland •, and you are engaged by many obligations to pro* mote it : and^dareyou now neglett that means by which it mxfibe done ? Will you fhew your faces in a Chrifiian Congregation, The Preface. Congregation ., as Minifters of the Go/pel, and there pray for a Reformation, and pray for the Conversion and Salvation ofyvur hearers , and the fTofperity of the Church : and when yon have done, refufe to ufe the means by which it muft be done ? 1 know carnal wit will never want words and fhews of re a fun to gain-fay that truth and duty which it abhors-, It u e after new to cavil againji duty then perform it : but flay the end^ before yon pafs your final judgement, (fan you pof- fibly make your felves believe that you fhall have n com- fortable review of thofe negleffs, or make a comfortable account of them unto God ? I dare prognofticate fror,; the knowledge of the nature of Grace , that all the Godly Minifters in England will make confeience of this duty, and addrefs themfelvesto it (except thofe that by fome extraordinary accident are difabkd, or thofe that are under fuch temptations as aforefaid- ) 1 do not hopelefiy perfwade you to it, but take it for granted that it will be done : And if any lazy, or \ea- lous, or malicious hypocrites, do cavil againfli^, or hold off, the reft will not do fo t but they will tahe 'the opportunity , and not rcfift the warning- r the Lord, AndGod will uncafe the hypocrites erelonf, and ?, them know to their forrow, what it was to play fa.fi >rnd luofe with God. Wo to them, when they muft be account- able for the blood of fouls ! The Reafbns which Cansfisd them here againft duty , will then be nmnifefted to betheeffeBs of their folly, and to have proceeded radi- cally from their corrupted wills, and carnal wtertft. And ( unlefs they be defferately blinded and' [eared to the death ) their confeiences will not own thofe Rea- fons at a dving hour which now they feem to own. Then thejjballjej to their forrow , that there is not that G com* I lit L ItldLC. fomfort to be had for a de farting foul in the reviews of fuch negletted duty, as there is to them that have wholly devoted themfelves to the fervice of the Lord.I am fure my arguments for this duty wi 11 appear ftrongeft at the laft, whatever they do now. And again 1 '[ay , I hope the time is even at hand when it jhaU be as great a Jhame to a Minifter to neglett the private inft rutting and over fight of the Flocks, as it hath been to be a feldom Treacher y for which men are now juftly fequeftred and t jetted : And if God have not fo great a quarrel with m as tendeth to a removal of the Gofpel^or at leafi to the b I aft in? of its profperity andfuccefs in the de fired reformation, I am confident that this willfhortly be. And if thefe lazy wordly hypocrites were but quicken- ed to their duty by a Seque firing Committee , youjhould fee them flir more zealoufly then all arguments fetcht from God and Scripture, from the Reward or Punijh- ment , or frtm the Necejfity and Benefit s of the work^ can perfwade them to do. For even now thefe wretched men , while they pretend themfelves thefervants of Chrift, and are ashing , What Authority we have for bis workj and if we could but Jhew them a command from the Lord Protettor or Council, it wbuld anfwer all their fcrnples, and put the bufmefs beyond difpute, as if they had a defign to confirm the accufation of the Pa- pifts , that their Miniftry only u Divine , and ours de- pend-th on the will of men. Well ! for thofe godly zea- lous Minifter s ofChrift, that labour in finceritj^ and denying their wordly inter eft andeafe, do wholly devote thtmfelvestcGod, lam confident there needs not much perfwafion.There is fomewhat within that willprefently carry them to the worl^ : And for the reft, let them cenfure this warning asfubtilly as they can, they Jhaft not The Preface. not hinder it from rifwg up a^ainfl them in judge- ment , unlefs it be by true Repentance and ReformaT tion. And let me fpeak^ one word of this to you that are my dear fellow labourers in this County , who have engaged your felves to be faithful in this work. It is jour honour to lead in f acred Refolutions and Agreements : but if jou fhould any of you be unfaithfull in the performance 9 it will be your double difhonour. Review your fubfcribed Agreement^ and fee that you perform ityAth diligence and conftancy. You have begun a happy work}facha$ will do more to the welfare ofthcChurch then many that the world doth make a greater ftir about. God forbid, now^ that imprudence or negligence fhouldfrufirate all. For the generality ofjoujdo not much fear it , having fo much experience of your fidelity in the other parts of your office. And if there fhould be any found amorg you y that will fhuffe over the wor^ and deal unfaithfully in this and other parts of your office , / take it for no , jujt caufe of reproach to m that we acce:t of your fabferi- ption, when you offer tojoyn with its. For Catechizing is a worknot proper only to a Aiinifier •, and we cannot forbid any to engage themfelves to their unquefcivnable duty : But in our Affociation for difciplinc we mufi be fomewhat more fcrupulous^ with whom we pyn. 1 earneftly befeech you all in the name of God, and for the fake of your peoples fouls , that you will net (lightly flubberover thiswor^ but do it vigor ou fly and with all your mighty and make it your great andferiousbufi- nefs: Much judgement is required for the managing of it. Study therefore how to do it beforehand , as you fludy for your Sermons. I remember how earneft I wets with form of the Uft Parliament to have had them C 2 fettle The Preface- ettle Catechifisin our Affemblies; but truly I am not forry that it took^nct effeft ( unlefsfor a few of the larger Congregations. ) For I perceive that all the life tff the workjinder God, doth lie in the prudent effettual management , in fearching ?nens heart s, and fetting home thefaving truths : and the ablefi Minifter is weakjnough for this, and few ofinferiour place or parts would be feund cempetent : for I fear nothing more, then that many Minifter s that preach well , will be found too unfoeet for thiswor^ efpecially to manage it with old, ignorant, dead' hearted finners : And indeed if the Minifter s be not reverenced by the people, they will rather flight them and contefi with them, then humbly learn andfubmit : how much more would they dofo by inferiour men ? Seeing then the workjs cafi upon us, and it is we that muft do it or elfe it muft be undone, let us be up and doing with all our might , and the Lord will be with us. lean tell you one thing for your encouragement*, It is a workjhat the enemies of the Church and Mini- firj do exceedingly vex at, and hate and fear more then any thing that yet we have undertaken, I perceive the figns of the Papijfs indignation againfiit.And me thinks it hath the moft notable character of a work^ extraordi- narily,and unqueftionably good: For theyftorm at it, and yet have nothing to fay againjl it. They cannot blame it, and yet they hate and fear it, and would fain undermine it, if they knew how. Tou know how many falfe rumours have been [pread abroad this Country to deter the people from it : as that the Lord P rot eft or and Council were againfl it : That the fubferibers were to be ejefted : That the Agreement was to be pub likely burnt, &c. And when we have fearcht after the authors , ypecan drive it no higher then the Quakers, the Papifts Emif- farics $ The Preface. faries ; from whom we mayeafdy know their minds. And jet when a Papifi /peaks openly, as a Papift, fome 0/ them have /aid , that it is a good work , hut that it wants authority, and is done by thofe that are not cal- led to it : For/ooth , becaufe we have not the Authority of their? ope or Prelates « And/ome that Jhould be more fob er have a fed the fame language -, as if they would rather have thoufands and millions of fouls neg- letted^ then have themfo much as Catechised and In- ftruEled, without commifpon from a Prelate. Tea and fome that differ from us about Infant Baptifm,I under- ft and, repine at it -, and fay that we will hereby infinuate our felves into the people, and hinder them from the re- ceiving of the truth. A fad cafe, that any that feem to have the fear of God, Jbould have fo true a Character of a partial dividing, and fding mind, as to grudge at the propagation ofChriftianity it felf, and the common truths which we are all agreedin, for fear left it flould hinder the propagation of their opinions. The common caufe ofChriftianity , muft give place to the caufe of the/e lower controverted points-, and they grudge us our very labour and faff ering for the common work^ , though there be nothing in it which medleth with them, or which they are able with any Jhew of reafon to gain- /ay. Ibefeechjon Brethren let all this, and the many motives that I have after given you, perfwade you to the greater diligence herein ! When you are /peaking to your people-, doit yeith the great eft prudence andferiouf- nefsy and be as earneft with them as for life w death \ and follow it as clofe as you do your pub like exhortations in the Pulpit. Iprofefs again, it i$ to me the moft com- fortable work^ except publike preaching ( for there 1 (peal^to more, though yet with lefs advantage to each C 3 '#0 The Preface- Vfte ) that ever lyet didfet my hand to : And I doubt not but yon will find itfo to yon , if you faithfully per- form it. 2. ]\ A T fcccnd reqneft to the Reverend Mini ft ers •*-VJL in thefe Nations, is, that at laft they would without any more delay , unanimoufly fet themflves to the practice of the fe parts of Chriflvan Difcip line , which are uncjueftionabl] neceffary, and part of their work^ It is a fad cafe thjtt good men under fo much liberty, (hould fettle themfelves fo long in the constant negleEl of fo great a duty. The common cry is, [ Our people be not ready for ic ; they will not bear it. J But is not the meaning, that you will not bear the trouble and hatred which it will occaficn ? J f indeed jm proclaim our Churches uncap able of the order and Government of Chrift, What do you but give up the caufe to them that withdraw from them ? and encourage men to lookout fur better focicties where that Difcipline may be had ? For though preaching and Sacraments may be omitted in feme cafes, till a fitter feafon, and accordingly fo may Difci line be •, yet it is a hard cafe to fettle in a conftant negleU,forfo many years together as we have dune, un~ lefs there were a flat impoffibility of the wor!^: And if it werefoy becaufe of our uncapable materials , it vtculd plainly call us to alter our constitution, that the matter may be eatable. I have fpoke plainly afterward to you of this , which 1 hope you will bear, and confeionably eonfider of, I now only befeech you that would make a comfortable account to the chief Shepherd^ and would mt The Preface. not be found unfaithful in thehoufeofGod^ that you do not wilfully or nele gently delay it ^ as if it were a need- le fs thing -, nor firing not from Duty becaufe of trouble to. the flejh that doth attend it : for as that's too fad a fign ofhypocrifie • fo the coftlyefl duties are ufually the mo/l comfortable •, and be fure that Chrifl will bear the cofl. I could here produce a heap of tefiimonies , of Fathers and Reformed Divines, that charge this duty with great importunity. I Jhall only now give you the words of two of the mofl godly, laborious , judicious Di- vines that moft ever, the Church ofChrift hadfince the dates of the Apoftles. Calvin. Inftitut.U. ^.cap^n.feEl-i^. Std quia nonnulli in odium Difciplinae ab ipfo quoq- nomine adhorrent, hi fie habcanc : Si nulla focietaSjimo nulla domus quae vel modicam familiam habeat, contineri in redo ftatu fine difciplina poteft : Earn efTe mulco magis necefTariam in Ecclefia , cujus (latum quam ordmaciflimum eflfe decec. Proinde quemadmodum falvificaChriftidodrinaanimaeft Ecclefiae, ita illic difciplina pro nervis eft, qua fit ut membra corporis fuo quaeq, loco inter fe cohasreant. Quamobrem quicunq^ vel fublatam difciplinam cupiunt, vel ejus impedmnt rcftitutionem, five hoc faciant data opera, five per incogitantiam, Ecclefiae certe extremara dif- fipationem quaerunt. Quid enim futurum eft, fi uni- cuiq-, liceat quod libuerit ? Atqui id fieret nifi ad do- drinae praedicationem accederenc privatae monitio- , nes,corrediones,& alia e jufmodi adminicula quae do- drinam fuftinent & otiofam effe non finunt. Difci- plina igitur veluti fraenum eft,quo retineantur & do- mentur qui adverfus Chrifti dodrinam ferociunt : veil tanquam ftimulus quoexcitenturparum volun- C 4 tarih The Preface. tarii : interdum eciam veiut paterna ferula qua cle- menter & pro fpirltiis Chrifti manfuecudine caftigen- tur, qui gravius lapii func.Quum ergo jam imminere cernamus inicia quaedam horrendae in Eccleha vafti- tatis,ex eo quod nulla eft cura, nee ratio continendi populi , ipfa necefiitas clamat rcnaedio opus efTe. Porro hoc unicum rcmedium eft quod & Chriftus pr3ecipic5& femper ufitatum inter pios fuit 2.Primum difciplinaefundamentum eft, ut private monitiones locum habeant : hoc eft, fiquisofficium fpontenon faciat aut infolenter fe gerat aut minus honefle vivat, auc aliquid admiferic reprehenfione dignum ut pati- anir (emoneri, acq- utquifq- fratrem fuum dum res poftulabic monere (tudeat. Praefertim vero in hoc ad- vigiient Poftores ac presbyte "i quorum partes funt non modo concionari. ad populumfed per fingulas do- mos monere & exhortari, iicubi univerfali do&rina non fatis profecerint, quemadmodum docet Paulus , quum rcfert fe docuiffe privatim & per domos • & fe mundum a fanguine omnium atteftatur, quia non ceflfaverit cum lachrymis nofte & die monere unum- quemque. Seethe reft. Andfett.^hc adds of the ne- ccjfity • Sine hoc difciphnae vinculo qui diu ftare pofTe Ecclefias confidunt, opinione fallantur : Nifi forte carere impune'podimus eo adminiculo, quod Domi- nus fore nobis neceffarium providit. Etfec.$. Atq; hie quoq- habenda eft ccenae Dominicae ratio ne pro- mifma exhibitione profanetur. Veriffimum el enim eum cui commiffa eft difpenfatio fi fciens ac volens in- dignum admiferit quern repellere jure poterat, pro- indereumeffe facrilegii adi corpus Domini canibus profticueret. Hicr Zanchius deEccleJia Voll-fo. 123, 124. ( Difciplina ) The Preface, CDLfciplinaJ eft aftio qua Ecclefia, fecundum facuU tacem fibi a Chrifto traditam fideles fuos non folum publice , fee eciam privatim, tarn in vero Dei culm quam in bonis moribus idq- turn doftrina, turn cor- redionibus, turn Ecclefiafticis poenis & cenfuris, turn eciam fi opus fit excommunicationibus inftituit &in- fticucosrecinet. iV.124. Primohabetprivatam do- ctrinam.Habet enim Ecclefia poteftacem, fi publica do&rina in publico templo non fufficiat, privatas fi- delium domes ingrediendi, atq-, ibi eos privacim do- cendi,ac in vera doftrina ac religionc Chriftiana infti- tuendi : & fidelespaci debenc ut Paftor fuas aedes ingrediatur , & eos privacim infticuat. Hujusex- emplum eft, in Atts 20. &c. Idem fecerunt rellqui Apoftoli. 2.Habec privacas admoniciones, corre&i- ones, objurgaciones>d"^.T'/?^ is for private teaching : New for the Sacrament, hear what he faith, ibid. joL 79. Ob). Manebimus in Ecclefia,audiemus verbum, &c. fed qui poffumus in ccena Communionem vobif- cum habere, cum ad earn admictantur mulci impuri, ebrii,avari, &c. Refp. 1. Qancum ad hos peccaco- res, eos intelligi poffe bifariam ; vel qui ance fuerunt ebrii, &c<4 Scd poftea refipuerunc. Hos dicimus fe- cundum verbum domini non effe excludendos a>Men- fadomini,quandoquidem vera penkentia& fide prae- dici funt : vel eos qui eciamnum ebriecati ftudent, aliifq-, vitiis, & talis fine pcenitentJi & fide acce- dunt ': Hos dicimus fimplidter non effe admittendos. Quod aucem admiccuntur plerumq- hoc contingere poteft bifariam .- vel ex ignorantia Miniftrorum, eo quod non agnoverint tales efle.quales funt : Et hanc certe ignorantiam non probamus, quoniam debet Mini- fier agnofcere^ualefnam ftnt Mi qulbns cccnam Domi- ni The Preface. ni adminiflrat : quod, fi ignorat, non p&tefi non accufa- rifnpint & reprehendend* negligently, &c. Aut cum fine omnibus nott qualefnam line, non ftudent tamen eos arcere prae timore, vel aliquo alio humano refpe- &u. Hoc d&mnAmns in Miniflro vitiam timiditatu. Debec enim Minifter Chrifti effe cordatijftmus & he- roictis. Sed hie non ell fpeftandum quid unus aut al- ter vilis Minifter agat (mark the Title) fedquaefic Ecclefiaeinftitutio,quaeq- communis in omnibus Ec- clefiis confuetudo : In omnibus autem Ecclefiis no- ftris antequam coena Miniftrecur, omnibus hujufmodi interdicitur, &c Ec certo magnum eft probrum , quod inter filiosDei locum habeant & porci & canes: Muled vero magis, fi illis proftituuntnr facro-fan&a ccenae Dominican fymbola, &c. Quare Ecclefiae Chri- fti non debent hujufmodi iceleratos infinnfm ferre, nee ad (acram caenam dignos fimul & indignos pro- raifcue admittere : id quod plerumq- fit in Ecclefiis noftris : ( How mxny thin were the viles Mmiftri ! ) But the principal is behind ->f the necejfity if Difci- pline: And I deftre both M**ift rates &Mimfters>into whofe hands thefs lines Jhtll fall, to read and confide? it. Ibid. foL 1 34, 1 35. Videant igitur principes & Magi fratus qui hanc difciplinam inEcclefiam rcfticu- tam nolunt, quid agant. Haec initituca eft a Chrifto, ut parpscuo in Ecclefia tanquam fingularis thefaurus confervetur: Ergo qui earn exulare vohi'rft, fciant fevelle, Chrrftuch, exulare. Haec pars eft Evangelii Jefu Chrifti. Ergo qui hanc reftitutam nolu nt, fciant fe nolle Evangdium Chrifti, ficut debet, reftitutum. Quomodo igitur gioriamarreftitULum eflfe Evange- liurain Ecclefiis naitns, (ihaiceamq- nan poftre- raam partem Evangelii reftitutam nolunus? Hac vitia The Preface. vicia corriguncur * virtures promo ventur : ergo qui hanc difciplinam reftitutam noiunc,quomodoaudent dicere fe vicia odiflfe, vircutum vero amantes effe, pietatispromotores3impietacisofores Hac conferva- tur & regitur Ecclefia, fingulaeq- Ecclefiae membra fuo quaeq-, loco cohaerenc : Ergo quomodo qui hanc expulfam volunt dicuqc fe velle Chrifti Ecclefiam , bene reftam fiquando fine hac bene regi non poteft. Si nulla domus,nullum opidum, nulla urbs, nulla ref- publica, nullum regnum , imoneexiguusquldem ludus ikerarius, fine difciplina regi poteft ,quomodo potent Ecclefia ? I would Magiftrates would read the refi^ which is purpofelj to them* Et fol. 135. Ac timetur fedkio & tumukus. Refp.Ergoneq; Evangelium eft predicandum, &c. Quid; Annon videnc Principes & Magiftratus noftri quantum malum in Ecclefia oriatur, & intus & foris ex negledu concemptuve hujusdifciplinae ? Foris nulla res eft quae magis Papiftas & alios, arceac, vel faltem retrudec ampleftendo Evangelio^atq- hsec dif- ciplinae Ecclefiafticae deftitutio , quae eft in Ecelefiis noftris. Intus,nihil quod magis alat vicia, haerefis,^c. Annon videnc Ecciefias fuas principes plenas feftis haereticorum \ & impurorum hominum ? Ad has confluit omne genus hominum fanacicdrum, impuro- rum, &c. tanquam ad afylum.Quare ? quia ibi nulla difciplina. Scianc ergo principes & quicunq- illi fint qui Difci- plinam Ecclefiafticam in Ecelefiis refticutam nolunt, fed ei adverfantur eamq- pofcribunt5fe Chrifto adver- fari : qui miniftros impediunt ne earn exerceant, fc Chriftum& Deum impedire, ne fua fungantur pote- flate.Quid enim agunt miniftri cum excommunicant? Pronuncianc The Preface. Pronunciant fententiam Domini. Ait enimChriftus : Quicquid ligaveritisin terris, &c. Quid igitur agunt qui impediuntEcclefiam ne fententiam Domini pro- nunciet ? Peccant contra Chriftum, & rei funt lefae Divine Majeftatis. Annon reus effet laefae Ma jeftatis Caefareae, fiquisejus judicem ne fententiam Caefaris pronunciet impediat ? Videan: igitur quid agant. HactenusChriftusrexit Ecclenamfuam hac Difcipli- na ^ & ipfi Principes, imo & Miniftri aliquot , no- lunt earn fie regi ? Viderint ipfi. Pronptncio, Procla- moy Proteftor, eos peceare, qui cum poffint & debeant earn refiituere.non reflituunt. I hope both Magiftrates and Minifttrs that are guil- ty, will give me leave to fay the like with Zanchy, if not to call them Traitors againfl the JMa]efty of God, that hinder Difcipline% and adverfaries to Chrift, yet at leafi to Pronounce , Proclaim, Proteftjthat they fin againfi God, who fet it not up when they may and ought- But what if the Alagiftrate will not help us ? Nay, what if he were againfl it ? So he was for about 300. years, whenDifcipline was exercifed in the primitive Church, To this Zanchy addsib. Miniftri Ecclefiae quantum perconfenfum& pacem Ecclefiae licet hanc Difcipli- nam exercere debctis. Hanc enim poteftatera vobis dedit Domintfs, neq- quifpiam aufcrre earn poteft : nee contenti efle debetis ut doceatis quid agendum, quid fugiendum fit ,ututquifq- profua libidine vi- vat nihil curantes,fed urgenda difciplina. vid. Augufl. defide & operib.c.4. Obj. At impedimur per Magi- ftratum. Refp. Tunc illi fignificace quam male agat, &c. Read the reft of the folid advice that Calvm and Zanchy in the forecited places, do give both to Aiini- flers and people where Difcipline U wanting. The The Preface. The great Ob jeEiion that feemexh to hinder fome from this work^is becauft we are not agreed yet, who it is that nwft do it? Whether only a Prelate for whether a Pres- byterie ? or a Jingle Paftorl or the People ? Anfw. Let fomuch be exerctfed as is out of doubt. I. Its granted that a /ingle P aft or may expound and apply the word of God' He may rebuke a notorious (inner by name. He may make known to the Church that God hath com- manded them, with fuch a one no not to eat ? and require them to obey this command, &c. J /hall fay no more of this now, then to cite the words of two learned^ godly, moderate Divines y impartial in this caufe. The one is Mr. Ly ford a maintainer ofEpifcopacy , in his Lega- cy of Admifsion to the Lords Supper; who pag. 55. faith, [ Jj£. In which of the Minifters is this power placed ? | Anfw.Tzvcry Minifter hath the power of all Chriits ordinances to difpenfe the fame in that Con- gregation or Hock,over which the Holy-Ghoft hath made him overieer • yet with this difference: he may preach the word, baptize, and adminifter the holy Supper alone of himfelf without the affiftance or confent of the People: But not excommunicate alone ( he means not without the people, theugh of that more muft befaid : ) becaufe excommunication doth prefuppofe an offence to the Congregation, a convi- ftion and proof of that offence, and witneffes of the parties obftinacy : and therefore hereunto is requi- red the a&ion of more then one, &c. Excommuni- cation comprizeth feveral afts : Admonition,private, publike : the laft ad: is, the catting out of a wicked obftinate perfon from the fociety of the faithful, 1 . By the authority of Chrift. 2. Difpenfed and exe- cuted by the Miniftcrs of the Gofpel. 3 • With the affiftance The Preface. affiftance and confent of the Congregation , &c. 2. If you ask by whofe office and Miniftry this fen- tence is denounced ? I anfwer , by the Minifters of tbeGofpej: we bind and loofe do&rinally, in our preaching peace to the Godly ,and curfes to the wic- ked : But in excommunication we denounce the wrath ofGodagainft this or that particular perfon ( Thou art the man! thou haft no part with us: ) and that not only declaratively, but judicially : It is like the fentence of a Judge on the bench, &c. 3 . If you ask, Whether this be done by theMinifter alone? lanfw. No- it muft be done by the affiftance and confent of the Congregation, iCor. 5.4. Excom- munication muft not be done in a corner , by the Chancellor and his Regifter3e£r.But whofoever doth by his offences lofe his right to the holy things of God, he muft lofe it in the face of the Congregation, and that after proofs and allegations, asisabove- faid : the people hear and fee the offence, complain ofit,andare grieved at his fociety with them , and judge him worthy to be caft out. This concurrence and confent being fuppofed, every Minifter is Epifco- pusGregis, aBifhop in his own Parifti ( N. B. ) Attszo. 28. To all the Flockjver which the Holy- Ghoft hath made yon W.ix-Qirtf^Overfeers- And Heb. 13. 17. Remember them which have the Rule over you, who have ffoken to yon thewerd of God. Where note, that they who preach the word of God, muft Rule and Govern the Church ; and every Preacher is a Ruler, unto whom the people muft fubmit. v. 1 7. Befides every Minifter is vefted with this authority at his Ordination, [_ Whofe fins thou doft forgive, they are forgiven : whoL tins thou doft retain, &c. 2i Every The Preface. 2. Every Mttiifter is vefted wich this authority by the Laws ofthis Land: The words of the Rubrick for the adminiftration of the Lords Supper which do en- able us thereto are thefe [ If any of thofe which in- tend to be partakers of the holy Communion, be an open notorious evil liver, fo that the Congregation by him is offended, or have done wrong to his neigh- bours by word or deed,the curate having knowledge /thereofjftiall call him, and advertife him in any wife not to prefume to the Lords Table , untillhehave openly declared himfelf to have, truly repented and amended his former naughty life, that the Congre- gation may thereby be fatisfied , which afore were offended • and that he have recompenced the parties whom he hath done wrong to, or at leaft declare himfelf to bein ftillpurpofe fo to do as foonashe conveniently may : Befides this our Authority in this particular, is confirmed by an ordinance of the Lords and Commons in Parliament, e^r.] So far Mr. Ly fords words. The other is Mr. Tho. Ball of Northampton in his late BookJ'or the Miniflry^ -where Part 3 . Chap. 4. he bringeth mdny Arguments to prove it the Minifiers duty to exercife Discipline as well a* to preach:andthe feventh Argument is this , [ What was given by the Bifhops unto fuch Minifters as they ordained and laid their hands upon, (hould not be grudged or de- nyed to them by any body : For they were never accounted lavifhor over liberal unto them, efpecially in point of Jurifdi&ion , that was alwaies a very tender point, and had a guard and centry al waies on it: for conceiving them felves thefole pofleffors of it, they were not willing to admit of partners : Whatever I he PiTi ace- Whatever they indulged in other points, as Pharaoh to fofeph j Only in the throne I will be greater tljen thou J Yet Bifhops granted to ail that they ordain- ed Presbyters, theufeand exercife of Difcipline as well as Dodrine, as appears in the Book of ordering Bifhops,Priefts and Deacons,whereof the Interroga- tories propounded to the Party to be ordained is, Q Wili you then give your faithful diligence alwaies fo to Miniiter the Doftrinfe and Sacraments, and the JDiicipiine of Chriftas the Lord hath commanded , and as this Realm hath received the fame according to the Commandments of God, fo that you may teach the people committed to your care and charge with all diligence to keep and obferve the fame : ~ Which a Reverend and Learned Brother not obfer- ving , would confine all jurifdi&ion to Diocefan Bilhops,^. Arg.S. What is granted and allowed to Minilters by the Laws and Cuftoms of this Nation cannot reafonably be denyed : for the Laws of Eng- land have never favoured ufurpation in the Clergy , &c. But the Laws and Cuftoms of this National- lows to the Minifters of England the ufe and exercife ofDifcipline as well as do&rine: for fuchof them as have Parfonages or R.ectories,are in all procefs and proceedings called Rectors, $*c. 2. And as to the point of the Peoples interefl , the moderate feem to differ but in wrods. Some fay the Peo- ple are to Govern by Vote : Iconfefs if this were under* flood as it k[poken> according to the proper Jenfe of the words , and praclifcd accordingly , it were contrary to the exprefs commands of 5 capture^ which Command the Elders to Rule well, and the people to obey them as their Ruler s> in the Lrrd • And itfeems to me to be de- flrH&ivt The Preface. fhuBive to the Being of a Political Church, whofe con- ftitutivt farts are the Ruling and the Ruled parts : sis every School confifteth of M after and Scholars , and every common-wealth of the Pars imperans , & pars fubdita : And therefore thofe that rigidly flicks to this, do caft out. themfelves from all particular Political Churches-communion ofChrifls Inftitution. ( Which . becaufe I have formerly [aid, or fomewhat to that pur- pi fe. a late namelefs Writer makes mvkruel to his party , while Ifeemfor them ,andfo felj "-contradifiing : a* if it were cruelty to tell a Brotherofhisfin, and not to leave it on him : Or as if 1 underflood not my [elf \ becaufe he understands me not I ) But 1 perceive the moderate mean not any fpich things as thefe words in their proper fenfe import- They only would have the Church Ruled as a free people (as from unjuft Impofitions) and in a duefubordination to Chrift. And we are all agreed that the Paftors have the Judicium Direftionis,/Xf Teach* ingy Directing Power, by Office : and that the People have Judicium Difcretionis -5 and muft try his Directi- ons, and not obey them when they lead to fin ; and there- fere we cannot expeth that the people floould execute any of our Directions except their Judgement lead them to execute them. (Though if their Judgement be wrong, God requireth them to reffifie it ) and as for the Judi- cial DeciGve power (about which there is fo great con- tending ) in the ftritleft fenfe it is the Prerogative of Chrift, and belongeth to neither of them : For oncly Chrift is proper Law-giver, and Judge of the Churchy whofe Law and judgement is Abfolute , of it felf Deter- minative, and not fubjetled to our trial of its equity or Obligation. So that we muft as much conclude that there u no final Judge of Contreverftes in a Particular D Church, 3| i ne rierace# Church, as we do againfl the Papifts, that there isno#i in the Church in general. And therefore the Churches Judicial Dcci five Power is but improperly fuch, redu- cible to the former, which feeing we are agreed infwe are as far infenfe agreed in this. A Paftor is Judge as a Phyfltian in an Hojpital , or as Plato or Zeno was in his School , or any Tutor in a Co/ledge of voluntary Students. For any more, it behngeth to Chrifl , and to the Magi fir ate. ]%hy then do we ftand quarreling about the names? One faith , The people have a Power of Liberty ,and the Minifters only the Power of Autho- rity. And what's this more then we yield them f viz. That, the guiding Authority being onely in the Guides, and the people commanded to obey them in a due fubor- dination to Chrifl , there is a Liberty belonging to all the Saints j from any other kind of Miniflerial Rule, that is, from a fie volo, fie jubeo, a Rule without Di- vine Authority : and therefore the people mufl firfl try and judge , -whether the Direction be according to G$d^ and fo obey : And this in Church cenfures as well as other cafes . So that, I . As the people ought not to dijfent, or difobey their Guides, unlefs they lead them to fin (and therefore mufl fee a danger of fm before they fufpend obedience ) So 2. The Guides cannot bring the people to execute their Cenfures or Directions , but by procuring their confent. And therefore though he mufl do his duty, and may pafs his Directive cenfure though they d:jfeat,and Minifterially require them in the name tf the Lord, e. g. to avoid a notorious obftinate offen- der, andfo'to obey the command of God • that is, though we may charge them- in the name of the Lord to con" fent , and obey, and do their duty , yet if their Judge- ments remain unconvinced in a cafe which is to them ebfeure. The Preface* ebfcure, we have no wore to do , but fatisfie our felves that we have done our duty. So that when we have quarreled never fo long , what is it but the Peoples confent that the moderate men on one fide do require t and confent the or her fide reqnireth alfo : Call it what elfe yen will \whcther a Government^ an Authority, or a Liberty-, Confent is the thing which both require ! And are we not then in the matter agreed ? Perufe for this Mr. Lyfords words before cited. See alfo what the leading men for Presbyterian Government do not on* Ij acknowledge, but maintain as ejfettua/ly as others : as Dm. Blondellusde Jure plebis in Regim , EccleC Calvin Inftitut. Lfc. 12. feft.4. Ne quis tale judi- cium fpernat,aut parvi aeftimet fe Fidelium fuffragiis damnatum, teitatus eft Dominus, &c. Ita Zanchius ubi fup. and many more . Indeed this Confent of the people is not line qua non to the Paftors performance of his own part • viz. £ Charging the Church in Chrifis name to avoid the communion of fuch a notorious obfti- nate offender .andfuff ending his own atts towards him : andfo charging them to receive the innocent or penitent .] (For, if the people confent not to avoid fuch , andfo would exclude all difcipline, yet the Pafior muft charge it on them^ and do his part.) But it is fine qua non to their aftual rqetting and avoiding that offender. In a wordy we muft Teach them their dutj% and require it : and they and we muft obey and do it ; and neither they nor we may oblige any to fin. Ob j . But we are not agreed about the matter^ of the Church that muft be Governed. Anfw. Perufe the qualifications required in (fhurch- members in the writings of the moderate on both fides, and fee what difference you can find ! Are not both D Z agreed The Preface . agreed jhat Prof ejfors of true faith and holinefs , coha? biting and con fentini^ are a true Church ? and when * hoy contradict that Profeffton by wicked attions , ( Doblrwe or life ) they are to be dealt with by Difci- fh;ie. Though I confefs in our pra&ife we very much diffsr ^ tnoft that 1 know running into one of the ex- trcams, of Loofnefs or Rigor. B • A A Y third and Lift Re que ft js, that all the faith- L * full Aiinifters of Chrift would without any m'jre delay Vnite and Affociate for the furtherance of each other in the workjfthe Lord , and the maintain- ing of Unity and Concord in his Churches. And that t oef. would not negletl their Brotherly meetings to thofe ends, nor yet [pend them unpro fit ably, but improve them to their edification , and the effeffual carrying on the workz Read that excellent Letter flfEdmond Grindal A.s-ch-Bifb.'p ofCanccrbufy to Jjjf. Elizabeth, for Mi- raft -rial meetings and cxcrcifcs ( fuch Bifljops would h Ave prevented our contentions and wars : ) Tou may fee it in Fullers new Hiftory of the Church of Eng- link And let none draw bach that accord in the fubftan- tiats of. fair hand godlinefs. : Tea if fome, fhould thinks tbfjnftlvcs neceffi 'tated ( I will not fay to Schifm , left j"ffrnlt!ocm •, but) to Jepxrate in publike worjljipfrem the reft, me things, if they be indeed Chriftians , they fljould The Preface. fhould be willing to hold Jl much communion with them as they can,and to confult how to manage their differen- ces to the leafi disadvantage to the common truths and Chrijiian caufe which they allfrofefs to own and pre- fer. And here I may not filently pafs by an uncharitable (lander which fome Brethren of the Prelatical fudge- merit have divulged of me far and. near ; viz. .That -while I ferfwade men to Accomodation , it was long of me that the late Proclamation or Ordinance was pro- cured for filencingall Sequejlred Miniflers , viz, by the late Worcefterfhire Petition , which they fay was theoccafionofit {and they falfiy retort that I altered k after the fubfeription. ) To which I fay, I . It was the Petition of many J uftices, and the grand fury, and thoufands of the County, as well as me. 1. There is not a word in it, nor ever was, againfi any godly man^ but only that thenotorioujly inefficient and fcanddous fhould not be perynitted to meddle with the myfieries of Chrifi ( fpecially the Sacraments -, ) which we de fired fhould have impartially extended to all parties alike, And fo much of this as was granted^ we cannot but be th'ankfull for, whoever grudge at it , andwifh it had been fully granted. S.I afire nothing more, then that all able, godly , faithful Minifters of what ftdefoever in our late State differences, may not only, have liberty, but encouragement : For the Church hath not any fuch to. fpare, were they ten times more. In a word -, / would have thofe -of what party foever to have Liberty to^ preach the Gofpel,whrfe errours or mifcarriages are not fo great , as that probably they will do as much hart as qood. Brethren, 1 crave your pardon for the infirmities of D 3 this The Preface* this addrefs : and earneftly longing for the fuccefs of jour Labours^ I /hall daily beg of God, that he would per/wade yon to thofe duties which I have here recjueft- tdjou to perform, and would pre ferve and proffer joh therein yagainft all the Serpentine fubtilty and rage that u n$w engaged to oppefe and hinder jou. April. 15. 1656. Your unworthy fellow- fervant. Rich. Baxter. To TO The Lay- Reader. Lfi30fS*3$HE reafon why I have called this vo- lumn, the firjl Part ol the book, is becaule I intend, if God enable me, and give me time, a Second Wart, containing the duty of the people in relation to their Paftors, and therein to fh^w j i. The Right and Nccefsity of a Miniftry. r. The Way to know which is the true D a Church To the Lay-Reader. Church and Miniftry , and how we juftifie our own calling to this office, and how falfe Prophets and Teachers muft be difcerned. 3. How far the people muft afsift the Paftors in the work of the Gofpel, and the Paftors put them on, and make ufe of them to that end. And 4. How far the peo- ple muft fubmit to their Paftors , and what other Duty they muft perform in that Relation-But becaufe my time and ftrength is fo uncertain , that I know not whether I may live to pub- lifh my yet-imperfect preparations on this fubject, 1 dare not let this jirft I^art come into your hands , without a word of caution and advice, left you fliould mifiinderftand or mifapply it. 1. The Caution that I muft give you, is in two parts. 1. Entertain not any unworthy thoughts To tie Lay-Readerl thoughts of your Paftors , * becaufe we here confefs our own fins,and ag- gravate them in order to our humilia- tion and reformation. You know it is men and not Angels that are put by God in the office of Church guides ! And you know that we are imperfect men : Let Papifts and Quakers pre- tend to a finlefs perfection ; we dare not do it ; but confefs that we are finners. And we mould heartily re- joyce to find thefigns of imperfect fincerity, in them that fo confidently pretend to finlefs perfection ; yea, if in fome of them we could find but common honefty, and a freedom from fome of the crying abominati- ons of the ungodly , filch as cruel bloodinefs, lying, flandering, railing, And withall they are bufie yet in con- triving how to procure the Governors of the Nation , to withdraw their publique countenance and mainte- nance, and facrilegioufly to. deprive the Church of the remnant that is de- voted to it for God, and to leave the Miniftry.on equal terms with them- felves T$ the Lay 'Reader* fclvcs or all other fects ( which in Spain, Italy, France, &c. They will be loth to do* ) And time will fhcw you, whether God will fufFer them to prevail with the Govetnours of this finful Land to betray the Gofpel into their hands, or not ? but we have rea- fon to hope for better things. 3* Their next defign,is to diminifh the Autho- rity , and fufficiency of Scripture : and becaufe they dare not yet fpeak out, to tell us what they fet up in its ftead , fome of them will tell you of New Prophets, and Revelations, and fome of them will tell you, that in that they are yet at a lofs themfelves ; that is, they are of no Religion; and then they are no Chriftians. I fhall now proceed no further in the difco- vcry •' but only warn you, as you love your fouls,keep dole to Scripture and a faithfull Miniftry ! and defpife not your Tq the Lay*%eader. your Shepherds if you would efcape the Wolves. If any queftion our cal- ling, lend them to our writings,where we have fully proved them ; or fend them to us , who are ready to juftifie them againft any Papift or Heretick upon earth* And let me tell you, that for all the fins of the Miniftry which we have here confefled , the known world hath not a more able, faithfull, godly Miniftry then !Brittain hath at this day. If at the Synod of Vort the Citrus Angticanus was calledy?«/w mundif before all thofe ignorant and Scanda- lous ones were caft out ; what may we now call it ? Brethren, let me deal freely with you .'The ungrateful con- tempt of a faithful Miniftry , is the fhame of the faces of thoufands in this Land ! and if through-Repentance prevent it not, they (hall better know in hell , whether fuch Minifters were E their To the Lay^ader. their friends or foes , and what they would have done for them , if their Counfell had been heard. When the Mefjengers of Cod were mocked , and his ffrords de/pt/ed, and hk prophets abu/ed, the wrath of the Lord arofe on the Israelites thimjelnjes : and there leas no remedy ? 2 Chron ]6.i6. Shall Minifters ftudy, and preach,and pray for you^and fliall they be defpifed ? When they have the God of Heaven and their own consciences to witnefs, that they defiie not yours but you, and are willing to fpend and be ipent for your iakes^and that all the wealth in the world would not be regarded by them in compari- fonof your falvacion?and that ail their labours and fufferings is for your fakes- if yet they fha.ll be requited with your contempt,or fcorn .or difcourage* ing unteachablenefs , fee who will prove thelofers in the end.When God himfelf To the Lay-KeMer, himfelf fiiall Juftifie and Condemn them , with a Well done good and faith - full fern) ant • let thofe chat reproached, defpifed, and condemned them, de- fend their faces from (name,and their confciences from the accnfations of their horrid ingratitude, as well as they can ! Read the Scripture and fee, whether they that obeyed Gods Mef- fengers,or they that defpifed and dif- obeyed them iped beft ? And if any of the Seducers will tell you, that we are not the Ministers of Chrift, leave them not, till they tell you, which is his true Church and Miniftry , and where they are ? and by that time they have well anfwered you, you may know more of their minds. 3. My laft advice to you is this. See that you obey your faithful Teachers, and improve their help lor your ial- vation while you have it 5 and take E % heed To the Lay-Reader, heed that you refufe not to learn when they would teach you. And in parr ticular, fee that you refufe not to fub- mit to them in this Duty of Private Inftruction , which is mentioned in this Treatife. Go to them when they defireyou, and be thankfull for their help. Yea, and at other times when you need their advice , go to them of your own accord, and ask it. Their office is to be your guides in the way to life: If you feek not their Direction, it feems you either defpife falvation it felfjOr elfe you are fo proud as to think your felves furficient to be your own Directors. Shall God in mercy fend you Leaders to Teach you and Con- duct you in the way to Glory, and will you ftoutly (end them back , or refufe their afsiftance" and fay , We have no need of their Direction ? Is it for their own eafe or gain that they trouble To the Lay-Reader, trouble you, or is it for your own cverlafting gain ? Remember that Chrift hath faid to his MefTengers,He that defpifeth you , defpi/eth me I Jf your obftinate refufal of their Inftru- &ion , do put them to bear witnefs againft you in Judgement, and to lay, Lord, 1 would ha charge, even-in the time of health-, and peculiarly, that fart of it9 which is fpent in the difcufsion of every mans fpecialfin* and infirmities, and inclinatiinsjnay prove very ufefu/l and advanta iom ( in or- der to fpirituxl Directions, re-rocf and comfit) to the making th: man of God perfect. And to tell truth, if the Pride and f elf •conceit there i* no doubt but more good might be done by Minifters this way , then is now done by any other means feparated £ 4 from frm the ufe of this particularly then by that $f Publike preaching '(which yet need not be neg- lected the more when thu is ufed ) which hath now the fate to be cryed up, and almoft (olely de- fended en,it being the likelier way^as Quintilian faith ^ {comparing Publike and private teaching of youth) to fill narrow >' meuttid bottles (and fuch are the mofloftu) by taking them fingle in the band, andpouring in water into eachjhen by fettir9gthem altogether, and throwing never fo many bottles of water on them. Mi r. Mr. William Gurnal in his excellent Tiook^ called , The Qhrijlian in compleat Armour, page ztf. TH E ignorant foul feels no fuch fmart; If the Minifter ftay till he fends for him to inftruft him , he may fooner hear the bell go for him, than any Meflenger come for him : You muft feek them out, and not expecl that they will come to you.Thefe are a fort of people that are afraid more of their Remedy, than their Difeafe, and ftudy more to hide their ignorance, then how to have it cured •, which mould make us pitty them the more, becaufe they can pitty them- felves fo little. I confefs it is no fmall un- happinefs to fome of us,who have to do with a multitude, that we have neither time nor ftrength to make ouraddreffes to every parti- cular perfon in our Congregations, and at- tend on them as their needs require ; and yet cannot well fatisfie our Confciences other- wife. But let us look to it, that though we cannot cannot do to the height of what we fhoulcl we be not found wanting in what we may. Lee not the difficulty of our Province make us like fome , who when they fee they have more work upon their hands, than they can well difpatch, growfick of it, and fit down out of alazydefpondency,3nd dojuft nothing, - 0,if once our hearts were but filed with Zeal for God,and companion to our peoples fouls, we would up and be doing, though we could but lay a brick a day-, and Go would be with us. May be.ycu who find a people rude and fottifhly ignorant, like (tones in the quar- ry 5 and trees untell'd (hall not bring the work toiuch perfe&ion in your daies as you de- file ! Yet as David did for Solome* . thou mayftby thy pains in teachingand nftruft- ing them, prepare materials for another > who ihall rear the Temple. Read the reft. THE THE CONTENTS. CHAR I. Scft. I. *T*jHE brief Explication of the Text.' Sed. 2. What fertof Elders they were, that V&x\\ [poke to Seft. 3 . 77* Dottrint and Method, Scft. 4. 77* terms opened. Se&. 5,6,7, ^ 8. Wherein we nwft take heed to ottr • f elves Scft . 9. *a i 6. Tk moving Reafons to Take heed to our fclyes* CHAP. The Contents. chap, i r. Scft. I. \Y7Hat it u to Take heed to all the Flocks ? ™ Its implyed that every Flocks have their own Paftor^ and that regularly the Flock^be no greater then the Paftors may over-fee J aking heed to ali Sect. 2. The ends of this Overftght. Sect. 3 . of the fubjett of this wor^ Sect. 4. Of the Objett of it. I. The Unconverted. 2. The converted. I .The young and weaken. Z.Thofe that labour under fome fpecial diftempers. 3 Decli- ners. 4. That are fallen under fome great Tempta- tion. 'y.TheBifconfolate. 6. Theftrong. Sect. 5. Of the action it felf 1. Publike Preaching. 2 Sacraments. 3. Publike prayer, and praife,and benedittion. 4. Overftght of the members diftinttly. 1. Knowing them. 2. Inputting the ignorant. 3 . Advifing them that ftekjzdvice. 4. Looking t& particular Families. How? 5. Reftftingfeduttion. 6. Encouraging the obedient. 7. Vifiting the fick. 8. Comforting. 9 Private admonifhing offenders. I O. More publike Difcipline. I . Publike admoni- tion. How ? 2 . Publike exhortation to open difcovery cf Repentance. 3 . Pub like praying for the offender. 4. To ajfijl. the penitent, confirming, abfolving, &c„ 5 . Rejecting the obftinately impenittnt from our Communion. 6. Reception of the penitent. The manner The Contents* manner andnecejpty of tbefe atis. Making Laws for the Church is not our vpork^ CHAP. III. OF the manner And concomitants of our worl^ It mufi be done, I . Purely for God, and not for f elf. 2 . Laborioufly and diligently. 3 . Prudently and or- derly. 4. Inftfting moft on the Greatefi and mofi Neceffar j things. Jf. With plainnefs and Evidence. 6. In a fenfeofour infuffciency and dependance on Chrift. 7. 1 n Humility and Condefcention. 8. A mixture offeverity and mildnefs. 9. With AffeEli- cnate ferioufnefs. 1 o. Reverently and fpiritually. 11. In tender love to our people. 12. Patiently. And we mufi be fiudiousofVnion and Communion among our felves, andofthe Vnity and peace of the Church. CHAP. IV. Sect. I . T^H E firft Vfe for our humiliation : Con- feffinl the fin* °f tb* Minifiry j efpeci- ally of this Nation •, heretofore. Sect. 2. A confejfion of our prefent fins. Specially -, I. Pride. Sect. 3 , 2. An undervaluing the Vnity and peace of the Catbolik* Church* Sect. The Contents.' " Seft. 4. 3 . Want offerious, indufiriom^ ttnrefervej laying out our [elves in the worh^ of God. Difcovered I . By negligent (Indies. Sed. 5. 2. By dull drowfie preaching. Seft .6. 3 fc By not heL ing them that want abroad. Se&. 7 4. By neglett of acknowledged Duties. E. G* Church Difcipline. The fretences confuted that would juftifie it. Sect. 8 . 5 . By the Power of worldly carnal interefls. Manifeifed, r. By temporising. 2. Worldly buji- nefs. 3 . Barrennefs in works of Charity. Secc.9. Applied for Humiliation. CHAP. V. Sect. I. XJ S E of Exhortation. Motives in the Text. 1. From our Office and Relation to all the F lock^with fime fubfervient confederations. Sect. 2. 2. From the efficient cattfe : the Holy Ghofi. Sect. 3 . 3 . From the Dignity of the Objett. Sect. 4. t 4* From the price paid for the Church. Sect. 5 . A more particular exhortation. 1 . To fee that the faving workjf Grace be wrought on our own hearts. A word to Tut ours and Schcolmafiers. Sect. 6. 2. Keep Grace in vigour and activity , and preach to your own hearts firft \ for your work: fake. Sect. 7. 3 . Stir up your ftlves to the work^ and do it with all your might. Sect . 8 . 4. Keep up earnefl de fires and expectations of fvecefs* Sect, The Contents. 5fCt. 9* 5 . Be zealous of good works. Spare no coft. Sect. 10. 6. MaintainVnion and Communion. The w*ty thereto. Sect. 1 1 . 7. Practice fo much of Difciplinc % as is cer- tainly your Duty. Sect. 12. 8. Fa^hfdly discharge this dmy of per fonal Catechizing and Inftruttion of all the Flick* CHAP. VI. Sect. 1 . T} Eafons for this Duty. 1 . From the Be~ W nefits. The great Hopes we have of a bleffedfuccefsofthiswork^, if faithfully managed ^ Shewed in 20. particulars. Sect. 2. 2. From the Difficulty of this work* Sect. 3 ♦ 3 . i7™^ r^ Necejpty of it : which is manU fid. Sect, 4. £//* ■; What great catife of Humiliation we hjtve for neglecling thisfo long. Sect. 5. An exportation to the faithfull performance of this wor^ Twenty aggravations of our fin , and witn°jf>s which will condemn the wilful I refufers erf fo great duties, m this Private InjlruElim and Dif- sip line are. Se:c.6 TheObjetlionsoflazy unfaithful Afmijiers, again ft Perfonal Inftruclion anX Catechising , an- fwered* CHAR The Contents. CHAP- VII. Sect. I . TT\/*y#wm to the lefs experienced , for the jLJ right managing of this work± I- For bringing our People to fubmit to it. Sect. 2? 2. To do it /oasis likffi to fucceed. I . For the Converfion of the ungodly and awaking of the fe- cure. In twelve Directions. CHAP. VIII. Directions how to deal with felf-conceited Opinio- nifiS) and to prevent or cure Err our and Schifrn in our People. And how to deal with thofe of whofe condition we are between hope and fear. I W&^&y v-v v,c. Gildas Salvianus $ THE REFORMED Pastor, Acts 20.28. Take heed therefore to your [elves, and to all the Flocks over the which the HoljGhcft hath madejon Oyer- feers, to feed the church of God, which he hath pur- chafed with his own blood. Chap. I. S E C T • I. Reverend and T early Behv d Brethren, gg^ Hough fome think that Pauls Exhort $ion to thefe Elders , doth prove him their Ruler , we hope % who are this day to fpeak to you from the Lord f that we may freely do the like , with* °ut any jealouPcsof fuch a Conclulion. Though we teach our people as Officers fee over them in the P Lordf z Gildas Salvianus 5 Lord, yet may we teach one another, as Brethren in Office as well as in Faith. If the people of but charge muft teach and admonifh and exhort each other daily, Col. 3.16. Ueb. 3 . 1 3 . No doubt Teach- ers may do it to one another without any fuperemi- nency of power or degree. Wc have the fame fins to kill, and the fame graces to be quickened and cor- roborated, as our people have : we have greater Works then they to do, and greater difficulties to overcome, and t;o lefs neceifity is laid upon us, and therefore we have need to be warded and wakened, if not to be inlirufted^as well as they: So that I confefs Ithmkfuch meetings (hould be more frequent, if we had nothing eife'to do together buttfcis : And as plainly and clofely fhould we deal with one another, as the moft ferious among us do with our Flocks :, lelf if only they have the fharp admonitions and re- proofs, they only fhould be found and lively in the If aith. That this was Pauls judgement, I need no other proof, then this rowfing heart-melting exhor- tation to the 'Ejhcfan Elders : A (hort Sermon, but not foon learnt. Had the Bifhopsand Teachers of the Church but throughly learned this fhort ex- hortation, though with the negled of many a Vo- lumn which hath taken up their time, and helpt them to greater appjaufe in the world. How happy^ had it been for the Churchand them ! Our prefent'ftraits of time will allow me to,touch upon no part of it' but my Text •, which, fuppofing- Pdul the fpeaker, and the Efhefme Elders his hearers, -iiaineth, . i .' A two-fold duty. 2. A four-fold motive to enforce it. i The foil duty is toTahs heed to fhmfelvcs. The ... ." -. . :. . fecond The Reformed (Paflor. 2 fecondis, to take [heed to all the Floc^ And the main work for-the Hock which is thus heedfully to be done, is expreffed, even to feed them, or flay the Shepherds for them. The motives clofely laid together are thefe. 1. From their engagement and Relation: They are the Over-feers of the Flock-, Ic, is their Office. 2* From the efficient caufe ; even the authority and excellency of him that called them to it : whxh was the Holy Ghoft. 3 . FVom the dignity of the objeft, which is the matter of their charge, It is the Church of God : the moft excellent and honourable fbciety in the world. 4. From the teiider regard that Chriit hath to this Church, and the price it coil: him : He purchafed it with his own blood. This Votive is part- ly fubordinate to the former. The terms of the Text have no fuch difficulty as to allow me the [pending of much of our little time for their explication. ^pon/jiv, hereiis/maxima cur a & dlligentia anmum adhibere-, n'mvioi, as fanfemtts and others oore, a little Flock. It (lgniHeth not here the whole Church of Chrift, which etfewhere is called tkIuv *<, in re- ference to Chrift the great Shepherd- but it fignifieth that particular Church which thele Elders had a fpe- cial charge of. Whether that was one or many, we fhall enquire anon. What is meant by ,ims*bf4cf Biftiops or Over-feers here,is thus far agreed oju,tbat they were Officers appointed to Teach and Guide thofe Churches in the way to falvation ^ and that it is the fame perfons that are called Elders of the Church of Efhefus before , and Biftiops here. Of whom more anon. The verb £$*??, feemeth here to import both the Qualification, Ordination and par- F % ticular 4 uiiaasaiivianus. ticular defignation of thefe Elders or Bifhops to their 'charge : for we muft not limit and exclude without neceffity. The Holy Ghoft did by all thefe three waies make them Over-feers of their Flocks. i.By qualifying them with fuch gifts as made them fit for it 2. Bydirefting'the minds of thofe that ordain- ed them to the miniftery, 3 . By difpofing both their own minds, and the Ordainers, and the peoples for the affixing them to that particular Church, ratber then another, Dicit eos conftitutos a fpiritu fantto.y faith Gretitis, quia cenftitnti erant ab Apoftvlu plenis fpirittn fantlo, quanqnam approbante plebe : But no doubt, in thofe times the Holy Ghoft did give fpeci- fll dire&ions, as by internal oracle, for the difpofa! of particular Teachers, as we read in the cafe of Saul and Barnabas, and for the provifion for particular Congregations. J- Vl'auAiivj -rtw l-4Khiin'*v 9 is by fome tranflated barely to feed , as ours here ; by others only to Rule -, but indeed as Gerhard , Janfenius , and others note, it is not to be retrained to either, but contained! in it all the Paftoral work. Inone word it is Paftorem *gere^ to do the work of a Paftor to the Flock.' Whether it be the Ephefine Congre- gation before called ^-^ » that is,here called i*^ - fnwN&'plSi or whether it be the Univerfal Church which they may be faid to feed and Rule, by doing their part towards it in their ftation (asajufticeof Peace may be faid to rule the Land ) is hot a matter of much moment to be ftobd upon : but the former iecrns m'oft likely to be the fenfe ^p<$^/kW£. is boih . /icquifivit & ajferm & in J nam vindictvit. Its faid to be done by the blood of God, by a Communicati- ,>•..":. on The Reformed Vajlorl 5 m of the names of the diftin# natures : And it af- fords us an argument againft the Ar?iansy feeing Chriftis here exprefly called God. SECT. ir. BUT it is neceffary before we proceed to Inftru- ftion and Application,that we be refolved more clearly who thofe Elders or Bifhops be that Paul doth here exhort. Iamdefirous to do all that law-, fully I may to avoid controverfie, efpecially in this p lace, and on fuch occafiqns ^ ,But here it is unavoid- able, becaufe all our folio wing application will much depend upon the explication : and if. you. (hall once fuppofe that none of this Exhortation was fpoken to,* men in your Office and capacity - no wonder if you pafs it over and let it alone and take all that I (hall hence gather for your pra&ife, as impertinent. This Text was wont to be thought moil apt to awaken the Minifters of the Qofpel. to their duty : but of late. the negligent are gratified with the News, (for news it is ) that Only Bifhop.s in a fupereminent fenfe , whom we ufually call Prelates, are fpoken ,to in this. Text; and not only Cq, but that, no other Text of, Scripruredothfpeak.to any other Church-Presbyters, (certainly ) but them it. yea, that no other were in being in Scripture-times. Here are two Queftions before us to be refolved. i. Whether the Elders, here mentioned were the Elders of one Church of Ephefos7\ov of all that part of Jfta,.thzz is, of every Church .one. Jhis is buc in order to the fecond3which is,whether thef? Elders were only PVe-^ F i iates. J 6 Gildas Salvianus lates, or fuch Bifhops as among us have carried that name. The reafons that maybe brought to prove thefe to be the Prelates of the feveral Cities of Afia^ and that the rmt ii -mwm , is thofe many Cities, are thefe following. I. The affirmation of Iren&us. To which we fay •, i . There might be many Elders of Ephefm prefent,though fome from the neareft Cities were there alfo : which is all that Irtn&tu affirms. 2. We oppofe to the faying of Irentiu the ordinary Exposition of the ancients : The moltfingular is of leait authority, ceteris paribus. 2. !t may be faid that P^rn/ calls them to remem- ber how he had been among them three years, not ceafing to warn every one,ehr.But he was not three years at Ephefus only, but in Afia,&c. Anfy*. He may be faid to be where his chief place of abode is. He that refideth ordinarily at Epb:fm , though he thence make frequent excuriions to the neighbour pares, may well be faid to abide fo long at Epbeftis. And the Epbefian Elders might well be acquainted with his induftry round about them, though here is no certainty that he mentioneth any more then what be did with them. For what he d d in Ephefus, he did in Afia, as that which is done in London^ is done in England. Obj. 3 . But it is meant of all Afta •, for he faith, among reborn I have gone , &c. Anfw* I. As though Paul might not go preaching the Gofpel in Ephefus. 2. If he went further, the Epheftne Elders might accompany him. Ob. Ephefus was the Metro- polis, and therefore all A pa mighc be thence denomi- nated. Anfw. i. It muft be poved that ic was fo denominated. All France is not called F am\ nor • aU The Reformed faftor* 7 all England London. 2. It is not whole Countries, but a Church that Paul (peaks of- and it is yet un- proved, that the Church of one City had then any fuch deperidance on the Church of another City, as lefTer Cities had upon the Metropolis. Our Reafons that make us think that either all or many of thefe Elders or Bifhops were over the par- ticular Church of Ephefm^ are thefe. i . It is cxprcf- ly faid in the Text, that they were Elders of th^ Church,referring to Ephefusnexz before mentioned. He fent to Ephefus , and called the Elders of the. Church. And it cannot be proved in all the New Te- {lament that the Bifhops of other Churches and Ci- ties, are called Bifhops of a greater City, becaufe it- is the Metropolis. 2. Here is mention but of one Church, and one Flock, in the Angular- number, and not of many : when yet ids acknowledged that he fpeaketh not of the Univerfal C hurch ( for then that language were not ftrange ) but of a particular Church. And it is the ufe of the Apotlies to (peak {till in the plurall number when they mention the particular Churches of many Cities, and not to call them all one Church or Flock. 3. And it may feem elfe that the Eider of each one .of thefe Cities hath- a charge of all the red. Jor they are required to take heed of all the Flock: which though it may ppffiblybeby taking every one his part, yet if one fhould fail, the reft feem to have his charge upon them, which is more then they can do. 4. Paalwas now in fo great haft in his journey to ferxftiefo, thac Luke raeaiiireth it our by the daies. Andit is not like that Paul could in fuch haft call the Eldees from jhefeveral Cities of Afta. Jf .he haJpafTed through.- F4 the 8 GildasSalvianm? the Brittifli Seas in fuch hafte , and lodged at Pit- mouth, and had thence called to him the Elders of Parity he muft have (laid many daies or weeks, be- fore he could have gathered alfo the Biftiops of Rhemes , Aries , Orleance^ and the reft of France. 5. The numbers of Prophets and gifted men in thofc times , and the ftate of other particular Churches, doth gWe us fufficient reafon to conje&ure that Ephefus was not fo fcant of help, as to have but one Presbyter. Grotins thought that Timothy with his Com-Presbycers made this appearance • but others hath given very probable realjpns that Timothy was none of them. 6. The Judgement of Expofitors ancient and modern running fo commonly the other way , commandeth fome refpeft from us. But 1 '. I confefs the matter feemeth but conjectu- ral on both fides, and neither part to have a certain- ty : but if probability may carry it, there fcems to be many of the Elders of Ephefus , though poflibly fome of the neighbouring Cities jnight be with them. 2. But Jet this co how it will, itmakethnot much to the main matter in hand. What if Epheftu and each other City or Church had then but one Presbyter ? will it follow that he was a Prelate ? No ^ but the contrary : It will prove that there was then none fuch at all, if there were no fubjcd: Pref- byters. For there is no King without fubjeds ; nor mafter without fervants. 1 . The ftream of ancient and modern Expofitors do take this Text to fpeak of Presbyters in the common fenfc. And we muft be cautelous before we be fingular in the expounding of So many texts as fpeak the fame way. 2. If men be put now in the end of the world tohndput anew foundation The Reformed Pa/ior* 9 foundarion for Prelacy, fuppofing that it hath been ami is deiended till now, and all thefe Texts ( except by one or two ) amtfs expounded, it will occafion the (hakingof the frame itfelf. 3. But the beft is, we begin to be pretty well agreed, at leaft about the whole Government ; that defaflo was in beinp in Scripture times. For 1 . It is now at laft comefTed, that the word Presbyter is not certainly taken any where in the New Teltaroent, for one that is fub jett to a Biihop, having not power of Ordination or Ju- rifdi&ion •, and that no fuch Presbyters were in be- ing in Scripture-times. And by what authority they are fince ere&ed, let them prove that are concerned in it. 2. We are agreed now that they were the fame perfons who in Scripture are called Bifhops and Pref- by ters. 3 . And that thefe perfons had the power of Ordination & Jurifdi&ion. 4. And that thefe perfons were not the Bifnops of many particular Churches, but one only : They ruled not many Affemblies Or- dinarily meeting for Churth Communion*: for there could no fuch meetings be kept up without a Bifhop or Presbyter to adminifter the Ordinances of Chrift in each. And if there were in a Diocefs but one Bi- fhop, and no other Presbyters in Scripture-times, then itmuft needs be that a Diocefs contained but one ordinary Church x\fTembly, and that defatto no Bifliop in Scripture-times had under him any Pref- byters, nor more fuch Aflembles then one. That is, they Ruled the particular Churches Juft as our Pa- rifh Paftors do. So that we are fatisfied that we go that way that the Apoftles eftablifhed, «nd was ufed dc f attain Scripture-times: And if any will prove the ia wfulnefs of latter mutations, or will prove that the io Gildas Salvianus 5 the Apoftles gave power to thefe particular Paftors to degenerate into another.fort of officers hereafter, according to the Cogency of their Evidence , we fh^ll believe it. In the mean time, deliringtobe guided by the word of God, and to go upon fure ground, and cake on'y fo much as is certain, we hold where we are, and are glad that we are fo far agreed. Yet not prefuming to cenfure all fuperiour Epifco- pacy, nor refufing to obey any man that command- eth us to do our duty, but revolving to do our own work in faithfulnefs and peace. For my own part I have ever thought it cafier to be Governed then to Govern •, and I am ready ( as the Britifb told Aufiin ) to be obedient to any man in and for the Lord : Nor can I think that any Go- vernment can be burdenfome , which thrift ap- pointeth,but all beneficial to us ^ as making our bur- den lighter and not heavyer, and helping and not hindering usinthe way to heaven. Were Chrifts work but throughly done, I (hould be theback- wardeft in contending,who fhould have the doing of it. Let us agree but on this one thing which is plain here in my Text, That the Churches or Flocks fhould be no greater then the Paftors can perfonally over- fee, fo that they may Take heed to all the Flock^ and then let but able, faithfull men be the Over- feers , that will make the word of God the Rule, and lay out themfelves for the faving of mens* fouls, and I am refolved never to contend with fuch, about the bufinefs of fuperiority ^ but cheerfully to obey them in all things lawful!, if they require my obedience. If the difference were not more about the matters commanded, and the work it felf to be done, tnenr Tfo Reformed V aft or. it then, Who fhould command it: me thinks humble men fhould be eafily agreed. Would they but lay by all nccdlefs humane impofitions and obtrufions, and be contented with the fufficient word of God, and not make new work to neceflitate, new Canons and Authorities to impofeit,but be content with the Gofpel fimplicity, and let us take that for a fufficient way to heaven, that Peter and Paul went thither in, I think I fhould not difobey fuch a Bifhop, though I were not fatistied of his differing Order or Degree. Yea, if he were addifted to fome encroaching ufur- pationof more power then is meet, would he buc forbear the Ecce drngladii^nA come to us only with thef//ord of the fpirit, which will admit of fair de- bates, and works only upon the confeience, I know no reason much to fear fuch power, though it were undue. But enough of this. SECT. III. »■■" ■» H E Obfervations which the Text affordeth us . are fo many, that I may not now ftay fo much as to name them : but (hall only lay down that one which containeth the mainfeope of the Text, and take in the reft as fubof dinate motives in the handling of that, in the mechod which the Apoftle doth here deliver them to us. Do#. i% Gildas Salvianus I)oft. CjMfE Paftor s or Overseers of the Churches, ,Jr . of Chriflj, muft take great heed both to. themfelveSj and to all their Flocks in all the farts of their V aft oral work. . The method which we (hall follow In handling this, point ,(hall be this, i . I (hall briefly open to you the terms of the fubjeft : What is meant by Paftors and Churches. 2 . I (hall (hew you what it is to Take heed to our felves, and wherein it muft be done. 3 .1. (hall give fome brief Reafons of that part of the point. 4. 1 (hall (hew you, What it is to Take heed to all the Flock in our Paftoral work, and wherein ic> itiulj be done. 5. 1 (hall make fome Application' o? all. SECT. IV. 1. \}\7Hat the words, Paftor , Biftqp and V V Church do (ignifie,I will not waft time to tell you, they being Co well known. As for the things fignified. 1. By a Paftor or Bifhop here is. meant, An Officer appointed by Chrift for the ordinary Teaching and Guiding a particular Church and all its* members^ in order to their falvation and the p leafing of Cod. Chrift appointeth the Office it felf by his Zaws. The perfonhe callethto it by his qualifying Gifts* Providential difpofals, fecret in^pulfes, and ordi- narily The (Reformed Pa/lor. i 3 narily by the Ordination of his prcfent Officers, and the Acceptance of the Church. Teaching and Guidance contain the main parts at leaft of the work to which they are defigned. The particulars we (hall further ftand upon anoa A particular Church is the Ob jed of their work ; by which they are diftmgmihed from A political un- ijxed itinerant Minifters. They are the ftated Ordinary Teachers of fuch t Church, by which they are differenced, both from private men, who do occafionally teach- and from the forefaid Itinerant Minifters, that do but in tranfi- tn% or feldom teach a particular Church. The fubjeft is the matters of Salvation and Obedience to6od, and the end is Salvation it felf, and the pleafing of God therein ; by which work and ends the Office i* diftinguifhed from all other Offices, as Magiftrates, School-mafters,#r. Though they alfo have the fame remote or ultimate ends. By the Flock and Church is meant that particular fociety of Chrftians of which thefe Bifhops or£l- ders have the charge, affociated for perfonal Com- munion in Gods publike worfhip, and for other mu- tual afliftance in the way to Salvation. Exaft De- finitions we may not now ftand on^ we have more fully raade fome attempts that way hereto- fore. SECT. 14 Gildas Salvianus ; sect. v. II. T ET us nextconfider- What it is to take ti heed to our felves, and wherein it mull be done. Andherel may well for brevity fakeadjoyn the Application to the Explication, it being about the matter of our Praftife, that I may be put to go over as little as may be of the fame things again. Take therefore I befeech vou all this Explication, as fomuch Advice and Exhortation to the duty, and iec ^'our hearts attend it as well' as your underftand- ings. i . Take heed to your felves, left you (hould be void Of that faving Grace of God wh'ch you offer to otherr, and bettrangers to the effectual workings of that Gofpel which you preachy and let while you proclaim the necefiky or a Savour to the world, your own hearts ihould negied him,and you fhQuki mite of an inrierdft m him and his faving be- fieiits? Tak? heed to ycrur felves, left you penfh, while you call upon others to take heed of perilhing ! and led you fsmiih your ielves while you prepare their food. Though there be a promife of (tuning as the ftars to thoie that turn many to righteoufnefs, Dun. 12.3. That is but on fuppofition that they be firft turned to it themfelves : Such promifes are meant, ceteris paribus \& fappofitss fupponendis. Their own fmcerity in the faith is the coucLcionof their glory (imply confidered, though their great minifte- rial labours may be a condition of the promife of their greater glory ^Many a man hath warned others that The (Reformed . 134J Amhoremqtiodamrmdofmfceleris deumfaciunt: As if God commanded us the ufcof means, and then would warrant us to negled them i As if it were his way to caufe us to thrive in a courfe of idlenefs -9 and to bring m to knowledge by dreams when we are afleep, or to take us up into heaven, and (hew us hiscounfels, while we think of no fuch matter, but are routing in the earth. O that men fhoud dare fo finfully by their lazinefs to quench th? Spltit^ and then pretend the Spirit for the doing of jt. Quid un- qtiam ( faith he beforementionedj cre4eret ufquein banc contumel'iam Dei, progrejfztranf efft htimana cti- piditatis (ignaviof the vsordymd not hearers only •, fo we muft be Doers and not fpeakers only, leaft we be deceivers of our [elves, fam.1.22. A pradical Dodrine muft bepradically preached .We muft ftudy as hard how to live vtfeii,as how to preach well. We muft think and think agatr, how to compofe our lives as may moft tend to mens falvation, as well as our Sermons. When you are ftudying what to fay to them, I know thefe are your thoughts (or elfe they are naught and tonopurpofe) How Should I get within them.? and what Would 1 fay that is likely mofi effectually to con- vince them, andcovert them, and tend to their falva- tion ? And (houldyou not as diligently bethink your fei vc«. How (hall I live, and what ftjall I fay and do andi\v.> (hall I diffofe^cf all that I have, as may mofi ?rcbablj>u;id 1 0 1 hefaving of mens fouls ? Brethren , The (Reformed (Pa/toy- 25 if faving fouls be your end,you will certainly intend it as well out of the pulpit as in it ! If it be your end,you will live for it, and contribute all your en- deavours to attainit : And if you do fo,You will as well ask concerning the mony in your purfe, as the words of your mouth, Which way Jbould I lay it out for the great eft good^ especially to mens fojils? O that this were y our daily ftudy, how to ufe your wealth, your friends, and all you have for God, as well as your tongues ? and then we fh'ould fee that fruit of your labours that is never elfe like to.be feen., If you intend the e:nd of the Miniftry in the ^pulpit on- Iy,then it feems you take your felves for Minifters no longer then you are there. And then I think you are unworthy to be efteemed fuch at all SECT. IX. 1 1 1. TJ Aving {hewed you in four particulars, £~X. How it is that we muft Take heed to our felves, and what is comprized in this command ; lam next to give you the Reafons of it, which I intreatyou to take as fo many Motives to awaken youtoyour duty, and thus Apply them as we Reaf. 1. You have a Heaven to win orlofeyour felves, and fouls that muft be happy or miferable for ever : and therefore it concerneth you to begin at home, and to take heed to your felves as well as un- to others. Preaching well may fucceed to the fal- vation of others, without the holinefs of your own hearts or lives ^ It is poiTible atleaft, though lefs ufual : 2 6 Gildas Salvianus 5 ufual : but it is impoffible it fhould ferve to fave your felves : £Many (hall fay at that day, Lord, have we not prof hefted in thy name ? Mat.7. 22» Who fhall beanfwered with an I never knew you, depart from meyethatworkjniqmty, v. 23.- O Sirs, how many men have preached Cnrift, and perifhed for want of a faving intereit in him ! How many that are now in hell , have told their people of the torments of hell, and warned-them to avoid it ! How many have preached of the wrath of God againft finners, that are now feeling it/O what fadder cafe can there be in the world,then for a man that made it his very trade and calling to proclaim falvation, and to help others to attain it, yet after all to be himfelf (hut out/ Alas that ever we fhould have fo many books in our li- braries that tell us the way to heaven , that we fhould fpend fo many years in reading thofc books, and ftudying the Doftrine of eternal life, and after all this to mifs of it ! That ever we ftiould ftudy and preach fo many Sermons of falvation, and yet fall fhort of it ! fo many Sermons of damnation , and yet fall into it ! And all becaufe we preached fo many Sermons of Chnft while we neglected him : of the Spirit while we refitted it ; of faith, while wcdid not heartliy believe ; of Repentance and con- verfion, while we continued in the ftate of flefh and fin •, and of a Heavenly life, while we remained car- nal and earthly our felves. If we will be Divines only in Tongue and Title, and have not the Divine Image upon our fouls , nor give up our felves to the Divine honour and will, no wonder if we be feparated from the Divine prefence, and denyed thex fruition of God for ever. Believe it Sirs, God is no The Reformed Taftor. 27 no refpefter of perfons : He faveth not men for their coats or callings ; A holy calling will not fave an unholy man. If you ftandat the door of the Kingdom of Grace, to light others in, and will hot go in your felves, when you are burnt to the fnuff, you will go out with a (link, and (hall knock in vain at the gates of glory, that would 'not enter at the door of Grace. You fihali. then iind that your lamps ihould have had the oyl of grace as well as of mini- fterial Gifts v of Holinefs as well as of Doftrine,if you would have had a part in the glory which you preached. Do I need to tell you chat Preachers of the Gofpel muft be judged by the Gofpel : and ftand at the fame bar, and be fentenced on the fame terms, and dealt with as feverely as any other men > Can you think to be faved then by your Clergy ? and to come off Sy a legit m Clericus , when there is wanting the credidit & vixit ut Chriftianns ? Alas, it will not be : You know it will not. Take heed therefore to your felves for your own fakes , feeing you have fouls to fave or lofe as well as others. SECT. X. 2. HpAke heed to your felves-, For you have a( A depraved nature, and finful inclinations as well as others. If innocent Adam had need of heed, and loft himfelf and us for want of it , how much more need have fuch as we ? fin dwelleth in us, when we have preached never fo much againft it. And one degree prepareth the heart to another, and one a 8 Gildas Salvianus 5 ogedn inclineth the mind to more-, If one theif be in the houfe, he will let in the reft ^ becaufe they have the fame difpofition and defign. A fpark is the beginning of a flame ^ and a fmall difeafe may bring a greater. A man that knows himfelf to be purblind, fhould take heed to his feet. Alas, even in our hearts as well as in our hearers, there is an averfnefs to God, a ftrangenefs to him, unreafonable and almoft unruly paflions. In us there is at the beft the rem- nants of pride, unbelief, felf-feeking,hypDcrifie,and all the mod hateful deadly fins. And doth it not then concern us to take heed ? Is fo much of the lire of hell yet unextinguifhed , that at firft was kindled in us ? Are there fo many Trayto^s in our very hearts, and is it not time for us tatake heed? You will fcarce let your little children go them- felves while they arc weak, without calling upon them to take heed of falling. And alas how weak are thofe of us that feem itrongeft? How apt to fhrmble at a very ftraw? How fmall a matter will caft us down, by ticing us to folly, or kindling our paflions and inordinate defires, by perverting our Judgements, or abating our refolutions, and cooling our zeal,, and dulling our diligence ? Minifters are not only fons of Adam , but finners againft the . GraceofChnftas well as others, andfo have en- creafed their radical fin. Thofe treacherous hearts will one time or other deceive you, if you take not heed, Thofe fins that feem now to lie dead will re- vive : Your pride, and wordlinefs, and many a noy~ fora vice will fpring up, that you thought had been weeded out by the roots. It is moft neceffary there- fore, that menoffuch infirmities lhould take heed Tl?e Reformed (Paftor. 29 to themfelves,and be carcfull in the dieting and ufage of their fouls. A' SECT. XI. N D the rather alfo Take heed to your felves ^ becaufe fuch great works as ours do put men on greater ufe and tryal of their graces, and have greaer temptations ., then many other mens. Weaker gifts and graces may carry a man out in a more even and laudable cottrfe of life, that is nof. put to fo great tryals. Smaller ftrength may ferve for lighter works and burdens. But if you will venture on the great undertakings of the Miniftery, if you will lead on the Troops of Chrift againft the face of Satan and his followers ; if you will engage your felves againft principalities and powers, and fpiritual wickedneffes in high places • if you undertake to refcue captivated finners, and to feteh men out of the Devils paws ; do not think that a heedlefs, care- lefs Minifter is fit for fo great a work as this. You muft look to come off with greater ihame, and deep- er wounds of confeience, then if you had lived a common life, if you will think to go through fuch things asthefe with a#carelefs foul. It is not only the work that calls for heed, but the workman alfo, that he may be Jit for bufinefs of fuch weight ; we have feen by experience, that many men that lived as private Chriftians, in good reputation for parts and piety, when they have taken upon them either military employment, or Magiftracy, where the work was above their parts, and temptations did over- match £o GildasSalvianus; match their ftrength, they have proved fca*idak)us difgraced men. And we have feen fome private Chriftians of good note, that having thought too highly of their parts, and thruft themfeivesinto the Ivliniilerial office, they have been empty men, and al- raoft burdens to the Church,. and worfe then fome that we have endeavoured to caft out. They might have done God more fervice in the ftation of the higher rank of private men, then they do among the loweftofthe Miniftery. If you will venture into the midft of the enemies, and bear the burden and heat of the day, Take heed to your felves. SECT. XIL 4. AND the rather alfo, Take heed to your JljL felves ^ becaufe the Tempter will make his firft or fharpeft onfet upon you. If you will be the leaders againft him,he will fpare you no further then God reftraineth him. He beareth you the greateft malice, that are engaged to do him the greateft mif- chief. As he hateth Chrift more then any of us, be- caufe he is the General of the field, and the Captain of our Salvation, and doth more then all the world befides againft the Kingdom^ of darknefs •, fo doth he hate the^eaders under him, more then the com- mon fouldiers on the like account ( in their propor- tion ) he knows what a rout he may make among the reft, if the leaders fall before their eyes. He hath long tryed that way of fighting, neither againft great or /^//comparatively, butthefe: and of fmiting the Shepherds > that he m<$)featter the Flock.: And fo The Reformed Taftor* 2 1 fo great hath been his fuccefs this way, that he will follow it on as far as he is able. Take heed therefore Brethren', for the enemy hath a fpecial eye upon you. You (hall have his moft fubtile infinuation^ and inceffant follicitations, and violent aflaults. As wife and learned as you are , Take heed to your felvcs left he over-wit you. The Devil is a greater Scholar then you , and a nimbler difputant : he can transform himfelf into an Angel of. light to deceive : He will get within you, and trip up your heels be- fore you are aware: He will play the juglar with you undifcerned, and cheat you of your faith or inno- cency ,and you (hall not know that you have loft it ♦, nay he will make you believe it is multiplyed or in- creafed, when it is loft. You (hall fee neither hook nor line, much lefs the fubtile Angler himfelf, while he is offering you his bait. And his bait lhall be fo fitted to your temper and difpofition, that he will be fure to find advantages withiifyou, and make your own principles and inclinations to betray you, and when ever he ruineth you, he will make you the in- ftruments of your own ruine. O what a conqueft will he think he hath got, ifhecanmakea Minifter lazy and unfaithfull ; if h^ can tempt a Minifter intb covetoufnefs or fcandal 1 -He will glory againft the Church and fay, Thefe art 'your holy preachers : yon fee yphat their precifenefs is, and whether it will bring them. He will glory againft Jefus Chrift himfelf,and fay, The fe are thy champions \ I can make thy cheif- eftfervants to abufe thee ; / can make the Stewards of thy honfe unfaithful. If he did fo inful t againft God upon afalfefurmife,andtellhimhecould make Job to curfe him to his face (fobi.u<) What would he \i Gildas Salvianus? he do if he Ihould indeed prevail againft us ? And at Iaft he will infuk as much over you, that ever he could draw you to be falfe to your great truft, and to blemifh your holy profeflion, and to do him fo much fervice that was your enemy. O do notfo for gratifie Satan , do not make him fo much fport : fuf- fer him not to ufe you as the Philiflines did Samffon, firft to deprive you of your ftrengch,arfd then to put out your eyes, and fo to make you the matter of his triumph and derifion. SECT. XIII. 5# T^Ake heed to your felvesalfo, becaufc there X are many eyes upon you , and therefore there will be many obfer vers of your fals. You can- not mifcarry but the world will ring of it. The Ec- clipfes of the Sun by day time are feldom without witneffes. Is you take your felves for the Lights of the Churches, you may well expeft that mens eyes fhould be upon you. l£other men may fin with- out obfervation, fo cannot you. And you fhould thankfully confider , hew- great a mercy this is, That you have fo many eyes to watch over you , and fo many ready to tell you of your faults, and fo have greater helps then others, at leaft for the re- ftraining of your fin. Though they may do it with a malicious mind, ^et you have the advantage by it : God forbid that we Ihould prove fo impudent, as to do evil in die publike view of all, and to fin wilful- ly while the world ^ gazing on us I He that is drunk, is drunk in the night *, and he that fleepeth , doth The Ke formed Taftor . 1 5 doth deep in the night, iThefe. 5,7. What forni* cator fo impudent as to fin in che open ihxet-s while all look on? Why confiderthat )ou are itill in the open light -, Even the Light of your own Doctrine will difclofe yourcvill doings, W hile you are as Lights fet upon a hill, look noctoliehid^ Mat. 5. 14. Take heed therefore to your felves, and do your wprksasthofe chat remember that the world looks on them, and that with the quick- lighted eye of malice, ready to make the worit of ail, and to find the fmalleft fault where it is, and ag- gravate it where they find it, and divulge it and make itadvantagious to their defigns- and to make faults where they cannot find them. How cauteloufly then fhould we walk before fo many ill-minded ob- fervers ! SECT. XIV. 5. qpake heedalfoto yourfelves; for your fins i have more hainous,aggravations then other mens: 1st noted among King Alphonfus fayings* that a great man cannot commit a fmall Cni we may much more fay, that a learned man or a Teach- er of others cahnot commit a fmall fin : or at leaft, that the fin is great, as committed by him, which is fmaller in another. I, You are liker then others to fin againft knowr- ledge,becaufeyou have more then they* Ac leapt you fin againlt more light or means* of knowldege* What, do you not know that Comoufnefs and Pride are fins? do jou not know what it is tube H an* 24 Gildas Salvianus . unfaithfullto yourtruft, and by negligence orfelf-- feeking to betray mens fouls ? You know your ma- tters will, and if you do it not, (hall be beaten with many ftripes. There muft needs therefore be the morewifullnefs, by how much there is the more knowledge. If you fin , it is becaufe you will fin. 2. Your fins have more hypocrifie in them then other mens, by how much the more you havefpoke againft them. O what a hainous thing is it in us, to ftudy how to difgrace fin to the utmoft, and make it as odious to our people as we can, and when we have done, to live in it,and fecretly cherifh that which we openly difgrace ? What vile Hippocrfiic is it, to make it our daily work to cry it down, and yet to keep it ? to call it publikely all to naught, and privately to make it our*bed-/el!ow and companion? To bind heavy burdens for others, and not to touch them our felves with a finger ? What can you fay to this in judgement ? Did you think as ill of fin as you fpoke ? or did you not ? If you did not, why would you dif- femblingly fpeak it ? If you did, why would you keep it and commit it ? O bear not that badge of a mi- fcrable Pharifee, they fay but do not. Mat. 23. 3. . Many a Miniftcr of the Gofpel will be confounded, and not be able to look up, by reafon of this heary charge of hypocrifie. 3 . Moreover, your fins have more perfidioufnefs in them then other mens. You have more engaged you felves againft them. Befides all your common engagements as Giriftians, you have many more as Minifters. How ofc have you proclaimed the evil and danger of it, and called finffers|from it? bow ofc The Reformed Gildas Salvianus i sect. xv. 7. r"HAke heed to your felves; for the honour of -* your Lord and Matter , and of his holy Truth and wayes , doth lie more on you then on other men. As you may do him more fervice, fo al- fb more dif-fervice then others. The neerer men f uind to God, the greater difhonour harh he by their mifcarriages : and the more will they be imputed by foolifti m n, to God himfelf. The heavy Judge- ment was threatned and executed on Eli and on his hcufe ; becaufe they kicked at hu facrifice and offer- ing* I Sam. 2. 29. For therefore was the fin of the Jtyng men great before the Lord, for men abhorred the offering of the Lord^ verf 17. It was that great aggravation, ofcaujing the enemies of the Lord to blafpheme-, which provoked God to deal (harplyer with Davidjhen elfehewoudhavedone,2 Sam.12. 11, 12, 13, 14. Ii you are indeed Chriftians, the glory of God is dearer to you then your lives. Take heed therefore what you do againO; it, as you would take heed what you do againft your lives. Would it not wound you to the heart to hear the nan;e and truth of God reproachecf for your fakes 1 To fee men point to you, and fay, There goes a co- vetous Priefl^ afecret Tipler, afcandalom man •, thefe are they that Preach for ftrittnefs, yvhen themfelves can live as loofe as others ^ they condemn us by Ser- mens^ and condemn themfelves by their lives : For all their talkjhej are as bad as ype. O Brethren, could yourheatts endure to hear men caft che dung of your The Reformed P aft or. 3 7 your iniquities in the face of the Holy God, and in the face of the Gofpel, and of all that defire to fear the Lord ? would it not break your hearts to think on it, that all the poor godly Chriftians about you fhould fuffer reproach for your mif-doings ? why, if one of you that is a Leader of the Flock fhould but once be enfnared in a fcandalpus crime, there is fcarce a man or woman that feeketh diligently after their falvacion, within the hearing of it, buLbefides the grief of their hearts for your fin, they are likely tohaveiccaft in their teeth by the ungodly about them , though they never fo much detell: it and la- ment it. The ungodly husband will tell the wife, and the ungodly parents ^ill tell their children, and neighbours and fellow fervants will be telling one another of it , and faying , Thefc are your godly Preachers ? you may fee what comes of all your ftir» are yon any better then others ? you are even all alike* Such words as thefe mult all the godly in the Conn- trey perhaps hear for your fakes. It muft be that of- fence come ; but wo to that man by whom it Com- eth, Mat, 18.7. O take heed brethren in the name of God of every word that you fpeak, every ftep you tread, for you bear the Ark of the Lord , you are intruded with his honour • and dare you lee it fall, andcaft it in the dirt? If you that know his wi/l) and approve the things that are more excellent , being infiruEled out of the Law, an\ being confident that you your felves are Guides of the blini^ and light* to them that are in darknefs, infuBers of thefoolijh^ teachers of 'babes ,&c. It you I fay, (honl'd live con- trary to your Do&rine, and by breaking the Law difhonourGod, the name of God would be blafphemed H 3 4mong 38 Gildas Salvianus 5 among the ignorant and ungodly through you, Rom. 2. 19,20,21,23, 24. And you arc not unacquaint- ed with chatftanding Decree of Heaven, I Sam. 2. 3 o. Them that honour me J will honour: and they that defpife me^ /ball be ' tight Ij efieemed. Never did man diihonour God/buc r proved the greateft difhonour to himfetf. God will rind out vvaies enouph to wipe oft all that can be call: upon him : but you will nor io eafily remove the (hame tedfofrow from your feives. SECT, XVI. g- HPAke heed to your feives ■ for the fouls of k your hearers, and the fuccefs of all your labours do very much depend upon it. God ufeth to fit men for great works,before he will make them his instruments in accomplishing them. He ufeth to exercife men in thofe works that they are molt Anted to. If the work of the Lord be not foundly done upon your own hearts, how can you expeft that he fliould blefs your labours for the effe&in^ it in others? He may co itifhepleafe, but you have much caufe to doubt whether he will. I (hall here (hew you fome particular Reafons under this laft> which may fatisiie you, that He that would be a means of faving others, rnuft take heed to himfelf, and that God doth more feldom profper the labours of unfanftified men. Reaf. i. Can it be expe&ed that God fliould blefs that mans labours ("Iftill mean comparatively, as The Reformed (Paflor* 39 as to other Minifters) who worketh not for God , butforhimfelf? Why this is the cafe of every un- fan&ificd man. None but the opright do make God their chief end, and do all or any thing heartily fof his honour : They make the Miniftry but a trade to live by : They cho6fe it rather thea'anocher call- ing, becaufe their parents did deftinate them to it , andbecaufeit isapleafant thing to know, and it is a life wherein they have more opportunity to furnifh their intellefts with all kind of fcience •, and becaufe itisnotfotoilfomtothebody, tothofe that have a will to favour their flefh ^ and becaufe it is accom- panied with fome reverence and refped from men, and becaufe they think it a fine thing to be Leaders and Teachers, and have others depend on them, and receive the Law at their mouth, and becaufe it af- fordeth them a competent maintenance. For fuch ends as thefe are they Minifters, andforthefe do they preach • and were it not for thefe, and fuch as thefe, they would foon give over. And can it be ex-, pefted that God fhould much blefs the labours of fuch men as thefe ? It is not him they preach for , but themfelves and their own reputation or gain ; It is not him but themfelves that they feeekand ferve> and therefore no wonder if he leave them to them- felves for the fuccefs , and if their labours have no greater a bleffing then themfelves can give them,and the word reach no further then their own ftrength is able to make it reach. 2, Can you think that he is likely to be as fuccefs- ful as others,that dealeth not heartily and faithfully in his work,& never foundly beleveth what he faith, & never is truly ferious when he feemeth to be moft H 4 * diligent? 40 GilcLis Salvianus i Jigent ? And can you chink that any unfan&ified man can be hearty and ferious in the minifterial work r It cannot be. A kind of ferioufnefs indeed be may have, fuch as proceecteth from a common faith or opinion that the word is true, and is actuated by a natural-fervour, or by felfiftiends: But the fe- rioiiinefs and fidelity of a found believer chat ulti- mately intended! God and mens falvation, this he hath not. O Sirs, ail your preaching and perfwading of others will b,e but dreaming and trifling hypo- crite, till the work be thtoughly done upon your felves. How can you let your felves day and night to a work that your carnal hearts are averfe from ? How can you call out with ferious fervour upon poor finders to repent and come in to God , that never Repented or came in your felves? How can you heartily follow poor finners with importunate follicitations, to .take heeiof lin, and to fet them- {q\vqs to a holy life, that never felt your felves the ^vil of fin, or the worth of hoiinefs ? I tell you, thefe things are never well known till they are felt, nor well felt till they are pofleffed : And he that feeleth them not himfeif is it not fo like to fpeak feelingly to others, nor to help others to the feeling of them. How can you follow finners with compadion in your hearts, and tears in your eyes, and befeech them in the name of the Lord to flop their courfe and return and live, that nevtr had fo much companion on your own foul, as to do this much for your felves ? What, can you love other men better then your felves? and have pitty on them that have none up- on your feivesfSirs , do you think they will be hear- ty and diligent to fave men from hell , that be not heartily The Reformed {Vaftor. 4 ? heartily perfwaded that there is a hell ? Or to bring men to heaven, that do not foundly believe that there is fuch a thing^As Calvin faith on my Text • NetjHe e#im aliorumfalutem fcdtilo u&quam curabfc ejni fuam negligit. He that hath not fo ftrong a be* lief of the word of God, and the life to come, as will take off his own heart fcom the vanities of this world, and fet him upon a refolved diligence for falvation, I cannot expeft that he (hould be faithful! infeekingchefalvation of other men. Sure he that dare damn himfelf, dare let others alone in the way to damnation • and he that vvlil fell his Matter with ffidas for Giver, will not ftick to makemerchandze of the Flock • and he that will let go his hopes of heaven rather then he will leave his wordily and fleftily delights, I think will hardly leave tbefe for thefaving of others. In reafon we may conceive, that he will have no pitty on others, that is wil- fully cruel to himfelf • and that he is noi to be trufted wichocher fhens fouls, that is unfaithfull to his own, and will fell it to the Devil for the (hort pleafures of fin. I confefs that man (hall never have my confent to have the care and charge of orhers, and to over-fee them in order. to their/alvation, that takes not heed to himfdf , but is carelefs of his own ( except it were in cafe of abfolutc Neceflky, that no better could be had. ) 3 . Do you not think that it i$ a likely thing,that he will right againtt Satan with all his might, that is a fervant to Satan himfeli- ? And will he do any great harm to the Kingdom of the Devil, that is himfelf a member, and fnbjed: of that Kingdon * And will he be true to Chnft that is in Covenant with 4* Gildas Salvianus 5 with his enemy, and Chrift hath not his heart ? why this is the cafe of every unfandtified man, of what cloth foever his coat be made. They are the ferrants of Satan, andthefubjectsofhis Kingdom ^ Is is he that ruleth in their hearts : And are they like to be true to Chrift that are ruled by the Devil ? What Prince will chofe the friends and voluntary fervants of his enemy to lead his Armies in war againft him ? This is it that hath made fo many Preachers oftheGofpel to be enemies* to the work of the Gofpel which they Preach : No wonder if fuch befecretly girding at the Holy obedience of the faithful : and while they take on them to preach forahcly life, iftheycaft reproaches on them that ufe it 1 O how many fuch Tray tors have been in the Church of Chrift in all ages, that have done more againft him under his colours, then they could have done in the open field ! That have fpoken well of Chrift and Scripture, andgodlinefs in the general, and yet flily and clofely do what they can to bring it into difgrace, and make men believe that thofe that fet themfelves to feek God with all their hearts, are but a company of hypocrites, or felf-conceited fan- taftical fellows : And what they cannot for fhame fpeak that way in the Pulpit, they will do it in fecret amongft their companions. How many fuch Wolves have been fet over the fheep,becaufe they had fheeps cloathing ►, pretending to be Chriftians and as good as others? If there were a Traytor among the twelve in Chrifts family, no marvel if there be ma- ny now. It cannot be expe&ed that a flave of Sa- tan, whofe God u his bell) >', and who mindeth earthly things , ftiouldbeany better then an enemy to the Crofs The Reformed rVajlor. 43 Crofs ofChrift. What though they live civilly, and preach plaufibly, and have the out-fide of an eaiie cheap Religioufnefs ? They may be as fall: in the Devils fnares by worldlinefs,pride, a fecret diftalteof a diligent godlinefs, or by an unfound heart that is not rooted in the faith,nor unrefervedly devoted to GodinChrift, as any others are by drunkennefs, uncleannefs and fuch difgraceful fins. Publicans and Harlots do fooner come to heaven then Pharifees,be- caufe they are fooner convinced of their fin &mifery. And though many of thefe men may feem excel- lent Preachers, and cry down fin as loud as others, yet it is all but an affected fervency, and too com- monly but a meer uneffectuall bawling. For he than cherifheth it in his own heart, doth never fall upon it in good fadnefs in others. I know that a wicked man may be more willing of anothers reformation then his own, and may thence have a kind of real earneft- nefs in diflfwading them from it $ becaufe he can preach againft fin at eafier rates then he can forfake it,and another mans reformation may ftand with his own enjoyments of his lufts. And therefore many a wicked Minifter or Parent may be earned with their people or family to amend, becaufe they lofe not their own finfull profits or pleafures by anothers re- formation, nor doth it call them to that felf-denyal as their own doth. But yet for all this,there is none of that zeal, refolution and diligence, as is in all that aretruetoChrift. They fet not againft fin as the enemy of Chrift,and as that which endangereth their peoples fouls. A trayterous Commander, that fhooteth nothing againft the enemy but powder , may caufe his Guns to make as g^eata iound or re- port, 44 Gildas Salvianus. portr as feme that are laden with bullets: but he doth no hurt to the enemy by it. So one of thefe men may fpeak as loud, and mouth it with an affed- ed fervency : but he fcldom doth any great execu- tion againft fin and Satan. No man can fight well, but where he hateth, or is very angry : Much lefs againft them whom he loveth, and loveth above all. Every unrenewed man is fo far from hating fin to purpofe, thatitishisdeareft treafure • though not as fin, yet the matter of it is, as itaffordeth delight to hisfenfualdefires* So that you may fee, that an unfandified man is very unfit to be a Leader in Chrifis Army, who loveth the enemy ■ and to draw others to renounce the world and the ficflj , who cleaveth to them himfelf as his chiefeft Good. 4. And it is not a very likely thing that the people will regard much the Doftrine of fuch men, when they fee that they do not live as they preach. They will think that he doth not mean as he f peaks, if he dfonotashefpeaks. They will hardly believe a man that feemeth not to believe himfelf. If a man bid you run for your lives, becaufe a Bear, or an enemy is at your backs, and yet do not mend his pace him- felf in the fame way, you will be tempted to think that he is but in jeft,and there is really no fuch dan- ger as he pretends. When preachers tell people of a ceceflityofHolinefs, and that without it no man fhall fee the Lord, and yet remain unholy them- felves, the people will think that they do but talk to pafs away the hour, and becaufe they muft fay fome- what for their money,and that all thefe be but words of courfe. Long enough may you lift up your voU ces The. G(e formed Tajlor. 5 4 ces aganift fin, before men will believe, that there is any fuch harm or danger in it as you talk of, as long as they fee the fame man that reproacheth it, to put it in his bofora, and make it his delighc. You rather tempt them to think that there is fome fpecial good in it, and that you difpraife it as gluttons do a difh which they love, that they may have it all to them- felves. A9 long as men have eyes as well as ears, they will think they fee your meaning as well as hear it •, and they are apter to believe their fight then their hearing- as being the more perfed fenfe. All that a Preacher doth is a kind of preaching; And when you live a covetous or a carelefs life , you preach thefe fins to your people by your pradice. When you drink, or game, or prate away your time in vain difcourfe, they take it as if you told them, Neighbours > this is that life that you Jhould all live : you may venture on this courfe without any danger. If you are ungodly, and teach not your families the fear of God , nor contradid not the fins of the company you come into, nor turn the ftream of their vain talking, nor deal with them plainly about the matters of their falvation, they will take it as if you preacht to them that fuch things are needlefs, and they may boldly do fo as well as you. Yea, and you doworfe then all this, for you teach them to think ill of others that are better .How many a faithfull Mi- nifter & private man is hated and reproached for th£ fake of fuch as you / What fay the people to them ? Tou are fo precife, and tell usfo much of fin, and dan- gers and duty, and make fuch aftir about thefe mat- ters •, When fuch or fuch a Minifter that is a and that they tremble not rather at the thoughcs of fo great an undertaking ? O happy had it been for the Church, and happy for the Bi- fhops themfelves, if this meafure that is intimated by the Apoftle here had been ftill obferved : and the Diocefs had been no greater then the Elders or Bijhops could Over- fee and Rule^ fo that they might have Taken heed to all the Flock} Or that Paftors had been multiplyed as Churches multiplyed, and the number of Over-fcers proportioned fo far to the number of fouls, that they might not have let the work be undone, while they afTumed the empty ti- tles, and undertook impoffibilities I And that they had rather prayed the Lord of the harveft to fend forth more Labourers, even fo many as had been proportioned to the work •, and not to have under- taken all themfelves. I fhould fcarce commend th« prudence or humility of that Labourer ( let hi* parts in all other rcfpe&s be never lb great ) that ji Gildas Salvianus . would not only undertake to gather in all the har- veit in this County himfelf, and that upon pain of death , yea of damnation, but would alfo earneftly contend for this prerogative. Obj. But there are others to Teach, though one only have had the Rule. An fa. BlefTed be God it was fo : and no thanks to fome of them. But is not Government of great concernment to the good of fouls, as well as Preach- ing ? If not, then what matter is it for Church- Governors ? If it be, then they that nullified by undertaking impoffibilities, do go about to ruine the Churches and themfelves. If only preaching be ne- ceffary , let us have none but meer Preachers : what needs there then fuch a ftir about Government ? But ifDifcipline (in its place ) be neceflary too, what is it but enmity to mens falvation to exclude it and it is unavoidably excluded, when it is made to be his work that is naturally uncapable of performing it, He that will command an Army alone, may as well fay, It foall be cieftroyed for want of command : And the School-mailer that will Over-fee, or Govern all the Schools in the County alone, may as weHfay plainly, they [hall be all Hngoverned: And thePhy- jitian that will undertake the Guidance of all the fick people in a whole Nation, or County, when he is not able to vifit or dired the hundreth man of them,may as well fay, Let them perifb. Ob. But though they cannot Rule them by them- felves, they may do it by others. An fa. The nature of the Paftoral work is fuch, afe mutt be done by the Paftor himfelf. He may not delegate a man that is no Paftor to Baptize or admi- nifter The Reformed Pa/lor. 49 nlfter the Lords Supper, or to be the Teacher, of the Church : No more may he commit the Government of it to another. Otherwifebyfo doing he makes that man the Bifhop, if he make him the immediate Ruler and Guide of the Church: Andifa Bifhop may make each Presbyter a Bifhop, lb he do but de- rive the power from him, then let it no more be held unlawful for them to Govern, or to be Bifhops. And if a Prelate may do it, itislike Chrht or his Apoftles might and have done it •, for as we are to preach in Chrifts name, and not in any mans ^ fairs likely that we mutt Rule in his name. But of this fomewhat more anon. Yet ftillitmuftbe acknowledged that in cafe of neceffity3where there are not more to be had 3 one man may undertake the charge of more fouls then he is able well to over-fee particularly. But then he muft only undertake fa do what fa can for them, and not to do all that a Paftor ordinarily ought to do. And this is the cafe of fome of us that have greater Parifhes then we are able to take that fpecial heed to, as their ftate requires h • Imuft profefsfor my own part, I am fo far from their boldnefs that dare venture on the fole Government of a County, that I would uot for d\\'England\\wz undertaken to have been one of the two that fhould do all the Paftoral work that God enjoineth to that one Parifh where I live, had I not this to fatisfie my confeience, that through the Churches necejfitiesmorc cannot be had ; and therefore I mnft rather do what lcany then leav* all undone, becanfe I cannot do all. But cafes of un- avoidable neceffity , are not to be the (landing con- dition of the Churchy or at Haft it is not defirable I 3 that 54 Gildas Salvianus . that it fliould fo be. O happy Church ofChrifi^ -were the Labo«r:r< b**t Able and Faithfully and proportion- ed in number to the number of fouls • So that the Pa,* flors were fo manyjyr the particular Flocks or Churches fofmall, that we might be able to Take heed to All the Flocks. SECT. II. ' Aving toid you thefe two things that are here imply ed : I come next to theduty it felt that is expreft. And this taking heed to All the Flock in general is, A very great care of the -whole and every part, with great watchfulncfs and diligence intheufe ef all thofe holy actions and Ordinances which God hath required us to ufefor their falvation. More particularly , this work is to be confi- dered. i. in refpeft to the fubjeB matter of it. 2. In refpeft to the objett. 3 . In refpeft to the work ft felf, or the Alliens which we muft do. And 4.I n the refped: to the End which we muft in- tend. Or it is not amifs if I begin at firft with this laft, as being firft in our intention, though laft as to the attainment. i. The ultimate end of our Paftoral over-fight , is that which is the ultimate end of our whole lives • Even the Pieafing and Glorifying of God , to which is connext the Glory of the humane nature glfoofChrift, and tfie Glorification of his Church, and The Reformed Taftor* 5 j and of our felves in particular : And the nccrer ends of our office, arethefanftitication and holy obedi- ence of the people of our charge, their unity., order, beauty, ftrengtb, prefervation and increafe \ and the right worfhippingofGod;efpecially in $e fo- lemn Aflemblies. By which it is manifeft, that before a man is capa- ble of being a true Paftor of a Church, according to the mind of Chrift, he mull have fo high an efti- mation of thefe things, that they may be indeed his ends. 1. That man therefore that is not himfelf taken up with the predominant love of God, and is not himfelf devoted to him, and doth not devote to "him all that he hath and can do •, that man that is not ad- dicted torfie pleafing of God, and maketh him not the Center of a!l his aftious, and liveth not to him as his G§d and Happinefs : That is, that man tha: is * not a fincereChriftian himfelf, is utterly unfit to be a Paftor of a Church. Andif Webenotin a cafe of defperateneceffity, the Church (hould not admit fuch, fo far as they can difcover them. Though to inferiour common works fas to teach the Languages, and fome Philofaphy, to tranflat^ Scriptures)^ J they may be admitted. A man that is not heartily devoted to God, and ad- dicted to his fervice and honour, will never fet hear- tily about the Paftoral work : nor indeed can he pof- fibly (while he remaineth fuch) do one part of that work, no nor of any other, nor fpeak one word in Chriftianfincerity. For no man can be fincere in the means , that is not fo in his intentions of the end, A man muft heartily Love God above all, I 4 before 5<5 Gildas Salvianus . before he can heartily ferve him before alL 2. No man is fit to be a Minifter of Chrift that is not of a publike fpirit as to the Church, and de- ligheth not in its beauty, and longethnot for its fc- !icity:4Vs the good of the Commonwealth muft betne end of the Magiftrate ( his neerer end ) fo muft the felicity of the Church be the end of the Paftors of it.So that we muft rejoyce in its welfare, and be willing to fpend and be fpent for its fake. 3 . No man is fit to be a Paftor of a Church that doth not kt his heart on the life to come, aud regard the matters of everlalting life, above all the matters of this prefent life : and that is notfenfible in fome meafure how much the ineftimable riches of glo- ry are to be preferred to the trifles of this world. For he will never fet his heart on the work of mens fal- vation, that doth not. heartily believe and vajue that falvation. 4. He that delighteth not in holinefs^ hatethnot iniquity, loveth not the Unity and Purity of the Church, andabhorreth not difcord and divifions , and taketh not pleafure in the Communion of Saints, and che publike worfnipof God with his people, is not fit to be a Paftor of a Church. For none of all thefe can have the true ends of a Paftor, and there- fore cannot do the work. For of what neceffity the tnd is to the Means, and in Relations, is eafily known. SECT. The Reformed $aftor* ) 7. SECT. III. II. HTHE fubjctt matter of the Minifterial *~ work, is in general, fpiritual things, or matters that concern the Pleaiing of God, and the Salvation of our people. It is not about temporal andtraniltory things. It is a vile ufurpation of the Pope and his Prelates to affume the management of the temporal fword, and immerfe themfelves in the bufineffes of the world s to exercife the violent coertionof the Magistrate, *when they (hould ufe only the fpiritual weapons of Cbrift. Our bufinefs is not to difpofe of Commonwealths, nor to touch mens purfesor perfons by our penalties : but it con- fiftethonly in thefe two things. i . In revealing to mert that Happinefs , or chief Good, which rauft be their ultimate end. 2. In acquainting them with the right means for the attainment of this end, and helping them to ufe them > and hindring them from the con- trary. i. It is the fir ft and great work of the Minifters ofChrift to acquaint men with that God that made them, and is their Happinefs: to open to them the treafures of his Goodnefs , and tell them of the Glory that is in his prefence , which all his chofen people (hall enjoy ; That fo by (hewing men the Certainty and the Excellency of the promifed felici- ty, and the perfeft bleffednefs in the life to corae, compared with the vanities of this prefent life, we may 58 Gildas Salvianus • may turn the ftream of their cogitations and affe- dions, and bring them to a due contempt of this world, and fet them on feeking the durable treafure. And this is the work that we fhould lie at with them night and day : could we once get them right in regard of the end, and fet theT hearts unfeignedly on God, and heaven, the chiefeft part of the work were done : for all the reft would" undoubtedly follow. And here we mult diligently difgrace their feem- ingfenfual felicity, and convince them of the bafe- nefs of thofe pleasures which they prefer before the delights of God, 2. Having (hewed them the right end, our next work is to acquaint them with the right means of at- taining it. Where the wrong way muftbe difgra- ced, the evil of all fin muft be manifefted, and the danger that it hath brought: us into, and the hurt it hath already done us, muft be difcovered. Then have we the great myfterie of Redemption to difclofe •, the Perfon -9 Natures , Incarnation , Perfection , Life , Miracles, Sufferings, Death, Burial , Refurre&ion , Afcenfion , Glorification, Dominion, Interceffion of the blefled Son of God. As alfo the tenor of his promifes,the conditions impofed onus, the duties which he hath Commanded us, and the Everlafting Torments which he hath threatnedto the final Im- penitent negle&ers of his grace. O what a treafury of his bleffings and Graces, and the priviledges of his Saints have we to unfold / What a bleffed life of Holinefs and Communion therein have we to re- commend to the fons of men ! And yet how many temptations, difficultiesand dangers to difclofe, and affift The (Reformed Taflor • 5 9 affift them againft ! How many precious fpiritual duties have we to fet .them upon, and excite them to, and direft them in ! How many objedions of flefti and blood, and cavils of vain men, have we to refute I How much of their own corruptions and finful inclinations to difcover and root out I We have the depth of Gods bottomlefs Love and Mer- cy, the depth of the myfteriesof his Defigns, and Works of Creation , Redemptipn , Providence , Juftification, Adoption, San&ification, Glorificati- on • the depth of Satans temptations, and the depth of their own hearts, to difclofe-. In a word, we muft teach them, as much as we can, of the vfhote Word and works of God. O what two volumnsare there for a Minifter to Preach upon ! how great, how ex- cellent, how wonderful! and myfterious ! All Chri- ftians are Difciples or Schollars of Chrift, the Church is his School ; we are his iifhers, the Bible is his Grammer:This is it that we muft bedailyteaching them. The Papifts would teach them without book, left they ftiQuld learn herefies from the Word of truth ^ left they learn falfhood from the Book of God, they muft learn only the books or words of their Priefts. But Oar bufinefs is not to teach them without Book, but to help them to underftand this Book of God. So much for the fubjed: matter of our work. sect: 6o Gildas Salvianus sect. iy. III. H^HE objett of our Paftoralcareis, All -*■ the Flocks \ that is , the Church and every member of it. It is confidered by us , i In the whole body or fociety . 2. In the parts or indivi- dual members. , j. Our firft care muft be about the whole. Arid therefore the firft duties to be done are publike du- ties, which are done to the whole. As our people are bound to prefer publike duties before private, fo are we much more. But this is fo commonly confeffed, that I (hall fay no more of it. 2. But that which is lefs uriderftood or confider- ed,is, that All the Hock,even each individual mem- ber of our charge muft be taken heed of, and watch- ed over by us in our Miniftry. To which end it is prefuppofed neceffary, that ( unlefs where abfolute neceffity forbiddeth it, through the fcarcity of Pa- ftors, and grcatnefs of the Hock) We Jbould know every perfon that belongeth to our charge. For how can we take heed to them,if we do not know them ? Or how can we take that heed that belongeth to the fpecial charge that we have undertaken, if we know not who be of our charge,and who not ( though we know the perfons ? ) Our obligation is not to all neighbour Churches, or to all ftraglers, as great as it is to thofe whom we are fet over. How can we tell whom to exclude, till we know wh$ are includ- ed? Or how can we refel the accufations of the of- fended, that tell us of the ungodly or defiled mem- bers 7he (Reformed }o.\ yv/i£w?av. i £ IvoyLct-To.' 7&vt*,<; («Tf^/«Acy$yV^y9ccj'«. i. e» Let dflewb lies be Tin Reformed Pa/kr. 6$ be often gathered ; feek. after ( or enquire of.) all by name : deffife not fervant-men or maids. You fee it was then taken for a duty to look after every mem- ber of the Flock by name ; though it were the mean- eft fervant-man or maid. The Reafons ofthenecef- fity of this I (hall pafs over now, becaufe fome of them will fell in when we come to the duty of Catechizing and perfonal inftruftion in the end. Ob j. Em the Congregation that 1 amfet over isf$ great that it is not pojjtble for me to know them aH^ much lefs to take heed of all Individu- als. Anfn. i. Is it neceifity or not that hath caft you upon fuch a charge? If it be not, youexcufe one fin with another: How durft you undertake that which you knew your felf unable to perform, when you were not forced to it ? It feems then you had fome other ends in your undertaking, and never in- tended to make it good, and be faithfull to your truftw But if you think that you were neceffitated to it, I muft ask you, i. Might not you pof- fibly have procured affiftance for fo great a charge ? Have you done all chat you could with your friends and neighbours to gee maintenance for ano- ther to help you ? Have you not fo much main- tenance your felf as might ferve your felf and ano- ther? What though it will not ferve to maintain you in fulnefs ? Is it noc more reafon that you (hould pinch your flefh and family, then undertake a work that you cannot do, and negled the fouls of fo many men ? I know it will feem hard to fome that I fay •, But to me it feems an unqueftionable thing ; That 64 Gildas Salvianus I That if you have but an hundred pounds a year, k is your duty to live upon pare of it, and allow the reft to a competent affiftant, rather then the Flock that you are over (hould be negleded . If you fay, That this is hard meafure •, your Wife ajid Children cannot fo live. I anfwer. 1 . Do not many families in your Parifh liveonlefs? 2. Have not many able Minifters in the Prelates daies been glad of lefs , with liberty to preach the Gofpel ? There are fome yet living ( as I have heard ) that have offered the Bifhops to enter into bond to preach for nothing, fo they might but have had liberty to preach. 3. If ftill you fay, that you cannot live fo nearly as poor people do • I further ask •, Can your Parifhoners better endure damnation, then you can endure want and poverty ? What, do you call your felves Mi- nifters of the Gofpel, and yet are the fouls of men fo bafe in your eyes that you had rather they did eternally perifh, then your felves and family fhould live in a low and poor condition ! Nay, (hould you not rather beg your bread, then put fuchathingas mens falvation upon a hazard , or difad vantage ? yea or hazard the damnation but of one foul? O Sirs, it is a miferable thing when menftudy and talk of Heaven and Hell, and the fewnefs of the faved , and the difficulty of falvation , and be not all this while in goodfadnefs. If you were, you could ne- ver fure flick at fuch matters as thefe, and let your people go to damnation , that you might live at higher rates in the world f Remember this , the next time you are preaching to them , that they cannot be faved without fyowledge ^ and hearken whether confeience do not conclude, Its likely they might TkefyformedTaJlor. 6 J might be brought to knowledge , if they had but diligent inftruttion and exhortation privately man by man\ and then we re there another minifter to ajftft me> this might be done : and then if I would live neerly and denymyfiejb, I might have an ajfiflant : and thcnic muft conclude, Dare I let my people live in that Igno- rance which 1 my felf have told them u damning^ rather then put my felf and family to a little ytant ? And I muft further fay, that indeed this poverty is not fo fad & dangerous a bufinefs as it is pretend- ed to be. So you have but food and rayment, mult you not therewith be content ? and what would you have more then that which may enable you for the work of God ? And it is not purple and fine linnen, and faring delicioufly every day, that you muft ex- peft, as that which muft content you . A mans life con/ifieth not in the abundance of the things that he pof. fetfeth. So your cloa thing be warm, and your food bewholfom, you may as well be fupported by it to do Godfervice, as if you had the fulleft fatisfa&i- on to your flefh : Apatcht coat may be warm, and bread and drink is wholfom food. He that want eth not thefe, hath but a cold excufe to make for hazarding mens fouls, that he may live on a fuller dyet in the world. Obj. If thiiDoBrine be received^ then it willdif- courage men from medling with great places • and fo all Cities , Market-Towns :and other great Parijhes will be left de folate. Anfw* It will difcourage none but the carnal and fclf-feeking, and not thofe thax thirft after the win- ning of fouls ,& arc wholly devoted to thefe:vice of K God, 66 GildasSalvianus. God, and have taken up the Crofs and follow Chrift in felf-denyal. And for others, they are fo far from being good Miniftcrs, that they are not his Dif- ciples or true Chrulians.Chrift would not forbear to tell the world of the abfolute neccllky of felf-deni- all and resigning up ail, and bearing the Crofs, and mortifying the flefh, for fear of difcouraging men from his fervice • but contrarily teHeth them that he will have no other fer vants but fuch, and thofe that will not come on tbefc terms, may go their waies ., znd take their courfe, and fee who will lofe by it, and whether he do more want their fervrce,or they want his protection and favour. Obj. But I am not bound to go to a, charge which J cannot perform >twd to take a greater $Uce, when I am fit but for a lefs. A/ifw. i . If you would undertake it but for want of maintenance, then it isnotunhtnefs, but poverty that i? your difcouragement : and that is no fnffici- tntdifcouragement; 2. We are all bound to difpofe of our felves to the greaceft advantage of the Church, and to take -t courfe in which we may do God the greatefl: ier vice : and we know thaj^rclis eh more work for •us in greater Congregations then in teller, and that the negled of them would be the greateit injury Mid danger to his Church and interelt : and there- fore we muft not refiiie,but ehuferhe greateft work, though i: be accompanied with the greateft difficul- ties and fu Bering. It mult be done, and why not by vol: xi wel: as others? -'Objeft. But no nun rnuft undertake more then lie candc, The Reformed (paftor. 6j An fa. I will add the reft of my enquiries, which will anfwer this objeftion. 3. Would the mainte- nance of the place ferve two others, that have lefs neceffity, or fmaller families then you ? If it will, try to get two fuchasmay acceptitinyour ftead 4. If this cannot be done, nor addition be procured, and there be really fo little that you cannot have affiftance, then thefe two things qruft be done. 1 . You muft take the charge with limitation, with a profeffionofyour inefficiency for the whole work, and your undertaking only fo much as you can do -y and this you do for the neceffity of the place that cannot otherwife be better fupplyed. 2. You muft not leave off the work of perfonal Over-fight, nor refufe to deal particularly with any, becaufe you cannot do it with all : But take this courfc with as many as you are able : and withall put on godly neighbours, and fpeuall parents and mailers of fa- milies to do the more . And thus doing what we can, Will be accepted. And in the mean time let us importune the Rulers of the Common-wealth, for fueh a proportion of maintenance to great Congregations, that they may have fo many Minifters to watch over them, as may personally as well as pubiikely inftruft and exhort them. It may pleafe God at laft to put this into the hearts ofGovernours, and to give them a love to the profperity of his Church,and a confcience of their duty for the promoting of mens falvation. Some more of thefs Objeftions we (hall, anfwer anon,under thellfes. So much for the diftributioa oftheworkoftheMiniftery, drawn from the Ob- jeft materially Confidered- K a We 68 Gildas Salvianus 5 We are next to confider of it in reference to the feveral qualities of the objeft. And becaufe we (hall herefpeak fomewhat of the Acts with the Objeft, there will be the lefs afceward to be faid of them by themfelves. i. The firft part of our Minifterial worklieth in bringing unfottnd Frofejfors of the Faith to ftnceri- ty3 that they who before were Chriftians in name and fT^ew, may be fo indeed. Though it belong not to us as their Paftors, to convert profefled Infidels to the faith, becaufe they cannot be members of the Church while they are profefled Infidels • yet doth it belong to us as their Paftors, to convert thefe feeming Chriftians to fincerity , becaufe fuch feeming Chriftians may be vifible members of our Churches. And though we be not abfolutcly cer- tain that this or that man in particular is unfound, and unfanftified,.yet as long as we have a certainty that many fuch areufually in the Church, and have too great probability that it is fo with feveral indi- duals whom we can name, we have therefore ground enough to deal with them for their converfion. And \i we be certain by their notorious Impiety that they are no Chriftians , andfoto be ejected from the Communion of Chriftians •, yea if they were profefled Infidels, yet may we deal with them for their converfion, though not as Their Paftors , yet as Minifters of the Gofpel. So that upon' theft terms we may well conclude that,The work of con- verfion is the great thing that we muft firft drive at, and labour with all our might to effect. Alas, themifery of the unconverted is fo great, that it calleth loudeft to us for our companion. If a truly V The Reformed Vajlor* 6$ truly converted (inner do fall, it will be but into fin, which will fure be pardoned, and he is not in that hazard of damnation by it as others be. Not fas fomeunjuftly accufeus to fay) That God hateth not their fins as well as others, or that he will bring them to heaven,let them live never fo wickedly : bac the fpirk that is within them willnoflet them live wickedly, nor to fin as the ungodly do-, but they hate fin habitually, when through temptation tLcy commit it actually ^ and as they have a General Repentance for all, fo have they a particular Re- pentance for all that is known { and they ufually know all thats grofs and much more, and they have no iniquity that hath dominion over them. But with the unconverted it is far otherwife. They are iri the gall of bitter nefs and bond of iniquity, and have yet no fart nor fellowjhif in the pardon of their fins, or the hopes of glory : We have therefore a work of greater necefsity to do for them , even to oped} their eyes, and t urn theyn from darknt fs to light , and from the power of Sat an unto God • that they may re- Ceivcfsrgivenefsof fins, and inheritance arnorir the fanttifiedbyfaithinChriff, Attsl6. 1 8. Tofof:?n and open their hearts to the entertain '.en: of \ truth, if God feradventure will give them Repent r. to the acknowledging of it, that they may efcdpe op. the fnare of 'the Devil \ who are taken Cap:izc by hln> at his will,2 Tim. 2.25. That fo they may be convert- ed, andthir fins may be forgiven them, Mark 4. 1 2. Hethatfeethoriemanfick of a mortal difeafe, and another only pained with the tooth-ach , will be moved more to coin pafsionate the former, then tfce fatter s> and will fare make more haftc to help h $ 3 &b jo Gildas Salvianus ; though he were a ftranger , arid the other were a Son. It is fo fad a cafe to fee men in aftate of damnation, wherein if they fhould dye they are te- medilefly loft, that me thinks wc fhould not be able to let them alone, either in publike or private,what- ever other woj;k we have to do. I coniefs, I am for- ced frequently to negled that which fhould tend to the further encreafe of knowledge in the godly, and may be called ftronger meat, becaufe of the larnen- tabjeneceflityofche unconverted. Who is able to talk of Controverfies or nice unneceffary points , yea or trutli3 of a lower degree of necefiuy , how excellent foevcr , while he feeth a company of igno- rant, carnal, miferablefinners before his face, that mult be changed or damn'd? Me thinks I even fee them entring upon their final woe ! Me thinks I even hear them crying out for help, and fpeedyeft help. Their mifery fpeaks the lowder,becaufe they have not hearts to feek or ask for help themfelves. Many a time have I known, that I had fome hearers of higher fancies, that lookt for rarities, and were addifted to defpife the Miniftery , if he told them not fomewhat mor,e then ordinary - aad yet I could not find in my heart to turn from the obfervation of theneceffitiesofthe impenitent, for the humoring of thefe, nor to leave fpeaking to the apparently re- ferable for their falvation, to fpeak to'fuch novelifts, for the clawing of their ears ; no nor fo much as otherwife fhould be done, to the weak for their con- firmation, and increafe in grace. Me thinks as Pauls Spirit wasftird within him, when he faw the Atheni- ans fo addicted to Idolatry, Aft. 17.16. fo it fhould caftusintoone of his paroxyfms, to fee fo many The Reformed ^ajlor* f i men in great probabilitie of being everlaftingjyun-. done-, and if by faith we did indeed look upon them as within a ftep of hell, it fhouid more effe&u- ally untie oyr tongues,then they cell, us that Crcefns. danger did hisfons. He that will let a finner go to hell for want of /peaking to him, doth kt lefs by fouls then the .Redeemer of fouls, did, and lefs byv hisneighbour then rational Charity wjlt allow him to do by his greateft enemy. 0 therefore Brethren, whomfoever you negled, negleft not the moft mi- serable I Whatever you pafs over, forget not poor fouls that are under the condemnation and curfe of the Law , and may look every hour, for the infer-; nal execution, ifa/peedy change do not prevent it, O call after the impenitent , and ply this greac work of converting fouls, what ever elfe you leave undone. 2. The next part of the Minifterial work, is for the building up of thofe that are already truly converted. And according to the various itates of thefe, the work is various. In general, as the perfons- arc either fuch as are young and weak, or fuch as are in danger of growing worfe, or fuch as are already declining,fo our work is all reducible to thefe three, Confirmation and Progrefs, Prefervation, and Rejian- ration. , i. We have many of our flock that are young and weak . though of long (landing, yet of fmall proficiency or ilrength, Hek $. n, 12. Andindeed it is. the, moft common condition of the godly : Moft of ^hem;ftick in weak and low degrees of gtace, s. And it is no ealie matter to get them higher „ [To bring 'them to higher and ftrid^r opinions, is K 4 *erY 7i Gildas Salvianus 5 very ea(ie , that is, to bring them from the truth in- to error, on the right hand as well as on the left : but to encreafe their knowledge and gifts is not eafie •, bat to encreafe their graces is the hardeft of al!. It is ^ very trohblefom thing to be weak : Ic keepeth un decHrafaftorali% worth the reading. You may have the Book by itfelfofMr. fer. Ste^ fhens Edition SECT. V- I V . TTAving done with our work in refpeft of JL 1 its Objects ^ I am next to fpeak of the Axt sthemfelves. But of this I fhall be very brief. i.JJecaufe they are intimated before. 2. Andbe- cau fe they are fo fully handled by niaay. 3 .And be-' canfe I find I have already run into more tedioufnefs thet 1 1 intended. r.. One part of our work,: and that the mofl; ex- cellent, becaufe it tendeth to work on many, is the publ ike preaching of the word. A work that requi- red greater skill , and efpecially greater life and zeal i ;hen any pf us bring to it. It is no fm&ll mat- ter tc ». ftand up m the face of a Congregation , and deliv< :r a -Meffagc of falvation or damnation , as from the living God, in the name of our Redeemer. It is 1 10 eafie matter to fpeak fo plain, that, the igno- rant 1 nay underftand u$ h and fo ferioufly, that the deade ft hearts may feel us ^ and fo convincingly^hac the c( mtradiding Cavillers may be filenced. I know it is a great difpute whether preaching be proper to cI»M iniftersornot? The decifion feems not very difficult The Reformed faftor. yy difficult. Preaching to a Congregation as their or- dinary Teacher t is proper to a Minifter in office ; And Preaching to the unbelieving world ( Jews , Mahometans or Pagans) as one that hath given up bimfelf to that work,and is feparated and fet apart to it,is proper to a Minifter in office : But Preaching to a Church or to Infidels, occafionally, as an ad of Charity, 'extraordinarily, or upon fpeciall call to that act,may be common to others. The Governor of a Church, when he cannot preach himfelf, may ia a cafe of neceffity appoint a private man, po tempore, to do it, that is able (as Mr. Thorndike hath fhew- ed. ) But no private man may obtrude without his confent , who by office is the Guide and Paftor of that Church. And a mafter of a family may preach to his own family, and aSchool-mafter to his SchoU lars, and any man to thofe whom he is obliged to teach ^ fo be it he go not beyond his ability, and do it in a due fubordination to Church-teaching, and not in a way of oppofition and divifion. A man that is not of the trade, may do fome one act of a tradef-man in a Corporation for his own ufe, or his family,or friend •, but he may not addict or feparate himfelf to it , or fet it up, and make it his profefiion, nor live upon it, unlefs he had been Apprentice and were free. For though one man often thoufand may do it of himfelf as well as he that hath ferved an Apprsntiftiip, yet it is not to be prefumed that it is ordinarily fo : And the Handing Rule muft not bend to rarities and ^xtraordirmries, left it undo all: For that which is extraordinary t and rare in fuch ca- fes, the Law doth look upon as a mn ens. But the belt way to filence fuch ufurping Teach- ers, 8o Gildas Salvianus 5 ers, is for thofe to whom it belongeth , to do it themfelves fo diligently, that the people may not have need to go a begging- & to do it fo judicioufly, andaffeftingly, that a plain difference may appear between them and ufurpers t and that other mens works may be fhamed by theirs - and alfo by the ad- ding of holy lives, and unwearied diligence to high abilities, to keep up the reputation of t heir facred office, that neither Seducers, nor tempted ones may fetch matter of Temptation from our blemifhes, or negle&s. But I fhall fay no more of this duty. 2# Another part of our Paftoral work is to ad- minifter the holy myfterips, or Seals of Gods Cove- nant, Baptifm and the Lords Supper. This alfo is claimed by private ufurpers : But He not ftand to difcufs their claim. A great fault it is among our felves, thatfomearefocarelefsin the manner, and others do reform that with a total negleft , and others do lay fuch aftrefson circumitances , and make them a matter offo much contention, even in that ordinance where Union and Communion is fo profeft. 3 . Another part of our work is to Guide our people, and be as thfeir mouth in the publike prayers of the Church, and the publike praifes of God ; as alfo to blefs them in the name of the Lord. This facerdotal part of the work is not the leaft, nor to be fo much thruft into a corner as by too many of us it is. A great part of Gods fervice in the Church Aflemblies, was wont in all ages of the Church till p(4ate, to confift in publike Praifes and Eucharifti- cal a#9 in holy Communion : and the Lords Day was T he Reformed ^afior. % i was ftill kept as a day of thankfgiving, in the Hymm and Common re joycings of the faithfull, infpeciatl Commemoration of the work of Redemption, and the happy condition of the Gofpel Church, I am as apprehenfive of the nece/Tky^of Preaching as force others: but yet me thinks, the folemn Praifes of God fliould take up much more of the Lords day then in moft places they do. And me thinks,they that are for the magnifying of Gofpel Privileges, and for a life of love and heavenly joyes^ fhould be of my mind in this •, and their worftiip fhould be Evangelical as well as their Doftrins pretendeth to be, 4. Another part of the Minifterial work , is, to have a fpecial care and over-fight of each member of the Flock* The parts whereof are thefe that follow. 1 . Whe muft labour to be acquainted with the fiateof all our people as fully as we can^ Both to know the perfons, and their inclinations,and conver- fations •, to know what are the fins that they are moft in danger of, and what duties they negleft for the matter or manner, and what temptatious they are mod liable to. For if we know not the temperament or difeafe, we are like to prove but unfuccefsfull Phy- fitians, 2. We muft ufe all the means we can to inftrud the ignorant in the matters of their falvation ; by. our own moft plain familiar words-, by giving or lending, or othcrvvife helping them to book? chac are fit for them : by perfwading them to learn Qu cechifms * and thofe that cannot read,, to get help of their neighbours ; and to perfw&ie their neighbours 82 GildasSalvianus • to afford them help, who have beft opportunities thereto. 3 . We mult be ready to give advice to thofe that coipe to us with cafes of confcience , efpecially the great cafe which the Jews put to Peter , and the Jay lor to Paul and Silas 3 Acts 16. What muft. we do to be faved} A minifter is not only for Publike Preaching, but to be a known Counsellor for their fouls, as the Lawyer is for their eftates,«and thePhy- fitian for their bodies: fo that each man that is in doubts and ftraits, fhould bring his cafe to him and defire Resolution. Not that a Minifter fhould be troubled with every fmall matter, which judicious neighbours can give them advice in as well as he, no more then a Lawyer or Phyfitian fhould be troubled for every trifle or familiar cafe, where others can tell them as much as they : but as when their eftate or life is in danger they will go to thefe, fo when their fouls are in danger, they fhould go to Minifters ; As Nicodemus came to Chrift, and as was ufual with the people to go to the Prieft, whofe lips muft pre- ferve knowledge, and at whofe mouth they muft ask the Law, becaufeheistheMeffenger of the Lord of hofts. And becaufe the people are grown unac- quainted with the Office of the Miniftery, and their own neceility and duty herein, it belongeth to us to acquaint them herewith, and to prefs them publike- ly to come to us for advice in fuch cafes of great concernment to their fouls. We muft not only be willing of the trouble, but draw it upon our felves by inviting them hereto. What abundance of good might we do, could we but bring our people to this ? And doubtlefe much might be done in it , if we did our The Reformed Taftor. 8$ our duties. Howfew have I ever heard that heartily prert their people to their duty in this ? A fad cafe «, that peoples fouls (hould be fo injured and hazard^ ed, by the total negled: of fo great a duty, and Mi- nillers fcarce ever tell them of it, a$d awaken them to it ! were they but duly fenlibie of the need and weight of this, you ffiould have them more frequent- ly knocking at your doors, and open their cafes to you.and making their fad compiaints,and brgging your advice. I befeech you put them more on this for the future, and perform it carefully when they feekyour help. To this end its very neceffary that we be acquainted with Practical Cafes, and fpecialiy that we be acquainted with the nature of true Grace, and able to affilt them in trying their Hates , and refolve the main quettion that concerns their everlafting life or death. One word of feafonable prudent advice given by a Minifter toperfons inne- ceflity , hath done that good that many Sermons would not have done. 4. Wemuftalfohaveafpecial eye jupon families, to fee that they be well ordered, and the duties of each relation performed. The life of Religion, and tjie welfare and glory of Church and State, depend- eth much on family Government and duty. If we fuflfer the negleft of this, we undo all. What are we like to do our felves to the Reforming of a Congregation, if all the focrkbe cai onus aione, and Matters of families will let fall that neceffary duty of their owntby which they are bound to help us ! If any good be begun by the Miniflery in any foul in a family, a carelefs, prayerlefs, worldly fami- ly is like to ftifle it, or very much hinder it. Where- to as 84 Gildas Salvianus \ as if you could but get the Rulers of families to do their part , and take up the work where you left it, and help it on , what abundance of good might be done by it ? ( as I have elfewhere (hewed more at large ) Ibefeechyou therefore, do all that you can to promote this bufinefs, as ever you de- fire the true Reformation and welfare of your Pa- rflhes. To which end let thefe things following be performed. i , Get certain information how each family is or- dered , and how God is worfhipped in them : that you may know how to proceed in your carefulncfs for their further good. 2. Go now and then among them ,when they are like tobemoft at leifure, and askthe mailer of the family , Whether he pray with them, or read the Scripture, or wthat he doth ? And labour to con- vince the neglefters of their fin. And if you can have opportunity, pray with them, before you go, and give them an example. What you would have them do, and how. -And get a promife of them, that they will be more confcionable therein for the future. 3. If you find any unable to pray in tolerable expreflions, through ignorance and difufe, perfwade them to ftudy their own wants, and get their hearts affe&ed with them, and fo go oft to thofe neigh- bours who ufe to pray, that they may learn , and in the mean time perfwade them to ufe a form of prayer rather then none. Only tell them that it is their fin and fhame that they have lived fo negligently, as to be now fo unacquainted with their own neceflitics, as not to know how to fpeak to God in prayer , when s The Reformed Ta/lor. 85 when every beggar can find words to ask an alms • and therefore tell them that this form is but for ne- ceffity, as a crutch to a Cripple, while they^cannot do as ♦ well without it : but they muft not refolve to take up there, but to learn to do better as foon a$ they can, feeing prayer (hould come from the feel- ing of the heart , and be varied both according to our neceffities and obfervations. Yet is it ne- ceffary to mofl unaccuftomed ill-bred people, tJiat have not been brought up where prayer hath been ufed, that they begin ac firft with the ufe of a form, becaufe they will elfe be able to do nothing at all,and in fenfe of their difability will wholly negleft the duty , though they defire to perform it. For many dif- ufed perfons can mutter out fome honeftrequefts in fecrct , that be not able before others to fpeak tole- rable fenfe. And I will not be one of them that had rather the duty were |/holly neglefted , or elfc prophaned and made contemptible, then encourage tfiem to the ufe of a form, either recited by memory, or read. 4. See that they have fome profitable moviiig book (befides the Bible ) in each family : If they have not, perfwade them to buy fome of fmall price, and great ufe ^ fachzsMr. Whateljes New JSirth, and Dod on the Commandments ^ or fome fmaller moving Sermons • Iftheybenotable to buy them, give them fome if you can : if you cannot; get fome Gentlemen or other rich perfons that are willing to good works to do it. And engage them to read on it at nights when they have leifure, and efpelially on the Lords day. 5/ By all means perfwade them to pro- L 3 cure 86 Gildas Salvianus-, cure all their children to learn to read Eqg- lift. 6. Direft them how to fpend the Lords day : how to difpatch their worldly bufinefles^o.as to prevent encombrances and diitraftions ^ and when they have been at the Affembly , how to fpend the time in their families : The life of Religion lieth much on this, becaufe poor people have no other free considerable time : and therefore if they lofe this, they lofe all, and will remain ignorant and bru- tifh.Specially perftvade them to thefe two things i .If they cannot repeat the Sermon, or otherwife fpend the time profitably at home, that they take their fa- mily with them p and go to fome godly neighbour thai fp:nds it better ,thac by joyning with them they may have the better help. 2. That the Mafter of the family will every Lords day at night caufe all his family to repeat the Catechifrn to him, and give him fome aceount of what the^have learn' t in publike that day. 7. If there be any in the family that are known to be unruly, give the Ruler a fpecial charge concerning them, and make them underftand what a fin it is to connive at them, and tolerate them. Negleft not therefore this necefTary part of your work : Get matters of families to their duties, and they will fpare you a great deal of labour with the reft, or further much the fuccefs of your labours. If a Captain can get his Lieutenant, Cornet, and other inferiour officers to do their duties, he may ruie the Spuldiers with lefs trouble,then if all fhould lie upon his own hands alone. You are like to fee no general Reformation, till you procure family Re- formation. The Reformed Qaflor. 87 formation. Some little obfeure Religion there may be in here and there one • but while it fticks in fingle perfons, and is not promoted by tbefe focietics, it doth not profper, nor promife much for future in- creafe. 5. Another part of the work of our priva'te Over-fight confifteth in a vigilant oppofing of Se- ducers, and feekingto prevent the Infedion of our Flock , and fpeedy reclaiming thofe that begin to itch after ftrange Teachers, and turn into crooked paths. When we hear of any one that lies under the influence of their temptations, or that is already deceived by them, we muft fpeedily with allour skill and diligence make out for their relief. The means I ^ fhall {hew in the directions in the end. 6. Another part of this over-fight liethin the due encouragement #f thofe that are humble, up- right, obedient Chriftians, and profit by our teach- ing, and are an honour to their Profeflion : We muft in the eyes of all theFlocJ?, putfome difference be- tween them and the reft by our Praifes, and more fpecial familiarity, and other teftimonies of our ap- probation and rejoycing over them •, that fo we may both encourage them, and inciteothers to imitate them. Gods graces are amiable and honourable in all- even in the pooreftof the Flock, as well as in the Paftors ; and the fmaiieft degrees muft be che- riftied and ennouraged, but the higheft more openly honoured and propounded to imitation. They that have flighted or vilified the moft gracious, becaufe they were of the Laity, while they claimed to them- felvesthe honour of their Clergy, though adorned with little or none of that grace, as they fhevved L 4 them- 88 Gildas Saivianus • themfelves to be Proud and \ arnal, fo did they take the next way to debate themfelves by feif exaltation, and to bring the Office Ifrfelf into contempt. For if there be no honour due to the Real! fariftity of a Chriftian, much lefs to the relative fandity or a Pa- ftor:and he that vilifieth the Perfin,cannoz well pi ad f jr the honouring of Robes and empty Tides : N or c in heexpeft that his people ihould give him the ho- nour of a Pallor, if he will not give them the iove and honour that is due to Chriftiatts, and members of Chrift. As the Orator faid to Domitiw, Cu ego te habeam at principem^ cum tn me mn habeas ut Se- naioremU It was an unchrittian courfe therefore, which our late Prelates and their Agents took, who discountenanced none fo much as the molt godly , whom they fliould have rejoyced in, and encourag- ed j and made them not only«che common fcorn , but alfothe objects of their perfecuting rage, as if they had fed their Flock /or the Butcher, and called them out for Suffering as they came to any maturity. This vilifying and perfecuting the moft diligent of the Flock, was neither the note of Chriltian Shep- herds, nor the way to befo efteemed. ^\s Hierom faith, Jjj>uid de Epifeopis7 qui verberibm timeri vo- tunt, canoncs Scanty bene fratemitas veflra novit. Paflores enlm fatli fumtts, nonpercuffores. Egregius predicates dixit, Argue ^ o$fecra, inerepa in omnipa- tientia zrdoVtrina: Nova vero atj^inaudita efi i/la pradicatio, qua verberibas exigit fidem. Much more might he have laid, qua verbcribus cafiigat pietd- tern. 7. Another part of our Ovqrfight lieth in vifi- ting the fick, arid helping them to prepare either for 7'he Reformed Taftor- 89 for a fruitfull life, or a happy death : Though this be the bufinefsof all our life and theirs, yet doth it at fuch a feafon require extraordinary care both of them and us. When time is almoft gone, and they mud be now or never reconciled to God, & poflefled i>f his grace, O how doth it concern thern to re- deem thofe hours, and lay hold upon eternal life ! And when we fee that we are like tohavebutafew daiesor hours time more to fpeak to them in order to their endlefs ftate, What man that is not an Infi- del or a block, would not be with them, and do all that he can for their falvation in that fhort fpace 1 Will it not waken us to compaffion to look upon alanguifhingraan, and to think that within a few daies his foul will be in heaven or hell ? Surely it will much try the faith and ferioufijefs of minifters or others, to be about dying men ! and they will have much opportunity to difcern whether they are themfelves in good fadnefs, about the matters of the life to come. So great is the change that is made by death, that it fhould awaken us to the greateft ienfibility,to fee a man fo neer it, and fhould provoke us in the deepeft pangs of compaffion, to do the Office of inferiour Angels for the foul before it is departed from the fle(h,that it may be ready for the convoy of fuperiour Angels, to tranfmit it to the prepared glory when it is removed from fin and mifery. When a man is almoft at his journeyes end, and the next ftep puts him into heaven or hell, its time for 11s to help him if we can,while there is hope. As Bernard faith , The death of the righteous is bona propter requiem , melior propter novitatemy opti- ma propter [ecnyiutem : fed mors peecatvrHm eft pfdU yo Gildas Salvianus* walainmundi ami/pone, pejor in camis fe par at ions pejfima in vermis igniffc dupllci contrimne. Could they have any -hope that it would be their ultima linea rerum^ and that they have no more to fuffer when that difmal day is paft, they might have fuch abatements of their terror as to die* as brutes, who fear no forrow after death But us fo far otherwife, that death it felfis rhe fmalleft matter that they need to care forifedmoriendo quo ire Cogantur^ ut Augufl. Its not the frimk mors qu& animam pellit violenter e corpore, thats the moft terrible, fed fecunda qm ani* mam nolentem tenet in cor fore, inquit idem. And as their prefent neceffity fhouldmove usto take that opportunity for their good, foftiould the advantage that ficknefs and the fore-fight of death aftbrdeth. There are few of the ftouteft hearts but will hear us on'their death-bed, that fcorned us be- fore. They will then let fall their fury, and be as tame as Lambs, that were before as intraftable as waips or mad men. A man may fpeak to them then, that could not before. I find not one of ten of the moft oblhnate fcornfull wretches in the Parilh, but when they come to dye, will humble themfelves,con- fefs their fault, and feem penitent, and promife, if they fhould recover, to do fo no more. If the very Meditations of death be foeffeftual in the time of health, that it is, faith Augufi. quafi Clavis camis omnes mot us fuperbU ligno cruets dffigens (Lz.dc Dott.Cbrifi. ) much more when it comes in as it were at the window, and looks men in the face. Cyprian faith to thofe in health, Q^uife quotidie re- cordatur moriturnm ejfe, contemnit prAfentia, & ad future feftinat : much more, qui [emit fe fiatim morir libe Reformed Taftor. 91 woriturum. Nil ita revocata peccato^ faith Aujlin^ qnam frequent mortis meditatio. Ohhowrefolvedly will the wor ft of theni Teem to caft away their fins, and promife a reformation, and cry out of their fol- ly, and of the vanity of this world , when they fee that death is in good fadnefs with them , and away they muft without delay ! Perhaps you will fay that thefe forced changes are not cordial, and there- fore we have no great hope of doing chern any fa- ving good. I confefs that it is very common to be frighted into uneffe&ual purpofes, but not fo com- mon to be at fucha feafon converted to fixed refo- iutiorfc. And as Aujlin faith, Non poteft malt mori^ qui bene vixerit • & vix bene moritHr^qm male vixit. Yet vix and nunquam be not all one : It (hoqjd make both them and us the more diligent in the time of health, becaufeit is vix : but yet we (hould be- ftir us at thelaft^in the ufe of the laft remedies,becaufe it is not nunquam. And it will not be unufeful to our fel ves to read fuch Leftures of our own mortality • It is better to go into the houfeof mourning, then into the houfe of feafting : for it tendeth to make the heart better, when we fee the end ofall the living, and what it is that the world will do for thofe that fell their falva- tion for it. When we fee that it will be our own cafe, and there is no efcape ; ( Sciljcit omne Sacrum mors importuna propbanat, Omnibus obfenras injicit ilia mams, ) it will maJce us talk to our fel ves in Bernards hn- guage , Qnare 0 mifer non omni bora ad mortem tc 92 Gildas Salvianus . tedifponis ? Cogitate jam mortuum^ quern fcisne- eeffitate m&ripurum : diftingue qualiter occult vertex* turincapite^venA rumpenturincorpore, & corfcin- detur dolor e. When we fee that ( as he faith ) death fpareth none : inopU mn mifer^tur^ mnreveretur di- viticu • nonfapkntia, non moribtts, mn atati deniq^ parcit^ ni[i qmd [enibus mors eft in janui*, pwenibus vero in inftdiis ^ it will excite us the better to confi- der the ufe of faith and holincfs ^ that it is not to put by death,but to put by hell,not that we may not die as certainly as others, but that we may die bet- ter, and be certainly happy after death. Becaufe I intend no fuch thing as a Dire&dry for the whole Minifterial work, I will not ftand to tell you particularly what muft be done for men in that laft extremity •, but only choofe out thefe three or four things to remember you of, paffing by all the reft. i. Stay not till ftrength and underftanding be gone , and the time fo fhort that you fcarce know what do ; but go to thgm as foon as you hear that they arc fick ( whether they fend for you or not.) 2. When the time is fo fhort, that there is no op- portunity to endeavour the change of their hearts in that diftind way, as is ufual with others, nor to prcfs truths upon them in fuch order, and ftaythe working of it by degrees , we muft therefore be fure to ply the main, and dwell upon thofe truths which muft do the great work: Shewing them the certainty and glory of the life to come , and the way by which it was purchafed for us , and the great fin and folly of their negle&ing it in time of health j but yec The Reformed $aftor* 9} yet the poffibility that remaineth of obtaining it, if they but yet clofe with it heartily as their happi- nefs, and with the Lord Jefus as the way thereto , and abhorring themfelvcs for their former evil, can now unfeignedly refign upthemfelvesto him to be juftificd, fandified, ruled and faved by him. Three things muft be chiefly infilled on. i . The End : The Certainty and Greatnefs of the Glory of the Saints in the prefence of God : that fo t heir hearts may be fet upon it. 2. The Efficiency and ncceflity of the Redempti- on by Jefus Chrift ; and the fulnefs of the Spirit , which we may and muft be made partakers of : This is the principal way to the end-, and the nearer end itfelf. 3. The Neceffity and Nature of faith, repen- tance and refolutions for New Obedience accord- ing as there fhall be opportunity. This is the fubfer- vient way , or the means that on our part muft be performed. 3. Labour, upon Convidion and Deliberation to engage them by folemn promife to Chrift, and new obedience according to their opportunity. : fpccially if you fee any likely hood of their reco- very. 4. If they do recover, be fure to mind them of their proinifes. Go to them purpofely to fet it home, and reduce them into performance. And when ever after you fee ihem remifs, go to them then,and mind them what they formerly laid. And becaufe it is of fuch ufe to them that recover ( and hatji been a means of the converfion of many afoul^ it is very necefTary that you go to them whofefick- nefc 94 Gildas*Salvianus 5 nefs is not mortal, as well as to them that are nearer death: that fo we may have fome advantage to move them to repentance, and engage them to newnefs of life • and may afterward have this to plead againft their fins: As a Bifhop of Colenis faid by ts£neas Sil- vias to have anfwered the Emperour Sigifmnnd^ when he askt bim,what was the way to be faved^that he mufi be what hepurpofedorpromifedto be^benhc was UJl troubled with theftone and the gout •, So may we hereafter anfwer thefe. 8. Another part of our Miniftcrial Overfight con- fifteth in the right comforting the confeiences of the troubled, and feeling our people in a well grounded peace.But this I have fpoken of elfwhere, and others have done it more at large. % Another part of this overfight,is, in Reproving and ftdmonifhing thofe that live offensively or impe- nitentiy, and receiving the information of thofe that have admontlhed them more privately in vain. Be- fore we bring fuch matters to the congregation,or to a Reprefentative Church, it isordinarily moft fit for the Miniirer to try himfelf what he can do more privately to bow the (inner to repentance, efpe- cially if it be not a publike crime. A great deal of skill is here required , and difference muft be made , according to the various tempers of of- fendors ; but with the molt it will be neceffary to fall on with the greateft plainnefs and power , to fhake their carelefs hearts, and make them fee what it is to dally with fin ; to let them know the evil of it, and its fad effects, and the unkindnefs , unreafon- ablenefs^unprofitablenefs, and other aggravations ; and what it is that they do againil God and them- felves. The fyformeWfajlor. 9 5 felves. For the manner , the following dire&ions may be hither applyed. 10. The next part of our Over-fight confifteth in the ufe of Church-Difcipline : aiad this confifteth after the forefaid private Reproofs. 1 , In more pub* like Reproof. 2 . And perfwading the perfon to meet expreffions of Repentance. 3 . And praying for them. 4. In reftonng the Penitent. 5. And exclud- ing and avoiding the impenitent. 1. And for Reproof, thefe things muftbeobferv- ed. 1 . That the Accusations of none ( no not the beft in the Church ) be taken without proof, nor rafhly entertained, northataMinifterfhould make himfclf a party, before he have a fufficient evidence of the cafe. It is better let many vicious perfons go unpuniflied, or uncenfured, when we want full evi- dence, thentocenfureoneunjuftly • which we may cafily do, if we will go upon too bold preemptions : and then it will bring upon the Paftors the fcandal of partiality, and unrighteous and injurious dealing , and make* all their reproofs and cenfurcs become contemptible. 2. Lee there be therefore a lefs publike meeting of chofen perfons ( the Officers and ibme Delegates of the Church on their behalf) to have the hearing of all fuch cafes before they be made more publike : that once amonethatafet place, they may come together to receive what charge (hall pe brought againft any member of the Church, that it may be confidered whether it bejuft, and the offender may be dealt with then firft : And if the fatalt be either lefs publike, or lefs hainous, fothata lefs publike profeilion of Repentance may fatisfie, then if the party 96 Gildfs Sal vianus. party fhall there profefs Repentance, if may fuffice. 3 • But if it be not fo, or if the party remain impenitent, he mull be reproved before all, and there again invited to Repentance.' This duty is never the lels, becaufe our Brethren have made fo little con- fcience of the Praftice of it •, It is not only Chrifts icorpmand to tell the Church, but Pauls to rebuke fuch before all, and the Church hath conftantly pra- difed it till felfiihnefs and formality caufed them co be remifsinthisand other duties together, and the Reformers have as much flood up for it as the reft - and as deeply are we engaged by Vows, Covenants, Prayers and other means, for the execution of it $ (of which more in the application ) Auftin faith, j£u committit : & facientis culpam habet^ qui quodpoteft corrigere , negligit emendare , faith the Comedian. Si quid me feu feciffe infeite aut improbe, fi id non accafas^ tuipfe ob]urgandtu es. Plaut. Ifanyfay, There is little likelyhood that publike perfonalreprehenfionfhoulddo good on them, be- caufe they will be but enraged by the fliame • I an- fwer. i. Philo a Jew could fay, (de Sacrif. Abel & Cain) We wuft endeavmr as far as we are able to fave thofefrom their fins that [hall certainly peri/h ; imitating good Phyfitians , who when they cannot fave afickjman^ do jet willingly try all means for cures left they fetm to want fuccefs through their own neg~ lells. 2. I further anfwer,. It ill befeems the filly crea- ture to implead the Ordinances_of God as ufelefs, or 10 reproach his fervicc inftead of doing it, and fee M shcur 9« Gildas Salvianus . their witsagainft their Maker. God can make ufe of his own Ordinances, or clfe he would never have appointed them. 3 . The ufefulnefs of this Difcipline is apparent 9 to the (hamingoffin, and humbling of the finner ^ andmanifeftingtheholinefsofChrift, and his Do- drine,and Church before all the world. 4. What would you have done with fuch finners ? give them up as hopelefs ? that were too cruel. Would you ufe other means, why it is fuppofcd that all other have been ufed without fuccefs • for this is the laft remedy. 5. The Church of Chrift hath found reafon enough to ufe this courfe, even in times of perfec- tion, when our carnal reafon would have told them, that they (hould then above all have forborn it, for fear of driving away all their converts. 6. The principal ufe of this publike Difcipline , is not for the offendorhimfelf,butfor the Church. It tendeth exceedingly to deter others from the like crimes, and fo to keep pure the Congregations and their worfhip. Seneca could fay ? Vitia tranfmittit ad fofterosyqui prafentibus c nip is ignofcit. And elfewhere. Bonis meet , qui malts parcit. If you fay, that It will but reftrain them as hypocrites, and net convert them. I anfwer, 1 . As I faid, it may prefer ve others. 2. Who knows how God may blefs his Ordinance, even to them ? 3 . The reftraint of fin is a benefit not to be contemned. Audebopeccanti malafua often- dere : vitia ejus fihoHexcidero^ inhibebo. Nondefi- nent •, fedintermittent :fortaj]e amem definent,fi in- termittendi confuetndinemfecerint^ faid the Moralift. Stn.£fift.4c ThefcornsthatI have heard from many The Reformed (paftor. yy many againft the Scott i(h Minifters, for bringing eflfendors to the ^ool of Repentance, (as if it were mcer formality and hypocrifie, co take fuch a thing as fatisfadory,when true Repentance is abfent)hath difcovered more of the accufers error then of theirs., For no doubt, it is true Repentance that they exhort men to ^ and it is crue Repentance which offendors do profefs : and whether they truly profefs it, who can tell but God ? It is not nothing that fin is brought to fo much difgrace, and the Church doth fo far acquit themfelves of it. ( But of this next.,) 2. Next, To the duty of Publike Reproof, muft be joyned an exhortation of the perfon to Repen- tance, and to the Publike Profeiiionofitfor the fatisfadion of the Church. For as the Church is bound to avoid Communion with impenitent fcan- daious finners, fo when they have had the Evidence of their fin , they muft fee fome Evidence of their Repentance ^ for we cannot know them to be peni- tent without Evidence. And what Evidence is the Church capable of, but their Profeffion of Repen- tance firft,and their adual roforraation afterwards ? both which muft be expeded. 3' To thefe may moft fitly be ad joyned the pub- like prayers of the Church , and that both for the Reproved before they are Rejeded , and for the Rejeded ( fome of them at leaft ) that they may repent and bereftored : but we are now upon the former. Though this is not efeprefly affixed to Dis- cipline, yet we have fufficient difcovery of Gods will concerning it in the general precepts: We are commanded to pray alway^ and in all things, and for M z M ioo GildasSalvianus 5 <* 11 mtn> and in allpUees , and all things are laid to htfanEiifiedbjit^ It is plain therefore chat fo great a bufinels as this fhould not be done without it ! And who can have any juft reafon to be offended withes, if we pray to God for the changing of their hearts, and the pardon of their fins. It is therefore in my Judgement a very laudable courfe of thofe Chur- ches that ufe for the three next daies together to de- fire the Congregation to joyn in earneft prayer to God for the opening of the finners eyes, audfoft- ning of his heart, andfavinghim from impenitency and eternal death! And though we have no ex- prefs dire&ion in Scripture juft how long we fhall ftay to try whether the finner be fo impenitent as to be neceffarily excluded, yet we muft tollow the ge- neral directions, with fuch diverfity as the cafe and quality of the perfon and former proceeding fhall require,it being left to the difcretion of the Church, who are in generall to ftay folong till the perfon manifeft himfelf obftinate in his fin : not but that a temporal exclufion (called fufper.fionj may oft be inflifted in the mean time ^ but before we pro- ceeded to an exclufion aftatu^ it is very meet (ordi- narilyj that three daies prayer for him, and patience towards him fliould antecede. And indeed I fee no reafon but this courfe fhould be much more frequent then it is • and that not only upon thofe that are members of our fpecial charge, and do confent to Difcipline, but even to thofe that deny our Paftoraloverfight and Difcipline, and yet are our ordinary hearers. Forfo far as men have Chriftian Communion, or familiarity with us, fo far are they capable of being excluded from Communi- on, The Reformed To/lor* 1 o I en. Though the members of our fpecial charge have fuller and more fpecial Communion, and fo are more capable of a fuller and more fpecial exclufion • yet all thofe that dwell among us, and are our ordi- nary hearers, have fome Communion. For as they converfe with us, fo they hear the word, not as hea- thens, but as Chriftians, and members of the univer- fal Church into which they are baptized. And they joyn with us in publike prayers and praifes in the celebration of the Lords Day. From this therefore they are capable of being excluded, or from part of this, at lealt Morally, if not Locally ! For the pre- cept ofavoidingy and withdrawingfrom, and not eat~ ing r»itb fuch, is not reftrained to the members ot-a Governed Church, but extended to all Chriftians that are capable o/Communion . When thefe ungodly perfons are fick, we have daily bills from them to requeft the prayers of the Congreg\tion ; And if we mud pray for them againll Ticknefs and temporal death • I know no reafonbut we fhould much more earneftly pray for them againft lin and eternal death. That we have not their confent,ts no diflwafive : For that is their difeafe,and the very venom and malignity of it • and we do not take it to be fober arguing,to fay, I may not pray for fuch a man againft his licknefs, becaufe he is fick : Or, if he were not fick , I would pray againft his ficknefs. No more is it to fay, If he were not impenitent,fo a9 to refufe.our prayers, I would pray that he might be faved from his impenitency. I confefsldo not take my felfto have fo ftrift a charge over this fort of men, that renounce my overiight, as I do over the reft that ownic • and M 3 chats ioi Gildas Salvianus . thats the reafon why I have called no more of them to publike Repentance , becaufe'it requireth moft commonly more time to examine the matter of faft, orto deal with the perfon firft more privately, that his impenicency may be difcerned, then I can poflibly fpare from the duties which I owe to my fpeciall charge, to whom I am more indebted- and therefore may ordinarily expend no more on the reft ( who are to me but as ftrangers, or men of ano- ther Pari{h,and of no governed particular Church ) then I can fpare when I have done my main duty to my own Flock. But yet though I cannot ufe any fikh difciplineon all that fort, nor am fo much obli- ged to do it, yet fomeofthem that are moftnoto- riouflyand openly wicked, where lefs pooof and fhorter debates are requifite, I intend to deal thus with hereafter , having found fome fucccfs in that kind already. But fpeciallyto all thofewhomwe take for Members of that particular Church which we are Poftors of ; there is no queftion but this is our duty. And therefore where the whole Parifti are members, Difcipline mull: be exercifed on the whole. I confefs much prudence is to be exercifed in fuch proceedings , left we do more hurt then good •, but itmuftbe fuch Chriftian prudence as orderethdu- ties,and fuceth them to their ends, and not fuch car- nal prudence as fhall enervate or exclude them. It may be fit therefore for yonger Minifters to confult with others, for the more cautelous proceeding in fuch works. And in theperrormance of it,we(hould deal humbly, even' when w e deal moft fharply, and make it appear that it is not from any contending , or The Reformed ^aflor* 103 or Lordly difpofition, nor an aft of revenge for any injury, but a neceflary duty which we cannot con- fcionably avoid : And therefore it will be meet that we difclaim all fuch animofities, and fhew the peo- ple the commands of God obliging us to what we do. E.G. Neighbours and Brethren, finis fo hatefu/l anevilintheeyes of the moft holy God, how light fo- ever impenitent finnsrs make of it, that he hath provi- ded the everlafting torments of Hell for the punifhntent of it ; and no lejfer means can prevent that punifbment then the Sacrifice of the blood of the Son of God , ap- plied to thofe that truly Repent of it and forfake it , and therefore God that calleth all mm to Repentance ', hath commanded us to exhort one another daily ', while it is called to day^ left any be hardened throng h the de- ceitful™ fs offi#,Hzb.3.i 3. and that we do not hate our Brother in our heart , but in any wife rebuke our neighbour y andnot fuffer fin upon him, Lev. 19. 17. and that if our brother offend tut wefhould tell him fault between him and m ; and if he hear not, take two or three ; and if he hear not them, tell the Church ) and if he hear not the Church, he muft be to m as a heathen or a public an > Mat. 18. 17. and thofe that fin,- we muft rebuke before all, that others may fear, 1 Tim. 5.20. and rebuke with all authority, Tic. 1.15. Tea -were it an Apoftle of Chrift that Jhould openly fiz, he muft be openly reproved, as Paul did Peter, ( Gal. 2. 11,14.) and if they repent not, we muft avoid them, and with fuch not fo much as eat, 2 Thef. 3.6,12,14. 1 Cor. 5.11, 13. According to thefe commands of the Lord , having heard of the fcanddous practice of N; N. of this Church {or Parifh) and having re- M 4 ceived i©4 Gildas Salvianus . ceivedfufficient proof that he hath committed the odi^ ous fin of We have ferioufy dealt with him t$ bring him to repentance ; but, to the grief of our hearts , do perceive no fatisfatlory fuccefs of our endea- vours -, but he feemeth fiill to remain impenitent^ or9 flill liveth in the fame fin, though he verbally frofefs repentance.) We do therefore judge it our ncceffary duty, to proceed to the tife of that further remedy which Chrifl hath commanded us to try -, and hence we defire him in the Name of the Lord, without any further de- lay Jo lay by his obfiinacy againfi the Lord, and tofub* mit to his rebuke , and will, and to lay to heart the vreatnefs of hU fin , the wrong he hath done to Chrifi and to him fe If, and the fcandal and grief that he hath caufed to others ; and how unable he is to contend with the Almighty, and prevail againfi the Holy God, who to the impenitent is a con fuming fire ! or to fave him- ft If from his burning indignation I And 1 do earneftly befeech him for the fake of his own foul , that he will but foberly confider, what it is that he can gain by his fin or impenitcncy, and whether it will pay for the lofs of ever lafting life ? and how he thinks to fiand before God in Judgement, or to appear before the Lord fefus -me ofthefe daies.when death fh all f natch his foul from his body, if he be found in this impenitent ft ate : when the Lord fefus himfelf, in whofe blood they pretend to truft, hath toldfuch wij:h his own mouth 3 that except they repent they fialj, all perifh, Luk. 13.3,5. ^n^ I do befeech him for tpe fake of his own foul, and require him as a Mcffenget of fefus Chrifi, as he will anfwer the contrary at thk Bar of God , that he lay by the fteutnefs and impenitency of his heart, and nnftignedly confefs and lament his fin before God and this Congre- gation I The ^formed Taftor • 105 gation! And this defire I here publijh, not out of any ill will to his perfon, As the Lordknoweth, but in love to his foul \ And in obedience to Chrift that hath made it my duty -, de firing jhat if it bepoffible, he may befaved from his fin, and from the power of Satan , and from the everlafting burning wrath ofGod,andmay be recon- ciled to God, and to his Church, and therefore that he may brhumbledby true contrition, before he be humbled by rtmedilefs condemnation. Thus3or to this purpofe I conceive our publike ad- monition ftiould proceed : And in fome cafes where the finner takethhisfin tobefmall, the aggravati- on of it will be neceflary, andfpecially the citing of fome texts of Scripture that do aggravate and threaten it. And in cafe he either will not be prefent,that fuch admonition may be given him , or will not be brought to a difcovery of Repentance (and to de- fire the prayers of the Congregation for him) it will be meet that with fuch a preface as this afore expref- fed, we defircuhe prayers of the Congregation for him our felvcs^ That the people would confider what a fearfull condition the impenitent are in, and have piety on a poor foul that is fo blinded and har- dened by fij|and Satan,that he cannot pitty himfelf ; and think what it is for a man to appear before the living God in fuch a cafe, and therefore that they would joyn in earneft prayer to God, that he would open his eyes, andfoften and humble his ftubborn heart, before he be in hell beyond remedy : And ac- cordingly let us be very earneft in prayer for them, that the Congregation may be provoked affe&io- nately to joyn with us h and who knows but God may io6 Gildas Salvianus • may hear fuch prayers, and the finners heart may more relent, then our own exhortation could pro- cure it to do. However.the people will perceive that we malce not light of fin, and preach not to them in meer cuftom or formality. If Minifters would be confcionableinthus carrying on the work of God entirely and felf-denyingly, they might makefome- thingofit, and expe& a fuller blefiing: But when we will (brink from all that is dangerous or ungrace- ful,and fhift offall that is coftly or troublefom, they cannot exped that any great matter (hould be done by fuch a carnal partial ufe of means : and though fome may be here and there called home to God, yet we cannot look that the Gofpel (hould prevail, and run, and be glorified, where it is fo lamely and defedively carryed on- 4. When a (inner is thus Admonifhei and Prayed for, if it pleafe the Lord to open his eyes and give him remorfe, before we proceed to any further cen- fure,it is our next duty to proceed to his full recove- ry ,where thefe things muft be obferve^. 1. That we do not either difcourage him by too much feverity, nor yet by too much facility and levi- ty make nothing of Difcipline, nor help him to any faving cure, but meerly (lubber and palfcite it over. If therefore he have finned fcandalouflybut once , if his Repentance feera deep and ferious, we may in fome cafes Reftore him at that time •, that is, If the wound that he hath given to the credit of the Church be not fo deep as to require more ado for fatisfa&ion i or the fin fo hainous as may caufe us to delay. But if it be fo, or if he have lived long in the fin, it is moll meet that he-do wait in Peni- tence The Reformed To/lor. 1 07 tence a convenient time before he be Refto- red. 2. And when the time comes ( whether at the firft confeffion, or after ) it is meet that we urge him to be ferious in his humiliation, and fet it home upon his confcience till he feem to be truly fennble of his fin •, For it is not a vain formality, but the Recovery and faving of a foul chat we exped. 3 . We muft fee that he beg the Communion of the Church,and their prayers to God for his Pardon and Salvation. 4. And that he Promife to fly from fuch fins for the time to come, and watch more narrowly, and walk more warily. 5. And then we have thefe things more to do. 1. To aflure him of the riches of Gods' love, and the fufficiency of Chrifts blood to pardon his fins, and that if his repentance be fincere, the Lord doth pardon him, of which we are authorized as his Met- fengers to allure him. 2. To charge him to perfevere and perform his promifes, and avoid temptations, and continue to beg mercy and ftrengthening grace. 3 . To charge the Church that they imitate Chrift in forgiving, and retain (orifhewerecaftout, re*» ceive) the Penitent perfon in their Communion,and that they never reproach him with his fins, orcaft them in his teeth, but forgive and forget them as Chrift doth. 4. And then to give God thanks for his recovery fo far, and to pray foy his confirmation, and future prefervation. 5. The next part of Difcipline , is theRejefting > and jo8 Gildas Salvianus % and Removing from the Churches Communion , thofe that after fufficienc tryal do remain impenitent. Where note, i. That if a man have finned but once (fo fcanda- loufly ) or twice , it is but a Profefiiofrtrf Repen- tance that we can expeft for our fatisfa&ion ^ but if he be accuftomed to fin, or have oft broke fuch Promifes, then it is an actual reformation that wemuftexped. And therefore he that will refufe either of thefe,to Reformer to Proofs and manifert Repentance, is to be taken by us as living in the fin : Forahainousfin, but once committed, is morally continued in till it be Repented of ? and a bare for- bearing of the act is not fufficient. 2. Yet have we no warrant to rip up matters that are worn out of the publike memory, and fo to make that publike again that is ceafedto be publike : at leaft in ordinary cafes. 3. Exclufion from Church-Communion, com- monly called Excommunication, is of divers forts or degrees, more then two or three, which are not to be confounded ^ of which, I will not fo far digrefs as here to treat. 4. That which is moft commonly to be practifed among us, is, Only to remove an impenitent finner from our Communion, till it ftijrfl pleafe the Lord to give him Repentance. 5. In this Exclufion or Removal, the Minifter or Governours of that Church are Authoritatively to charge the people in the name of the Lord to avoid Communion with him : and to pronounce him one, whofe Communion the Church is bound to avoid : and the Peoples duty is Obediential! y to avoid TJ)e Reformed f^a/lor. i o 9 avoid him, in cafe the Paftors charge contradid not che word of God. So that he hath the Guiding or Governing Power • and they have, 1. Adifccrning power, whether his charge bejuft. 2. And an exe- cutive power ^ For its they that muft execute the fentence in part, by avoiding the Rcje&ed, as he himfelfmuft execute it by denying him thofe Ordi- nances andPriviledges not due to him, whereof he is the Adminiftrator. 6. It is very convenient to pray for the Re- pentance and reftauration, even of the Excom- municate. 7. And if God (hall give them R cpentance , they are gladly to be received into the Communion of the Church again : Of the manner of all thefel (hall fay no more , they being things that have fo much faid of them already. And for the manner of other particular duties, of which I have faid little or nothing , you have much already, as in other writings, fo in the Direftory of the late Af- fembly. Would we were but fo far faithful in the Pra- Aice of this Difcipline, as we are fatisfied both of the matter and manner; and did not difpraife and reproach it by our negligence , while we write and plead for it with the higheft commendations. It is worthy our confideration, Who is like to have the heavyer charge about this matter at the Bar of God ? Whether thofe deluded ones that have re- proached and hindred Difcipline by their tongues, becaufethey knew not its nature and neceflity ^ or we that have fo vilified it by our conftant omiifion , while with our tongues we have magnified it? If hypocriCe no Gildas Salvianus ., hypocrifie be no fin, or if the knowledge of our Ma- tters will be no aggravation of the evil of difobedi- ence, then we are in a better cafe then they. I will not advife the zealous maintainers , and obftinate negle&ers and re jefters of Difcipline , to unfay all that they have faid, till they are ready to do as they fay , nor to recant their defences of Difcipline, till they mean to pradice it, nor to burn all the Books that they have written for it, and all the Records of their coft and hazzards for it, left they rife up in Judgement againft them to their confufion ; nor that they recant their condemnation of the Pre- lates in this, till they mean a little further to outgo them : But I would perfwade them without any more delay, to conform their pradices to thefe Te- ftimonies which they have given, left the more they are proved to have commended Difcipline, the more they are proved to have condemned themfelves for negle&ing it. I have often marvailed that the fame men who have been much offended at the Books that have been written for Free Admiffion to the Lords Sup- per, or for mixt Communion in that one part, have been no more offended at as Free permiffion in a Church ftate, and as Free Admiffion to other parts of Communion •, and that they have made fo fmall a matter at as much mixture in all the reft : I ihould think that it is a greater profanation to permit an obftinate fcandalousfinner,to be a ftated member of that particular Church, without any private ( firft ) and thenpublike Admonition, Prayer for him, or cenfureof im • then for a fingle Paftor to admit him to the Lords-Supper , if he had no power to cenfurc- The Reformed Taftor. i 1 1 cenfurehim: asthefe fuppofe. I (hould think that the faithful Practice of Difcipline in the other parts, would foon put an end to the Controverfie abouc Free Admifiion to the Lords Supper, and heal the hurt that fuch Difcourfes have done to the rebellions of our people. For thofe difcourfes have more moderty then to plead for a Free Admifiion of the Cenfured or Reje&ed ones ^ but its only of thofe that have yet their Handing in that Church, and are not cenfured . And if when they forfeit their title to Church-Communion, we would deal with them in Chrifts appointed way, till we had either reclaimed them to Repentance,or cenfured them to be Avoid- ed,it would be paft controverfie then that they were not to be admitted to that one a& of Communion in the Supper , who are juftly excluded from the whole. . But as long as we leave them uncenfured members, and tell a fingle Paftor that he hath no power to cenfure them, we tempt him to think that he hath no power then to deny them that Commu- nion with the body, which is the common priviledge of uncenfured members. And as we thus our felves oppofe Difcipline by Parts, or cherifti Church-corruption by parts, one party being for the Free Admifiion of them, while Members,to the Sacraments, and the other as Free- ly permitting them in Church-State, and other parts of Communion, while they exclude them from the Sacrament ^ fo fome have learned to tye thefe ends together, and by holding booh, to fet open the doors of Church and Chancel , and pluck up the hedge, and lay the Vine-yard common to the Wiidernefs. Ithathfomewhat amazed me to hear fome that I took in Gildas Salvianuss took for Reverend godly Divines, to reproach as a Sed, theSacramentarians and Difciplinarians ! and when I defired to know whom they meant, they tell me,they mean them that will not give the Sacrament to all the Pari(h, and them that will make diftindion by their Difcipline. I had thought the Tempter had obtained a great vidory if he had bufgot one god- ly Paftor of a Church to negled Difcipline, as well as if he had got him to negled Preaching : Much more if he had got him to approve of that negled j butitfeemshe hath got fome tofcorn at the per- formers of the duty which they negled. As the impure were wont to reproach the diligent by the name of Puritans : fo do thefe reproach the faithful Paftors by the name of Difciplinarians. And I could wifh they would remember what the antient Re- proaches were both Symptomatically and Effedive- ly, and accordingly Iudge impartially of tbemfelves, and fear a participation of the Judgement that be- fell them. Sure lam, if it were well understood, how much of the Paftoral authority and work, confiftcth in Church Guidance, it would be alfo dif- cerned, that to be againft Difcipline, is tantttm mn to be a ainft the Miniftery : and to be againft the Miniftery, is tantnm mn to be abfolutely againft the Church .-and to be againft the Church is neer to being abfolutely againft Chrift. Blame liot the harfhnefs of the infercnce,till you can avoid it, and free your felves from the charge of it before the Lord, Prelates would have fome Difcipline •, and other parties would have fome* YeaPapifts them- felves would have fome, and plead only againft ethers about the form a ad manner of it. But thefe art The Reformed (Paftor. 1 13 are fomuch worfe then all, that they would have none. Was notChrift himfelf the leader of th-fe Difciplinarians, who inftituted DifcipKne, and made his Minifters the Rulers or Guides of his Church , and put the Keyes of the Kingdom into their hand, and commanded the very particular ads of Difci- pline, and requireth the people to fubmitto them, and obey them in the Lord ? What would thefe men have faid, if they had feen the Praftice of the anti- ent Church for many hundred years after Chrift,who exercifed a Difcipline fo much more rigorous, then any among us do, and that even in the heat or hea- then perfecutions ? as if they read but the ancient Canons, and Cyprians Epiftles, they may foon fee , though they look no further. And it was not then ( no nor after under Chrifiian Magiftrates ) taken to be a ufelefs thing ► nor would it appear fuch now, if it were (hewed in its ftrength and beauty by a vigo- rous Pra&ice : For its a thing that is noceffe&u- ally manifefted to the ear, but to the eye : and you will never make men know well what it is by meer talking of it- till they fee it they will be ftrangers to it : As it is in the military Art, or in Navigation, or in the Government of Common-wealths, which are fo little known till learned by experience. And that will tell us that, as Cyprian faith, Difciplina eft cttfios fpei^ retinaculum fidei^ dux itineris falutaris, fomes ac nutriment am bona indolis, magiftra virtutis -7 facit inChriflo manerefemper, acjugitur deovivere, ad promijfa coeleftia & divina prxmia per venire : Hanc &ftctari fulubreeft, & aver far i ac negligtre lethale : as he begins his Book de DifcipL & hah. virg. pag. ( mihi ) 265. When the Martyrs and N Con- H4 Gildas Salvianus • Gonfeflbrs would (upon others perfwafions) have had fome offendors reftored before they had made Confeflion, and manifefted openly Repentance for their fin, and been abfolved by the Pallor • Cyprian rcfifteth it, and tels them, that they that ftand fo ± firmly to the faith, (hould ftand as firmly to Chrifts * Law andDifcipltne : So/llcitudo loci noftri & timor % Domini compellit fortijfimi ac beatifsimi Marty res , admonere vos Uteri* nofiris, ut a quibiu tarn devote & for titer fervatur fides Domino, ab iifdem lex quoque & Difciplina Domini refervetur^&Q. Efifi. 1 1 . fag. 32. Upon which Gonlartim puts this note, Locm ce Ncceffitate Difciplina inDomo Dei, quam qui tol- lunt, & manifefte impios ac fceleratosad menfarn Chrifti, fine Centura Ecclefiafiica, & aEi F&nitentia^ fro deliciorum ratione recipient, ii videtint quamde 'grevibus fibi commifsis Pafiorifummo rationem reddi- txri fint *t v el quid commune habe ant in Ecclefiarum fuzrum regimine cum beato illo Cypnani & aliorum z/ere Epiftopornm Chrlflianorum fecnlo. And Cjp.Ep. 67. p. 199. mentioning Gods threatnings to negli- gent Paftors, addeth, Cum ergo pajloribus talibusper qtdos Dominica oves negligantH-r & pereant, fie Domi- nvscommimtttr^ quid no 1 aliud facer e oportetyquam cclligendls & revocandit Chrifli ovibtis exhibere deli- gentia?n plenam > & cftrandis lapfcrum v ulnerib tis pa- ter na pietatis adhiberemedicinam ? In Epiji. 61. 28, 38,41,49,53,55. And many other places of Cy- prian •, you may fee that they were then no contem- ners of DifcipUne \ Vide etiaw, tmdem de Or at. Dor minic.pag. 313. in Pet. 4. Saith Augtiftine,Ibifaperbia,ubinegl\gitiAr Dip- ciflha : Nam Difciplina efl Magifira Rciigionis & vera The Reformed Tajior . 1 1 ^ vera pletatis, <}ti& nee ideo increpat ut Udat, nee ideo cafiigat ut noeeat, &cfaith Bernard ,Ep. 1 1 3 .0 qmm compofttum reddit omnern corporis fiat urn, nee non & mentis habitum Difciplsm ! Cervicemfubmittitjonit fitfercilia, compon'it vultnm, ligat ocnios, moderatur tinguam^ frtnat gulam> fedat iram , format inr ceptm. I know that when the Church began to be taint- ed with vain inventions, the word Difcipli nebegm to have another fignification ( for their own various Rules of lite.and auftere impofitions, touch not, tafte not, handle not ) but its the antient and truly Chriiti- an Difctpline that I am contending for. So much of the Afts of Paftoral Overfight. From what hath been faid , we may fee that the Paftoral office is another kind of thing then thofe men have taken it to be, who think that it confilteth in preaching and adminiftring Sacraments only ^ much more then they have taken it for, that think it confifteth in making of new Laws or Canons to bind the Church : As if God hath not made us Laws Ef- ficient •, and as if he had committed the proper Legiflative power over his Church to Minifters or Bifhops ? whofe office is but to expound, and apply and execute in their places the Laws of Chrift. Ob]. But will you deny to Bilhops the power of making Canons? What are all thofe Articles that you have here agreed on among your felves about Cate- chizing and Bifcipline, but fuch things ? Anfa. 1 . 1 Hnow Paftors may teach, and expound Scripture, and deliver that in writing to the people, and apply the Scripture Generals to their own and the peoples particular cafes : if you will call this N z making Tl6 Gildas Salvianus ; making Canons. 2. And they may and ought to A- ^ree among themfelvcs for an unanimous perfor- mance of their dutie5,when they have difcovered it • that lb they may excite one another, and be more ftrong and fuccefsful in their work. 3 .And they mufl determine of theCircumftances of worfbipin fpecial, whichGod hath only determined in General(as what time, and place they fhall meet in, what Chapter read, what Text preacht 011, what (hape the Table, Cups, &c. ihallbe^ where the Pulpit, when each perlbn (ball come to be catechized or inttrufted,and whither, &c ) But thefe are aft ions that are fitter to be ordered by them thatare in the place, then by diftant Canon-makers: And to Agree for unity in a neceffary duty (as we have done) is not to make Laws, or arrogate Authority over our Brethren. Of this I refer you to Z^A^r^ Conciliis, at large: and to Grouts de Jmper. fum. pot. that Canons are not properly Laws. CHAP. The Reformed Taflor. 1 1 7 Chap. III. Sect. I. f Aving fpoken of the matter of our work, we arc next tofpeaka little of the manner j not of each part diftinct- ly, left we be too tedious, but of the whole in general : But fpecially refer- ing to the principal part. • 1. The Minifterial work muft be managed Pure- ly for Godandthefalvationofthe people, and not for any private ends of our own. This is our finceri- ty in it. A wrong end makes all the work bad, as from us, how good fo ever in it felf. \ Its not a ferv- ing God, but our felves,if we do it not for God, but for our felves.They that fet upon this as a common work, to make a trade of it for their worldly lively- hood, will find that they have chofen a bad trade, though a good imployment- Self-denyalis of Ab- folute ijeceffity in every Chriftian , but of a double Hecefiity in a Minilter, as.he hath a double San&iri* cgtion or. Dedication to. God. And without felf-. denyal he cannot do Go4^ hours faithful feryiccu N 3 Hard n8 Gildas Salvianus^ Hard ftudies, much knowledge,and excellent preach- ing, is but more glorious hypocritical finning, if the ends be not right. The faying of Bernard, Serm. in Cant.26. iscommonty known •, Sunt qui fcire vo- lunt eo fine t ant sun utfciant^gr turpis curio fit as eft ; & [tint qui fcire volunt, Ut fcientiam f nam vendant : & turpis qu&ftus eft : funt qui fcire volunt utfciantur ipfi : & turpi* vanitas efi : Sedfunt quoque qui fcire volunt m (zdificent •, & Charitas efi • & funt qui fcire volunt ut ocdificentur • & prudentia efi. 2. This work muft be managed Laboriously and Diligently : as being of fuch unfpeakable confe- rence to others and our felves.Wearefeekingto uphold the world, to fave it from the curfe of God , to perfed the Creation, to attain the ends of Chrifts Redemption , to fave our felves and others from Damnation, to overcome the Devil, and demolifh his Kingdom, and to fet up the Kingdom of Chrift, and attain and help others to the Kingdom of Glo- ry. And are thefe works tobe done with a carelefs mind, or a lazy hand ? O fee then that this work be done with all your night. Study hard, for the well is dcep,and our brains are (hallow- and (as Cafifiod.) Decorum hie efi terminttm non habere : hie hone ft a probatur ambitio >, Omne.fi quidemfcientificum quanto profundi?;* quxritur, tanto gloriofiusinvenitur. But efpecially be laborious in Pra&ife and exercife of your knowledge. Let Pauls words ring in your ears continually, Neceffnj is laid upon me , and wo unto nte if I preach not the Gofpel. Still think with your felves , what lieth upon your hands. If I do not be- fiir me, Sat an may prevail, and the people everlafting- lj perifti and their blood be required at mj hand. And by The Reformed Vaftor, 1 1 9 by avoiding Labour and Suffering, I flialldrawon me a thoufand times more then I avoid : forzs Ber- nard faith, Qui in Ubore hominum non (mt, in labors profeHo Dtmonum erunt, Whereas by prefent Dili- gence you prepare for future bleffednefs. For, as Gregor in Mor. faith, Quot labores veritati nunc ex~ hibes, tot etiam remuneration's pignora intra fpei tu, opinio mills. And as Greg. Nazianz. and Seneca often foy,Neceffaries are common md obvious' \ it is fuperfluities that -we wafte cur time for, and labour for, and complain that we at- tain them not. Minifters therefore muft be obfervant of the cafe of their Flocks,that they may know what is moft neceffarj for them, both for matter and for manner. And ufually matter is firftto be regarded, as being of more concernment then the manner. If you aretochufewhat Authors to read your felves, will you not rather take thofe that tell you what you know not.and fpeak the needfull truth moft evident- ly, though it were with barbarous, or unhandfom language, then thofe that will moft learnedly, and elegantly , and in gratefull language tell you that which is falfe or vain, and magnoconatu nihil dicere ? I purpofe to follow Aufiins counfel, (li.de cateck. ) pr&ponendo verbis fententiam, ut animus praponitur corpori : ex quo fit ut ita mallem Veriores quam Di- fcretiores.invenire fermones, (i ut mallem prudenticres quam for mo fibres habere amices. And furely as I do in my ftudies for my own edification, I fhould do in my teaching for other mens. It is commonly empty ignorant men that want the matter and fubftance of true learning, that are over curious and follicitous about words and ornaments, when the ancient, ex- perienced, moft learned men, abound in fubftantial verities., ufually delivered in the plaineft drefs. As Ariflotle makes it the reafon why women are more addided to pride in apparrel then men,becaufe being confciou? The Reformed Tajlorl 1 2 5 confcious of little inward worth and ornament,they feek to make it up with borrowed ornaments with* out •, So is it with empty worthlefs Preachers , who affed to be eftcemed that which they are not, and have no other way to procure that efteem. 5. All our teaching muft be as Plain and Evident as we can make it. For this doth moft fuite to a Teachers ends. He that would be underftood, muft fpeak to the capacity of his hearers, and make it his bufinefs to make himfelf underftood. Truth loves the Light, and is moft beautifiil when moft naked. Its a fign of an envious enemy to hide the truth-, and a fign of an Hypocrite to do this under pretence of revealing it : and therefore painted obfeure Sermons ("like the painted glafs in the windows that keeps out: the light,) are two oft the marks of painted Hypo- crites. If you would not Teach men, what do you in the Pulpit ? If you would , why do you not fpeak fo as to be underftood ? I know the height of the matter may make a man not underftood when he hathftudiedto make it as plain as he can ^ but that a man fhould purpofely cloud the matter in ftrange words, and hide his mind from the people , whom he pretendeth to inftrud , is the way to make fools admire his profound learning, and wife men his folly, pride and hypocrifie. And ufually its a fufpicious fign of fome deceitful projed and falfe Dodrine that ncedeth fuch a cloak, and muft walk thus masked in the open day light. Thus did the followers of Bafilides, and Valentino* , and others among the old Hereticks • and thus do the Tiebme- trifts and other Pantceifians now ^ who when they have fpoken that few may undcrftand them,left they ex* 124 Gildas SaManus I expofe their errours to the open view, they pretend a neceffity of it, becaufe of mens prejudice, and the unpreparednefs of common underftandings for the truth. But truth overcomes prejudice by meer Light of Evidence , and there is no better way to make a good caufe prevail, then to make it as plain, and commonly ,and throughly known as we can:, and it is this Light that will d ifpofe an unprepared mind . And, at beft, its a fign that he hath not well digefted, the matter himfelf,that is not able to deliver it plain-. ly to another. I mean, as plain as the nature of the matter will bear, in regard of capacities prepared for it by prerequifite truths. For 1 know that fome men cannot at prefent unclerftand fome truths, if you fpeak them as plainly as words can exprefs them : as the eafieft Rules in Grammar moft plainly taught,, will be no whit underftood by a child that is but learning his Alphabet. 6. Our whole work muft be carried on in a fenfe of our infufficiency , and in a Pious , Believing de- pendance upon Chrift.We muft go to him for Light, and Life, and ftrength, who fends us on the work: And when we feel our own faith weak, and our hearts grown dull, and unfuitable to fo great a work as we have to do, we muft have recourfe to the Lord that fendeth us.and fay, Lord wilt thou fend me with fitch an unbelieving heart \ to perfwade others to be- lieve ? muft I daily and earnefily plead with tinners about ever lafiing life and death ^and have no more be- lief and fee ling of thefe weighty things myfelf ? O fend me not naked and unprovided to the works, but as thou commandeft me to do it, furnifh me with a ffirit fmable thereto. As Avftin faith, ( de Dott.Chrift.L 4-ii A The Reformed (Paftor* i i J A Preacher mufl labour to be heard under 'ftanding- ly, willingly and obediently, &hocfe pojfe magis pic- tate orationum, quam oratoris facultate non dubitet ; at orando profe ac pre alii s, quo s eft allocuturusfo prius orator quam dofitor ; & in ipfa hora accedens , priuf- quam exeat, proferat linguam ad Deumjevet animam [itientemfiiQ. Prayer muft carry on our work as well as preaching • He preacheth not heartily to his people, that will not pray for them ^ If we prevail not with God to give them faith and Repentance , we are unlike to prevail with them to Believe and Repent. Paul giveth us frequently his example, of praying night and day for his hearers •, When our ' own hearts are fo far out of order, and theirs fo far out of order, if we prevail not with God to mend and help them, we are like tomakebutunfuccefsful work. 7. Our work muft be managed with great humi- lity ^ we mult carry our felves meekly and conde- fcendingly to all • and fo teach others , as to be as ready to learn of any that can teach us,and foboth Teach and learn at once -, Not proudly venting our own conceits , and difdaining all that any way contradid them, as if we bad attained to the top of knowledge, and we were deftinated for xhe chair, and other men to fet at our feet : Not like them that Gregory M. mentioncth in Moral. L z^.par. 5. c. 12. In quorum verbis proditur, quod cum docent, qua fi in quodam ftbi videntur fummitati* culmine refidere , eofq, qms doc em \ nt longe infra fe pofitos, velutin imo refpiciunt, qttibusyion confulendo loqui, fedvix domi- nando dignaatur. Pride is a vice that ill befeems them that mutt lead men in fuch an humble way to heaven.* And ti 6 GilcJas Salviamis, And let them take heed , left when they have brought others thither , the gate fliowld prove too ftrait for themfelves. For ( as Hugo faith ) Super- bia in coelo mta eft , fed velut immemor qua via inde czcidit^iftnc poftearedire nonpotuit. God that thruft out a proud Angel, will not entertain there a proud Preacher, while fuch. Me thinks we fhould remem- ber at lead the title of a Minifter^ which though the Popifh Priefts difdain, yet fo do not we. It is indeed this Pride at the root that feedeth all the reft of our fins : Hence is the envy> the contention, and un- peaceablenefs of Minifters, and hence the flops in all reformation : all would lead, and few will follow or concur j yea hence are the Schifms and Apofta- fies, as hence have been former persecutions ,and ar- rogant ufurpations and impofitions : As Gregor. Ml faith, in Mor. Latetplerumfe fuperbia 9 & caftitas innotefcit^ at fa ideo tentata diu caftitas y circa finem vittperditur •, quia cooper t a fuper bia uftj-j ad finem ^in corretta retinetur. And the fame may be faid of other vices, which oft revive when they feemed dead, be- caufe Pride was unmodified, which virtually contains them all. Hence alfo is the non-proficiency of too many Minifters,becaufe they are too proud to learn^ unlefs it be zsHieroms zdvtrhriesjub/ice detrahentes7 legentesinangulis •, andfcarcely will they ftoop to that. But I may fay of Minifters as Auguftine to Hierom, even of the Aged of them, Btftfenesmagis dccet docere quam difcere : tnagis tamen decet difcere quamignorare ^Humility would teach them another leflbn ^ Vt Hugo, Ab omnibus libenter difce quod tunefcis: quiahumilitas commune tibi facerepoteft, quod natura cuique proprium fecit , fapientior omni- bus The (Reformed Tafior* 127 bus eris,ft ab omnibus difcere volueris : Qui ab omni- bus accipiunt, omnibus ditioresfunt. 8. There muft be a prudenc mixture of feverity and mildnefs both in our preaching and difcipline ; each muft be predominant according to the quality or the perfon, or matter that we have in hand. If there be no feverity, there will be contempt of our reproofs. If all feverity, we (hall be taken as ufurpers of Dominion, rather then perfwaders of the minds of men to the Truth. As Gregor. M. faith, MoraL li. 20. Mifcenda eft lenitas cum fevcritate^efr faci- endum ex utraq-,quoddam temper amentum, ut nee muh ta afperitate exulcerentur fubditi, nee nimia benignita- te folvantur. 9. We muft be fincerely Affe&ionate, ferious and zealous in all our publike and private Exhorations. The weight of our matter condemneth coldnefs, and fieepy dulnefs. We fhould fee that we be well awak- ned our felves, and our fpirits in fuch a plight as may make us fit to awaken others. As Gregor. faith. Mor. /. 3 o. c. 5 . We (hould be lfke the Cock, that Cum edere cantusparat, prius alas Jolerter excutit, &fe- ipfum feriens vigilant ior em reddit : It a pr&dicatores cum verbum pr&dicationis movent, prius fe in f anil is aclionibus exercent, ne in fe ipfis torpentes opere, alios excitent voce, fed ante fe per fublimiafatta excutiunt, & tunc ad bene agendum alios follicitos reddunt. Prius fua punire fletibus cur ant, & tunc qua aliorumfunt punienda, denmtiant. If our words be noc fharpen- ed, and pierce not as nails,they will hardly be felt by ftony hearts. To fpzak coldly and fleightly of hea- venly things, is near as bad as to fay nothing of them. 10. All 1 28 Gildas Salvianus ; 10. All our work muft be managed Reverently; as befeemeech them that believe the prefcence of God, and ufe not holy things as if they were com- mon. The more of God appeareth in our duties, the more authority will they have with men : And Reverence is that affeftion of the foul, which pro- ceeded from deep apprehenfionsof God, andfigni- tfeth a mind that is much converfant with him. To manifeft unreverence in the things of God, is fo far to manifeft hypocriiie ; and that the heart agreeth not with the tongue. I know nor what it doth by others, but the moft Reverent Preacher, that fpeaks as if he faw the face of God, doth more afied: my heart, though with common words, then an unreve- rent man with the moft exquifite preparations. Yea, if he bawl it out with never fomuch feemingear- neftnefr, if Reverence be n .able to fervency, it worketh but little. Of all Preaching in the world (that fpeaks nociiark lyes)i hate that Preaching which tendeth to make tie hearers laugh, or to move their minds with tickling levity ,and affeft them asScage-piayesufe to do, inftead of affe&ingthem with a holy Reverence of the name of God. Saith Hierem. in ( Ep. ad Nryotian. p. mihi.14.. ) Do* cente in Ecclejia te, non clamor populi,fed a emit us fuf- citetur ^ Lacryma auditorum Uudes tuA font. We fhould as it were fuppofe we faw the Throne of God, and the millions of Glorious Angels attend- ing him, that we might be awed with his Majefty, when we draw near him in his hoi v things, left we prophane them, and take his name in vain. To this I annex, that all our work muft be done fpiripuaflj, as by men pofftffed by the holy Ghoft, and The Reformed Taflor . .11$ and a&ed by him,and men that favour the things of the Spirit. There is in fome mens preaching a fpin- tual itrain, which fpiritual hearers can difcern and relifh. And in fome mens this facred tinfture is lb wanting , that even when they fpeak of fpiricuai things, the manner isfuch as if they were common matters. Our Evidence alfo and ornaments rauft be fpiricuai, rather from the holy Scripture , ( with a cautelous fubferviert ufe of Fathers and other Writers,) then from Arijlotle or the authorities of men. The wifdom of the world muft not be magni- fied againft the Wifdom of God -, Philofophy mult be taught to ftoop andferve, while faith doth bear the chiefeft fway ; And great Schollars in Arijlotles School, muft take heed of too much glorying in their matter , and defpifing thofe that are there below them • left themfelves prove lower in the School of ( hrift, and leaf in the Kingdom of God> while they would be great in the eyes of men. As wife a man as any of them, would glory in nothing but the Crofs ofChrift, and defired to know nothing but him cru- cified. They that arefoconfidentthat Arijlotle is in HelljfhoulJnot too much take him for their Guide in the way to Heaven. It- an excellent memorandum that Greg, M* hath left in his Moral. l.$ 3 . Datspri- rno collegit indoBos - pofl rnody.m Philofophos } & not per oratores docnit pi feat ores, fed per Pi feat ores fxhegi: Oratores. • The Learnedli men (hould think of this Let all. writers have their due efteem^but compare none of them with the word of God. We will not refufe their fervice, but we muft abhor them as Com- petitors, Its 3 fign pf a diftempered heart that ioof- 0 tik qo GildasSalvianus $i eth the relifh of Scripture excellency. For there is a connaturality in a fpiritual heart to the word of Godjbecaufe this is the feed that did regenerate him-, The word is that feal that made all the holy Impref- fions that be in the hearts of true believers, and ftampt the Image of God upon them. And there- fore they inuft needs be like that word, and highly efteem it as long they live. Auftint^lus (in his lib. 10. de Civit. Dei,c. 29. ) QuodtHftium fan- ' BiEvangelii ctnnomenefl fecundum Joan^em, qui- dam Platonic us (fie tit dfanflo fene Simplici)woy qui pefiea Aiediolanenfi Ecclefia prafedit Epifcopus, fek- bamiu audire) anreis Uteris conferibendnm , & per cmnes Ecclefias in locis eminentifsimis proponendam ejfe dicebat. If he could fo value that which fuited with his Platonifm, how fhould we value the whole which isfuitable to the Chriftian nature, and in- tereft ? God is the belt Teacher of his own nature and will. 1 1. The whole courfe of our Miniftery muft be carried on in a tender Love to our people : we muft let them fee that nothing pleafeth us but what pro- fiteth them; and that which doth them good doth us gtiod • and nothing troubleth us more then their hurt. We muft remember as Hierom faith adNepo- tiutJ. That Bifhops are not Lords but Fathers , and therefore muft be affeded to their people as their children : Yea the tendereft love of a mother fhould not furpafs theirs. We muft even travel in birth of them till Chrifi be formed in them. They fhould fee that we care for no outward thing, not money, not liberty, not credit, not life, in compari- fon of their falvation j but crf Id even be content with The Reformed (paftor. 1 3 1 With Mofes^ to haveoyr names wiped out of the Bcck^ of lifey i. e. to be removed e nnrnero viventinm : rather then they fliould perifh and not be found in the Lambs book ofY&jnnumero fat 'vendor -urn. Thus Ihould we as fohn faith, be ready to lay down our lives for the brethren , and with Paul not to count our lives dear to us/o we may but finifh our courfe with joy, in doing the work of God for their fal va- tion. When the people fee that you unfeignedly love them, they will hear any thing , and bear any thing, and follow you the more eafily. KsAuftin faith, Dilige, & die qnicquid voles. We will take ail things well our felves from one that we know doth entirely love us. We will put up a blow that is given us in Love, fooner then a foul word that is given us in anger or in malice. Moft men ufe to judge of the counfel, asthey judge of the affe&ion of him that givesit : at lcait fo far as to give it a fair hearing. O therefore fee that you feel a tender love to your people in your breads , and then let them feel it in your fpeeches, and fee it in your* dealings. Let them fee that you fpend and are fpent for their fakes ^ and that all you do is for them, and not for any ends of you own. To this end the works of charity are ne- ceffary, as far as your eftate will reach. For bare words will hardly convince men that you have any great love to them. Amicitia a dando & accipienda nafcitw, Chry (oft. But when you are not able to give, fhew that you are willing to give if you had it, and d# that fort of good that you can • Sipotesd#reyda fi non potes , ajfaHleni tefac. Cor§nat Dem imm boni- tatem^ttbi non invenit faciiltatem. Npmodicat, nM babcOy Charitasmndefacculo erogatur. AHgnft.in O 2, Pf*L 131 Gildas Salvianus • Pfal. 103. But be furetofee that your love prove not carnal, flowing from pride, as one that is afuitcr for himfelf , rather then for Chrift, and therefore doth love, becaufe he is beloved, or that he maj be, pretesideth it. And therefore take heed that you do not connive at their fins under pretence of love : for that were to crofs the nature and ends of Love : Amici vitia ft (eras , facts tua. *SWf.Friendfliip muft be cemented by piety. Tu primum exhibe te bonum, & qu&re alteram ftmilem tibi. Sen. A wicked man can be no true friend • and if you befriend their wickednefs, you (hew that you are fuch your felves. Pretend not to love them 3 if you favour their fins, and feek not their falvation. Solifantliy & Dei font, & inter fe amici. Baiil. Improberum & flultorum nemo arnica. Id. By favouring their fin you will fhew your enmity to God, and then how can you love your brother ? Am'icm effe homini non poteft^qui Deofuerit inimiciu. Ambrof If you be their bed friends,help them againft their word enemies. Ami- ctu anim* cuftos. And think not all fharpnefs incon- fiftentwith Love-, Parents will correct their chil- dren.And God himfelf will chaften every fon that he loveth. Melius eft cumfeveritate diligere, quam cum lenitate decipere. Aug. Befides this, the nature of love is to excite men to do good, and to do it fpeedily, diligently, and as much as we can. Alios curat ddificare, alios con- tremifcit offenders , ad alios fe inclinat, cum aliis blanda, aliis fever a, nulls inimica .omnibus mater. Au- guft. de Catecb. Ecce quern am as Demine infirmatur: Igon dixerunt veni ■ Amanti enim tantum nuncian- durn fuit : fufficict nt noverit : Non enim amat , & The Reformed f aft or. 1 1 3 & deferit. Auguft. in Joan. So will it be with us. 12. Another neceffary concomitant of our work is Patience. We muft bear with many abufes and in- juries from thofe that we are doing good for. When we have ftudyed for them, and prayed for them, and befeeched and exhorted them with all condefcenti- on, andfpentour felves for them, and given them what we are able, and tendred them as if they had been our children, we muft look that many ihould requite as with fcorn, and hatred,and contempt, and caft our kindnefs in our faces with difdain, and take us for their enemies, becaufe we tell them the truth ^ and that the more we love,the lefs we (hall be belov- ed. And all this muft b.e patiently undergone , and ftill we muft un wearyedly hold on in doing good, in meeknefs inftru&ing tfiofe that oppofe themfelves , if God peradventure will give them repentance, &c. If they unthankfully fcorn and rejeft our Teaching , and bid us look to our felves and care not for them^ yer muft we hold on : We have to deal with diftra- ded men, that will flye in the face of their Phyfitian, but we muft not therefore forfake the cure.He is un- worthy to be a Phyfitian, that will be driven away from a phrenitick patient by foul words. >»3*m? it tuaififj^Qi z, ih Jt6tT?h>, &c. i.e. Sicut infant etiam rne- dicum impetere conantur^ it* & illi, faith Chryfofl. of the Sodomites, Horn .^. in Gen. Et alibi, Aiedici farant tgrotHm calcibusferientem, ineejfentem contn- melii^&convitiis^ nee offendtintnr •, quiet nihil alind qttam faint em dgroti qmrentcs\ licet facientis indeco- r.a, nonideo a cttradefiftiwt : ftc concionator licet mala fatiatnr ab afidmriktts, &c. If we tell them that na- O 3 tural i$4 Gildas Salvianus ; rural men favour not the things of the fpir it, and arc heftdesthemfelvesin matters of falvation, we rauft meafure our expectations accordingly, and not look that fools fhould make us as grateful a return as the wife. T-hefc are things that all of us can fay, but when we come to the pra&ice with finners thac re- proach and (lander us for our love, andare ready er to fpit in our face^then to give us thanks for our ad- vice, what heart-rifings will there be, and how will the remnants of old Adam ( pride and paffion ) itruggle againft the meeknefs and patience of the new man ? And how fadly do many Minifters come off in this part of their tryal ? Having given you thefe 1 2. Concomitants of our I .iniRerial labour as fingly to be performed by every Minifter,let me conclude with one other that is ne-' cefTary to us as we are conjoyried.and fellow-labour- ers in the work ; and that is this : We muft be very ftudious of Union and Communion among our. felves, and ofthf Unity and Peace of the Churches that weoverfee. We muft be fenfible how needful this is to the profperity of the whole,the (lengthen- ing of our common caufe, the good of the parti- cular members of our flock, and the further enlarge- ment of the Kingdom of Chrifc. And therefore Mi- nivers muft fmart when the Church is wounded, and be. fo far from being the Leaders in divifions, that they fhould rake it as a principal part of their work to prevent and heal them. Day and night fhould they bend their ftudiesto find out means to clofe fcch breaches. They muft not only hearken to motions for Unity, but propound them and profecute them. Nor only enter tain an offered Peace, but even fol- low 77;*? Reformed Taj} or . 155 low it when it flyeth from them.They muft therefore keep clofe to the ancient fimplicity of the Ghriftian faith, and the foundation and Center of Catholike Unity. They muft abhor the arrogancy of them that frame new Engins to wrack and tear the Church of God, under pretence of obviating Errors , and maintaining the truth : The Scripture-fufficiency muft be maintained, and nothing beyond it impofed on others ; and if Papiftsor others call to us for the Standard and Rule of our Religion, it is the Bible that we mult fhew them,rather then any Confeflions of .Churches, or writings of men. We muft learn to difference well between Certainties and Uncer- tainties, Neceflaries and Unneceffaries , Catholike verities^** ah omnibus, nbifc & femferfant reten- t&,&$Vwecnt.Licen. fpeaksj and private opinions • and to lay the ftrefs of the Churches Peace upon the former*, and not upon the latter. We muft therefore underftand the Doftrine of Antiquity, that we may know what way men have gone to heaven by in for- mer ages,and know the writings of laterDivines.thac we may partake of the benefit of their clearer Me- thods and Explications- but neither of them muft be made the rule of our faith or charity .We muft avoid the common confufipn of fpeaking for thofe that dif- ference not between verbal and real Errors,and hate that Rabies qmrmdam Theologomm, that tear their Brethren as Hereticks, before they underftand them. And we muft learn to fee the trueftateofContro- verfies,and reduce them to the very Point where the difference lyeth, and not to make thenrfeem greater then they arc. Inftead of quarrelling with our Brethren, we muft combine againft the common ad- O 4 verfaries 13 6 Gilctas Salvianus. verfaries : And all Minifters muft affociate and hold Communion, and Correfpondency, and Conftant meeting; to thofe ends • and fmaller differences of Judgement are not to interrupt them. They muft do as much of the work of God in Unity and Concord as they can. Which is the ufe of Synods- not to Rule over one another , and make Laws ; but to avoid miiunderftandings,and confult for mutual edi- fication, and maintain Love and Communion, and go on unanimoufly in the work that God hath al- ready Commanded us. Had the Minifters of the Gofpcl been men of Peace, and of Catholike rather then factious fpirits, the Church of Chrift had not been in the cafe as now it is • the Nations o? Luthe- rans and Calvinifts abroad, and the differing parties here at- home, would not have been plotting the fub- verfion of one another, nor remain at that diftance, and in that uncharitable bitternefs, nor ftrengthen the common enemy , and hinder the building and profperity of the Church as they7 have done. CHAP. 'the Reformed Vaftor. i } 7 CHAP.IV. SECT. I. Vfe. Everend and dear Brethren, our bu- finefs here this day is to humble our fouls before the Lord for our for- mer negligence, efpecially of Cate- chizing and perfonal inftru&ing _ thofe committed to our charge ^ and to defire Gods afliftance of us in our undertaken employment for the time to come. Indeed we can fcarce expeft the later without the former. If God will help us in our future duty and amendment , he will fure humble us firft for our former fin. He that hath not fo much fenfe of his faults as unfeignedly to lament them , will hardly have fo much more as may move him to reform them. The forrow of Re- pentance j 3 3 Gildas Salvianus? pencance may go without the change of heart and life • becaufe a Paffion may be eafier wrought then a true converfion : but the change cannot go with- out feme good meafure of the forrow. Indeed we may jultly here begin our Confeflions : It is too common with us to exped that from our people , which we do little or nothing in our felves. What pains take we to humble them, while our felves# are unhumbled ? How hard do we fqueeze them by all our expoftulations, convictions, and aggravations, to wring out of them a few penitent tears , ("and all too lit tie J when our own eyes are dry , and our hearts too ftrange to true remorfe,and we give them an ex- ample of hard-heartednefs, while we are endeavour- ing by our words to mollifie and melt them. O if we didbutftudy half as much to affect and amend our own hearts, as we do our hearers, it would not be with many of us as it is! Its a great deal too little that we do for their humiliation ^ but I fear its much Jefs that fome of us do for our own. Too many do fomewhat for other men mens fouls, while they feem to forget that they have any of their own to regard. They fo carry the matter, as if their part of the work lay in calling for Llepentance,and the hearers in Re- penting: theirs infpeaking tears and forrow, and other mens only in weeping and forrowing- theirs in preaching duty ., and the hearers in perfrrming it | theirs in crying down fin,and the peoplesin forfake- ingit. "But we find that the Guides of the Church in Scripture did confefs their own fins as well as the {Ins of the people,and did begUi to them in tears for their own and the peoples fins, Ez,ra confefleth the fins Th Reformed Taftor. qp finsofthePrieftsaswellas of the people, weeping and calling himfelf down before the houfe of God, £z,r. 9. 6,7,1 o. and 1 o. 1 . So did the Levites^ Neh. 9. 32,33,34. D^^V/confeffedhisown fin as well as the peoples, Dan.9.20. And God calleth fuch to it as well as others, foe 1 2. 15,16, 17. When the faft is fummoncd, the people gathered, the Congregation fanftified, the Elders affembled, the Priefts the Mini- fters of the Lord are called to begin to them in weep- ing, and calling upon God for mercy. I think if we confider well of the Duties already opened, and withallhow we have done them-, of the Rule and of our unanfwerablenefs thereto , we neednotde- murr upon the queftion, nor put it to a queftion, Whether we have caufe of humiliation ? I muft needs fay .though I judge my felf in faying it, that he that readeth but this one Exhortation of 'Paul in Ails 20. and compareth his life with it, is too ftupid and hard-hea"rted, if he do not melt , in the fenfe of his neglcds, and be not laid in the duft before God, and forced to bewail his great omifiions, and to flye for refuge to the blood of Chrift, and to his pardon- ing grace. I am confident, Brethren, that none of you do in judgement approve of the Libertine Do- Arine, that cryeth down the neceffity of Confeflion, Contrition and true humiliation, yea and in order to the pardon of fin ! Is it not pitty then that our Hearts are not more Orthodox as well as our heads? But I fee our leflbn is but half learnt when we know it, and can fay it : When the understanding hath learned it, there is more ado to teach it our Wills and AfFe&ions , our eyes, our tongues and hands. It is a fad thing that fo many of us do ufe to preach our 140 Gildas Salvianus5 our hearers afleep : but its fadder if we have ftudy- edandpreachtour felves afleep, and have talktfo longagainft hardnefs of heart, till our own grow hardned , under the noife of our own reproofs. Though the head only have eyes, and ears, and fmell, and tafte^ the heart fhould have life, and feeling and motion as well as the head. And that you may fee that it is not a caufclefs for- row that God calleth us to,, I (hall take it to be my duty to call to remembrance our manifold fins, or thofe that are moft obvious, and fct them this day in order before God and our own faces, that God may caftthem behind his back : and to deal plainly and faithfully in a free confcflion •, that he who is faith- full and juft may forgive them ; and to judge our felves that we be not judged of the Lord. Wherein I fuppofe I have your flee and hearty confent, and that you will be fo far from being offended with the dlfgraceof your perfons and of others in this office, that you will readily fubfenbe the charge , and be humble felf-accufers • and fo far am I from juftifying my felfby the accufation ofothers,thatI do unfeign- cdly put my name with the firft in the bill. For how can a wretched finner of fo great tranfgreffions,pre- fume to juftifie himfelf with God ? Or how can he plead Giaiitiefs,whofe conference hath fo much to fay againft him I If I caft (hame upon the Miniftery, it is not on the office, but on our perfons, by opening that (in which is our (hame : The glory of our high iraployment doth not communicate any glory to our fin : nor will afford it the fmalleft covering forks nakednefs, For fin is a reproach to any pepple, or per- fons, Prev. 14.34. And it is my felf as well as others on The ^formed faftor* 14 1 on whom I muft lay the (hame. And if this may not be done, What do we here to day ? Our bufinefs is ito take (hame to our felves , and to give God the glory, and faithfully to open our fins, that he may cover them, and to make our felves bare by confeffi- on, as wehavedonebytranfgreflion, that. we may have the white rayment which cloatheth none but the penitent • For be they Paftors or people , it is only he that confejfetb andforfaketh his fins, that {hall have mercy, when he that hardneth his heart /hall fall into mifchief Prov.2& .13. And I think it will not beamifs if in the beginning of our Confeilion we look behind us, and imitate Daniel and other fervantsof God who confeffed the fins of their forefathers and predecefTors. For in- deed my own Judgement is fo far from denying Ori- ginal fin, even the-imputed part,with the ancient op- pofersofit,orthofe of the new Edition, that it doth not fomuch excufe me from the Guilt of my later progenitors offences, as moft other mens do feem to excufe them. Let us fetch up then the core of our (hame, and go to the bottom, and trace the behavi- our of the Minifters of the Gofpel from the daies of drift till now, and fee how far they have been from innocency. When Chrift had chofen hi.m but twelve Apoftles, who kept neer his perfon,that they might beacquain- ted with his Do&rinc, Life and Miracles : yet how ignorant did they long remain,not knowing fo much as that he muftdyeand be afacririce for the fins of the world, and be buried and rife again , and afcend into glory, nor what was the nature of his fpiritual Kingdom?fo that it puts us. hard to it to imagine how men 14* Gildas Salvianus 5 menfo ignorant couidbe in a ftate of grace •, but) that we know that thofe points were after of abfo- lute neceflity to falvation, that were not fo then, * How oft doth Chrift teach them publikeiy and apart ? Marl^ 4. 34. and rebuke them for their unbelief and hardnefs of heart : And yet after all this, fo ftrange were thefe great Myfteries of 'Redemption to them, and thefe ( now ) Articles of our Creed, that Peter himfelf diffrvadeth Chrift from fuffering, and goeth fo far in contradifting his graci- ousthoughts for our Redemption, that he is called Satan, and tan- tum non excommunicate. And no wonder ^ for ifhiscounfel had been taken, the world had been loft for ever. And as there was a J tolas among them,fo the twelve are before Chrifts face contending for fuperiority^fo early did that Pride begin to work in the beft, which afterwards prevailed fo far in others, as to bring the Church fo low as we have feen. Whatihould we fay of their joynt forfaking Chrift, of their failings even after the pourings out of the Spirit I of the difTen- tion and feparation between PauUnd BarnabM^how ftrange Peter made of the calling of the Gentiles-, of his complyance with the Jews to the endangering the liberties of the Gentiles, Gal. 2. Of the diflimu- htionof Barnabas: and the common defertion of Paul in his fuffering : When he had found one 77- MQthj) * if any one about the time 0} Alofes, offer- ing facrificc accord- ing to the Lava were not intruded in the Doftriue of the death of our Redeemer ^ but only belclvedthat God through the means which he lytowetb to be moft agreeable and convenient^ will for- given* our trefpajfes, it were rafhnefstogo about to exclude fuch a man from falvation. Pet. iVoUnaeus de Tradition, c. 19. p. The Re formed Taft or. 145 tnothj, he faith, he hai% no man like-minded ^ that ytoftld naturally care for their efiate : for all feekjheir own, and not the things effeftis Chrift, Phil.2.20,2 1 . A fad charge of feTf-feeking in that glory of the Church for faith and purity. And what charges are againft mod of the Angels of the feven Afian Chuches isexprefled, Rev. 2. and 3. And its like- ly that jirchipppis was not the only man that had ; need to be warned to look to his Miniftery, Col. 4. 17. Nor Demas the only man that forfook a per- fected partner, and turned after the thiogs of the world/ Nor Diotrephes the only man that loved to have the preheminence , and made quarrels, and dealt unjuftly and unmercifully in the Church upon that account. And even while the Churches were frying in the flamcs,yet did the Pride and diflentions even of god- ly Paftors do more then the fire of perfecution could do, to turn all to alhes. How fad a ftoryis it that Policrates with all the Eaftern Churches (hould be arrogantly excommunicated by Vitlor with his Ro- mans, upon no higher a crime, then mif-choofing of B after-day (which our Brittainsalfo long after were guilty of) who would think that fo great weaknefs, and prefumptuous ufurpation,and uncharitable cru- elty, and Schifmatical zeal , could have beraln the Paftors of the Church in the ftrongeft temptations of profperity ? much lefs in the midft of Heathemfh per- fections ! What toyes and trifles did theantient Re- verend Fathers of the Church trouble their heads about, and Pefter the Church with, and what ufelefs fluff" are many of their Canons compofed of? Yet thefe were the great matter and work of many of their 144 Gildas Salvianus5 their famous confukations. How quickly did they feem to forget the perfection of holy Scripture, the | non-neceflity and burdenfomnefs of ceremonious impofitions : And by taking upon them an unnccef- fary and unjuft kind of Jurisdiction, they made the Church fo much more work then ever Chrift made it.and fo clogged Religion with humane devices,that the Chriftian world hath groaned under it ever fince, and been almoft brought to ruine by it •, and the Re- verence of their perfons hath put fo much Reputati- on on the crime,and cuflom hath fo taught it to plead prescription , that when the lacerated languid Churches will be delivered from the fad effects of their preemption , God only knoweth. It would make an impartial Reader wonder that perufeth their Canons and the Hiftory of the Church> that ever men of piety, and charity, and fobriety, could be drawn to perplex and tear in pieces the Churches by fuch a multitude of vanities, and needlefs determina- tions ( to fay no worfe.J And that the Preachers of the Goi pel of peace, which fo enjoyneth humility, unity and love,(hould ever be drawn to fuch a height of pride, as to think themfelvcs meet to make fo ma- ny Laws for the whole Church of Chrift,and to bind all their B rethren through the world to the obedience of their dictates, and practice of their hiftrionical in- fnaring Ceremonies •, and that upon the penalties of being accounted no lefs then damned Hereticks or Schifmaticks. Though iWhad told them betime that he was afraid of them, led as the Serpent de- ceived 2; w«, fotheyfhhuld be deceived and drawn from the fimplicity that was in Chrift, z Cor. 1 1 .3- Yet quickly was this Caution forgotten , and the thiti^ The Reformed tpaftor. i4j thing that Paul feared foon befell them , and in fteadofthefimpiicity ofDodrine, they vexed the Churches with curious concroveriks • and fnitead of the Simplicity of Difcipline and Government, they corrupted the Church with Pomp and Tyrannic,and varieties of new orders and rules of Religions- and inftead of the fimplicity of worfhip, they fet up fuch a train of their ©wn inventions,of which the Church had no neceiTity, that the Bifhops were become the Mafters of Ceremonies 9 who (hould have been the faithful and humble obfervers^of the pure Laws and Ordinances of Chrift. Though their Councils were ufeful for the Churches Communion, had they been rightly ordered , yet fo unhappily did they manage them for the moft part, that Greg. NazJanz-ene pur- jpofed to come at them no more,as having never feen any that did not more harm then good : And fo bold and bufie were they in additions and innovati- ons, even in making new Creeds, that Hilary fadly complains of it, , not fparing the Council of Nice it felf ("though their Creed were allowable^) becaufe they tanght others the way, and fet the reft a work. And Luther fheweth us at large in his Book de Con- clliis , what thoughts he had of thofe AiTemblies. Three lamentable vices did the Prelates of the Church then commonly abound in, Pride the root • Contention ^nd Vain imfofiticns and inventions, the fruits.No charity that is not blind can hide this guile. We had never elfe had the Chriftian world fo plagued with their quarrels about fupcriority? and vain Traditions, after fuch warnings, and leffon* ' and examples as Chrift had given his own Apo Wfoa once the Favour of a Chriftian Prince did P ihinc 146 Gildas Salvianus ; fhine upon the Churches, what felf-exaltation and contention of the Prelates did enfue? So that if they had not been reftrained and kept in quiet by the Emperor .how foon would they have made a fadder havock then they did ? perhaps in their firft General Council it ielf. And though that Council had a good xcttfion, even to fupprefs the Avian herefie, yet I uot Cortflantine committed their mutual sccufa- txons to the flames .and fhamed them from their con- tendings,ic had not had fo good an end. And yet as good as it was, Luther faith ,/>. 226. de Concil. Aria- na hxrejis joe us fait ante Nicenum Concilium, pr& ilia confafione qmm ipft pofi Concilium excitaverunt. Augufiincs fad complaint of the loading of the Church with ceremonies, and comparing them to Judaif:n,is commonly known. Of which fee Luther s Comment. ib.p. 5 5, 56. And foftrange did it feem to Luther thai the learned Prelates ofthofe better times (hould fo fcold circa n and of Chryfoftcm againft them I Of Hierom againft Ruffinus% Chryfefiom, and many others ^ and if Au- fiin had not been more peaceable then he, 'one of them muft have been an Heretick, or Schifmatick at leaft. Kow many more fuch fad examples have we! And for their damnatory Sentences, they were more prefurnptuous then their Laws ; Few men coulaftand in another* way, or fall out, but one of them ThefyformedPafttar. H? them muft be an Heretick before they had made an end. Small differences were named damnable Here- fies. Though they had enough among them that were fuch indeed i ( whereof fome of the < lergy wrre almoft alwaies the caufes and fomented ) yet did they fo multiply them by their imputation, that their Catalogues iwelled beyond the credit of charity. And he that had the higheit reputation^ was ufually fefeft from the blot, and had power to make others* hereticks almoft at his pleafure ^ and if a man had once got the vote and fame, it was dangerous gainr- faying him^Had Vigilantitis or fovinian had Hieroms namc,fome of their hcrefies might poffibly have been Articles of faith. And as they were dangeroufly forward on one fide to make every fmall miftake a Herefie, and caufe divifions in the Church by their un juft condemnati* ons $ fo many on the other hand were as forward to* provoke them, by novelties or falfe conceits, efpeci- ally about the Trinity i and the perfon and natures of Chrift^ So that unquiet fpirits • knew not when or where to reft : And multitudes of them did turn cheaters and deluders of tht vulgar, by pretending to Miracles i and Revelations , and Vifions, and drawing the people deeper into fuperftition by fuch means, ( as Honaf actus Mogmtlnus wrote to Pope' Za:harj about the hypocritical Saint Aldcl>ert.)An& in that age efpecialiy when few learned men (• as Erafmtos complaineth) didefcape the fufpition of herelie,and he that was a Mathematician was count- ed a Magitian, it had been more wit to have filenced fome unncceffary verities, then to have angred im- patient ignorafiee, Virgilius might have 'talk more P i 148 Gildas Salvianus . of the world above us , and let t be world below us alone, rather then to force the learned Pope Zacha- rj to fay to his brother Boniface of Merits : De perverfa & inicjua docirina^ quam contra Deum & animam{ua?n locutus eft ^ ( a high crime) ficlari- ficatumfuerit it a eum confiteri, quod alius tnundus & alii homines fab terras ftntjounc accito Concilioyab Ec- clefiapelle, facerdotii honor e privatum, vid. Ufhcr. fyuog.Hibernic.Epftol.fdg. 49, 50: But to mention the twentieth part of the Proud ufurpationsjnnova- tionsjmpoiitions and fentences of thole following times5eipecially among the Rornanifts, ishtter for large voiumns, then a curfary Lamentation of the Churches fins.I will not meddle with the Errors, and cruel blood-died ofthePopifh Clergy of late,againft the Waldenfes, and Proteftants -5 nor yet with the fad condition of the reft of the Clergy through the Chri- ftian world,in *A thiopia,Mufcovia, Greece y &c. For you will think that thisislelsto us that do difclaim them : But let us come neerer our felves , and we fhall find yet matter of further lamentation. And I will purpofdy fay nothing of any of the fins of our forrain Reform ers^ior meddle with any of thofe fad contentions, which have brought the Reformed Churches into two fuch exafperated parties, Luthe- rans and Calvinifts, ( as they are commonly called) and hindred their reconciliation, and fruftrated all means that have been ufed to that end till this day ,to the exceeding fhame of the Paftors of thefe Chur- ches,andthepublifhingof ourdarknefs, Pride, and felliihnefs to all the world.But my prefent bufinefsly- cth only at home , and that only with the Reformed Paftors of our Churches. For though through the great The Reformed Va/lor. 149 great mercy of God, they are far from the Papa! cruelty which made bone-fires of their Brethren better then themfelves throughout the Land, and as far from the worft of their Errors and falfe wor- fhip j yet have we been fo far from innocency, that all poiterity is bound to lament the mifcarriages of their predeceffors. Is it not a very fad Hiftory of the troubles at Frankford, to read that fo many godly learned men that had forfaken all for the Reformed profefsion, and were Exiles in a forraign Land, even in a City where they had but borrowed the liberty of one Church, (hould even then fall in pieces among them- felves, and that about a Liturgy and Ceremonies % fo far as to make a divifion-,and after many plottings and counter-plottings ? and underminings of one another, one part of themmuft leave the City, and go feek another for their liberty / What had not thofefew Exiles that left their native Countrey lands and friends, and all for the Gofpel, that fled fo far for the liberty of Gods worfhip, and had as great advantage as moft men in the world to be fcnfibie of the excellency of Reformation and liberty, had thefe I fay no more Chriftian love and tendernefs,no more efteem of what they fuflfered for, then to fallout with one another, and almoft fall upon one another, for fuch things as thefe ! Would not fuffering abate their pride and pafsions, and clofe their hearts, nor yet make them fo far patient as to tolerate each other in fo fmall a difference ; Even when their dear- eft friends and fellow-fervants Were frying in the flames at home, and the prifons filled with them, and they had daily news of one after another that was P 5 roads 150 Gildas Salvianus . made a facriHce to the fury of the Papifts,could they yet proceed in their own diflentions,and that to fueh a height ! O what is man ! and the bell of men ! Yea before chis, in King Edwards dales, what rigor was ufedagainft Btihop Hooper shout fuch Ceremonies / Bin the prifon abated Bifliop Ridhjs uncharitable- nefs, and they then learned more charity when chey were going to the flames. From Frdnkford the fad divifion at the death of Queen Afarj was transported into England * and the feeds that were fown or began tofpring up in the Exiled Congregation, did too plentifully fru&i- fie in the Land of their profperity. No fooner doth the Sun fhine upon them, but contentious fpirits be- gin to (Warm • and the prifon doors are no fooner open,and their bolts knockt off, but they contrive the fuppreiling of their Brethren, as if they had been turned ioofe as-fighting Cocks to fall upon one ano- ther, and to work for Satan when they had fuffered for Chrift. The party that was for Prelacy and Ce- remonies, prevailed for the countenance of theftate, and quickly got the ftaff into their hands, and ma- ny of their Brethren under their feet : and fo con- trived the bufinefs. that there was no quiet Station to be had in the Miniftery, for thofe that would not be of their mind and way. And many of them endea- 4 voured to have a brand of ignominy fet upon their names, who defired the Difcipline and order of other reformed Churches ; That all might be accounted Schifmaticks that wpuld not be ruled by them even in Ceremonies. The contrary minded alfo were fome of them too intemperate, and impatient , and un- peaceable • and fome few of them turned to flat fe- paraticn^ Tfa Reformed Taftor. iji paration, and flew in the faces of the Prelates with reviling: For their fakes many wife and peaceable men were the worfe ufed ; and they that were got into the Chair, began to play the fcorners andche perfecutors, and thought meet to impofe upon them all the nick-name of Puritans , as knowing how much names of reproach and fcorn could dq with the vulgar for the furthering of their caufe ^ fome of thefe Puritans ( as now they had named them ) were imprifoned, and fome put to death, and fome dyed in and by imprifopment : They are all made unca- pable of being Preachers of the Gofpel in England, .till they would change their minds, and fubfcnbS to the lawfulnefs of Prelacy, and the Liturgy and Ce- remonies, and ufe thefe accordingly when they ufe their Miniftery. O how much did many good men re Joyce that the Lord had viHted their native oun- treywith deliverance, and the light of the glorious Gdfpel of his Son ? How much did they long to lay out themfelves for the faving of their dear Coun- trey-men,and to improve the prefent freedom for the moft effe&ual propagation of the Truth ? When alas their own friends, fome of their fello w-fuffc: ers animated and affifted by many temporizers, did fud- denly difappoint their hopes, and Ihut them out of the Vineyard of the Lord, and would fuffer none to labour in it, but themfelves and theirs. Alas that per- fection fhould be fo foon forgotten I and that they (hould have no more fenfe of the curelty of the Papifts, to have moved them to fome more tender- nefsof the confeiences and liberties of their Bre- thren. That they had no more companion on the Church of Chrift, then to deprive if of the labours P 4 of ij 2 Giidas Salvianns . , of fo many choice and worthy men ; and that at fuchatime ofneceffity. When Popifh Priefts were newly caft out, and multitudes of Congregations had no Preachers at all but fome filly Readers, yet might not thefe men be aliowed to Preach. If the Judge- ments of thefe Prelates were never fo abfolute for the Divine right of their own governmental could it notte fo for the abfolute Neceffity of the Crofs, Surplice, and every part of the forms in their Litur- gy 1 Had they but countenanced mod their own party, and illcnced all that did fpeak againit their Government and Ceremonies, and only allowed them to preach the Gofpel without fubfeription to the Lawfulnefs of thefe things, and with a lilent forbearance of the ufe. of the Ceremonies , they might have better fecured their own power and way, and have exercifed fome fenfe of brotherly love, and compaffion on the neceflitous Hate of the Church, andjn all likelyhood might have flood fafe them- feives to this da v. A wondei full thing it feems to me, that wife and good men ( for fuch 1 doubt not but many of them were) fnouid think it better that many hundred Congregations in England ( to fay nothing of Ireland ox Scotland) (liould be without any preaching at all, to the apparent hazard of the damnation of mens foujs ( who were fo deep in Po- pifh ignorance befor^Jthen that a man fhould preach to them that dnrfTnot ufe the Crofs or Surplice? were thvfepf more worth then fo many fouls ? It was lawful! in the Apoftles daies to baptize without the Crofs., and to pray, and praife God without the Sur- plice ? and why might not the Prelates of England have tolerated that in the Churches necefsities, at " lcaft The (Reformed Taflor- I 5 3 lead as a weaknefs in well-meaning Brethren, which the Apoftolical Churches ufed not at all? What if they were lawful ? They that thought fo might have them. Were they now become more neceflary then the Preaching of the Gofpel, when in the Apoftles times they were of no neceffi.ty or ufe at all ? If it were obedience to the Prelates that was neceffary, they might have required obedience to undoubted and neceffary things , and they fhould foon have found it. Had they contented themfelves to be as Of- ficers under Chrifl , to/ee to the execution of his Laws, and to meddle at lead with no needlefs new Legiflation,I think few would have quefiionod obe- dience to them but the ungodly. But it was fadly contrived ro have fuchlmpofitions on mensconfei- ences in needlefs or indifferent things, as the moft tender confeienc't men were likeft to difobey, and as might be fnares to thofe that defired to pleafe God, ( when the bufinefs of Church Governors fhould be to promote the obedience of Chrifts Laws, and to encourage thofe that are moft fearful to difobey them) and to do as the Law makers, Dan. 6. 5. We fhall not find any occaficnagainfi this Daniel, except we find it againfi him concerning the Law of hi* God. But thus it came to pafs that the enemy of the Church did too much attain his ends : fuch excel- lent men as Hilderjbam, Urightm/in, P. Bayn,Par- ker, Ames, *Bradfbaw , Dod, Nicolls, with multi- tudes more were laid afide and filenced j and multi- tudes ofthem that petitioned for liberty in Linccln- fbire, Devonfiire and other parts, fupprefled- and the Nation in the mean time abounding with grofs ignorance , 154 Gildas Salvianus ignorance, wss brought by obfcrving thecounte- : of the rimes , to like their own Readers better I then painfull Preachers , and to hate and fcorn the | fcealous obedience to the Laws of Chrift, and all di- ligence for falvation, becaufethey obferved, that thofe men that were fuch , were fo many of them hated and perfecuted by the Rulers, though on the occafions before mentioned. And here was the foundation of our greateft mifery laid ^ While fome of the Rulers themfelves began to turn their hatred againtl practical godlincfs ( which corrupted nature hates in all ) and the common people took the hint, and ifb longer confined the wore! Puritan to the Non-conformifts,but applyed it commonly through all parts of the Land, to thofe that would but fpeak ferioufly of heaven , and tell men of Death and Judgement, and fpend the Lords day in preparation thereto, and defire others to do the like •, that did but pray in their families,and keep their children and fervants on the Lords day to learn the way to falva- tion, in ftead of letting them fpend it in gaming or revelling ^ they that did but reprove a fwearer or a drunkard , thefe were become the Puritans and the Precifians, and the hated ones of the time ; fo that they became a by-word in all the towns and Villages in England that ever I knew,or heard of ("as to thefe things. ) And thus when the Prelates had engaged the vulgar in their caufe, and partly by themfelves, and partly by them, hadib far changed their caufe , as that all ferious Chriftians that feared fin,and were moft diligent for falvation, were prefently engaged among their adverfaries, & they were involved with the reft,though they did nothing againft theGovern- menc Tlie (Reformed Tajlor • 155 1 mcnt or Ceremonies, and the moft ignoran t and im- pious became the friends and agents of the times, and every where made the molt pious and fedulous Chriftiansa common fcorn,to the difhonour of God, and the hardening of the wicked, and difcouraging of the weak, and filling men with prejudice againft a godly life, and hindering many thoufands from the way of falvation : then did God himfelf appear more evidently as interefted in the quarrels, and rofe againft them, and lhamed them that had let in fcorn and (hame upon his wayes •, And this, even this was the very thing that brought them down. Befides this , there was fcarce fuch a thing as Church-Government or Difcipline known in the Land, but only this harafling of thofe that diffented from them. In all my life I never lived inthePa- rifli where one perfon was publikely admonilhed or brought to publike penitence or excommunicated, though there were never fo many obftinate drun- kards, whoremongers or vilcft offenders. Only I have known now and then one for getting a baftard, that went to theBiftiops Court and paid their fees; and I heard of two or three in all the Country ( }n all my life ) that ftood in a white fheet an hour in the Church: But the ancient Difcipline of the Church wa$ unknown. And indeed it was made by them impof- fible, when one man that lived at a diftancc from them, and knew not one of many hundreds of the Flock, did take upon him the fole jurifdi&ion ( and executed it not by himfelf, but by a lay-Chancellor ) excluding the Paftors of the feveral Congregations, who were but to joyn with the Church- wardens and the Apparitors in prefenting men, and bringing them into • ;< Gildas Salvianus > into their Courts : And an impofiible task muft ' needs be unperformed : And fo the controverfic as to the letter and outfide was, whofhonU be the Go- vernors of all the particular Churches ? but as to the fenfeand infideofit, it was, Whether there fkould be dny effettual Church-Government , or not * Where- upon thofe that pleaded for Drfcipline , were called by the New name of Difciplinarians . as if it had been a kind of Herefie to defire Difcipline in the Church. At laft the heat began to grow greater, and new impofitionsraifednew adverfaries.When conforma- ble Puritans began to bear the great reproach (there being kw of the Non-conformifts left ) Then muft they alfo be gotten into the Net 5 Altars muft be bowed to, or towards : All muft publifha Book for dancing and fports on the Lords day, difabling the Mafters of Families,and parents ( though they had fmall time on the week-daies, by reafon of their po- verty or labour J to keep in their own children or fa- milies from dancing on that day, that they might in- ftruft them in the matters of God.If a man as he read a Chapter to his family, had perfwaded them to ob- fcrveand practice it, and with any reafons urged them thereto, this was called expounding , and was enquired of in their Articles , to be prefenced toge- ther with Adultery and fuch like fins : fo alfo was heufedthat had no preaching at home, and would go hear a conformable Preacher abroad : So that multitudes have I known exceedingly troubled or undone for fuch matters as thefe, when not one was much troubled for fcandalous crimes. Then Ledures were put down , and afternoon Sermons, and ex- pounding The Reformed fa/lor* 1 )J pounding the Catechifm , or Scripture in the after- noons. And the violence grew fo great, that many thoufand families left the Land , and many godly, able Minifters, Conformifts as well as others, were fain to flie and become Exires,fome in one Countrey, and fome in another, and moft in the remote Ameri- can parts of the world : Thither went Gotten , Hooker, Davenport, Shef hard, Allen, Gobbet, Nojes^ Parker, vj\x\\ many another that deferved a dwelling place in England. Yet I mmt profefs I ftiould fcarce have mentioned any of this ,nor taken it for fo hainous a crime, had it been only cruelty to the perfons of thefe men , though they had dealt much hardlycr with them then they did, and if it had not been greater cruelty to the Church, and if they had but nad competent men for their places when they were caft out. But alas the Churches were peftered with fuch wretches as are our {hame and trouble to this day. Abundance of meer Readers,and drunken, profane, deboift men, were the Minifters of the Churches ; fo that we have been this many years endeavouring to cleanfe the Church of them, and have not fully effe&ed it to this day. And many that had more plaufible tongues did make it their chief bufinefs , to bring thofe that they called Puritans into difgrace, and to keep the people from being fuch. So that I mutt needs fay> that I knew no place in thefe times, where a man might not more fafely have been drunken every week, (astotheirpunifhmentj then to have gone to hear a Sermon if he had none at home. For the common people readily took the hint, and increafc d their reproach, as the Rulers did their perfecution -, ft i<8 Gildas Salvianus-, fo that a man could not in any place of England that I came in, have faid to a fwearer or a drunkard, 0 do not fin againft Godyand wound or hazard your ojvh foul, but he fhould have been prefently hooted at as a Puritan : He could notTiave faid to an ignorant or carelefs neighbour, Remember your everlafting fiate j -prepare for death and Judgement : or have talked of any Scripture matters to them, but he was prefently jeered as a Puritan or Precifian : and Scripture it felf was become a reproach to him that talked of it, and they would cry out, What! we mufthave talk^of Scripture now f you will preach to us ! we (hall have thefe Preachers ordered ere long. So that it was be- come commonly in England a greater reproach to be a man trufy living in the fear of God, then to live in open prophannefs , and to rail at Godlinefs, and daily fcom it, which was fo far from being a matter of danger, that many took it up in expectation of preferment ; and the Preachers of the times were well ware that the rifing way was to preach againft the precife Puritans , and not to live precifely thcm- felves. And thus both Miniftery and people grew to that fad pafs, that it was no wonder if God would bear no longer with the Land. Even as it was in the Weftern Churches before the inundation of tht Goths znA Vandals , as Salvian among others tells us- Indeed I know not a Writer that more fitly painteth out the ftate of our times ^ 1 fhall therefore borrow fome of his words to ex-* prefs our cafe, which it fecms had been then the Churches caie. Ipfa D i Ecclefia qua in omnibus ejfe debet placatrix Dei, quid efi aliudquam exacerbatrisc Dei ? ant pra- ter 77;* Reformed Paflor. 1 59 ter panel (fiwos quo f dam qui mala fugiunt, quid eft all- udpene omnis coetm Chriftianorum quam fmtina viti- or urn ? Quotum enim quemq^ invenies in Ecclefia non aut Ebriofum aut helluonemyaut adulterim^ &c. • immo facility invenias qui totum fit quam qui nihil: Et quod diximus nihil nimis for fitan gravis vldeaturejfe cenfura ■ plus multo dicamjacilius inveniu reum ma- lor am omnium quam non omnium-, facilim major urn criminum quam minor urn :id eft jacteus qui & major* crimina cum minoribus, quam qui minora t ant um fine majoribus perpetrarint. In banc enlm morum probrofi- tatem prope omnis Ecclefiaftica plebs redafia eft, ut in cuntto pepulo Chriftiano genus quodammodo fantlitatis fit, minus effe vitiofum. Itaq^ Eccleftas velpotlus tern- pla atq^ altana Dei mlnorU reverentU quidem habent quam cujuflibet minimi ac municipalis judicis domum. Siquidem^ intra januas non modo illuftrium potefta- turn , fed etiamprafidum & pr&pofitorum, nonomnes paffim intrare pr. 86,87. ' Et pag. 1 8o.0 miferiam lacrimabilemfi miferiam luBuofum ! quam diffimilu nunc a feipfo eft fopulus Chriftianus, id eft, ab eo qui fuit quondam ! Ecce in quid rcducfifumus, ut be at am fore Ecclefiam judicemusft veltantum infe boni habeat quantum ma- il. Nam quomodo non beat am arbitremur^fi mediam flebis partem haberet innoxiam>quam pene totam nunc ejfe plangimus criminofam fuperflue unius fcele- ra defievimtis •" am omnes enimy ant pene omnes ftendi atfyj lugendi funt. Et par. 1 95 , 1 96. Omnia amamus^omnia colimus-, folns nobis in comparatione omnium Deus vilis eft? fi- quando enim veniret, (quodfizpe evenit)ut eodem die & feftivitas Ecclefaftica & ludipublici agantur, qu*fo ab omnium Confcientia, quis locus majores Chrijliano- rum virorum copias haberet ? Cavea ne ludipublici \an atrium Dei ? Et templum omnes magis felientur^ an theatrum ? ditta Evangeliorum magis diligant an thymelicorum ? verba vitt^an mortis ? verba Chrifti, an mimi ? Non eft dnbium quin illud magis amemus quod anteponimus. Too like to chefe here defcribed were our times grown, through the fault of thofe that profeffed themfelves to have the over light of their fouls. A moft fad thing it was to fee thofe men that undertook to guide men in the wayes of life, to be the chief means of difcouraging them: and to hear them make a mock at holinefs, that fhould have devoted their Doftrine and life thereto. The accufation may feetn harfhto thofe of after-times that knew not this t or that by the Patrons or iniquity are perfwaded of the contrary^ The Reformed faflor. 161 contrary. But I fay &s Salvia* ,i.6. p. i9~.Sed gra- vis eftforfitanhtcatfc iniquacongeftio. Gravis pro" ftftojtfalfa. Yet through the mercy of God , it was not all the Prelates of the Church that thus mifcarried : we have yet furViving our Vfier,our Hall, our Morten, learned, godly and peaceable men % whofe names are as dear to us as any mens alive. And O that it had been the will of God that all had been fuch! Then had we not been like to have hen thofe daies of blood that we bavefeen : nor thofe great mutations in Church and ftate ! But fa far were ihefe good men from being able to do the good that they would, that they were maligned for their piety, and found* nefs in the faith, and many a time have I heard them defpifedas well as others, and fcorned as Puritans for all they were Prelates. And yet it were well if all the guilt had fain, upon that party 1 But alas it was not fo ! Thofe pion the other fide fk)\Doyou not fee that ex cepr an inconfiderable number, the Prelatical party ay fill empty , car clefs, if not fcandalo us ungodly men Where are almcfi any of them whefe Communion is dt jirable ! That fet themfelves to the winning andfavin^ of fouls, and are ferious men in the matters of falvati en, in whom you can perceive a heavenly converfation Hath God brought down thefe enemies of godlinefs, an perfecutors and depopulators of his Church, and worn you make a league with them again} Do you not f that they are as bitter andimplacable as everl and ha' not feme of them the faces tojvflifi? all the former in y options and persecutions, and draw or continue the gu\ of it upon their heads f and would make the world k liive that they are wrongfully ejctled, when fa ma accufitkns in Parliament before the divi/ion, fo ma Centuries of harribly fcandalous ones publifced by M White,and fo many more Centuries that lies on Reco: under dep prions in the fever al Counties of the Nati where the Committees ejeEled them, will be perpetut witnejfes of the quality of thefe men. 3. Others there be that are peaceable men both fides, that will no* jultifie the former mifca riages^ nor own the prefent evils of any -, but thi though there be too much truth in thefe later accu J : tions, yet the nature of the Diflference,and the Qi il The Reformed Taftor. 1 6 j icy of fomeoftheperfons isfuch,as defcrveth our lefires and endeavours of Reconciliation. But they hink the work to be hopelefs and impoffible, and :herefore not to be attempted. And thus our breach is made • but how or when ic m\\ be well healed, the Lord knowecb. But. this is not ill j it behoveth us yetto come nearer Koine* and en- tire into the wayes of the prefent approved Godly Vlinifters, of what party foever -5and doubtlefs if we ire willing to know our felves we may foon find that ,vhich will lay us very low before the Lord, I ftiali in ill have an eye at my own corrupt heart which I am o far from Juftifying in this common lamentation, :hat I take it as my neceffary duty to caft the firft lone at my (elf. . The great fins that we are guilty of,I fhall not un- lertake to enumerate; and therefore my palling over tny particular is not to be taken as a denyal of it for >ur Juftification. But I (hall take it to be my duty o give inftance of fome few, that cry loud for humi- iation and fpeedy Reformation. Only I muft needs firft premife this profeflion ; rhat for all the faults that are now among us, I do lot believe that ever England had fo able and faith- 'ui a Miniftry fince it was a Nation as it hath at this iay : and I fear that few Nations on earthy if any , lave the like. Sure I am the change is fo great with- nthis 1 2. years, that it is one of the greateftjoyes :hat ever I had in the world to behold it. O how ma~ ly Congregation* are now plainly and frequently :aught, that lived then in great obfeurity ? How pany:abl.e faithfuj men are there now in a county in roraparifon of what were then? How gracioufly. 0^3 hasfc \66 Gildas Salvianus • hath God profpered theftudies of many young mcn> that were little children in the beginning of the late troubles ? fo that now they doud the moft of their feniors : How many miles would 1 have gone twen- ty years ago, and lefs, to have heard one of thofc an- tient Reverend Divines, whofe Congregations are now grown thin, and their parts eftecmed mean by reafon of the notable improvement of their Juni- ors ? And in particular, how mercifully hath the Lord dealt with this poor Countreyof jvorccftcr- fhire, in railing up fo many of thefe, that credit their facred office,and felf-denyingly,and freely, xealoufly and unweariedly do lay out themfelvesfor the good of fouls ! I blefs the Lord that hath placed me in fuch-a neighbour hood , where I may have the bn>, therly fellowihip of fo many able, humble, unani- mous,peaceab!e and faithful men. O that the Lord would long continue this admirable mercy to this unworthy Country : And I hope I fhall rejoycein God while I have a being for the common change in other parts, that I have lived to fee : That fo ma- ny hundred faithful men are fo hard at work for the faving of fouls, frementibm licet &fren&cntibu$ ivi- tmcU ^ and that more are fpringing up apace J know there are fome men whofe parts I reverence,who be- ing in point of Government of another mind from them, will be offended at my very mention of this happy alteration : but I muft profefs, if I were abfo- lutely Prelatical, if I knew my heart, I could not chufe for all that but rejoyce : What, not re Joyce at the profperity of the Church , becaufe the men do differ . in one opinion,about its order ! fhould I ihut my eyes againft the mercies of the Lord ! The fouls of / The Reformed Anfw.lt is the due acknowledgement of Gods gra- ces, and thankfgiving for his admirable mercies, that I may not feem unthankful I in Confeffion, much lefs to cloud or viTffie Gods graces, while I open the frail- ties that in many do accompany them. Q4 SECY, > i68 Giidas Salvianus: SECT. II. A Mong the many things chat are yet fadly out of order iri the foft, I (hall couch upon thefe few particulars following. i. Oneofourmofthainous and palpable fins is Pride : A fin that huh too much intereft in the beft ^ but is more hateful and unexcufablc in us then in any men. Yet is it fo prevalenc in fome of us, chat ic in- ditecfa our difcourfes for us, ic choofech us our com- pany ,it formech our countenances, it putccth the ac- cents and emphafis upon our words : when we rea- fon, it .is the determiner and exciter of our Cogitati- ons; Itfils fome mens minds with afpiring defires, anddefigns: It poflefleth them with envious and bitter thoughts againft thofe that ftand in their light. or by any means do ecclipfe their glory ,or hinder the progrefs of their idoiized Reputation. O what a con- stant compani^n^what a tyranous commander,what a fly and fubtile iniinuating enemy in this fin of Pride ! It goes with men to the Draper, the Mercer, the Taylor ; it chufeth them their cloth, their trim- ming and their falhion.lt dreffeth them in the morn- ing,at leaft the out-fide. Fewer Minifters would ruf- fle it out in the fafhion in hair and habit, if it were not for the command of this tyrannous vice. And I would that were alitor the worft : But alas how fre- quently doth it go with us to our ftudics, and there fit with us and do our work ? How oft doth it chufe our fubjed ? and more often chufe our words and ornaments. God biddeth us be as plain as we can, fori The Reformed Vajlor. 1 9 9 for the informing of the ignorant, and as convincing and ferious as we are able/or the melting and chang- ing of unchanged hearts- And Pride ftands by and contradifte.h all - and fometirre it puts in toycs and tnfles3and pollutech rather then pollifheth, and un- der pretence of laudable ornaments, it dilhonoreth our Sermons with childiftigawdes l as if a Prince were to be decked in the habit of a Stage-Player or a painted fool. It perfwadeth us to pain: the window that it may dim the light : and to fpeak to our people that which they cannot underftand,to acquainc them that we are able to fpeak unprohtably ; It taketh off the edge, and dulls the life of all our teachings,under pretence of filing off theroughnefs, unevennefsand fuperfluity •, If we have a plain and cutting paflage, it throws it away as coo ruiticnl or ungrateful. When God chargeth us to deal with men as for their lives, and befeech them with all the earneltncfs that we are able • thiscurfed finxontrollech all,and condemneth themoft holy commands of God , and calleth our moft neceflary duty a madnefs^ and faith to usJVhat mlljou make people thinly on are mad f wi/lyox make them fay you rage or rave ? cannot yon fpeat^ foberly and moderately? And thus doth* Pride make many a mans Sermons , and what Pride makes the Devil makes •, and what Sermons the Devil willmake,and to what end,we may eafily conje&ure. Though the matter be of God, yetifthedrefs, and manner, and end be from Satan, we have no great reafon to expert fuccefs. And when Pride hath made the Sermon, it goes with them into the Pulpit, it formeth their cone, it aniraatcth them in the delivery, it takes them off 1 from i7o Gildas Salvianus from that which may be difpleaflng, how neceflary focver, and fetteth them in a purfuic of vain ap~ plaufe. And the fum of all this is, that, It makech men both in ftudying and preaching to feek them- felves,and deny God, when they ftiould feek Gods glory and deny themfelves. When they (hould ask, What [hould IfaysndhoivJhottU I fay it, to pleafe God i?eft,anddomoftgood? It makes them ask ^What/ball 1 fa7> and how (ball I deliver it Jo be thought a learned able Preacher ^and to be app 'lauded by all that hear me? When the Sermon is done, Pride goeth home with them, and maketh them more eager to know whe- ther they were applauded, then whether they did prevail for the faving change of fouls. They could find in their hearts, but for fhame, to ask folks, how they liked them, and to draw out their commendati- on. If they do perceive that they are highly thought of,they re Joyce, as having attained their end \ but if they perceive that they are efteemed but weak or common men,they are difpleafed, as having mift the prize of the day. But yet this is not all, nor the worft, if worfe may be. O that ever it fliould be fpoken of godly Mini- fters, that they arefofet upon popular air, and of fitting higheft in mens eftimation,that they envy the parts and names of their Brethren that are preferred before them, as if all were taken from their praifes that is given to anothers, and as if God had given them his gifts to be the meer ornaments and trap- pings of their perfons, that they may walk as men of reputation in the world, and all his gifts in others were to be trodden down and vilified, if they feem to ftand in the way of their honour I Whar,a Saint,a Preacher" A The $(e formed Tafter- 171 Preacher for Chrift , and yet envy that which hath the Image of Chrift, and malign his gifts for which he {hould have the glory, andallbecaufe they feem to hinder our glory ! Is not every true Chriftian a member of the body, and therefore partaketh of the bleflings of the whole, and of each particular mem- ber thereof ? and doth not every man owe thanks to God for his Brethrens gifts, not only as having him- felf a part in them, as the foot hath the benefit of the Guidance of the eye -v but alfo becaufe his own ends may be attained by his brethrens gifts as well as by his own ? Forif the glory of God and the Churches felicity be not his end, he is not a Chriftian.Will any work-man malign another becaufe he helpeth him to do his matters work?yet alas how common is this hai- nous crime among men of parts and eminency in the Chuch ! They can fecretly blot the Reputation of thofe that ftand crofs to their own : and what they cannot for fhamc do in plain and open terras, left they be proved palpable lyers and flanderers, they will do it in generals and malicious intimations, rai- fing fufpicions where they cannot fatten accufations. Andfofararefome gone in this Satanical vice, that it is their ordinary pra&ice, and a confiderable part oftheirbufinefsto keep down theeftimationofany that they diflike, and to defame others in theflyelt andmoftplaufiblcway, Andfome gofofar, that they arc unwilling that any one that is abler then thcmfclyes (hould come into their Pulpits, left they fhould be applauded above themfelves. A fearfull thing, That any man that hath the leatt of the fear of <3od, fhould fo envy at Gods gifts , and had ra- ther that his canjal hearers were unconverted , and the J7 * Gitcus Salvianus ; the drowfie not awakened, then that it {hould be done by another who may be preferred before them. Yea (o far doth this curfed vice prevail) that in great Congregations that have need of the help of many. Teachers, weeanfearce in many, places get two in equality to live together in love and quietnefs, and unanimoufly to carry on the work of God ! But unlefs one of them be quite below the other in parts, and content to befoefteemed, or unlefs one be a Curate to the other or ruled by him, they are con- tending for precedency, and envying each others in- tereft } and walking with ftrangnefs and jealoufie to-, wards one another, to the fhauie of their profefiion and the great wrong of the Congregation. I am afhamed to think of it, that when 1 have been endea- vouring with perfons of publike intereft and capaci-. ty to further a good work, to convince them of the great neceffity of more Minifters then one in great Congregat ions,they tell me , they will never agree, together ! I hope the objeftion is ungrounded as to the moft : but it is a fad cafe that it (hould befo with any. Nay fome men are fo far gone in Pride, that when they might have an equal alliftant to fur- ther the work of God, they had rather take all the burden upon themfelves, though more then they can bear,then that any (hould (hare with them in the: honour . and for fear left they (hould diminilh their intereft in the people: Hence alfo it comes to pafs thai men do fo magni- fie their own opinions, and arc as cenforious of any that differ from them in lefler things, as if it were all one to differ from them and from God ^ and do ex- pert that all (hould be conformed to their judge- ments, the Reformed Taftor. 17$ ments,as if they were the rules of the Churches faith! and while we cry down Papal Infallibility, and deter- mination ofControverfies,we would too many of us be Popes our felves, and have all (land to our deter- mination, as if we were infallible, Its true, we have more modefty then expretly to fay fo : we pretend that it is only the evidence of truth that appearcth in our Ileafons that we expeft men (hould yield to,and our zeal is for the truth and not for our Iclves : But as that muft needs be taken for Truth which is ours, fo our Reafons muft needs be taken for valid ; and if they be but freely examined, and found to be infirm and fallacious,and fo difcovered,as we are exceeding backward to fee it our felves, becaufe they are ours, fo how angry are we that it fhould be difclofed to others? and we foefpoufe the caufe of our errors, as if all that were fpoken againft them were fpoken againftourperions, and wevverehainoufly injured to have our arguments throughly confuted,by which we injured the truth and the minds of men 1 .fo that •the matter is come to that pafs through our Pride, thatif an err our orfallacious argument do fall under the Patronage of a Reverend Name ( which is no Whit rare ) we muft either give it the vi&ary, and give away the truth, or elfe become injurious to chat name that doth patronize it. For though you meddle not with their perfons, yet do they put themfelves under all she ftrokeswhich you give their arguments-, and feel it as fenfibly as if you had fpoken it of them- felves,becaufe they think it will follow in the eyes of men, that weak arguing is a fi ga of a weak man. If therefore you take it for your duty to fhame their errors and falfereafoningSj by difcovering their na- ^edntfs 174 Gildas Salvianus . kcdnefs, they take it as if you (harried their perfons ^ and fo their names muft be a Garrifon or fortrefs to their miftakqs, and their Reverence muft defend all their fayings from the light. And fo high are our fpirits, that when it becomes a duty to any man to reprove or contradid us, we are commonly impatient both of the matter and of the manner. We love the man that will fay as we fay,and be of our opinion,and promote our reputa- tion, though he be lefs worthy of our love in other refpe&s : But he is ungratefull to us that contradi- Aethus, anddiffereth from us, and that dealeth plainly with us in our mifcarriages, and telleth us o f our faults! Especially in the management of our pub- like arguings,where the eye of the world is upon us, weean fcarce endure any contradidion or plain dealing. I know that railing language is to be abhor- reti,andtbat weftiould be as tender of each others re- putation's our fidelity to the truth will permit; But our Pride makes too many of us to think all men con- temn us th^it do not admire us, yea and admire aH that we fay, and fubmit their judgements to our raoft palpable miftakes! We arefo tender,that no man can touch us fcarce but we are hurt ; and fo ftout and high-minded,that a man can fcarce fpeake to us: Like froward children, or fick folk that cannot endure to be talkt to • the fault h not that you fpeak amifs to them, but that you fpeak to them. So our indigna- tion is not at men for writing or fpeaking injurioufly orunjuftly againftpur words, but for confuting them. And a man thas is not verft in complementing, and skilled in flattery above the vulgar rate , can fcarce tell bow to handle them fo obfervantly,and fit their Tlie Reformed Tafior. 1 57 their expe&ations at every tarn, but there will be fomeword, or fome negleft which their high fpirits will faften, and take as injurious to their honour ^ So that a plain Countrry man that fpcaksas he thinks, muft have nothing to do with them, unkfs he will be eftecmed guilty of difhonouring them. I confefs I have often wondered at it,that thismoft hainous fin (hould be made fo flight of, and thoughc fo confident with a holy frame of heart and life,when far lejflfer fins are by our felves proclaimed to be fo damnable in our people I And more have I wonder- ed to fee the difference between ungodly finners, and godly Preachers in this refpf &. When we fpeak. to drunkards, worldlings, or any ignorant unconverted men, we difgrace them as in that condition to the ut- moft, and lay it on as plainly as we can fpeak, j and tell them of their (in, and fhame, and mifery : and we exped, not only that they (hould bear all pati- ently,but take all thankfully- and we have goodrea- fon for all this : And moft that I deal with do take it patiently, and many grofs finners will conmmend the clofeft Preachers moft, and will fay that they care not for hearing a man that will not tell them plainly of their fins. But if we fpeak to a godly Minifter, againft his errors or any fin, ( for too many of tfhem ) if we honour them and reverence them, and fpeak as fmoothlyasweare able to fpeak, yea if we mixt commendations with our contradi&ions or re- proofs, if the applaufe be not apparently predomi- nant, fo as to drown all che force of the reproof or confutation, and if it be not more an applaufe then a reprehenfion,they take it as an injury ahnoft mfuffe- rable.That is, railing againft them, that would be no better \?6 Gildas Salvianus % better then fiattterj in them to the common people -, though the caufe may be as great. Brethren, I know this is a fad and harfh confefil- on ! but that all this (houlcl be fo among us, fhould be more grievous to us then to be told of it. Could this nakednefs be hid ; I fhould not havedifclofedit, at leaftfo openly in the view of all. But alas it is Jong ago open in the eyes of the world : We have difhonoured our felves by idolizing our honour- we print our fhame, and preach our flume, and tell it unto all. Some will think chat I fpeak over charitably to call fuch perfons Godly men, in whom fo great a fin doth fo much prevail. I know where it is indeed predominant, not hated, and bewailed,and mortified in the main, there can be no true godlinsfs- and I leave every man to a cautelous jealoufie and fearch of bis own heart; But if all be Gracclefs that are guilty of any, or many, or mod of the foremention- ed discoveries of Prid^, the Lord be mercifull to the Miniftersof this Land, and give us quickly another fpirit ; for grace is then a rarer thing then moll of us have fuppofed it to be. Yet I muft needs fay that it is not all that I in- tend • To thepraifeofGraccbeitfpoken, we have forae among us here, (and I doubt not but it is foin other parts) that are eminent in humility and low- iynefsand condefcention, and exemplary herein to the;.r Flocks and to their Brethren : and it is their glory and (hall be their glory ^ and makerh them truly honourable andamiahle in the eyes of God and all good men- yea and in the eyes of the ungodly themfel ves : And O that the reft of us were but (xxqh I £ut alas this is not the cafe of all, O The Reformed

. 2 1 . c. 8. Eo tempore quo qaifqms pleblbm przerat, primus ad Martyr u torment a due eh at nr • Tmclau- R 3 dabiie 1 8.2 Gildas Salvianus . dabile fuit Epifcopatum qu&rere^ quando per hunc quemque dubium non erat ad fupplicia major* per-, venire. But it is not fo now, as he faith in another place, Cap. i. initio^ Sed quia author e Deo ad Religion] s re- verentiam omnejam prafentis feculi culmen inclinatur^ funt nonnulli qui intra fanElam Ecelefiam per fpeciem regiminis gloriam affe&ant honoris •, Yideri Dociores appctunt , tranfeendere c&teros concupifcunt , atque attefiante veritate^ prima* falutationes in foro,primos recubittis in coenk^ prima* cathedra* in conventibus qmrunt^ qui fufceptum euro, pafloralis ojficium mini- ftrare digne tanto magis nequeunt^ quanto ad hu'jiu humttitatis magifleriumexfolaelationepervenerunt ^ ippt quippe in Alagificrio lingua confunditur, quando aliud difcitur, & aliud docetur. HaEbenus Gregoriw, & ipfi nimis magnus. But I have flood longer upon this fin then is proportionable to the reft of my work •, I fhall be the fhorter in the eonfeffion of fome of the reft. SECT. TbeRefomedTaftor. 183 SECT. III. 2. A Notherfinthe Miniftersof England, and l\ much more of many other Churches, arc fadly guilty of, is, An undervaluing the Vnity and Peace of the whole Church- Though I fcarce ever met with any that will not fpeak for Unity and Peace, oratleaft, that will exprefly {peak againft k : yet is it not common to meet with thofe that are addi&ed to promote it; but too commonly do we find men averfe coit, aud jealous of it, if not themfelves the inftrumentsof divifion. The Papifts have folong abufed the name of the Carfiolike Church, chat in oppofition to them many do either put it out of their Creeds, or only rill up a room with the name, while they underftand not , or conlider not the nature of the thing ; or think it enough to believe that there is fuch a Body, though they behave not themfelves as fenfible members of it. If the Papifts will Idolize the Church, (hail we therefore deny it,difregard it, or divide it ? It is a great and common fin through the Chriftian world, to take up Religion in a way of faftion ; and inftead of a love and tender care of the Univerfal Church, to confine that love and refpeft to a party .Not but that we muft prefer in our eftima- tion and Communion the purer parts before the ira- pure,and refiifc to participate with any in their fins ^ but the moft infirm and difeafed part fhould be com- paffionated and affifted to our utmoft power -0 and communion muft be held as far as islawfull, and no?' R 4 where 184 Gildas Salvianus • where avoided but upon the urgency of necefiity •" As we mull love thofe of our neighbourhood that havethepla|ueor leprofie, and afford them all the relief we can, and acknowledge all our jult relations to them, and communicate to them, though we may not have local Communion with them ; and in other difeafes which are not lb infectious, we may be the more with them for their help, by how much the more they need it. Of the multitude that fay they are of the Catholike Church, it is too rare to meet with men of a Catholike Spirit : Men have not an Univer- sal consideration of,and t^fped: to the whole Churchy but look upon their own party as if it were the whole. If there be feme called Lutherans , fome Cahimfts,fome( among thefe)of Subordinate di- vifions, and fo of other parties among us, moft of them will pray hard for the profperity of their party, and rejoyce and give thanks accordingly, when it goes well with ihern : but if any other party fuffer, they little regard it, as if it were no lols at all to the Church. If it be the fmalleft parcel thai f eff-ffeth not many Nations, no nor Cities on earth, they are ready to carry it, as if they were the whole Church, and as if it went well with the Church when it goes well with them. We cry down the Pope as And- thrift for including the Churchin theRomiih pale, and no doubt but it isan abominable fchifm : But alas how many do m : tate them too far,whde we re- proye them ! And as they foiftthe word Romaninto the! ( ieed, and turn rhc C'thiliks Church into the Roman Cat he like Church : asu there were no other Catholike,, andtbfc Church * ere of no larger ex- tent • fo is ic with many others as to their feveral parties. Hoe Reformed tPaftor. 185 parties. Some will have it to be che Lutheran Ca- tholike Church , and fome the Reformed Catho- like Church (as if it were all reformed ) fome the Anabaptift Catholike Churchy nd fo of fome others. And if they differ not gpiong themfelves,theyare little troubled at differing from others, though it be from almoft all the Chnftian world. The Peace of their party, they take for the Peace of the Church : No wonder therefore if they carry it no fur- ther. How rare is it to meet with a man that fmarteth or bleedeth with the Churches wounds, or fenfibly rak- eth them to heart as his own ? o*' th: t ever had (olJici- tous thoughts of a cure ? No,but almoft every pa ty thinks tttft ehehappinefsof the reft coxjfifteth ouly in turning to them •, and becaufe they be not of their mind, they cry, Down with them, and are glad to hear of their fall , as thinking that is the way to the Churches riling ^ that is, their own. How few be there that underftand the true ftate of Con^ troverfies between the feveral parties ? or that ever well difcerned how many of them are but Verbal!, and how mariy are Real ? And if thofe that under- ftand it do in order to right information aud accom- modation, difclofe it to others, its taken as an exte- nuation of their error, and a carnal complyance with them in their fin. Few men grow zealous of peace, till they grow old, or have much experience of mens fpiritsand principles, and fee better the true ftate of the Church,and the feveral differences,chen they did before. And then they begin to write their Irenecons^ and many fuch are extent at this day. Pxrens, Juni- us, and many more have done their parts-, as our Davenant, 186 Gildas Salvianus . Davenant, Morton, Hall, ( whofe excellent Trea- tife called the Peact-m /^and his Pax rrm>,deferve to be tranferibed upon all our hearts) Hmtomis^Amj- raldus alfo have done. But recipuntur ad modum rc- cifientis ; As a young man m hisieat of luft and paf- fion was judged to be no fit auditor of Moral Philo- fophy ; fo we find that thofe fame young men who may be zealous for Peace and Unity, when they are grown more experienced, are zealous for their facti- ons againft thefe in their youthfull heat. And there- fore fuch as thefe before mentioned , and Dht&hs j who hath made it the bufinefs of his life, do feldom do much greater good then to quiet their own con- feeinces in the discharge of fo great a duty, and to moderate fome few and fave them from further guilt, and to leave behind them when they are dead, a wit- nefs againft a wiliull,felf-conceited aud unpeaceable world. Nay commonly it bringeth a man under fufpition either of favouring fome herelie, or abating his zeal, if he do but attempt a pacificatory work. As if there were no zeal neceffary for the great fundamental ve- rities for the Churches Unity and Peace, but only for parties and fome particular truths. And a great advantage the Devil hath got this way, by imploying his own Agents, the unhappy Socinians in wirting fo many Treatifes for Catholike and Arch-catholick Unity and Peace, which they did for their own ends, and would have done it on infufficient terms : By which means the enemy of Peace hath brought it to pais, that whoever maketh motion for Peace, is prefently under fufpition of be- ing one that hath need of it for an indulgence to his own The Reformed TaHor* 1 87 own Errors. A fearefuil cafe ! thatherefie fhould be credited, asif none were fuel fHeneal ) andftrife u, there u confufion, and every evil workj. But the wifdom that is frcm above isfirft pure, then peacable, gentle, eafie to be entreated, full of mercy and good fruits without partiality, without hypocrifie-, And the fruit of Righteoufnefs ts fown in peace of them that make Peace. I pray you read thefe words again and again, and ftudy them. O doleful cafe to think of ; that a while ago we were afraid of nothing, but left Papifts andDeboift perfons fhould have fwallowed up the Gofpel and our liberty, and deltroyed us together- And now when the work hath been put into the hands of thofe men, that were joyned in thefe fears, and are joyned intheftri&eft profeffion of Piety, and are of one judgement in all the Articles of the faith, they can- not or will not unanimoufly joyn in carrying on the work -, but they either fall upon one another, or. live at a diftance, and caft thei* work upon a hundred difadvantages by the bitter difagreements that are among the ? felves. O what a Nation might Eng- land have been ere now, if it had not been for the proud and obftinate contentions of godly Mrnifters ? What The Reformed Taftor. 1 9 3 What abundance of good might wc have donclNay , what might we not have dont,\i our perverlhefs had not marr'd our work ? Did we but agree among our felves, our words would have fome Authority with the people ; But when they fee us fome of one mind, and fome of another , and fnarling and reviling at each other , they think they may well enough do fo too : Why may not we call them Se&aries or De- ceivers, fay they , when they call one another fo ? Nay, if we were not all of a mind ih fome fmaller niatters,yet if we did but hold Communion and Cor- refpondency , and joyn together in the main, and do as much of Gods work as we can in concurrent una- nimity,the people would far more regard us,and we might be in a greyer capacity to do them good:But when we are (ingle, they Height us •, and when we difagreeand divide, they defpife us : and who can marvel at it, when we defpife one another ? What, fay they, ( when a Minifter doth his duty alone) Afufi we be ruled* J every fingular man ? Are you wifer then nil the Minifters in the Country ? Are notfuvh andfuch as learned as you ? But when we go hand in hand,it flops their mouthsThey think either themfelves may be wifer then one or two Minifters, or at leaft,other Minifters may be wifer then they - but common modefty will not fuffer them to think that they are wifer then all the Minifters in the Coun- try ,or in the world.I know that matters of faith are not to be received upon our credit alone:but yet our credit may do much to remoVe prejudice,and to un- block the entrance into mens minds, and procure the truth a more equal hearing^and therefore is rieceffa- ry to Our peoples good* lp4 Gildas Salvianus % Nay, more then all this • I know it •, I fee and hear it-, that there are fome Minillers that are glad when they perceive the people defpifl their Brethren that differ from them in fome leffer :hings • They would have it fo, and they foment it asftrasthey can for fhame • and they fecretly rcjoyce when they hear the news of it. This is next to Preiatical filen- cing them, and calling them out of the Church. And I confefs I cannot but fufpeft that fuch men would go neer to filencethem, if they had their will an \ way. For he that would have a Minifter under dif- grace, would have him ulelefs ^ which is next tbfi- lencing him.and tendeth to the fame end. You will fay,we do not defire that he fhould bedifabled to do good, but to do hurt. I anfwer,but the queftion is, Whether his errar be fo great, that the holding or propagating it doth more hurt , then all his Preach- ing, and the fabours of that whole party which you would difgrace , i$ like to dgt ^od ? If fo, then I think it is a defirable work to tiilfgrac^him, and fi- lence him in a. juft meafure,and by juft means, and I would concur therein : butifitbeotherwife,weare bound to keep up that reputation of others , which is neceflary ordinarily to the fuccefs of their la- bours. I may not here without wrong to my confeience, pafs over the late pra&ifes of fome of our Brethren of the New Preiatical way ^ ( For thofe of the anti- ent Prelacy are more moderate. ) \ know it will be difpleafing to them : and I have no mind to difpleafc them : but yet I will more a void the treacherous or unfaithful filence which may wrong them , then the wards of faithful friendftiip , which may difplcafe them. The Reformed Tailor. i 95 them. And I will fay no more to them, then (if I fcnowmyfelf) I (houldlay,if I were refolved tor Prelacy. It is the judgement of thefe men that T now fpeak of, that a Prelate is eflential ;o a Church, and there is no Church without them : and that their Ordination is of neccflity to the cfferice of a Presby- ter : and that thofe that are ordained without them ( though fome will except acafeofneceftity ) are not Minifters of Chrift. Hereupon they conclude that our Congregations in England are no true Churches (except where the Presbyter dependeth on fomc Prelate) and the Minifters ordained by Presby- ters only are no true Minifters • and they will not al- low men to hear them, or communicate with them , but withdraw from our Congregations like Separa- tifts or Reeufants. And the fame note many of them brand upon all the Reformed Churches abroad, that have no Prelates, as they do on us: So that the Church of Rome is admirably gratified by it • and in- fiead of demanding where our Church was before Luther jhey begin to demand of us,Where it is now? And indeed had it been no more vifible in the ages before Lutherjhcn a Reformed Prelatical Church is now, they would have a fairer pretence then now they have, to call upon us for the proof of its vifi- bility. Suppofe that the Presbyters who rejeded Prelacy were guilty of all that fchifm and other fin, as they are ordinarily accufed of. (for I will now go on fuch fuppofitions. ) Mull the people therefore turn their back on the AfTemblies and Ordinances of God ? Is it better for them to have no preaching , and no Sacraments, and no publike Communion in Gods worfhip, cfcen to have it in an Aikmbly that % z hath tp6 Gildas Salvianus . hath not a Prelate over it • or from a Minifter or- dained without his confent ? I confefe I would not for all the world (land guilty before God of the in- jury that this Do&rine hath already done to mens fouls, much lefs of what it evidently tendeth to. There are through the great mercy of God, abun- dance of painful and able young Minifters that were in the Univerfities in the time of the wars, and had nohand in it,and were ordained fince Bifhops became to them either invifible, or inaccellible ■ and its like they judge not their Ordination to be of neceffity. They lay out themfelves faithfully for the heali g of thas ignorance and common prophanenefs which got fo much head under their carelefs or drunken prede- ceffors." They defire nothing more then the faving of fouls •, They preach found Dodrine : They live in Peace. And it is the greateft of their grief- that many of their hearers remain fo ignorant and obfti- naceitili.Andfeewhata help theie poor impenitent finner's have for their cure ? They are taught to turn their backs upon their Teachers-, and whereas before rhey heard them but with difregard, they are now taught not to hear them at all. And if we privately fpeak to them,they can tell us that its the Judgement offuch and fuch learned men, that we are not to be heard, nor our Churches to be communicated with, nor we to be at all regarded as Chrifts Minifters. And thus Drunkards,and Swearers, and worldings , and ail forts offenfualiftsare got out of gun-(hot, and beyond the reach of our teaching or reproof: And thofe that do not ( for (hame of the world ) obey their Doftrine to ftay from the AfTembly,yet do they there hear us with prejudice and contempt, and from the The Reformed fa/lor. 197; the Communion of the Church in the Lords Supper they commonly abftain. Were it only the cafe of thofe few Civil perfons, that confeientioufly go this way, and addrefs themfelvcs to thefe kind of men for Government and Sacraments,l would never have mentioned the thing-^For it is not them that I intend. For what care I what Minilter they hear or obey,fo it be one that ieadeth them in the waies of truth and holinefs? Let them follow Chrift, and forfake their fins,and goto heaven,and I will never much contend with them for the '"orfaking of my Conduct. But it is the common fort of prophane and fenfual men, that are everywhere hardened againfl: the Miniftery, and they have nothing but the reputation of the Prelatical Divines to countenance it with. If their Teachers do but differ in a gefture from thefe men, they vilifie them, and rejeft their guidance, having nothing but the authority of fuch men to fupporc them. Fain would we reach their confeiences to awaken them from their fecurity • for it pittyeth to fee them fo near unto perdition; But we can do no good upon them- for our Miniftery is in contempt becaufe of the contrary judgement of thefe men. Not that the poor people care any more for a Pre- lates fuch,then for an ordinary Minilter : for if Pre- lates would have troubled them as much with their preaching, and reproofs, and dilcipline, they would have hated them as much as they do the Miniiters : But becaufe they found by experience, that under their Government they might iin quietly, and make a fcorn of godlinefs without any danger or trouble , and that to this day, the men of that way are fo much againfl: thofe precife Miniiters, that will not let them S3 go 198 Gildas Salvianus 5 go quietly to hell, therefore are they all for Prelacy, ana u>ake this the great (belter for their dif >bed:ence and unreformed hves. So that I confefs I think that the hurtthat Separarifts and AnabaptiiU do in Eng- land at this day , is little to the hurt that is done by thefe men. For I count that the greateft hurt,which bardeneth the greateft number in the itateandway of greateft danger. An Anabaptift may yet be a pe- nitent: and godly perfon, and be faved ^ But the fen- fual and impenitent worldlings can never be faved in that condition. I fee by experience, that if feparati- .cm infed two or three,or half a fcore in aParifh • or if Anabaptiltry infed as many ( and perhaps nei- ther of them mortally ) thisobltinate contempt of Ministerial exhortation, encouraged by the counte- nance of the contrary-minded, doth infed them by thefcores or hundreds. If we come to them in a cafe where they have no countenance from the Miniftery, how mute, or tradable comparatively do we ftnd them! But if it be a cafe where they can but fay, that the Prelatical Divines are of another Judge- ment, how unmoveable are they, though they have nothing elfe to fcy ? Try, when we come to fet afoot this work that we are now upon, of Catechizing and private iflftrudion, whether this will not be one of ourgreateit impediments ^ though in a work of un- queftioned fowfoli -Is :nd necefiity ; Even becaufc they are tciug'i l v we are riOneof their Paftors, and have no aui hority over them* I know that fome of thefe men are learned and Reverend, and intend not fuch mifch evous ends as thefe. The hardening of men in ignorance isnoi their defign. But this is the thing efieded. To intend well in doing ill, is no rarity. The Reformed Vaflor, 199 rarity. Who can in reverence to any men on earth, fit ftilland hold his tongue, while hefeeth people thus run to their own definition, and the fouls of men be undone by the contendings of Divines for their feveral parties and interests ? The Lord that knows my heart, knows that ( if I know it my fclf ) as I am not of any one of thefe parties, fo I fpeak not a word of this in a factious partiality, for one party, or againft another ,as fuch- much lefs in fplcea againft any perfon • but if I durft in confidence, I would have filenced all this, ibr fear of giving them offence whom I much honour : But what am I b a fervant of Chrift ? and what is my life worth,bi c to do him fervice? and whofe favour can recompence for the mines of the Church i and who can be filent while foulsare undone? Not I for my par: white God is my Mafier and his word my Rule , Tiis work my bufinefs • and the fuccefs of it, for the faving of men, my e«d. W ho can be reconciled to that which fo lamentaMy croffethhis Mailers intcreft,andhis main end ? Nor yec would I have fpoken any of this^f it had been only in refpeft to ray own charge^ yet I blefs God, the fore is but fmall, in cOfltiparifon of what it is in many other places.But the oblerva- tion of fome neighbour Congregations, and others more remote, me thinks fhould make the very con- trary minded Divines relent, if they were prefent with them. Would it be a pleafant hearing to them, to hear a croud offcandaloqs men to reprpach their Ministers that would draw them to repentance, and to tell them they have no authority over them;and all this under the presence and fhelter of their Judgements ? S4 Had too Gildas Salvianus • Had they rather men went to Hell, then be taught the way to Heaven by Presbyters that had not their Impofition of hands ? Is that point of order more neceflary then the iubitance of the work, or the end it felf? Nay J muft needs in faithfulnefs fay yet more: That it is no credit to the caufe of thofe Reverend men, nor ever was. that the generality of the moft wicked men, and haters sfnd contemners of all Devo- tion, are the great friends and maintainers of it. And the hefriending of fiach a Party did more to^ain their love, then to fave their fouls. Andtheengage- ing fuch a Party for them, hath not been the leaft caufe of their fall. This is true , however it be taken. And what a cafe would the Churches of England be in , if-we (hould yield to the motions of theie Re- verend men ! fuppoflng that mens judgements are not at their own wills, and therefore many cannot fee the reafons for Prelacy : muft we all give up our charges asvno true Miniftcrs, and defert the Congre- gations as no true Churches ? Why ,whom will they then fet over them in our ftcad ? Firft, it is known that they cannot, if they had fit men, procure them what liberty their way requires, becaufe of the dis- countenance of authority : and it is known that they have not fit men for one Congregation of very ma- ny. And had they rather th?t the doors were (hut up, and God had no publike worlhip, nor the people any publike teaching or Sacraments , then any but they ihouldhaveabandin the performance of it ? Or if the Minifters keep their places, can they wifh all the Congregations to ftay at home, and live like Heathens ? Nay, are they not angry with us for cafting 7he (Reformed TaHor- 1 o i catting out a grofly ignorant,infufficient,fcandalous fort of Minifters, who were the great means of the perdition of the people , whofe fouls they had taken charge of ? As for the catting out of any able god* ly men upon meer differences about the late troubles and State affairs • 1 fpeak not of it, I approve not of it- Ifanyfuch thing were done, let them maintain it if they can that did it •, for I neither can nor will. But its a very fad cafe,that any men of judgement and piety fhould not only beindifferent in matters of fuch rnoment,but (hould think it a perfecution and an in- jury to their party and caufe, to have hundreds of unworthy wretches to beeje&ed, when it was a work of fo great neceflity to the Church. And indeed by all this chey plainly fhew what a condition they would reduce chis Nation into again, if it were in their power. Sure they that would have the people difown and withdraw from them as being no Minitters , and turn their backs on the word and Sacraments, would filence them if they could : I think there is no doubt of that. And furely they that are fo offended that the infufficient and fcandalous ones are caft out, would have them in again if they could. And if this be the change that they defire, let them not blame men that believe the Scripture , and value mens falvation , if they have no mind of their change. If it were a matter of meer opinion, we (hould be more indifferent with them : Or if the qucttion were only whether men fhould be con- duced in wayes of hohnefs by a Prelate, or by meer Presbyters only, we ftiould think it of lefs moment, then the matter that is before us:But when it comes to this pafs, that the Prince of darknefs mutt be fo gratified, 2qi Gildas Salvianus- gratified, and fo much of the Church of Chrift de- livered overmuch into his power, and the people led by multitudes to perdition,and all for the upholding of our own parties,or interefts, or conceits ^ we can- not make light of fuch matters as thefe: Thefe are cot meer fpeculations, but matters that are fo obvi- ous to fenfe and Chriftian experiencc,that they muft not think much that ferious experienced Chriftians are againft them. But that I be not miftaken , itis far from my thoughts to fpeak what I have done of any peace- able man of the Prelatical way , or to meddle in ehe Controveriie of thebeft way of Government; nor do I fpeax to any of the New Prelatical way,bu. on- ly thofe who are guilty of the mifcarriages which I have fpoken of and for them,I had rather bear their indignation, then the Church fhould bear the fruits of their deftru&ive intemperate conceits. The moft common caufe of our Divifions and un- peaceablenefs, is, mens high eftimation of their own Opinions. And it ordinarily worketh thefe two waics-, fometimesby fetting men upon Novelties-, and fometimesby a cenfonous condemning of all that differ from the party that they are of. Some are as bufie in their enquiries after new Do- ctrines, as if the Scripture were not perfeft,or Chrift had not told us all that is neceffar y -, or the way to heaven were not in all ages one and the fame, from Chrift to the end of the world : or che Church were not ftill the fame thing. And they look not only after new difcoveries in leffer things ,but they are making us new Articles of faith,& framing out new waiestc heaven. The body of Popery came in at this door • Their 'the Reformed

io6 Gildas Salvianus • fociety •, Chrifttellethus, that except we become as little children , we fhall not enter into his Kingdom j and they fay, except little children be kept out of the Church, they will not enter or abide in it. Is not this extream height of fpirit, to be fo confident, as to avoid Communion upon it , in a cafe where the Church hath been in all ages ( or almoft all by their own confefiion) fo much againft them ? Would they not have feparated from the whole Church on the fame ground,if they had lived in thefe times ? Others ( as is before faid ) are fo confident that we are no Minifters or Churches for want of Prelatical Ordina- tion and Government,that they feparate alfo, or de- ny Communion with us. And thus every party in the height of their felf-conceitednefs is ready to divide, and condemn all others that be not of their mind. Anditufually fals out that this confidence doth but bewray mens ignorance,and that too many make up that in paffion and wilfulnefs,which they want in reafon. How many hgve I heard zealoufly condemn- ing what they little underftand ? Its a far caller matter to fay that another man is erroneous, or hc- retical,or rail at him as a deceiver or blafphemcr,then to give a found account of our belief. And as I re- member twenty years ago, I have obferved it the common trick of a company of ignorant formal Preachers, to get thermite of that learning which they wanted, by railing at the Puritans, as being all unlearned : fo is it now the trick of fome that can fcarce give a found reafon for any controverted part of their belief, ( nor it may be of the fundamentals^ to ufe this as the chief remedy, to get the name of found Divines, by reproaching fpme that differ from tbem, Tihe Reformed Pa/tor. 107 hem, as unfoand: and to be efteemed Orthodox,by railing others erroneous or Heterodox. The truth is, molt Minifters in the world do take up their opinions in compliance with their feveral parties: and they look more who belie vech it, then what is believed, and on what ground ,or they have nothing bm what is fpoKen by the men that they concur with : And thus too many take up their religion in afaftion-^even the truth it feif.And there- for • they muft fpeak againft thofe that they hear that pare'; fpeak againft. As Profper faid of the detractors of Aujtin^ Pr&f. ad capit. Gall. Injuftis opprobriis Cathelici prtdicatoris memoria carpitur ; in quodpec- catum cadnnt, qui aliena inftigatione commotifcripto- rem celeberimi norninis promptins habent culpare, quamnojfe. And as Sahian faith in his Preface ad Salonium: adCathol.Ecclef.Tam imbecilUfunt judi- cU hajHstcmforis , ac pene tarn nulla yutqui legurtt^ non tarn confiderant quid leganttfuam ch)ua hgant : nee tarn dittionk vim atq^ virtutem quam diclatoris cogitant dignitatem, How many a hot difpute have I heard of feveral fubjeds, which the difputants have been forced to manifeft that they underftood not? And yet they will drive all to damnatory conclufi- ons, wheri the parties underftand not one another$ I . meaning, and take not the fub je& of the difpute in the fame fenfe, or at leaft not the feveral predicati- ; ons. On^difputeth for Free-will3another againft it : and call them to give you their definition of Free- will,and you (hall fee to what purpofe it was. And fo in many other cafes. } And chus do we proceed in a contentious zeal to divide the Church, and cenfure our brethren ? and make 208 Gildas Salvianus ; make our differences feem greater then they are , while we know not well what they are our felves , who fo eagerly manage them. SECT. IV. 3 . TT H E next fin which I (hall mention, that we 1 are lamentably guilty of, is this •, We do notfoferioufly/unrefervcdlyand induftrioufly lay out our felves in the work of the Lord, as befeemetn men of our profeffion and engagements. I blefs the Lord that there are fo many that do this work with alt their might ! But alas,for the moft part, even of thofe that we take for Godly Minilters, how refer- vedly and how negligently do we go through our work ? How few of us do fo behave our felves in our office, as men that are wholly devoted thereto, and have devoted all that they have to the fame ends ? And becaufe you (hall fee my grounds for this Con- feffion, I (hall mention to you fome of the finful dis- coveries of it, which do too much abound. i . It is too common with us to be Negligent in our fludies- and few men will be at that pains that is neceflary , for the right informing of their un- derftandings , and fitting them for their further work. Some men have no delight in their ftudies, but take only now and then an hour, as an unwel- come task which they are forced to undergo ,and are glad when they are from under the yoke. Will nei- ther the natural defirc of knowing, nor the fpiritual defire of knowing God and things divine, nor the con* The Reformed fa/tor. tt>g confcioufnefs of our great ignorance and weaknefs^ nor the fenfe of the weight of our Minifterial work^ will none of all thefekeep us clofer to ourftudies, and make us more painfull in feeking after the truth ? This diligence is now the more neceffary for Mini- fters , becaufe the Neceftity of the Church doth draw fo many from the Univerfities fo young, fo that they are fain to Teach and learn together: And for my part, I would not difcourage inch young ones, fo be it they be but competently qualified, and quickened with earneft defires of mensialvation,and are drawn out by the prefent Neceffities, fooner then they would go, if the Church could longer wait for their preparation- and will but ftudy hard in the Country. For I knowrfhat asTheologie is a pra&i- cal Science, fo the knowledge of it thriveth beft in a practical courfe: And laying our here is a means of gathering in -, and a hearty endeavour to communi- cate and do good, is not the fmalleft help to our own proficiency. Many men have not been afhamed t<> confefs how young and raw they were at their en- trance, who yet have grown to eminent parts. Vigi* lius the Martyr was made Bifliop of Trent at twenty years old. Ambrofe de Offic. li. c. i . faith thus. Ho- mines difcunt prinfquam docenti & ab illo accipunt quod aliis tradant : Quod ne ipfum quidem mihi ac- cidit : Ego enim de tribunalibm at que adminiftrati- onis infnlis ad facer dotitim captusydocere vos ccepi quod ipfe non didici. Itaquefatttim eft ut prius docere inci- perem qmm difcere. Difcendnm igitur mihi ftmul & docendumeft^ qmniam non vacavit ante difcere. Et qwntumlibet quifqne prof ecer it , nemo eft qui docerinon egeatdum vhh> T O 2io Gildas Salvianus ; O what abundance of things are there that a Mi- nifter fhould underftand ? and what a great defeft is it to be ignorant of them ? and how much (hail we mifsfuch knowledge in our worklMany Minifters ftudy only to compofe their Sermons, and very little more, when there are fo many books to be read, and fo many matters that we fliould not be unac- quainted with. Nay in the ftudy of our Sermons we are too negligent , gathering only a few naked heads, and not confidering of the moft forcible ex- preffions by which we (hould fee- them home to mens hearts.We muft ftudy how to convince and get within men, and how to bring each truth to the quick, and not leave all this to our extemporary promptitude, unlefs it be in caiesof ncceffity. Cer- tainly Brethren, experience will teach you, that men are not made learned or wife without hard ftudy,and unwearied labours and experience. * SECT. V. 2. ¥ F Minifters were fet upon the work of the X Lord,it would be done more vigoroufly then by the moft of us it is. How few Minifters do Preach with all their might ? or fpeak about everlafting Joy or Torment in fuch a manner as may make men be- lieve that they are in good fadnefs. It would makea mans heart ake to fee a company of dead and drowfie finners fit under a Minifter, and not have a word that is like to quicken or awake them. To think with our felves,0 if theft fwners were but convinced and The formed tv 04 to be excommunicated. Brethren, for my part, I defire not to offend any party , nor to bring the leaft difhonour to them • but I muft needs fay that thefe fins are not to be cloaked over with wcufes, extenuations or dcnyals.We have T 4 l«>ng % 1 6 Gildas Salvianus 5 long cryed up Difcipline, and every party their feve- ral waies. Would you have people value your way of Government or not ? No doubt but you would •, Why if you would have them value it, it muft be for fome excellency : fhew them then that excellency. What is it ? and wherein doth it confift ? And if you would have them believe youf fhew it them not only in paper, butinpraftice •, not only in words, but in detds.How can the people know the worth of bare notions and names of Difcip!tne,wrthout the thing ? Is it a name and a ihadow that you have made all this noife about ? How can they tjiink that that is good which doth no good ? Truly I fear we take not the right way to maintain our caufe, but-even betray it, while we are hot difputers for it. Speak truly •, is it not thefe two things that keep up the Reputation of the long-contended for Difcipline among men •, viz. with the godlv,the meer refutation of their Minijiers that ftandforit , and wich many of the ungodly, the non- execution of it ^ becaufe they find it to be tooth- lefs,andnotfo much troublefom to them? Verily Brethren, if we get the late Prelates carnal wifdom, and go their way to work,by ingratiating our way of Government with the ungodly multitude, by the meer negled of praftice,and the befriending of their (ins,we may well look for the fame bleffing and iffue as the Prelates had.If once our Government come to be upholden by the votes of thofe who (hould be corre&ed or e jeded by it , and the worft men be friends to it,becau/e it is a friend to them in their un- godlincfs, we then engage it againft the Lord,and he will appear as engaged agamft us. Set all the execu- ti9n of Difcipline together that hath been pra&ifed in 'the Reformed ^a/lor- 2 if in a whole County ever fince it was Co contended for,and I doubt it will not appear fo obfervable as to draw godly people into a liking of it for the effedt*. How can you wonder if many that defire deeds and not words, Reformation and notthemeer name of Reformation, do turn over to the feparated Congre- gations, when you fhew them nothing but the bare name of Difcipline in yours? All Chrtftians value Gods Ordinances, and think them not vain things-, and therefore are unwilling to live without them. Difcipline is not a needlefs thing to the Church : If you will not difference between the precious and the vile by Difcipline,people will do it by feparation. If you will keep many fcore or hundreds in your Churches that are notorioufly fcandalous, and con- temners of Church-Communion, and never openly (riov perhaps privately,) reprove them,nor call them to Repentance,nor caft them ouc,you cannot marvel iffome timorous fouls do run out of your Churches as from a ruinous edifice, that they fear is ready to fall upon their heads. I pray you confider, if you ihould do in the fame manner with them in the Sa- crament,as you do in the Difcipline, and fhould only {hew the bread and wine, and never let them tafte of it, could you ex ped: that the name of a Sacrament fhould fatisfie them, or that they fliould like your Communion ? Why (hould you think then that they willbefatisfied with the empty found of the word , Church-Government? And confider but what a difad- vantage you call yourcaufe upon in all your difputa- tions with men of another way. If your principles be righter then theirs,and their practice berighter then yours^the people will fuppofe that the Queltion is, Whether ii8 Gildas Salvianus ; Whether the name or the thing , the fhadow or the fubftance , be more defirable ? and they will take your way to be a meer delufory formality , becaufe they fee you but formal in the ufe of it, yea that you ufe it not at all. I fpeak not againfi: your Govem- ment,but for it, all this while •, and tell you, that its you that are againft it , that feem foearneft for it * while you more difgrace it for want of exercife5then you credit it by your bare arguments ; And you will- find before you have done , that faithful execution will be your ftrongeft argument. Till then, the peo- ple will underftand you,as if you openly proclaimed, We would have no publike Admonitions , Confeffionsor Excommunications •, our way is to do no goodjtut tofet up the naked name of a Government. Doubtlefs it was a fault more paft all difputation, for the Prelates to deftroy Difeiplineand do little or nothing in it, then for them to be Prelates - and if they had but done the good that Difcipline is ordained for , Prelacy might have flood to this day for ought I know ; I am fure it would have had no oppofition from many a hundred godly people that have oppofed it : And again I fay, if you will run into their error, you may expeft their fate. And what are the hindrances now that keep the Minifters of England from the Execution of that Difcipline which they have fo much contended for ? I hear not all fpeak : but I hear fome, and fee more. The great Reafon as far as I can learn, is, The diffi- culty of the yeork^ and the trouble or f offering that we are like to incur by it \ We cannot publikely reprehend omftnner^ but he willftorm atity and bear tu a deadly malice We can prevail with very few u make apublike pro-> The (Reformed Pa/lor • Up profejfion&f true Repentance. If we proceed to excom- municate them , they will be raging mad againft m ; They will be ready to vow revenge againft us, and to do us a mi [chief : Ifwefhould deal as God requireth with all the obftinate [inner s in the Parifi, there wer e no li- ving among them-fhey would confpirein hatred againft us to the hazard of our lives* We'fiould befo hated of nil, that as our lives would be uncomfortable Jo our la- bours would become unprofitable •, for men would not hear us when they are pojfcffed with a hatred of us ^ therefore duty ceafeth to be duty to m, becaufe the hurt that would follow would be greater then the good; and affirmatives bind not ad fern per. Thefe arc the great Reafons for the non-execution of Difcipline, together with the great labour that private admonition of each offendor would coft us. And to thefe I anfwer. i . Are not thefe reafons as valid againft Chriftia- nityitfelfinfome times and places, as now againft Discipline? Chrift came not to fend us peace-, we (lull have his peace,but not the worlds ^ for he hath foretold us that they will hate us. Might not Mr. Bradford fir Hooper fir any that were burnt in Queen Maries daies have alledged more then this againft duty ? They might have faid, It will make us hated, if we own the Reformation, and it will expofe our lives to the flames.How is he concluded by Chrift to be no Chriftian , who hateth not all that he hath, and his own life for him I and yet we can take the hazard of our life as a rcafon againft his work; Whatisitbuthypocrifieto {brink from fufferings, and take up none but fafe and eafie works, and make our felves believe that the reft are no duties? Indeed this z%o Gildas Salvianus 5 this is the common way of efcaping fuffering,to neg- led the duty that would expofe us thereunto. If we did our duty faithfully, Miniftersfhould rind thefame lot among profeffedChriftians , as their predeceflbrs have done among the Infidels. But if you could not fuffer for Chrift, why did you put your hand to his plough ? 'and did not firft fee down and count your cofts? This makes the Minifterial work fo unfaith- fully done, becaufe it is fo carnally undertaken ^ and men enter upon it as a life of eafe, and honour , andrefped from men, and therefore refolve to attain their ends, and have what they expeded by right or wrong. They looked not for hatred and fuffering, and they will avoid it, though by the avoiding of their work. 2. And as for the making your felves uncapable to do them good : I anfwer, That reafon is as valid againft plain preaching, reproof, or any other duty which wicked men will hafe us for. God will blefs his own Ordinances to do good, or clfe he would not have appointed them. If you admonifh, and pulike- . ly rebuke the fcandalous, and call men to repentance, and caft out the obftinate , you may do good to ma- ny that you reprove , and poflibly to the excommu- nicate : I ana fure it is Gods means ^ And it is his laft means, when Reproofs will do no good: It is therefore perverfe to negled the laft means, left we fruftrate the foregoing means, when as the laft is not to be ufed but upon fuppofition that the former were all fruftrate before. However,thofe within and thofe without may receive good by it,if the offendor do receive none •, and God will have the honour , when his Church is Manifestly differenced from the world, The Reformed 'Vaflor. 22 1 world, and the heirs of heaven and hell are not to- tally confounded, nor the world made to think that Chrift and Satan do but contend for fuperiority t and that they have the like inclination to holinefs or to fin. 3 . And I would know whether on the grounds of this ob je&ion before mentioned^ Difcipline (hould not be caft out of the Church, at leaft ordinarily ; And fo is not this againft the Thing it felf, rather then againft the prefent feafon of it ? For this rea- fon is not drawn from any thing proper to our times, but common to all times and places. Wicked men will alwaies ftorm againft the means of their publike Ihame^ and the ufe of Church cenfures is purpofely to fhame them, that fin may be (flamed, and difown- ed by the Church. What age can you name fince the daies of the Apoftles wherein you would have exe- cuted theDifcipline that you now refufe,if you go on thefc grounds, fuppofing that it had not been by Magisterial compulfionPIf therefore it be Difcipline it felf that hath fuch intolerable inconveniencies , why have you fo prayed for it, and perhaps fought for it, and difputed for it as you have done ? What muft all difTenters bearyour frowns and cenfures,and all for a work which your felves jydge intolerable, and dare not touch with one of your fingers ? When do you look to fee all thefe difficulties over, that you may fit upon that which you now avoid ? Will it be in your daies? Or will you wait till you are dead 5 and leave it as a part of your Epitaph to pofterity, that you fo deeply engaged and contended for that x which you fo abhorred to the death,that you would never be brought to the practice of it I And doth not 222 GildasSalvianus- not this Objection' of yours plainly give up your caufe to the Separatifts? and even tell them that your contending is not for your way of Difcipline^ but that there may be none, becaufe it will do more harm then good. Certainly if this be true, it would have been better to fpeakit out at firft, before all our wars, and tears, and prayers, and contentions,then now in the conclufion to tell the world, that we did all this but for a name or word, and that the thing is fo far from being worth our coft, that it is not to- lerable, much lefs dcfirable. 4. But yet let me tell you, that there is not fuch a Lyon in the way as you do imagine^ nor isDifci- pline fuch a ufelefs thing. I blefs God upon the fmali and too late tryaUhatl have made my felf of it , I can fpeak by experience, it is not vain -5 nor are the hazards of ic fuch as may excufe our negleft. But I know the pinching reafon is behind ^ They fay, that, When we pleaded for Discipline ^ we meant a Difcipline thatfhouldbe efiablifhed and impofedby the fee filar power : and without them what good can we do? when every man hath leave to defpife our cenfures, and fet us at nought : and therefore we will not meddle with ** (faJ t^ej ) without Authority. To which I anfwer, 1. 1 thought it once a fcornfull indignity thatfome fellows attempted to put upon the Miniltry, that de- ny ed them to be theMiniftersof Chrift, and would have had them called the Minifters of theStafe, and dealt with accordingly. But it feems they did not much crofs the judgements of fome of the Miniftry themfelves, who are ready to put the fame fcorn up- on their own calling. We are fent as Chrifts Embaf- fadors,to fpeak in his name, and not in the Princes ; «nd 77;g Reformed Taftor. **l and by his Authority we do our work,as From him wc have ourCommifiion. Andftiallany ofhisMcffen- gers quellion the Authority of his Commands ? The fame Power that you have to preach without or againft the Magiftratescommand,the fame have you to exercife Paftoral Guidance ond Difcipline with- out it.And (hould allMinifters refufe preaching if the Magiftrate bid them not ? yea or if he forbid them ? 2. What mean you,when you fay, y»u will not do it without Authority ? Do you mean the Leave y or the Countenance and approbation ,or the Command upon your feIvcs,or do you mean a Force or Penalty on the People to obey you ? the Magiftrates Leave we have ; who hindreth or forbiddeth you to fet up Dif- cipline, and exercife it faithfully ? Doth the fecular Power forbid you to do it, or threaten or trouble you for not doing it?No ^ they do not- To the fliame of the far greateft part of the Minifters of England it muftbefpoken (for we have fo opened our own fhame that it cannot be hid) we have had free Liber- ty to have done the work of Chrift which we have defired and pleaded for, and yet we would not do it. What might not the Minifters of England have done for the Lord, if they had been but willing ? They had no prohibition, nor any man to rife upagainft them , of all the enemies whofe hearts areagainft their work: and yet they would not do it.Nay more, for ought you know, you have the Approbation of Authority. You have the Commands of former powers not yet repealed . You have the Prote Aion of the Laws and prefent Governors : If any one feek revenge againft you for the fake of Difcipline , you have not only Laws, but as many willing Magi* ftrates 2*4 Giidas Salvianus 5 Urates to reftrain and punifli them,as ever you knew I think in England. And what would you have moref Would you have a Law made to Punifli you if you will not do your duty? What! dare you tell God that you will not do his work unlefs the Magiftrate drive you to it with fcourges? I confefs if I had my will,it fhould be fo • and that man fhould be ejefted as a negligent Paftor , that will not rule his People by Difcipline ( though yet I might allow him to be a Preacher to the unchurched j as well as he is ejefted as anegligenc Preacher that will not preach* For Ruling is as Eflential a part of a Paftors office as preaching I am fure. And therefore feeing thefe men would fain have the Magiftrate interpofe, if he did ejeft them for unfaithful negligent Paftors ( were it not for the neceffity of the l-hurchthat hath not enow better)! know not well how they could blame him for it. Its a fad difcoVery of our carnal hearts, when man can do fo much more with us then God, that we would obey the commands of men, and will not obey the commands of Chrift. Is he fit to be Chrifts 'Officer, that will not take his Command as obligatory > But I know the thing expefted is,that all the peo-^ pie fhould be forced under a penalty to fubmit to our Difcipline. I confefs* I think that theMagiftrate fhould be the hedge of the Church,and defend the Miniftry,and improve his power to the utmoft to procure an univerfal obedience to Chrifts Laws, and reftrain men from the apparent breach of thera,efpe- cially from being falfe Teachers and Seducers of others. How far I am againft the two extreams of Univerfal Licenfe, and Perfecting tyranny, I have frequently The Reformed fa/lor. . "5 frequently manifefted on other occafions.But I (hall now fay but this, i .Doth not this further difcdver the carnal frame of our hearts, when we will not do our duty unlefs the Magiftrate will do his to the full, and all that we conceive may be his duty? What! will his negleft excufe yours ? Hach Chrift bid you ufe the Keyes of the Kingdom,and avoid a fcan- dalous finner upon condition that the Magiftrate will ptinifh him with thefwordPIs not this your meaning if you would fpeak it out, th^t you find a great deal of difficulty in your work, and you would have the Magiftrate by terrifying oflfendors makeiteafie to you ? for if it be not fafe, and cheap, and eafie, you .are refolved you will not do it •, And fuch fervants Chrift may have enough. Nay is not your meaning, that you would have the Magiftrate to do your work for you ? Juft as your pious people have long cryed and prayed for Difcipline, and called upon Minifters to do it , but we cannot get them to reprove offen- dors, and* deal with them ferioufly and lovingly for their good, and inform the Church- Officers of them that are obftinate. So do we toward theMagiftrates: The work of God is fo much beholden to us,that we would all have it done, but few will do it. We can cafilyer cenfure and talk againft others for not doing it, then do it our felves. O the guile and hy pocrifie of our hearts ! 2. But further, What is it that you would haw the Magiftrate to do ? I pray you confider it, how you will anfwer it before God, that you (feould wil- fully negleft your own duty, and then make it your Religion to quarrel with others. Is it not a fearful deceit of heart for a man to think himfelf a godly U Mtnifter 226 Gildas Salvianus. Mtnifter for finding fault with them that are lefs faulty thenhimfelf ? I fay lefs faulty. For tell me truly, Whether the Magiftrate do more of hi^part in Government, or you in yours. I am no more a flat- terer of the Magiftrate then of you j nor was ever taken for fuch,that I could underftand : but we muft deal juilly by all men. Would you have the Magt- ftrate to punifti men eo nomine , becaufe excommuni- cated, without any particular cognifance of the fad: and cafe ? i . That were un juft • Then he muft do wrong when ever we nfiftake and do wrong ^ If an honeft man were an hangman,he would be willing to know that he hanged not a man that was unjuftly condemned : However the Magiftrate is not the meer executioner of the Minifters, but a Judge : and therefore muft be allowed theufe of his Reafon, to know the caufe, and follow his own judgement, and not punifti mm againft it. 2. And excommunicati- on is fo great a punifticnent of it felf, that I hope you do not think it nothing, unlefs the Magiftrate add more : If fo, then the temporal punifhment might ferveturn, and what need of yours? Butlfuppofe that this is not your fenfe,but you are fojuft,that you would have the Magiftrate to punifh a man as an of- fender, and not as excommunicate. And iffo, I think it is not nothing that he doth. Ape all the penalties againft Swearers, Curfers, Drunkards, ^ace-breakers , Sabboth-breakers, &c. nothing ? Certainly the Laws of the Land do punifh much fin kgainlt God. Well! What do you as Church-Go- vernors againft thefe fame fins ? The Magiftrate rineth and imprifonech them : that is his part : It is your part to bring them to open Repentance, or to caft The Reformed T aft or. 227 caft them out : Have you done this as ofc as he hath done his part ? Doth not the Magiftracy of Eng- land punifh ten, twenty, what if I fay an hundred Swearers , Drunkards or Sabboth-breakers by the fword, for one that the Elders of the Church do pu- nifh by cenlures, or bring to publike Repentance for the fatisfaftion of the Church ? Brethren , thefe things feem ftrange to me- that the cafe fhould ftand thus as it doth,and yet that the deceit of our hearts fhould be fo great, that we (hould go on to account our felvesfuch blamelefs godly men, whom Magi - ftrates and people are all bound to reverence, and to fp:ak againlt the Magiftrate fo much as we do. I be- lieve they are all flack and faulty., but are not we much more faulty ? What if they {hould pay us in our own coyn ? What language might they give the Minifters, that after fo many years talk of Difcipline will do nothing in it ! I fay nothing in molt phces : To meet together for consultation, is no exercife of Difcipline, nor reformation of the Church, which our meetings fhould conduce to. 3. And I give you this further anfwer; What had the Church of Chrift done till the daies of Con* ftantine the great, if it had no better Paftors then you that will not Govern it without the joynt com- pulsion of the Magiftrate? Difcipline, and fevere Difcipline was exerrifed for three hundred years to- gether, where the Prince did not give ; hem fo much as a Proteftion, nor Toleration, but persecuted them to the death. Then was the Church at the beft, and Difcipline moft pure andpowerfull • fay not then any more for fhame, that it is to no purpofe without a Magiftrate, when it hath done fo much againft U 2 their i*3 Gildas Salvianiis . their wills ? O what an aggravation is it of our fin ! Thai yoa cannot be content to be negligent and un- faithful fervants3but you muft alfo flie in the face of your Lord and Mafter,and obliquely lay "the blame on him ! What do you elfc, when you blame Church- cenfuresas uneffe&ual, when youfhould blame your lazy felf-feeking hearts,that (hift off the we of them ? Hath.Chrift put a leaden fword into your hands, when he bids you finite the obftinate (inner ? Or are you cowardly and carelefs , and then blame your (Word inftead ojfufing it , as tl-inking that the eafier cask ? Are the Keys of Chrifts Kingdom fo unmeet and ufelefs,that they will not open and fhut without the help of the fword ? or are you unskilful and lazy in the ufe of them f If they have contracted any ruft, by which they are made lefs fit for fcrvice, next to the Prelates we may. thank our (elves, that let them lie fo long unufed. 4. And I muft tell you,that too much interpositi- on of thefvvord with our Difcipline, would do more harm then good. It would but corrupt it by the mix- ture , and make it become a humane thing Your Government is all to work upon the confeience, and the fword cannot reach that. It is not a defirable thing to have Repentance fo obfeured by freer for- ced Confeifions, that you cannot know when men do mean as they (peak-and fo it willbe the fword that do:h all, by forcing men to diflemble, and you will not difcern the power of the Word and Ordinance ofChrift. I confefs fincel fell upon the exercifeof jTomc Discipline,! find by experience, that if the fword did interpofe and force a!! thofe Publike Confeffions bffin, and Profcffion of Repentance, which I have per- Ilk Reformed ^Paflor. 2 2 9 ^'effwa'ded men to by the light of the word of God ; it would have left me much unfatisfied concerning the validity of fuch Confeflions and Promifes , whe- ther they might indeed be fatisfa&ory to the Church: And I find that the godly people do no further re- gard it then they perceive it hearty and free •, and if ic were forced by Magiftrates, they would take him for no Penitent perfon, nor be any whit fa- tisfied, but fay , He doth it becMttfe he dare do no bthervp'tfe* And I muftadd this word of plainer dealing yet. You blame the Magiftrate for giving fo much liber- ty ; and is it not loog of your felves that he doth fo ? You will fcarce believe that fuch enemie,to Liberty of Confcience , are the caufesof it : I think that you are j and that the keeneft enemies have been the greatefl: jcaufes. For you would rua too far to the other extream, and are fo confident in every control vcrfie that you are in the right, and lay fuch a ftrefs upon many Opinions of your ovvn,as if life or death did lie upon them, (when perhaps the difference may prove m6re verbal then real; if it were fearchc to the quick)that this occafioneth Magiftrates to run too far the other way •, and if they look on fuch as and dare not truft the fword in fuch hands, you may thank your felves. Truly Brethren f I fee by experience, that there is among many of the moftin judicious of us, fuch a blind confufed zeal againft all that is called error by their party, that without being able to try and make a diflference,thcy let fly pellmell at all alike, and make a great out- cry againft errors, when either we know not what they are, W how to confute thero , nor which be U 3 tolerable' 230 GildasSalvianus; tolerable in the Church, and which intolerable,*^ how far we may hold or break Communion wich the owners of them,and perhaps are the erroneous per- fons our felves. The obfervation of this hath made the Magftrates fo over- jealous of us, that they think if they let in wich a party in each contention, we fhall never be without blood and mifcry. And I con- fefs I fee in fome Minifters fo little of the fire of Di- vine Love, and Chriftian Charity, andcompaflion, nor heavenly mindednefs, nor humble fenfe of their own infirmities, and fo much of the zeal that James defcribeth ( Jam. 3.14,15. ) which is kindled from another fire, that makes them full of fufpitions and jealoufies, and keen and eager againft their Brethren, cenfuring, defaming and unconfcionably back-biting them, and draining an ill knk out of their well meant words and adions, and living towards them in plain envy and malice,iniieadof Chriftian love and peace, I fay, I fee fo much of this in many that affeA the reputation of Orthodox, while they are indeed fadious, that I amthelefs forry that the Magiftrate doth fo little interpofe. Vor were the fword in fuch envious angry hands, there would be little quiet to the Church : For there is no two men on earth but differ in fomethingjf they know or believe any thing. And thefe menmuftfquarethe world to their own judgements, which are not alwaies the wifeft in the world: They that dare fo rail at others as Blafphe- mers,when they know not what they fay themfelves, durftfure finite them as Blafphemers, if they had power. This may poffibly make the Magiftrate think meet , (feeing we are foquarrelfom and impatient) to let us fight i: out by the bare fifts ^and not to put Avords The Reformed Pa/lor* ] 7$i f\V9rds into our hands till we are more fober,and know better how to life them : For if every paffio- nateman, when he hath not wit enough to make good his caufe, (houldprefently borrow the Magi- itrates fword to make it good, truth would be upon great difadvantage in the world I Magiftrates are commonly the moft tempted andabufedmen, and therefore I know not why we fhould call fo lowd to have them become the Arbitrators in all our quar- rels, left error have twovi&ories where truth gets one.I could wifh the Magiftrate did more [ but if he do but give us Protection and Liberty f fpeciallyif he will but reftrain Deceivers from preaching againfi; the great unqueftionablc truths of the Gofpel, and give publike Countenance and Encouragemeut to thofe mafter-truths ) I (hall not fear by the Grace of Cod, but a prudent^fober, unanimous Miniftry will, ere long fhamc the fwarm of vanities that we think io threatening. But I have been too long on this- I '{hall only conclude it with this earneft requeft to my Brethren of theMiniftery,that they would fpeedify and faith- fully put in execution, at leaft all the unqueftionablc part of the Difcipline, that they have fo much con- tended for. When we were fo offended with the Par- liament for their enumeration of fcandalf, as too de- fective, and aProteftation was publilhed that we afted only on fuppofition that it was defe&ive,fure we little thought then that we that were fo earneft to have had more power, would ufenone-and we that rauft needs have authority, to rejeft more then the Parliament did enumerate^would cenfure fo few even; U4 of 23* Gildas Salvianus • of them as we have done, fince we have had more li- berty to do it. But one objeAion is common, which I forgot: They fay, We arc but fingle Paftors , and therefore cannot excommunicate men alone , unlefs we fhould make every Paftor a Pope in hisParifti, or aBiftiop atleaft. Anfw. For my part I have no mind to obtrude my own opinion on fuch ("for the power of a fingle perfon to excommunicate,) I have fufficiently already proved my felf a Novelift and fingular with lbme, by a/Terting antient and moft common Truths. But yet i . I could wifti thefe men fo much moderation, as to be Aire that they are in this as much wifer then the contrary-minded , as their confidence doth import, before they proceed in calling them Popes : Left as the cunning of the times is by making many Anti- chrifts, to make none - fo thefe men {hould contrary to their intention, credit the Pope, by making fo many Popes ^ and the Prelates too, by making fuch kind of Prelates. 2. A Pope is the pretended head of the Cadholike Church, and an univerfalBiftiop to govern it • Are fingle ruling Paftors fuch ? A Diocefan Bifhop is the Ruler of all the Pallors and Churches in a Diocefs : Is fuch a Paftor one of chefe ? 3 . Why do you in your dtfputes againft the Pre- lates maintain that every Minifter is a Bilhop of his own Church , and do you now abhor it ? 4. What if you might not excommunicate, may you not therefore do the rcltPmay you not perfonal- ly and publikelv reprove chem,pray for thera,efr\ 5,Muft The Reformed aliud cor da agunt : Et dum verbis prater it a mttU plangunt Jenfu futura meditdntur *'; ac ft oratioeorum rixa eft magis criminum quam cxoratrix\ nt vere ills in eh Scripture maltdithw compleatur^ nt de cratione X 4 ipfs 248 Gildas Salvianus * if [a exeunt condernnati^ & oratioeorumfiatinpeccA- tHin. Be awakened therefore I befeech you Brethren 9 by the iowd and manifold voice of God, to fet more ferioufly to the work of God, and to do it for the future with all your might, and to rake heed to your felv.es and to all the Flocks The Reafons why you fhcuid take heed to your felves J gave you in the be- ginning. The Reafons why you (hould take heed to ail the Flock, I fhall give you now, as Motives to en- force this Exhortation • and the Lord grant that they may work with us according to their truth and weight. 1. HpHE firft quickning Confideration which 1 the Text here affordeth us, is taken from our Relation to all the Flock, We are Over-feers of it. In this I fnall farther (hew you thefe Subordinate particulars, which will manifeft the force of this consideration. 1. The nature of the office requirech us to Take heed. What elfe are we Overfeersfor? Epifcopuseft riomtn quod pltu oneru quam honoris ftgnificat, faith Polid. Virgil. p> 240. And a Father before him. To be a Bifhop or Pallor is not to be fet up as Idols for the people to bow to, or as idle flow bellies to live to our fiefhly delight andeafe : but it is to be the guide of finners to falvation. The particulars of our duty we have fomewhat touched before, and more fhall do anon. It is a fad cafe, that men fhould be of a calling that they know not the nature of, and un- dertake they know not what. Do thefe men know and The (Reformed faflor. 249 land confider what they have undertaken , that live I at eafe and pleafure, and have time to take their fu- perfluous recreations, and to fpend an hour and more at once in loy tering and vain difcourfes , when fo much work doth lie upon their hands ! Why Bre- thren, do you confider where you ftand, and what you have taken upon you? Why you haveunde - taken the Conduft under Chrift of a band oi I s fouldiers againft principalities and Powers, andfpi- ritual wickednefs in high places. You muft lead them on the (harped conflicts. You muft acquaint them with the enemies ftratagems and affauks. You mutt watch your felves and keep them watching. If you mifcarry, they and you may perifh. You have a fub- tile enemy *and therefore muft be wife. You have a vigilant enemy, and therefore muft be vigilant. A malicious, and violent, and unwearied enemy , and therefore you muft be refolute, couragious and un- wearied. You are in a crowd of enemies, compared with them on every fide, and if you heed one and not all, you will quickly fall. And O what a world of work have you to do ? Had you but one ignorant old man or woman to teach,though willing to learn, what a tedious task is it f But if they be as unwilling as ignorant, how much more difficult is it? But to have fuch a multitude of thefe, as moftofus have, what work will it find us? Who hath ever tryed it, thatknoweth it not by experience? What apitifull life is it, toreafon with men that have almoft loft the ufe of reafon, and to talk with obftinate, wilfull people, that know what they will and refolve, but not why they do it ? and to argue the cafe with them t hat neither underftand themfclves nor you 3 and yet thnink *5° Gildas Salvianus 5 think that no man hath underftanding that contra- dið them, and that are confident they are in the right , when they can fhew nothing but that confi- dence to make them confident? their will istherea- fon of their Judgements and lives : it Satisfies them, and it muft fatisfie you. O Brethren, what a world of wickednefs have we to contend againft, in fome one foul / and what a number of thofe worlds ? what rooting have their fins ? what difadvantage muft truth come upon ? How ftrange are they to the Heavenly meflagethat we bring them: and know not what you fay when you fpeak in that only lan- gauge that they underftandf And when you think you have done fomething , you leave your feed among the fowls of the air •, wicked mcrftare ac their elbows to rife up and contradid: all that you have faid. They will cavil, and carp, and flander you , that they may difgracc your meffage, and deride and fcorn them away from Chrift,and quickly exdnguiih the good beginnings that you hoped you had fcen. They ufe indeed weaker reafons then yours, but fuch as come with more advantage, being near them, and familiarly and importunately urged, and fuch as are fetcht from things that they fee and feel, and which are befriended by their own flcfti. You fpeak* but once to a (inner, for ten times or twenty times that the Mcflengers of Satan fpeak to them ^ moreover , how eafily do the cares and bufineffes of the world devour and choak the feed which you havefown? And if it had no enemy but what is in themfelves , how eafily will a frozen carnal heart extinguifh thofe fparks which you have been long in kindling I and for want of fewel and further help, they will go out of The (Reformed Tajlor • 251 of tbemfclves. What abundance of diftemperers, and lufts, andpaffions do you caft your gracious words amongft ? and what entertainment fuch com- panions will afford them,you may eafily con je&ure. And when you think your work doth happily fuc- ceed, and have feen men under troubles and com- plaints, confeffing their fins, and promifing reforma- tion, and living as new creatures and zealous con- verts, alas after all this, they may prove unfound and falfe at the heart, and fuch as were but fuperficially changed, and took up new Opinions, and new com- pany, without a new heart: How many are after a notable change,deceived by the profits and honours of the world, and fallen away while they think they ftand ? How many arc entangled again in their for- mer fenfuality ? and how many do but change a difgracefull way of flefh-pleafing, for a way that is lefs difhonourable.and maketh not fo great a noife in their conferences ?How many grow proud beforethey reach to a fettled knowledge, and greedily fnatch at every error that is prefented to them, under the name of Truth : and in confidence of the ftrength of their unfurniftied intelleds,defpife them that they were wont to learn of and become the greateft grief to their Teachers,that before re joyced in their hope- full beginnings ? And like Chickens that ftraggle from the hen, they are carried away by that infernal Kite s while they proudly defpife the Guidance and advice of thofc that Chrift hath fet over them for their fafety. O Bretheen, what afield of work is there before us ? not a perfon that you can fee but may find you work. In the Saints themfelves, how foon do their graces languifh if you neglcd them ? and 25* Gilclas Salvianus 5 and how eafily are they drawn into fcandalous waies, to the difhonourofthe Gofpel, and their own lofs andforrow! Ifthisbethe work of a Minifter, you may fee what a life he hath to lead . Up then, and let us be doing with all our might: Difficulties muft quicken and not difcourage in aPojnbleand Necef- fary work. If we cannot do all , let us do what we can : For if we negleft it, wo to us and them. Should we pafs over all.thefe needful things, and by a plau- fible Sermon only , think to prove our felves faithful Minifters, and to put off God and man with fuch a fhell and formal vizor, our Reward would prove as fuperficial as our work. 2. Confider alfothat it is by your own voluntary undertaking and engagement, that all this work is laid upon you. No man forced you to be Overleers of the Church. And doth not common honefty bind you to be true to your truft ? 3 . Confider alfo that you have the Honour to en- courage you to the Labour. And a great honour in- deed it is to be the EmbafTadors of God, and the inftrumentsof mens converfion and falvation,^y^z/^r mens fouls from deaths and cover a multitude of fins , fam^.ult. Indeed the honour is but the attendant of the work. To do therefore as the Prelates of the Church in all ages have done, to drive for preceden- cy, and fill the world with vile contentions about the dignity and fupcriority of their feats, doth (hew that they much forget the nature and work of that office which they ftrive about. I feldom fee men drive fo furioufly who (hall go firft to a poor mans cottage to teach him and his family the way to heaven ; or who fhall firft endeavour the converfion of a finner ; or firft The Reformed T aft or. 255 firfl become the fervant of all • itrange ! that for all the plain exprcffions of Chrift, men will not un- derftand the nature of their office 1 If they did, would they ftrive who would be the Paftor of a whole County and more, when there are ten thou- fand poor finners in it that cry for help ; and they are not fo eager to engage for their relief ? Nay when they can patiently live in the houfes with riotous profane perfons, and not follow them ferioufly and uncefTanrly for their change? And that they would have the Name and honour of the work of a Coun- ty, who are unable to do all thswork of aParifti, when the Honour is but the appendix of the work ? Is it Names and Honour, or the Work and End that thefe defire? O if they would faithfully, humbly, and felf-denyingly lay out themfelves for Chrift and his Church, and never think of Titles and Reputati- on, they.fhould then have Honour whether they would or not : but by gaping after it, they lofeit. For this is the cafe of virtues fhadow, Quod ftqmtur fugio, qnodfugit ipfe feqaor. 4. Gonfider alfo you have the many other excel- lent Priviledges of the Minifterial office to encourage you to the work. If you will not therefore do the work, you have nothing to do with the Priviledges. Its fomething that youare maintained by other mens labours, and live on the common- wealths allowance. This is for your work, that you may not be taken off it, but as P^/requireth, may Wholly give your [elves to thefe things, and /not be forced to negled mens fouls whileftyou are providing for your own bo- dies. Either do the work then,or take not the main- tenance, But *54 Gildas Salvianus ; But yon have far greater Priviledges yet then this. Is it nothing to be bred up to Learning, when others are bred at the plough and cart; and to be furni- (hed with fo much delighfull knowledge, when the world lieth in ignorance ? Is it nothing to converfe with Learned men, and talk of high and glorious things, when others muft converfe with almoft none but iilly ignorants ? But efpecially, What an excellent life is it to live in the ftudies and preaching of Chrift ? to be ftill fearching into his myfteries, or feeding on them / to be daily in the confederation of the bleffed Nature , or Works, or Waies of God ! Others are glad of the leifureofthe Lords Day, and now and then an hour befides when they can lay hold of it : But we may keep a continual Sabboth : We may do nothing clfe almoft but ftudy and talk of God and Glory, and call upon him, and drink in his facred, faving truths. Our employment is all high and fpiritual 1 Whether we be alone, or with others, our bufinefc is for ano- ther world. O were but our hearts more fuitable to this work , what a bleffed joyful life fhould we live ! How fweet would our ftudy beto us ? How pleafant would the pulpit be ? and what a delight would our conference of thefe things afford ? To live among fuch excellent helps as our libraries afford , and have fo many filent wife companions whenever we pleafe,and offuch variety. All thefe and more fuch Priviledges of the Miniftery, befpeak our unwearied diligence in the work. 5. You are related to Chrift as well as to the Flock. He therefore being alfo related to you, you arc not only advanced but fecured by the retetk>n, if you The Reformed Tajlor. * 5 5 you be but faithful in the work that it rcquireth.You are the Stewards of his myfteries , and Rulers of his houfliold : And he that entruftcd you will maintain you in his work : BuJt tben,*V is required of a Steward that a man be found faithful \ I CV.4.2.Be true to hirti, and never doubt but he will be true to you. Do you feed his Flock • and he will fooner feed you as he did Elias, then forfake you. If you be in prifon, he will open the doors,but then you muft re- lieve imprifoned fouls. He will give you a tongue and wifdom that no enemy (hall refift r but then you muft ufe it faithfully for him. If you will put forth your hand to relieve thcdiftrefrcd,and willingly put it to his plough , he will wither the hand that is ftrecched out againft you. The Minifters of England, ' I am fure, may know this by large experience. Many a time hath Godrefcued them from the jaws of the devourer.O the admirable preferveations,and delive- rances that they have had, from cruel Papifts 1 from tyranicai perfecutors ! from malitious Sectaries, and mifguided paffionate men I Brethren, in the fear of God confider, why is it that God hath done all this ? Is it for yourperfons, or for his Church? what arc you to him more then other men , but for his work and peoples fakes? Arc you Angels, or men? Is your flefti of any better mettle then your neighbours? Arc you not of the fame Generation of finners, that need his grace as much as they .? Up then and work as the Redeemed of the Lord ^ as thofc that are pur- pofely refcuedfrom ruine forhisfervicc. O do not prepare a reracdilefs overthrow for the Englifh Mh niftery by your ingratitude after all thefe deliveran- ces. If you believe that God hath refcued you for himfelf 2 5 6 Gildas Salvianus 5 himfelf, live to him then, as being unrefervedly his thacvhath delivered you. sect, i r: 1 1. npHE firft Motive mentioned in the Text, X we have fpoken of, which is from the Confederation of our office it felf. The fccond is from the efficient caufc. It is God by his fpirit that makes us O ver-feers of his Church, therefore it con- cerned us to Take heed to our felves and it. I did be- fore fheiv you how the Holy-Ghoft is faid to make B ftiops or Pallors of the Chiichin three fcveral re- ipefts. By Qualifying them for the office: By di- refting the Ordainers to difcern their Qualifications, and know the fitteft men : and by dire&ing them, the people and themfelves for the affixing them to a particular charge. All thcfe were done then in an extraordinary fort, by infpiration, at leaft very oft. The fame are all done now by the ordinary way of the fpirits ailiftance. But it is the fame fpirit ftill ; and men are made Over-feers of the Church ( whea they- are rightly called ) by the Holy- Ghoft now as well as then. Its a ftrange conceit therefore of the Papifts, to think that Ordination by the hands of man, is of more abfolute neceffity in the Minifte- rial Office, then the calling of the Holy-Ghoft.God hath determined in his word , that there flail be fucb an office, and what the Work^and Tower flail be, and what fort of men, as to their qualifications, (hall re- ceive it : None of thefe can be undone by man ,. or made T/;e R e formed d in his creatures, and to love him,and converfe with him, was the employment of man in his upright flare-, That this is fo far from ceafing to be our duty, that it is the work of Chrift by faith to bring us back to it ; and therefore the moft holy men arc the moft excellent Students of Gods works : and none but the holy can rightly ftudy them, or know them. His works are great, fought out of all them that have pl?afure therein, Pfol. 111.2. But not for themfelves, but for him that made them. Your ftudy of Phyficks and other Sciences, is noc wortfi a ru(h,if it be not God by them that you feck after. To fee and admire, to reverence and adore , to love and delight in God appearing to us in his works, and purpofely to perufc them for the know- ledge of God, this is the true and only Philofophy, and the contrary is meer foolery, and fo called and called again by God himfelf. This isthefandificati- on of your ftudies, when they are devoted to .God, and when he is the life of them all , and they all intend him as the end • and the principall Ob- jed. And therefore I {hall prefume to tell you by the way , that it is a grand error , and of dangerous Confequence in the Chriftian Academies, ( pardon the Cenfurefrom onefo unfit for it, feeing the ne- ceflity *68 Gildas Salvianus. cefiityoftheCafecommandechit) that they ftudy the Creature before the Redeemer, and fet them- felvesto Phyficks, and Metaphyficks, and Mathe- maticks, before they fet themfelves to Theology : when as no man that hath not the vitals of Theolo- gy is capable of going beyond a fool in Philofo- | ^phy ^ and all that fuch do is but doting about que- ftions , and oppofition of fciences falfly fo called, I Tim. 6. 20, 2 1 . And as by affecting a feparated Creature-knowledge Adam fell from God , fo thofe that mind thefe.6 Hk^ uit^m\a4i $ £?nM(?6i$ -rvt ^df^iUffgLH >raW^, they mifs the end of all right ftudies^ rhi TTiv nrWtf v\:'-yA% .-while they will needs prefer thefe, they mifs that faith which they pre- tend to aym at. Their pretence is, that Theology being the end, and the molt perfect , mud be the laft,and all thefubfervient fciences muft go firft-.But, 1. There is fomewhat of Natural knowledge in- deed prerequifite , and fomewhat of art, before a man can receive Theology ; but that is no more then their mothers can teach them before they go tofchool. 2. And its true that all right natural knowledge doth tend to' the increafe of Theologi- cal knowledge : but that which is a means to its perfection, may be the effect or Confequent of its beginning. And 3. The end muft be firft known, becaufe it muft be intended before the choice or ufe of means : And 4. The Scripture revealeth to us the things of God himfelf in the mod: eafie way, and therefore he muft be firft learned there : And 5. The book of the Creatures is not to (hew us more of God then the Scripture doth • but by reprefenting him to us in more fenfible appearan- ces, the Reformed faflor. *6p ces, to make our knowledge of him the more incenfe and operative, and being continually before our eyes , God alfo would be continually before them, if we could aright difcern him in them. Its Evident therefore that Theology rauft lay the ground , and lead the way of all our itu- dies , when we are once acquainted with fo much of words and things as is needfull to our underftanding the fenfe of its Principles. If God muft be fearched aftef in our fearch of the creature , and we muft affed: no feparated know- ledge of them , then Tutors muft read God to their Pupils in all • and Divinity muft be the Beginning, the Middle, the End, the Life, the All of their ftudies : And our Phyficks and Meta- phyficksmuft be reduced toTheologie ; and nature muft be read as one of Gods books, which is pur- pofely written for the Revelation ofhimfelf. The Holy Scripture is the eafier book : when you have firft learnt God and his will there, in the neceffary things^ addrefs your felves cheerfully to the ftudy of his works, that you may there fee the Creature it felf as your Alphabet, and their order as theCom- pofureof^fyllables, words and fentences , and God as the Sub jed: 'matter of all, and the Refpeft to him as the fenfeorfignification; and then carry on both .together, and never more play the meer Scriveners, flick no more in your letters and words, but read every creature as a Chriftian or a Divine. If you fee not your felves and all things as living, and moving^ and having betngin God, you fee ^nothing, what ever you think you fee. If you perceive not in your pcrufalsof the creatures, that God is all , and in all, and 27° Gildas Salvianus . and fee not iB a**?, ^ if !umt *} «V ^ ii* ft? im'vm ± {Rom. iz. 36.) you may think perhaps that you know fomething% butjou know Nothing as joh ought to know ( 1 Cor. 8. 2. ) But he tha: fecth and loveth God in the Creature, the fame is known and loved of him ( Verf 3 . ) Think not fo bafely of the works of God> and your Phyficks, as that they are only preparatory ftudies for boyes ^ It is a moft high and noble part of holinefs to fearch after , behold , admire, and love the great Creator in all his works : How much have the Saints of God been ^ im ployed in it! The beginning of Genefisjht books ' of Job and the Pfalms may acquaint us that our Phyficks are not fo little kin to Theology as fome fuppofe. I do therefore in zeal to the good of the Church, and their own fuccefs in their moft necef- fary labours , propound it to the confideration of all pious Tutors, whether they ihould not as time- ly, and as diligently read to their Pupils ( or caufe them to read) the chiefeft parts of Practical Divi- nity ( and there is no other) as any of the Scien- ces ? and whether they fhould not go together from the very firft ? It is well that they hear Ser- mons > but that is not enough : If they have need of private help in Philofophy befides publike Leftures, much more in Theology ? If Tutors would make it their principal bufinefs to acquaint thfir Pupils with thedodrine of life, and Labour to fee idiome upon their hearts, that all might be received accord- ing to its weight, and read to their hearts as well as to their heads , and fo carry on the reft of their inftruftions , that it may appear chey make them bue The (fy formed (PaHor- *7* but fubfervient unto this, and that their Pupils may feel what they drive at in all , and fo that they would teach all their Philofophy in habit h Tbcdogi- co , this might be a happy means to make happy fouls , and a happy Church and Common-wealth. ( The fame I mean alfo along of the Courfc of Schoolmafter$ to their fcholars. ) But when Lan- guages and Philofophy have almoft all their time and diligence, and inftead of reading Philofophy like Divines, they read Divinity like Philofophers, as if it were a thing of no ihore moment then a leflbn of Mufick, or Arithmctick, and not rhc do&rine of Everlafting life ^ this is it that blafteth fo many in the bud, and peftercth the Church with unfandified Teachers ! Hence it is that we have fo many worldlings to preach of the invifible felicity, and fo many carnal men to declare the myfteries of the Spirit; and I would I might not fay, fo many Infi- dels to preach Chrift, or fo many Atheifts to preach the living God - And when they are taught Philofo- phy before or without Religion , what wonder if their Philofophy be all or moft of their Religion •, and if they grow up in to admirations of their unpro- fitable fancies, and deific their own deluded brains , when they know no other God ^ and if they reduce all their Thcologie to their Philofophy, like Cam- panella, white , and other felf-admirers ; or if they take Chriftianity for ameerdelufion, and fall with Hobbs to write Leviathans, or with the L. Herbert, to write fuch Treatifes At veritatey as ihalllhewthc world how little they eftccm of verity : or at beft, if they turn Faracelftan Behmtnifts, andfpin them a Religion from their own inventions ! Again there- fore *7* Gildas'Salvianus;. fore I addrefs my felF to all them that have the edu~ cation of youth, efpecially in order to preparation for the Miniftcry ; You that are Schoolmaiters and Tutors, begin and ^nd with the things of God. Speak daily to the hearts of your Scholars thofe things that niufr be wrought into their hearts,or elfe they are undone. Let fome piercing words fall fre- quently from your mouthes, of God, andtheftate of their fouls, and the life to come ; Do not fay, They are too young to underftand and entertain them. You little know what imprefiions they may make which you dilcern not ; Not only the foul of that boy, but a Congregation, or many fouls therein may have caufe to blefs God for your zeal and dili- gence, yea for oire fuch feafonable word. You have a great advantage above others to do them good ^ You have them before they are grown to the worft, and they will hear you when they will not hear ano- ther. If they are deftinated to the Miniftery, you are preparing them for the fpecial fervice of God^ and mult they not firft have the knowledge of him whom they mpft ferve 1 O think with your felves, what a fad thing it will be to their own fouls, and what a wrong to the Church of God, if they come out from you with common and carnal hearts, to fo holy, and fpiritual, and great a work ! Of an hun- dred Students that be in one of your Colledges,how many may there be that are fcrious experienced godly men ! fome talk of too fmall a number. If you ihould fend one half of them on a work that they are unfit for, what bloody work will they make in the Church or Countries. Whereas if you be the means of their through fan&ifkacion, how many fouls The Reformed T aft dr. 17\ . fouls may blefs you, and what greater good can you do the Church ? V/ben once their hearts are faving- ly affe&ed with the Doftrine which they ftudy and preach,they will ftudy it more heartily 3and preach it heartily : their own experience wilidired them to the fitteft fub jefts, and will furnifh them with mat- ter, and quicken them to fet it home • and I obfcrve that the beft of our Hearers can feel and favour fuch experimental Preachers, and ufually do lefs regard others , whatever may be their accomplifhments. See therefore that you make not work for Sequestra- tors, nor for the groans and Lamentation of th? Church, nor for the great Tormentor of the murder- ers of fouls. SECT. VI. 2. \ A Yfecond particular Exhortation, is this : XVJL Content not yourfelvesto have the man work of grace,but be alfo verj ctrefull that jour gra- ces be kept in life and attion^ and that joh preach to jour (elves the Sermons that joh ftudj .before joh preach them to others. If you did this for your own fakes , it would be no loft labour ^ but I am fpeaking to you upon the publike account, and that you would do ic for the fake of -the Church. When your mindsare in a heavenly holy frame3your people are lik? to par- take of the fruits of it. Your prayers, and praifes, and Dodxine will be Heavenly and fweet to them I They will likely feel when you have been much with God ? That which is on your hearts moft, is like to z be 274 uncus oaivianus • be moft in their cars: I confefsl muftfpeak it by lamentable experience,that I publifl} to my Flock the diftempersof my foul : when I let ray heart grow cold, ray preaching is cold ^ and when it is confiufed, my preaching will be fo ; and fo I can obferve too , oft in the beft of my hearers, that when I have a while grown cold in preaching, they have cooled ac- cordingly } and the next Prayers that I have heard from them hath been too like my preaching. We are the Nurfes of Chrifts little ones. If we forbear our food, we (hall familhthem-, they will quickly find it in the want of Milk > and we may quickly fee it again on them, in the lean and dull difcharge of their feveral duties : If we let our Love go down, we are not fo like to raife up theirs : If weabate our holy care and fear, it will appear in our Do&rine : If the matter (hew it not, the manner will. If we feed on unwholfom food, either errors, orfruitlefs controverfies, our hearers are like to fare the worfe for it. Whereas if we could abound in Faith, and Love, and Zeal , how would itover-flow, to the re- frefhing of our Congregations, and how would it appear in the increafe of the fame graces in others I O Brethren, watch therefore over your own hearts : keep out lufts and paflions,and worldly inclinations •, keep up the life of Faith and Love ^ Be much at home : and be much with God. If it be not your daily ferious bufinefs to ftudy your own hearts, and fubdue corruptions, and live as upon God, if you make it not your very work which you conftanly at- tend,all will go amifs, and you will ftarve your audi- tors :, or if you have but an aflfe&ed fervency , you caniaot expeft foch a bleffing to attend it : be much above The Reformed Paflor. 275 above all, in fecret prayer arid meditation. Ther£ you muft fetch the heavenly fire that muft kindle yourfacrifices-, Remember you cannot decline and negied: your duty, to your own hurt alone -r but many willbelofers by it as well as you. For your peoples fakes therefore look to your hearts. If a pang of fpiritual Pride (hould overtake you,and you fhould grow into any dangerous or fchilinatical con- ceits, and vent your own over-valued inventions.to draw away difciples after you, what a wound might this prove to the Church that you are fet over land you might become a plague to them inftead of a bleffing , and they might wifh they had never feen your faces. O therefore take heed of your own Judgements and Affe&ions. Error and vanity wilt flily insinuate, and feldom come without fair preten- ces • Great diftempers and apoftacies , have ufually fmall beginnings. The Prince of darknefs doth fre- quently perfonate the Angels of light, to draw chil-- dren of light again into his darknefs. How eafily alfo will diftempers creep'in upon our affe&ions, and our firft love,and fear, and care abate 1 Watch therefore for the fake of your felves and others. And more particularly , me thinks a Minifter fhould take fome fpecial pains with his heart, be- fore he is to go to the Congregation : if it be then cold,how is he like to warm the hearts of the hearers I Go therefore then fpecially to God for life : and read fome rowfing waking book, or meditate on the weight of the fubjed that you are to fpeakof, and on the great neceflity of your peoples fouls,thac you may go in the zeal of the Lord into his houfe. S3 SECT- ij6 Cjildas baivianus- SECT. VII. 3. \ A Y next particular Exhortation is this 9 JlVJl Stir up jour [elves to the great vorkof Gody when yon are upon it, andfet that you do it with all jour might. Though I move you not to a conftant lowdneii (for that will make your fervency contem- ptible) yet fee that you have a conftant ferioufnefc ; and when the matter requireth it ( as it fhould do it, the application at leaft of every Do&rine ) then lift up your voice, andfpare not your fpirits, and fpeak to them as to men that mud be awakened , either here or in Hell. Look upon your Congrega- tions believingly , and with companion, and think in what a ftate of Joy or Torment they muft all be for ever • and then me thinks it fhould make you earneft,and melt your heart in the fenfe of their con- dition. O fpeak not one cold or carelefs word about fo great a bufinefs as heaven or hell ! What ever you do, let the people fee that you are in good fadnefs. Truly Brethren, they are great works that are to be done, and you muft not think that trifling will dif- patch them. You cannot break mens hearts by jetting with them, or telling them a fmooth tale, or patching up agawdy Oration. Men will not caft away their deareft pleafures upon a drowfie requeft of one that feemeth not "to mean as he fpeaks, or to care'much whether his requeft be granted. If you fay, That the work is Gods, and he may do it by the weakeft means • I anfwer, Its true , he may do fo -, But * 7be Reformed faRor- 177 But yet his ordinary way is to work by means ., and to make not only the matter that is preacht, but alfo the manner of preaching to be inftrumental to the work : Or clfe it were a fmall matter whom he fhouldimploythat would but fpeak the truth. If grace made as littlq,ufc of the Minifterial perfwafions as fome comcei ve,we need hot fo much mind a Refor- mation,nor caft out the inefficient. A great matter alfo with the moft of our hearers, doth lie in the very pronunciation and tone of fpeech • The bed matter will fcarce move them, if it be not movingfy delivered. Efpecially, fee that there be no affeftation, but that we fpeak as fami- liarly to our people as we would do if we were talk- ing o any of them perfonally.The want of a familiar tone and cxpreffion,»isas great a defe&in moft of our deliveries , as any thing whatfoever, and that which we fhould be very carefull to amend. When a man hath a Reading or Declaiming tone, like a School-boy faying his leffonoran Oration, few arc moved with any thing that he faith. Let us therefore rowfeupourfelvesto the work of the Lord, and fpeak to our people as for their lives , and fave them as by violence, pulling them out of the fire : Satan will not be charmed out of his poffeffion : we muft lay ficge to the fouls of finners which are his garri- fons, and find out where hi* chief ftrength lyeth, and lay the battery of Gods Ordinance againft it, and ply it clofe till a breach be made ^ and then fuffer them not by their thifts to make it up again -, but find out their common objections, and give them a full and fatisfaftory anfwer. We have reafonablc creatures to deal with -y and as they abufe their rea- ♦ Z 3 fon 2-7° Gildas ^alyianus • fon againft the Truth, fo they will accept better rea- fonforit before they will obey. We mutt therefore fee that our Sermons be all convincing , and that we make the light of Scripture and Reafon (hine fo bright in the faces of the ungodly, that it may even force them to fee, unlefs they wilfully fhut their eyes. A Sermon full of meer words , how neatly foever it be compofed , while there is wanting the Light of Evi- dence, and the life of Zeal, is but an image or a we}I dreft carcafs • In preaching there is intended a com- munion of fouls, and a communication of fomewhat from ours unto theirs. As we anckbey have under- flandings, and wills, and afFe&ions, fo mull: the bent of our endeavours be to communicate the fulleil Light of Evidence from our underftandings unto theirs, and to warm their hearts by kindling in them holy affedions, as by a communication from ours. The great things which we have to commend to our Hearers, have reafon enough on their fide, and lie plain before them in the Word of God • we fhould therefore be fo furnifhed with all (lore of Evidence, as to come as with a torrent,upon their underftand- ings , and bear down all before us , and with our di- lemma's and expoftulations to bring them to anon- plus, and pour out fliame upon all their vain objecti- ons ^ that they may be forced to yield to the power of Truth, and fee that it is great and will prevail. SECT. The Reformed Paftor . 279 SECT. VIII. 4. \ >T oreover , if you would profper in your JVJL work- Be fur c to keep up earneftcjefires and expectations of fuccefs. If your hearts" be not fet on the end of your labours • and you long not to fee the converfion and edification of your hearers, and do not ftudy and preach in hope, you are not likely to fee much fruit of it. Its an ill fign of a falfe fclf-feeking heart, that can be content to be ttilLdo- ing, and fee no fruits of their labour 5 fo I have ob- ferved that God feldom blefleth any mans work fo much as his whole heart is fet upon the fuccefe •, Let it be the property of a fudas to have more regard to the bag then to his buiinefs, and not to care much for what they pretend to care ; and to think if they have their Tythes, and the love and commendations of the people, that they gave enough to fatisfie them: but let all that preach for Chrift and mens falvation, be unfatisfied till they have the thing they preach for: He had never the right end of a Preacher, that is in- different whether he do obtain them , and is not grieved when he miflfeth them,and rejoy ced when he can fee the defircd iffue. When a man doth only ftudy what to fay, and how with commendation to fpend the hour, and looks no more after it, untefstt be to know what people think of his own abilities , and thus holds on from year to year, I muft needs think that this man doth preach for himfelf, and drive on a private trade of his own, and doth not Z 4 preach 2bo Cjiidas balvianus . preach for Ojbrift even when he preacheth Chrift , how excellently foever he may feem co doit. No wife or charitable Phyfitian is content to be f trill gi- ving Phvfick, and fee no amendment among his tients, but have them all to die upon his hands : nor will any wife aodhoocft Schooinialter be content to beftiii teaching though his Scholars profit not ; but either of them would rather be weary of the em- ployment. I know that a faithful) Minifter may have comfort when he wants fuccefs- and though Ifrael be not gathered, our reward is with the Lord ; and our acceptance is not according to the fruit, but ac- cording to our labour- and as Greg. M. faith, Et *s£thiops et(i balneum niger i'/itrdt, or nigeregreditHr, tamen balntAtcr nummos accipit.lt God fet us to wafh Biackamores, and cure thole that will not be cured, we (hall notloieour labour, though we perform not the cure. But then i. He that iongeth not for the fuccefs of his labours, can have none of this com- fort, becaufe he was not a fauhfull labourer : This is only for them that I fpeak of, that are fet upon the end, and grieved if they mifs it. 2. And this is not the full comfort that we tnuft defire, but only fuch a part as may quiet us,though we mifs the reft. What if God wilt accept a Phyfitian though the Patient dye? He mull work in companion, and long for a better ifTue, and be forry if he mifs of it, for all that : For it is not only our own Reward that we labour for, but other mens falvation. I confefs for my part, I marvel at lome antient Reverend men, that have lived 20. or 40. or 50. years with an unprofitable people, where they have feenfo little fruit of their labours, that it was fcarce difcernable, how the)7 can with The Reformed Taflor. 2 8 1 with fo much patience there go on ? Were it my cafe, though I durft not leave the Vineyard nor quit my calling,yetl fhouldfufped: that it was Gods will, Ifhould go feme whither elfe, and another come thither chat might be fitter for them j and I lhoald not be eafily fatisfiedto fpend my dates in fuch a fort. SECT. IX. 5. *r\Owell as well as faj well: be zealous of JlJ good works. Spare not for any coft, if if may promote your matters work. 1. Maintain your innocency, and walk without offence. Let your lives condemn (in, aud perfwade men to duty. Would you have your people be more carefull of their fouls, then you will be of yours ? If you would have them redeem their time, do not you mifpend yours. If you would not have them vain in their conference, fee that you fpeak your felves, the things which may edifie, and tend to mi- nifter grace to the hearers. Order your own fami- lies well if you \jould have them do fo by theirs. Be not proud and lordly if you would have them to be lowly. There is no vertue wherein your example will do more, at leaft to abate mens pre judice,then humi-% lity, and meeknefs, and felf-deniai. Forgive injuries, and be not overcome of evil , but overcome evil with good ; Do as our Lord , who when he was re- viled, reviled not again : If finners be ftubborn^nd flout, and contemptuous, flelh and blood will per. fwade 281 Gildas Salvianus? fwade you to take up their weapons, and to mafter them by their carnal means • but thats not the way, ( farther then neceflary felf-prcfervation or publike good required) it) but overcome them with kind- nefs, and patience, and gemlenefs. 3The former may ffcew that you have more worldly power thenrtiey ( wherein yet tjiey are ordinarily too hard for the faithfull ) : But its the later only that will tell them that you over-tap them in fpirirual excellency,and in the true qualifications of a Saint. If you believe that Chrift was more instable then C&far or Alexander , and that its more glory to be a Chriftian then to be a Conqueror,yea to be a man then a beaft, ( who oft exceed us in ftrength ) contend then with charity , and not with violence-, and fet Meeknefs, and Love, and Patience againft force , and not force againft force : Remember you are obliged to be the fer- vants of all. Condefcend to men of Jow eftate •, be not ftrange to the poor ones of your Flock. They are apt to take- your ftrangenefs for contempt : fa- miliarity improved to holy ends, is exceeding necef- fary, and may do abundance of good. Speak not ftoutly or difrefpe&ively to any one ; but be cour- teous to the meaneft as your equal in Chrift. A-kind and winning carriage is a cheap wqgr of advantage to do men good. 2. Remember what I faid before of works of bounty and Charity : Go to the poor, and fee what thjeywant, and (hew at once your companion to Youl and body. Buy them a Catechifm and fome fmall Books that are likeft to do them good , and beftow them on your neigh- bours, and make them promile you to read them, *tht Reformed faftor* -, i8| them, and fpecially tofpendthat part of the Lords day therein, which they can fpare from greater Du- ties. Screech your purfe to the ucmofl:, and do ail che good you can. Think not of being Rich, feek not great things for your felves or pofterity.What if you do ina^K>verifh your felves to do a greacer good ^ wiH it be lofsorgain! If you believe that God is your fafeft purfe -bearer, and chat to expend in his fervice is the greateft ufury,* and the molt thriving trade, fhew them that you do believe it. I know that flefti and blood will cavil before it will lofeits prey, and will never want fomewhat to fay againft that duty that is againft its intereft ^ But mark what I fay, and the Lord fee it home upon your hearts ^ That man that hath any thing in the world fo dear to himjhat he cannot [pare it for Chrift^ if he call for it ', is no true Chriflian. Aryi becaufe a carnal heart will not be- lieve chat Chrift calls for it when he cannot fgareit, and therefore makes that his felf-decei ving (hift,I fay furthermore; that That man that mil not be per/wad- ed that duty is duty , becaufe he cannot ./pare that for Chrift, which is therein to be expended^ no true Chri- flian : For a falfe heart corrupted) the underftand- ing,* and that again incrcafeth the delufions of the heart.Do not take it therefore as an undoing,to make you friends of the Mammoq of flnrighteoufnefc, and to lay up a treafure in Heaven , though you leave your felves but little on zaxth.Nemo tarn pau- per poteft effe quam natm eft -5 Aves fine patrimonio vivunt , & in diem pecua pafcuntur ^ & h&c nobis tamen natafnnt ^ e\u eedit. Id. I know where the heart is carnal and covetous, words will not wring their money out of their hauds-5 They can fay all this, and more to others- but faying is one thing, and believing is another. But wittfthofe that are true Belicvers,me thinks fuch confederations fhould prevail. O what abundance of good might Minifters do, If they would but live in a contempt of the world, and the riches and glory of it, and expend all they have for the beft of their Matters ufe, and pinch their flefh that they might have wherewith to do good. This would unlock more hearts to the re- ception of their Dodrinc5then all their oratory will do; and without this,{ingularity in religioufnels will feem but hypocrifie, and its likely that it is fo . Qui innocentiam colit^ Dominofuppticat — ■— — qnl homi- nem periculo fttrripit , opimam vittimtm cxdit ; hthat will have Communion with us, fo far as they force us not to actual fin. And for the feparating Brethren, as by diftance they are like to cherifh mifinformationsof us, fo if by their wilfull pftrangednefs, and diftance, any amongus do enter- tain injurious reports of them , and think worfe of them, and deal worfe by fome of them, then there is caufct,they may partly thank themfelves. Sure I am by fuch means as thefe we are many of us grown fo hardnedin fin, that men make no great matter what they fay one againft another, but ftand out of hearing and fight, and vent their fpleen againft each other behind their backs, How many jeers and fcorns have they' among their com- panions for thofe that are againft their party / and they 288 Gildas Salvianus - they eafily venture, be the matter never fo falfe. A bad report of fuch is eafily taken to be true ^ andthac :ch is true is eafily made worfe : when as Seneca faith \_Multos abfolvemns , ft coeperimns ante ju- dicarc fua?n irafci : nunc autem primum impetum fe- qnimur ~\ It is paffion that tels the tale, and that re- ceive:!] i:. Thefecond thing therefore that I intreat of yoa is : that you would be very tender of the Unity and Peace of the Ca:hoIike Church • not onely of your own parties; but of the whole. And to this end thefc things will prove neceflary. i. Do not too eafily introduce any Novelties into the Church ei- ther in faith or practice : I mean not, that which fcems a Novelty to men that look no further then yefterday ; for fo the reftoring of Ancient things will feem Novelty to thofe that know not what was Anciently > and the expulfion of prevailing novelties will feem a Novelty to them that know not what is fuch indeed. So the Papifts cenfure us as Novelifts for calling out many of their Innovations • and our common people tell us we bring up new Cuftoms if we do not kneel at the receiving of the Lords Sup- per -, (A notorious Novelty : Even in the fixth Ge- neral Council at Trull, in Conftantinop. This was the ninth Canon: Ne Dominic is diebus genua fleftamus, a Dhinis Patribw noftris Canonice accepimus : Quart pofl vefpertinum ingrejfum Sacerdotum in Sabbato ad alxare ut more obfervaturn eft, nemo gc- nn fleclit ufque ad [tquenttm vefperem pofi domini- cam.) It is that which is indeed Novelty that I difTvvade you from , and not the demolifhing of Novelties. Son)? have already introduced fuch New m Phrafes, The Reformed Taflor. 1 89 Phrafes,at leaft,cven about the great points of Faith, Juftification and the like , that there may be Reafon to reduce chem to the Primitive Patterns. A great ftir is made in the world about the tcft of aChriftian and true Church, with whom we may have communion , and about that true Center and Cement of the Unity of the Church , in and by which our common calamitous breaches mud be healed. And indeed the true caufe of our Con- tinued divifions and mifery is for want of difcerning the center of our Unity, and the terms on which it muft be done : which is great pitty,wben it was once focafie a matter, till the ancient tell: was thought infufficient / If any of the Ancient Creeds might ferve, we might be foon agreed. If Vinccntius Li- Hne#f. teft might ferve, we might yet makefome good ftuft, viz. To believe (explicitly) all that quod ubiaue quo d fern: er^quod db omnibus creditum eft . ror as headdeth [_hoc eft etenim vereproirieq* Catho- Hcum 2 But then we muft fee, i . That the firft age may not be excluded which gave the Rule to thereih 2. And that this extend not to every Ceremo- ny which never was taken for unalterable, but to matters of faith • and that the Afts and Canons of Councils , which were not about fuch matters of faith,but meer variable order, and which newJy con- ftituted thofe things , which the Apoftolike Age knew not, and therefore were not properly Credit*, much left femper , & ah omnibus , may have no hand in this work. I fay , if either the Ancient Weftern, or Eaftern Creed, or this Catholike faith of Vincentius might be taken as the teit for explicit- faith, or elfc rather all thQfe Scripture texts , that A a exprefs 290 ^uaas aaivianus . exprcfs the Credenda with a note of neceflity , and the whole Scripture moreover be confeffed to be Gods word, and fo believed ( in other points) at leaft implicitly •, this courfe might produce a more general Communion and agreement : and more lines would meet in this Center , then otherwife are like to meet. And indeed til) men can be again con- rent to make the Scripture the fufficient Rule, in Neceflfaries to be explicitly believed , and in ail the .implicitly , we are never like to fee a Catholike Chriftian durable Peace. If we muft needs make the Council of Trent, or the Papal Judgement our telt • or if we mutt make a blind bargain with the Bapifts, to come as near them as ever we dare, andfo to compofe another Interim, and make that a teft ( when God never made it (o^ and all Chrifti- ans will never be of a mind in it, bucfome dare go nearer Rome, then others dare,and that in feveral de- grees ) or if we muft thruft in all the Canons of the former Councils about matters of order, difcipline and ceremonies into our teft, or gather up all the opinions of the lathers for the three or four firft ages, and make them our teft \ None of all thefe will ever ierve to do the bufinefs ! And a Catholike Union will never be founded in them. Itisaneafie matter infallibly to foretell this. Much lefs can the writings of any fingle man, as Attftin, Aquinas, Lu- ther,Calvin, Bez>a,&cc.Or yet the late Confeffions of any Churches that add to the ancient teft,be ever ca- pable of this ufeand honour. I know it is faid that a man may fubferibe tl)£ . Scripture, and the ancient Creeds, and yet main- tain Socinianifm , or other herefies : To which I anfwer, The Reformed (paffor. 291 anfwer, 1. So he may another tcft which your own brains fhall contrive •, and while you make a fnare to catch Hereticks, inftead of a teft for the Churches Communion, you will mifs your.end, and the Here- tick by the flipperinefs of his conference will break through, and the tender Chriftian may poffibly be enfn'ared. And by your new Creed the Church is like to have new divifions , if you keep not clofe to the words of Scripture. 2. In fuch cafes when hereticks contradid the Scripture,which they havefubferibed, this calls not for a new or more fufficient teft, but the Church muft take notice of it , and call him to account, and if he be impenitent, exclude him their communion. W hat 1 Muft we have new Laws made every time the old ones are broken?as if theLaw were . not fufficient becaufe men break it ? Or rather muft not the pen-Icy of the violated Law be executed ? It is a moil: fad cafe that fuch reafons as thefe (hould prevail with fo many learned godly men, to deny the Sufficiency of Scripture as a teft for Church-Commu- nion,and to be ftill framing new ones that depart (at leaft) fromScripture-phrafe, as if this were necef- fery to obviate Herefies ? Two things are neceflary to obviate herefies , the Law and good execution ; God hath made the former, and his Rule and Law isbothforfenfeandphrafe (tranflated) fufficient: and all their additional inventions, as to the forefaid ufe, are as fpiders webs. Let us but do our part in the Due execution of the Laws of Chrift, by que- ftioning offenders in orderly Synods, for the break- ing of thefe Laws, and let us avoid communion with the impenitent ^ and what can the Church do more ? The reft bejongs to the Magiftrate ( to reftrain bim Aaz from 2$ i Gildas Salvianus . from fcducing his fub je&s ) and not to us. Well ! This is the thing that I would recommend therefore to all my brethren as the moft neceffary thing to the Churches peace, that you Vnitein ne~ cejfary truths, and tolerate tolerable failings $ and bear with one another in things that may be born -with ^ and do not make a larger Creed , and more nee eftaries then God hath dc;is. And to that end , let no mans writ- ings, nor the judgement of any party, though right, be taken as a teft,or made that rule. And i. Lay hoc toogreataitrefs upon controverted opinions,which have godly men, and fpecially -whole Churches on both fides. 2. Lay not too great a ftrefs on thole Con- troverfics that are ultimately rcfolved into Philofo- phical uncertainties (as fome unprofitable contro- verts are about Free-will, and the manner of the Spirits operation of Grace, and the Divine Decrees and Pre-determination.) 3. Lay not too great a itrefs on thofe controversies that are mcerly verbal, and if they were anatomized, would appear to be no more. Of which fort are far more, (I fpeak it con- fidently upon certain knowledge ) that now make a great noife in the world, and tear the Church, then almofi any of the eager contenders that ever I fpoke with do feem to difcern,or are like to believe. 4. Lay not too much on any point of Faith which was dif- owned of, or unknown to the whole Church of Chriii in any age fincrthe Scriptures were delivered us. 5 . Much lefs fhould you lay too much on thofe which any of the more pure or judicious Ages were whoily ignorant of. 6. And leaft of all, (houldyou lay too much on any point which no one age fince the Apoilles did ever rcceive,but all commonly hold the The (Reformed Tailor • 29 j the contrary. For to make fuch an errour which all the Church held, to be fuch as is damning, were to Unchurch all the Church of Chrift : and to make it fuch , as rouft exclude them from our communion, 1 . Doth make the whole Church excommunicable, which is abfurd . 2 . And doth (hew that if we had lived in that Age, you would it feems have feparated from the whole Church. To give an inftance of the difference among errors .That any Eleft perfon (hall fall away totally and finally, is a palpable condemned error s of dangerous confequence. But that there are fomc juftified ones noteled that (hall fall away and perifh,is an errour of a lower nature- which may not break the communion of ChrifHans : For other- wife we mutt renounce communion with the Catho- like Church in Angnflines daies, and much more be- fore (as is faid before.) What then? Shall I take this therefore for a Truth which cheGhurch then held? Some will think me immodeftto fay No-, as if I were wifer then all the Church , and that in fo learned an age, if not for fo many : But yet 1 mufl: befoimmodeft, as long as Scripture feemeth tome to warrant it : Why might not Ahgttfiine, Pr&fter , and all the reft miftake in fuch a thing, as that ? But then I am not fo immodeft no'r unchriltian as to un- church all the Church on that account : Nor would I have feparated from Anftin^nd all the Church, if I had then lived -, Nor will do now from any man on that account. Both fides will be difpleafed with this refolution, one, that I fuppofe all the Church to err, andourfelves to be in the right * and the other, that I take it for no greater an errour : but what re- medy l it will; it muftbe fo : Read Probers Rcfp. A a % *£ 294 Gildas Salvianus . ad Capit. Gall, and you may quickly know both Au* ftins mind and bis. He that (hall live to that happy time, when God will heal his broken Churches , (hall fee all this that lam now pleading for, reduced to pra&ice, and this moderation take place of the new dividing zeal, and Scripture-fufficiency take place, and all mensConfef- fions. and Comments to be valued onely as fubfervi* ent helps , and not to be the teft of Church-Com- munion, any further then they are exa&ly the fame with Scripture. And till the healing Age come, we cannot expert that healing Truths be entertained, becaufe there are not healing fpirits in the Leaders of the Church. But when the work is to be done,the workmen will be fitted for it ; and bleffed will be the Agents of fo glorious a work. But becaufe the Love of Unity and Verity, Peace and Purity muftbeconjun&ly manifefted, wemuft avoid the extreams both in Do&rine and Commu- nion. The extreams in Dodrine are on one fide,by Innovating Additions ; on the other fide, by envy- ing or hindering the progrefs of the Light. The for- mer is the raoft dangerous, of which men are guilty thefe waies. i . By making new points of Faith, or Duty. 2. By making thofe points to be Fundamental, or neceiTary to, Salvation, that are not fo. 3 . By pretending of Prophetical and other ob- fcurerpaffages of the Scriptures , that they have a greater objeftiveEvidence,and we a greater certain- ty of their meaning, then indeed is fo. As I have met with fome fo confident of their right underftandingof the Revelation (which Cal- vin The Reformed ^Paflor 25) 5 vin durftnot expound, andprofefa he underftood it not ) that they have framed pare of their Confef- fions or Articles of faith out of it- and grounded the weightyeft aftions of their lives upon their expo- fition^and could confidently tell in our late changes and differences > which fide was in the right, and which in the wrong , and all from the Revelation ♦, and thence would fetch fuch arguments as would carryall, if you would but grant thefoundnefsof their Expofitionsi but if you put them to prove that, you marr'd all. And thefe corruptions of facred Do&rine by their Additions are of two forts : Some that are the firft Inventers : and others that arc the Propagators and Maintainers : and thefe when Additions grow old, do commonly maintain them under the notion of ancient Verities, and oppofe the ancient Verities under the notion of Noveltv , as is before faid. The other extream about Doftrine is by hinder- ing the progrefsof knowledge : and this is common- ly on pretence of avoiding the Innovating extream. It muft be confidcred therefore, how far we may grow, and not be culpable Innovaters. And 1 . Our Knowledge muftincreafe extenfively ad p'xra^ we muft know more verities , then we knew before, though we may not feign more. There is much of Scripture that will remain unknown to us when we have done ojur beft. Though we (hall find out no more Articles of faith which muft be explicitly be- lieved by all that will be faved, yet we may find out the fenfe of more particular Texts, and feveral Do- #rinaj Truths, not contrary to the former, but fuch A a 4 &ai • i$6 Gildas Salvianus . as befriend them, and are connexed with them. And we may find out more the order of Truths,and how they are placed in refped to one another , and fo fee more of the true Method of Theologie then we did, which will give us a very great light into the matter it felf, and its confc&aries. 2. Our knowledge alfo muft grow fubje&ivcly, intenfively, and in the manner, as well as in the mat- ter of ir. And this is our principall growth to be fought afcer. To know the fame great and necefTa- ry truths with a founder and clearer knowledge then we did : which is done , i. By getting ftrong Evidence andReafons in- ftead of the weak ones which we trufted to before, ( for many young ones receive Truths on fome un- bound grounds.) 2. By multiplying our Evidence and Reafonsfor the fame Truth. 3. By a clearer and deeper apprehenfion of the fame Evidence and Reafons which before we had but fuperficially received : For one that is ftrong in knowledge feeth the fame truth, as in the clear light, which the weak do fee,but as in the twi-light. To all this muft be added alfo the fuller Improvement of the Truth received to its ends. I (hall give you the fumme pf my meaning in the words of that great enemy of Innovation , Vincent. Lirinenfc.2%. Sed for/itan dicit aliqms : Nnllnfm ergo in Ecclefta Chrifiiprofeftus habebitnrt Religionis Habeatur plane , & rnaximns : Nam qnis Me eft tarn invidus beminibus , tarn exofus Deo^ui iftndprohibere conetnr I [edit a tamen Ht vere profeBus fit Me fidei, nonprmHtatio. Siqnidtm ad fcrfettnm fertinet , ut in The Reformed ^aflor. 297 in femet ipfa unac/u^que res ampltficetur : adpermtt- tationem vero ut aliquidexalio in aliud tranfvertttur. Crefcar igitur oporteti & mu/tum, vehementerque pro- ficiat , urn fingulorum quam omnium ; tarn unius hominis qti&m totim Ecclefi. 37. Jam vero Hits qua fequxn- tur promiffionibus miro modo incantos homines h becaufe another hjach wronged you. And if you be of this impatient humor , you will never be quiet : For we are all faulty, and cannot live together with- out wronging ont another. Vbiq^ eanfe fnperfunt nijl deprecator animus accefftt , faith Seneca. And thefe proud over-tender men are often hurt by their own conceits : Like a man that hath a fore that he thinks doth fmart more when he conceits that fome one hits it. They will think a man jeareth them, or contemneth them, or meaneth them ill, when it ne- ver came into his thoughts I Till this [elf be taken down, we fhall every man have, a private intereft, and of his own, which will lead us all into feveral waies,and fpoil the peace and welfare of the Church : while every man is for himfelf and his own Reputati- on, and all mind their own things, no wonder if they mind not the things of Chrift. And as fer the hurt of the whole will be fo much their own 7 that The Reformed Tajtor^ \ o i that they cannot dcfire it for the fake of any party, oropinipn. Were men but impartial to confjder in every fuch cafe of difference, how far their promot- ing their own judgement may help or hurt the whole, they might efcape many dangerous waies that are now trod. If you can fee no where clfe, look in the face of the Churches enemies, how they re Joyce and deride us. And as Seneca faith to Demtilce the angry, Vide ne inimicts iracundia tna voluptati fit. When we have all done,I know not what party of us will prove a gainer : fo true are the old Proverbs, Dijfenfw du- cum hojliumfuccum, And Gaudent prdtdones,dum dif- cordant regiones. And is it not a wonder that godly Minifters that know all this, how the common ad- verfary deridech us all, and what a fcandall our divi- lions are through the world, and how much the. Church doth lofe by it, (hould yet go on, and after all the loudeft calls and invitations to peace, goon ftill, and few, if any, found a retreat ? and ferioufly call to their Brethren for a retreat - Can an honeft heart be infenfible of the fad diftra&ions and fadder Apoftacies that our diviiions have occafioned ? Sape rix.tm conclamattim , in vicino incendlnm folvit, faith Seneca. What fcolds fo furious that will not give over, when the houfe is on fire over their heads? Well • if the Lord hath given that evil fpirit whofc name is Legion, fuch power over the hearts of any, that yet they will fit ftill, yea and quarrel at the pa- cificatory endeavours of others who hunger after the healing of the Church, and rather carp and re- proach, and hinder fuch works then to help them on, I fhall fay but this to them : How diligently focver jfuch men may preach , and how pious foever they may }02 Gildas Salvianus; may feem to be, if this way tend to their everlafting peace, and if they be not preparing forrow for them- felves, then I am a ftranger to the way of peace. v SECT. XI. *H E next branch of my Exhortation, is ; that Ton would no longer neglett the execu- tion of fo much Difcif line in your Congregations^ as is of confejjed necejfity and right. I defirc not to fpur on any one to an unfeafonable performance of the greaceft Duty. But will it nev.er be a tit feafon ? Would \ ou forbear Sermons and Sacraments fo ma- ny years on pretence of unfeafonablenefs ? Will •you have better feafon for it , when you are dead ? How many are dead already before they ever did any thing in this work, that were long preparing for it ? It is now near three years, fince many of us here did engage our felves to this Duty : And have we been fakhfull in performance of that engagement? I know forne have more difcouragements and hinde- rances then others : But what difcouragements can excufeusfrom fucha Duty? Befides the Reafons that we then confidered of, let thefefew be further laid to heart. I. How fad a fign do we make it to be in our preaching to our people, to live in the wilfull conti- nued orrjiffion of any known duty ? And (hall we do fo even year after year, and all our daies ? If excufes will take off the danger of this fign, what man will not find them as well as you ? Read Atneftm Medal. C4p.$ j.de D'tfciplin.Ecclef.& Geleffis^ Aarons Rod, with The Reformed faftor. \ o > with Rutherford, and many more that are written to prove the Need and Duenefs of Difcipline, (akh jimef.ib. feEi.% . Immo pec at in Chrift um author em ac inftitmorem quifquis nonfacit quod infe eft, ad banc DifcijjUnamin Ecclefiis Deiconftituendam & promo- vendam. And do you think it fafe to live and dye in fuch a known fin ? 2. You gratiiie the prefent defigns of dividers, whofe bufinefs is to unchurch us and unchriften us : to prove our Parilhes no true Churches ( and our fel ves no baptized Chriftians. ) For if you take them for people uncapableof Difcipline, they muft be un- capable of the Sacrament of the Lords Supper and other Church-Communion : and then they are no Church. Andfo you will plainly feem to preach meerly as they do, to gather Churches where there were none before. And indeed if that be your cafe, that your people are not Chriftians, and you have no particular Churches, and fo are no Pallors, tell us fo, and manifeft it,and we ihall not blame you. 3 . We do manifeft plain lazinefs and floath, if not unfaithfuinefs in the work of Chrift. Ifpeakfrom experience •, It was lazinefs that kept me offfo long, and pleaded hard againft this duty. It is indeed a troubleiome and painful work, and fuch as calls for fome felf-denyal, becaufe it wili call us upon the dif- pleafure of the wicked. But dare we prefer our carnal eafe, and quietnefs, and the love or peace of wicked men, before our fervice to Chrift ourMa- ftei*?Can floathfull fervants look for a good Reward? Remember Brethren, that we of this County have thus Promifed before God in the fecond Article of our Agreement, We agree andrefolve by Gods help, that ;o4 Gildas Salvianus $ that fo far as God doth make know* our duty to us, wt* will faithfully endeavour to difcharge it , and mil not defifi through any fears or lojfes in our eftates , or the frowns and diff, leafure of men , or any the like car- nal inducements whatsoever. I pray you ftudy this promife,and compare your performance with it.And do not think that you were enfnared by thus engag- ing ; for Gods Law hath laid an Obligation on you to all the fame duty, before your ingagement did it. Here is nothing but what others are bound to,as well as you. 4. The Miniftery that are for the Presbyterian Government,have already by their common negled of the execution, made thofe of the feparating way believe, that they do it in a meer carnal compliance with the unruly part of the people , that while we exafperate them not with our Difcipline , we might have them on our fide. Andweftiould do nothing needlefs, that hath fo great an appearance of evil,and is fo fcandalous to others. It was the fin and ruine of many of the Clergy of the laft times , to pleafe and comply with them that they fhould have reprov- ed and corrected • by unfaithfulnefs in preaching and negled: of Difcipline. 5 . The negleft of Difcipline hath a ftrong tenden- cy to the deluding of fouls • by making them think they are Chriftians that are not ; while they are per- mitted to live in the Reputation of fuch, and be notfeparated from the reft by Gods Ordinance : and it may make the fcandalous to think their fin a 'to- lerable thing, which is fo tolerated by the Pallors of the Church. 6. We do corrupt Chriftianity itfelf in the eyes of The Reformed Taffor. 305 of the world • and do our part to make them be- lieve,that to be a Chriftian is but to be of fuch an O pinion, and to have that faith which fames faith the Devils had, and to be folifidians ^ and that Chrift is no more for Holinefs,then Satan, or that the Chrifti- an Re!igion exað Holinefs no more t then the falfc Religions of the world: Forlf the Holy and un- holy are all permitted to be fheep of the fame fold, without the ufeof Chrifts means to difference them^ we do our part to defame Chrift by it, as if he were guilty of it, and as if this were the ftrain of his pre- scripts. 7. Wedokeepupfeparation, by permitting the worft to be uncenfured in our Churches, fo that ma- ny "honed Chriftians think they are neceilitated to withdraw. I muft profefs that I have fpoke with fome members of the feparatcd ( or gathered ) Churches, that were moderate men,and have argued with them againft their way -, and they haveaffured me, That they were of the Presbyterian Judgement , or had no- thing to fay againft it, but they joyned themfelves with other Ghurches upon meer neceffity, thinking that Difcipline being an Ordinance of Chrift, muft be fifed bj all that can, and thtrefore they durft no longer live without it when they may have it-,and th?y could find no Presbyterian Churches that executed Difcipline, as they wrote for it -,and they told me, that they did thus fcpa- rate enly pro tempore, till the Presbyterians will nfc Difcipline, and then they would willingly return U them again- I confef* I was forry that fuch perfons had aqy fuch occafion to withdraw , and the leaft ground for fuch a reafon of their doings. It is not keeping them from the Sacrament that will excufe us from Bb the i>o6 Gildas Salvianus the farther exercife of Difcipline, while they are Members of our Churches. 8 . We do too much to bring the wrath of God upon our felves and our Congregations , and fo to biaft the fruit of our labours. If the Angel of the Church of Thjatira was reproved for fuflfering Se- ducers in the Church, we maybe reproved on the fame ground for fuflfering open, fcandalous, impeni- tent one*, Rev. 2. 20. 9. We feern to juftifie the Prelates, who took the fame courfe in negle&ing Difcipline , ( though in other things we differ ) 10. We have abundance of aggravations and witneflesto rife up againlt us, which though I will purpofely now over-pafs,leftI feem to prefs too hard in this point, I fhali defire you to apply them hither, v/hen you meet with them anon under the next branch of the Exhortation. I know that Difcipline is not effential to a Church; but What of that ? Is it not therefore a duty h and neceffarytoits well-being -, yea more. The power of Difcipline is effential to a particular Political Church , and what is the Pov/er for, but for the work and ufe ? As there is no common-wealth that hath not partem imperantem, as well z$ fartemfubdi- tamfa no fuch Church that hath not partem rcgen- tem,in one*aftor or more. SECT. J be Reformed Taflor. $07 SECT, XII. 8. TTH E laft particular branch of my Exhorta- X tion is,that You will now faithfully difcharge the great duty which you have undertaken^ and which is the occafion of our meeting here to day, in ferfonal Catechizing and Inftrutting every one in your Parijhes that will fubmit thereto. What our undertaking is you know,you have confidered it5and it is now pub- liftied to the world. But what the performance will be I know not: but I have many rcafons to hope well of themoft, though fome will aiwaies be readycr to fay, then to do. And becaufe this is the ctref bulinefs of the day, Imuft take leave to infill: fomewhat the longer on it. And 1 . I (hall give you fome further Motives to perfwade you to faithfulnefs in the un- dertaken work • Prefuppofing the former general Motives, whichfliouldmoveusto this a* well as to any other part of our duty. 2. 1 (hall give to the younger of my Brethren, a few words of Advice for the manner of the performance. Bl>2 CHAP, 3o8 Gildas Salvianus * CHAP. VI SECT. I, P HE firft rcafons by which \ £ fhall perlwade you to this du- ty.are taken from the benefits of it. Thefecond fort are ta- ken from the difficulty. And DJ^-^i the third from the Neceffity , and the many obligations that are upon us for the performance of lt.And to thefe three heads I {hall re- duce them all. ' J I. i for the firft of thefe ; when I look before me^and confider what through the bleffing of God, this work well managed is like to produce, it makes my heart to leap for joy. Truly Brethren, you have begunamoft bleffedwork: andfuch as your own confeiences may rejoycein, and your Partfhesrc- joycein, and the Nation rejoyecin, andthechilde that is yet unborn ^ yea thoufands and millions for ought we know may have caufcto blefeGod for , when The Reformed V aft or 309 when we have finifhcd our courfe. And though it be our bufinefs here to humble our fel es for ihe ncgleft of it fo4ong, as we have very grest cauf to do, yet the hopes of a blefled fuccefs are Lo gre^tia mc, that they arc ready to txttn it into a day of xle- joycing. I blefs the Lord that I have lived to fee iiichadayasthis,and to be prefentatfo ibiemn an engagement of fo many fervanrs of Chrift tomch a work. I blefs the Lord that hath honoured you of this County to be the beginners and awakeners of the Nation hereunto. It is not a controverted bufi- nefs, where the exafperated minds of divided men might pick quarrels with us^or malice it fetf be able to invent a rational reproach 5 Nor is it a new in- vention, where envy might charge you as innova- tors , or proud boalters of any new difcoveries of your own- or fcorn to follow in it, Lecaufeyou have led the way. No -5 it is a well known duty : It is but the more diligent and eifeduall management of the Minifteriai work, and the teaching or our Principles, and the feeding of babes with milk. You lead indeed, but not in invention of novelty, but the rellauration of the ancient Mi&iftenat work, and the felf-denying attempt of a di'.tv thai few , or cone cancontradift. Unlefsmen do c; you, your labours and fufferings,or unit :ivy thefaving of mens fouls, I know not what they can envy you for, in this. The ag : may do more , then T be Reformed IPaftor. 3 1 3 then either of them could do alone. Moreover, we have the beft opportunity to im- print the fame Truths upon their hearts 5 when we can fpeak to each ones particular neceffity, and fay to the (inner, Thou art the man £ and plainly men- tion his particular cafe ^ and fet home the truth with familiar importunity 5 if any thing in the world is likely to do them good, it is this. They will under- ftand a familiar fpeech, that hear a Sermon, as if it were non-fenfe : And they have far greater help for the Application of it to themfelves. And withall you fhall hear their Obje&ions,and know where it is,thac Satan hath moft advantage on them, and what it is that ftands up againft the Truth, and fo may be able to (hew them their errors,and confute their objecti- ons, and more efFe&ually to convince them : we can better drive them to a Hand, and urge them to dis- cover their refolutions for the future,and to promife the ufe of means and reformation, then otherwife we could do. What need we more for this,thenour experience ? I feldom deal with men purpofely on this great bufinefs, in private ferious conference, but they go away with fome feeming convi&ions, and promifesof new obedience, if not fome deeper re- morfe, and fenfe of their condition. And I hope your own experiences arc the fame. O Brethren, v/hat a blow may we give the King- dom of darknefs by the faithfull and skilful! managing of this work / If then the faving of fouls, of your neighbours fouls, of mmj fouls from everlafting mi- fery,be worth your labour ,Up, and be doing ! If the increafeof the true Church of Chrift be defiraWe, this work is excellentawhich is fo likely to promote it. If M3 Gildas Salvianus s If you would be the Fathers of many that fhall be ] new born to God, and would fee the travail of your fouls with comfort, and would be able to fay at laft, Here am»I, and the dhildren that thou haft given me^ Up then and ply this blefled work* If it will do you good, to fee your holy converts among the Saints in glory, and praifing the Lamb before his Throne; if you will be giad to prefent them blamelefs and fpot- lefsto Chatty be glad then of this Angular oppor- tunity that is offered you. If you arc Minifters of Chrift indeed , you will long for the perfecting of his body, and the gathering in of his Ele&, and your hearts will be let upon it, and you will travail as in birth of them till Chrift be formed in them. And then you will take fuch opportunities as your har- vefUtime, and as the Sun-ihine daies in a rainy har- veft, in which it is unreafonable and unexcufable to be idle. If you have any fpark of Chriftian com- panion in you, it will furc feem worth your utmoft labour to fave io many fouls from death ,and to cover fo great a multitude of fins. If you are indeed co- workers with Chrift, fee then to his work, andneg- led: not the fouls, for whom he dyed. O remember when you are talking with the unconverted, that now there is an opportunity in your hands to fave a foul5and to re Joyce the Angels of heaven,and to re- joy ce Chrift himfelf, and that your work is to caft Sa- tan out of a (inner ,and to increafe the family of God. And what is your own Hope,or Joy , or Crown of re- joycing ? Is it not your faved people in the prefence of Chni Jefusathis coming? Yea doubtlefs, they are your glory and vour joy, I Thef 2. 19, 20. z.THE i m a ejormea *rajtor. 3 1 5 2. HPHE fccond happy Benefit of our work I if well managed, will be, The mofl orderly building up oftbofe that are converted,and thtftablijb- ing them in the faith . It hazardeth the whole work, or at lead much hinderethit, when we do it not in the order that it mud: be done. How can you build ifyoufirft lay not a good foundation ? ox how can you fet on the top-itone while the middle parts are negleftcd ? Gra- tia new fachfaltumy any more then nature. Thefe- cond order of Chriftian Truths have fuch depend- ancc upon the firft,that they can never be well learn- ed, till the firft are learned. This makes fo many de- luded novices,that are puft up with the vain conceits of knowledge while they are grofly ignorant, and itch to be preaching before they well know what it is to be Cbriftians ; becaufe they took not the work before them, but learnt fome lefTer matters which they heard mod talk of, before they learnt the vital Principles. And this makes many labour fo much in vain, and are ftill learning , but never come to the knowledge of the Truth , becaufe they would learn to read before they learn to fpell , or to know their letters ^ And this makes fo many fall away, and (haken wich every wind of temptation,becaufe they were not well fetled in the fundamentals. It is thefe Fundamentals that muft lead men to further truths ; It is thefe they muft bottom and build all upon. It is thefe that they muft live upon, and that muft a&uate all their graces, and animate all their duties ^ It is thefe 316 Gikks Salvianus; thefe that muft fortifie them againft particular tem- ptations -, and he that knows thefe well, doth know io much as will make him happy-, and he that knows not thefe, knows nothing •, and he that knows thefe beft, is the beft and molt underftanding Chriftian. The molt godly people therefore in your congrega- tions will find it worth their labour to learn the ve- ty words of a Catechifip. And if you would fafely edifiethem, and firmly ftablifh them, be diligent in this work. 3 , A Third Benefit that may be expe&ed by the well-managing of this work, is this, It mil make our publike / reaching to he fattir under flood and regarded. When you have acquainted them with the Principles, they will the better underftand all that you fay- They will perceive what you drive at,whcn they are once acquainted with the main, This pre- pareth their minds, and openeth you a way to their hearts : when without this you may lofe the moft of your labour- and the more pains you take inaccu- rate preparations, the lcfs good you do. As you would not therefore lofe your publike labour , fee that you be faithfull in this private work. 4. AND the Reformed f aft or. 3 1 7 4. AND this is not a contemptible Benefit , JL\ that by this courfe you will come to be f ami- liar with your people, when you have had the oppor- tunity of familiar conference. And the want of this with us, that have very numerous Parifhe$,is a great impediment to the fuccefs of our labours. By di- ftance and unacquaintednefs, flanderers and deceiv- ers have opportunity to poflefs them with falfe con- ceits of you , which prejudice ther minds againft your dodrine : and by this diftance and llrangenefs abundance of miftakes between Minifters and people are fomented. Befides that, familiarity it felf doth tend to beget thofe affe&ions, which may open their cars to further teaching. And when we are familiar with them, they will be more encouraged to open their doubts and feek refolution, and deal freely with us. But when a Minifter knoweth not his people,or is as ftrange to thera as if he did not know them, it muft be a great hinderance to his doing them any good. 5 . T> Efides,by the means of thefc private Inftru- A3 diions.wejhal come to be the better acquaint- ed, with each perfons fpirimalftate, and fo the better know how to watch over them, and carry our felves towards them ever after. We may know the better how to preach to them, when we know their tem- per,and their chief ob jedions.and fo what they have moft e ^18 Gildas Salvianus ; moft need to hear. We (hall the better know where- in to be jealous of them with a pious jealoufie, and what temptations to help them mod againft. We fhall the better know how to lament for them, and to re Joyce with them, and to pray for them to God. For as he that will pray rightly for himfelf, will know his own fores and wants , and the difcafes of his own heart • fo he that will pray rightly for others,fhould know theirs as far as he may, and as is meet. If a man have the charge but of fheep or cattle,he cannot fo well difchargehistruft, if he know them not, and their ftate and qualities. So is it with the Matter that will well teach his Scholars, and Parents that will rightly educate their children : And fo with us. 6. A ND then this tryal of, and acquaintance Jjl with our peoples ftate, will better fatif- fie us in the adminifiration of the Sacraments. Wc may the better underftand how far they are fit or unfit. Though this give them not the ftate or relation of a Member of that Church whereof we are O ver-feers ^ yet becaufe the Members of the Church Univerfal, though they are of no particular Church, may in fome cafes have a right to the Ordinances of Chrift in thofe particular Churches where they come, and in fome cafes they have no right, we may by this means be the better informed how to deal with them, though they be no members of that particular Church. And whereas many will queftion a Minifter that examineth his people in order to the Lords Sup- per, The Reformed ,andadminiftcr Sacraments >and that if they hear him, and receive the Sacrament from him, they owe no further obedience, nor can he re- quire any more at their hands. Little do they know that the Minifter is in the Church as the School-ma- fler in his School , to teach and take an account of every one in particular, and that all Chriftians or- dinarily muft be Difciplesor Scholars in fomefuch School. They think not that a Minifter is in the Chncrh as a Phyfitian in a Town, for all people to refort to , for perfonal advice for the curing of all thofedifeafethat are fit to be brought to a Phyfi- tian: and that the Priefts lips muft preferve know- ledge, and the people muft ask the Law at thcif mouths, becaufe he is the meffenger tof the Lord of hofts. And that every foul in the Congregation is bound 7ke Reformed Tailor - 32? bound for their own fafety,to have perfonal recourfe to him, for the refolving of their doubts ^ and for help againft their fins, and for Predion in duty ,and for increafe of knowledge and all faving grace ! and tfcat Minifters are purpofeiy fettled in congregations to this end, to be ftill ready to advice and help the Flock. If our people did but know their duty , they would readily come to us when they are deiired to be intruded, and to give an account of their know- ledge, faith and lives • and they would come them- felves without fending for, and knock oftner at our doors, and call for advice and help for their fouls / and ask, What (hall we do to be faved ? Whereas now the matter is come to that fadpafs, that they think a Minifter hath nothing to do with them, and if he admonifh them, they will bid him look to him- felf, he (hall not anfwer for them : and if he call them to be catechized or inftruded, or to be prepa- red for the Lords Supper ,or other holy Ordinances would take an account of their faith and profiting, they will ask him, By what authority he doth thefe things ? and think that he is a bufie pragmatical fellow , that loves to be medling where he hath no- thing to do^ or a proud fellow that would bear rule over their confeiences. When they may as well ask him, By what authority he preacheth,ot pray- eth for them,or giveth them the Sacrament ^ or they may as well ask a Schocl-mafter, By what authority he cats his Scholars to learn or fey their Leflbn 5 Or a Phfiytian , By what authority he enjoyneth them to take his Medicines ? people confider not , that all our authority is but for our work: even a ?ower to do our duty : and our work is for them ; C c 3 i b 3*6 Gildas Salvianus • i ' o that it is but an authority to do them good : And the filly wretches do talk no wifelyer, then if they (bould thus quarrel with a man that would help to quench the fire in their thatch, and ask him, by what authority he doth it ? Or that would give his money to relieve the poor, and they fhould ask him, By what authority de joh rcqmre hs to take this money ? Or as if I offered my hand to one that is fallen ,to help him up, or to one that is in the water, tofave him from drowning5and he fhould ask mc^Rj what autho- * rity I do it ? Truly we have no wifer nor thankfuller dealing from thefe men : Nay, it is worfe, in that we are doubly obliged.both by Chriftian Charity ,and the Minifterial office to do them good. I know not of any Simile that doth more aptly exprefs the Minifte- rial power and duty , and the peoples duty , then thefe two conjunct -3 «£/**.. even fuch as a Phyfitian is irianHofpital, that hath taken the charge of it, and fuch asa School-mafter is in his School, cfpecially fuch as the Philofophcrs, or Teachers of any fcience or Art, whofc Schools have the aged and voluntary members, as well as children ( Chrifts hath all ages ) even fuch is a Minifter in the Church, and fuch is their work, and their authority to do it, and the duty of the people tofubmit thereto, allowing fuch differen- ces as the fub jeft requiretfu And what is it that hath brought people to this ignorance of their duty, but cuftom ? Its long qi us, Brethren, to fpeak truly and plainly,its long of us -, that have not ufe them nor our felves to any more then common pubffke work. We fee how much cuftom doth with the people. Where it is the cuftom, shey ftick hot among the Papifts at the confefling of The Reformed 'Pa/lor. 3*7 of all their fins to the Pricft : And becaufc it is not the cuftom among us, they difdain to be queftioncd> catechized or inftruded; They wonder at it as a ftrange thing, and fay, fuch things were never done before. And if we can but prevail to make this duty become as ufual as,othcr duties,they will much more eafily fubmit to it then now. What a happf thing would it beif youmightlivetofee the day, that ic ftiould he as ordinarily for people of all ages to come in courfe to their Teachers for perfonal advice, and 'help for their fal vation, as it is now ufual for them to come to the Church, or as it is for them to fend their children thither to be catechized. Our diligence in this work, is the way to do this. 10. \Jf Oreover, ourpraftice will give the Go- JL V JL vernors of the Nation fome better informa- tion about the nature and burden of the Minifterj^ and Jo may procure their furthrr ajfifiance. It is a la- mentable impediment to the Reformation of the Church, and thefaving of fouls , that in moft popu- lous Congregations,there is but one or two men to over-fee many thomand fouls, andfo there are not labourers in any meafure anfwerable to the work, but it becomes an impoffible thing to them to do any confiderable meafure of that perfonal duty which ihould be done by faithfull Paftors to all the Flocks. I have often faid it, andftillmuftfayit, that this is a great part of England* mifery , and great degree of Spiritual famine which reigns in moft Cities and great Cc 4 Towns 328 Gildas Salvianus . Towns through the Land, even where they are in- fenfibleof it, and think themfelves well provided ^ Alas, we fee multitudes of carnal, ignorant, fenfual finners round about us, here is a family, and there a. family, and there almofl: a whole flreet or village of them , and our hearts pity them, and we fee that theit neceffities cry loud for our fpeedy and diligent relief, fo that he that hath ears to hear mult needs hear it. Andif\ye would never fofain, we cannot help them: Not only through their obftinacy, bjne alfo through our want of opportunity. We have experience, that if we could but have leifure to fpeak to them, and to open plainly to them their fin and danger , there were great hopes of doing good to many of ihem , that receive little by our publike ^teaching. But we. cannot come at them: morene- ceflary work prohibits us .- we cannot do both at once : and the publike mull: be perferred, becaufe there we deal with many at once. And it is as much , as we are able to do, to perform the publike work, or fome little more ; And if we do take the time When we (hould eat or fleep, ( befides the ruining of weakened bodies by it) wcfhallnot be able af- ter all, to fpeak to one of very many of them. So that we mull: ftand by and fee poor people perifh , and can but be forry for them, and cannot fo much as fpeak to them to endeavour their recovery. Is not . this a fad cafe in a Nation that glorkth of the fulnefs of the Gofpel? An Infidel will fay, No : but me thinks no man that believes an everlafting Joy or Tormentjftiould fay fo. I will give you the inftance of my own cafe. We are together two Minifters , and a third at a Ghappel, willing to beftow every hour The Reformed Taflor. 3 19 hour of our time in Chrifts work.*Before we under- took this work that we are now upon, our hands /were full, and now we are engaged to fet apart two dates every week from morning to night for private catechizing and inftru&ion - fo that any man may fee that we muft leave undone all that other work that we were wont to do at that time tand we are ne- ceffitated to run upon the publike work of preach- ing with fmall preparation, and fo muft deliver the MefTage of God fo rawly and confufedly, and un- anfwerably to its dignity , and the needs of mens fouls, that it is a great trouble to our minds to con- fider it, and a greater trouble to us when we are do- ing it. And yet it muft. befo : there is no remedy , unlefs we will omit this perfonal inftru&ion,we muft needs run thus unpreparedly into the Pulpit! And to omit this we dare not, it is fo great and neceflary a work. And when we have incurred all the fore- mentioned inconveniences, and have fet two whole daiesa week apart for the work that we have now undertaken, it will be as much as we fhall be able to do, to go over the Pan(h but once in a year ( being aboat 8oo.families) and which is worfe then that,we fhall be forc't to cut it fhort, and do it lefs effeftual- ly to thofe that we do it, having above 15. families a week to deal with. And alas, how fmall a matter is it to fpeak to a man once only in a y ear,and that fo curforily as we muft be forced to do, in comparifon of what their neceflities do require? yet are we in hope of fomc fruit of this much, but how much more might it be, if we could but fpeak to them once a quarter, and do the work more fully and deliberate- ly (as you that are in fmaller Parilhes may do.) and 33° Gildas Salvianus \ And many Miriiftersin EngUnd have ten times, ( il p not more ) the^umber of Parifhioners as I have : fo that if theylhould undertake the work that we have done, they can go over the Parifli but once in ten years. So that while we are hoping for opportu- nities to fpeak to them, we hear of one dying after another, and to the grief of our fouls are forced to go with them to their graves, before we could ever fpeak a word to them personally to prepare them for their change. And what isthecaufe of all this mifery ? Why our Rulers have not feen a neceflity of a#y more Minifters then one or two in fuch Parilhesj andfo they have not allowed any maintenance to that end. Some have alienated much from the Church (the Lord humble all them that confented to it effeftuaily , left it prove the Confumption of the Nation at laft ) while they have left this famine in the chief parts of the Land. Its eafic to feparate from the multitude, and gather diltinct Churches, and let the reft fink or fwim, and if they will not be favedby publike preaching, let them be damned : but whether this be the moft charitable and Chriftian courfe, one would think Ihould be no hard queftion. But whats the matter that wife and godly Rulers {hould be thus guilty of our mifery, and that none of our cries will awake them to com- pa ffion ? What, are they fo ignorant as not to know theife things ? Or are they grown cruei to the fouls ofiiiien? Or are they falfe-hearted to the intereftof Chr ift, and have a defign to undermine his King- do m ? No, I hope it is none of thefe •, but for ought I <-:an find, it is even long of us, even of us the Mini- fies ofthcGofpel,whom they (hould thus main- tain, Tk Reformed Vajlor. 33 * tain. For thofe Minifters that have fmall Parifhcs, and might do all this private part of the work, yec do it not ( but very few of them) nor will not do it, And thofe in great Towns and Cities, that might do fomewhat, though they cannot do all, will do juft nothing, but what accidentally falls in their way, or next to nothing ; fo that the Magiftrate is not wa- kened to an obfervance or confederation of the weight of our work : If it be not in their eyes, as well as in their ears, they will not regard it. Or if they do apprehend the ufefulnefsof it, yet if they fee that Minifters are fo carelefs and lazy that they will not do it, they think it in vain to provide them a maintenance for it , it would be but to cherifti idle droans , and fo they think, that if they maintain Minifters enough to preach in the Pulpit, they have done their parts. And thus are they involved in hai- nous fin, and we are the occafions of it. Whereas if we do but heartily all fet our felvesto this work, and (hew the Magiftrate to his face,thatitisamoi weighty and neceflary part of our bufinefs , and that we would do it throughly if we could, and that if there were hands enough at it, the work might go on-,and withall when he fhall fee the happy fuccefs of our labours, then no doubt, if the fear of God be in them, and they have any love to his truth and mens fouls, they will fet to their helping hand, and not let men perifh, becaufe there is no man to fpeak to them to prevent it? They will one way or other raife maintenance in fuch populous places for labourers proportioned to the number of fouls, and greatnefs of the work.Let them but fee us fall to the work, and feeitprofperinourhands j as if it be well managed through 332 [Gildas Salvianus ; through Gods bleffing, there is no doubt but it will do ) and then it will draw out their hearts to the promoting of it : and inftead oUajing Parijhes toge-* iherto diminijh the numfar of Teachers , they will either divide them, or allow more Teachers to a Pa* ri(h. But when they fee that many caanal Minifters do make a greater ftir to have more maintenance to themfelves, then to have more help in the work of God, they are tempted by fuch worldlings to worng' the Church, that particular Minifters may have eafe und fulnefs. i i . A Nother benefit that is like to follow our JT\. work, is this •, It may exceedingly facili-\ tAte the Minifterial fervice to the next generation that Jhallfucceedus^ and prevent the Rebellion of peo- ple agatnft their Teachers, As I faid, cuftom is the thing that fwaies much with the multitude ; and they thatfirft break a deftru&ive cuftom, muft bear the. brunt of their indignation -y fome body muft do thise Ifwedoitnot, it will lie upon our fucceflbrs •, And how can we look that they (hould be more hardy and refolute, and faithful then we ? Its we that have feen the heavy Judgements of the Lord, and heard him pleading by fire and fwordwith the Land. Its we that have been our felves in tfie furnace, and fhould be the moft refined ( Mai. 3.2 3 . jits we that are moft deeply obliged by oaths und covenants ,by wonderful deliverances, experiences, and mercies of all forts. And if we yet flinch and turn out backs, and prove falfe-hearted,why ftiould we expect better from ' The Reformed Va/lor* 333 rorri them , that have not been driven by fuch rourges as we, nor drawn by fuch cords. But if hey do prove better then we, and will do it, the ame^/wandoppofition muft befall them, which ve avoid, and that with fome increafe, becaufe of >ur negled ; For the people will tell them, that we heir predeceffors did no fuch things. But if we vould now break through, that are fet in the front, tnd break the ice for them that follow us, their fouls vill blefs us, and our names fhallbe dear to them, md they will feel the happy fruits of our labour eve- y week and day of their Miniftery . When the peo- )lc (hall willingly fubmitto their private inftrufti- >ns and examinations, yea and to difcipline too, be- :aufe we have acquainted them with it, and removed :he prejudice, and broke the evil cuftom that our rore-goers had been the caufe of. And fo we may lomuchtothefavingofmany thoufand fouls in all iges to come, as well as in the prefent age that we are working in. [2. A Nother Benefit will be this ; We (hall JHlkeepour peoples minds and times from nuchof that vanity that now pofTefleth them. When nen are at work in their Shops, almoft all their talk is vanity -5 the children alfo learn foolifli and rib- bald fongs and tales • and with fuch filch and rub- )i(h are their memories furniflied. Many an hour is loft, and many a thoufand idle thoughts and words are they gufoy of. Whereas when they once know thaCatechiflls muft be learnt, and that they muft all 2J4 Gildas Salvianus ; all give account, it will turn much of their thoughts and time that way. 13. Tkyf Oreover, It will do much to the better JLY1 ordering of families, and better fpending of the Lords day. ~ When we have once got the Matter of the family to undertake it,, that he will once every Lords day examine his family, and hear them what they can fay of the Catechifm, it will find them the moft profitable employment ^ whereas otherwife, many of them would be idle, or ill im- ployed ; And many Matters that know little thcm- felves,raay yet be brought to do this for others. ; 14. "X Jt Oreover, It will do fomc good to many XViMinifters that are apt to be too idle, and mifpend their time in unneceffary difcourfes, bufi- nefles, ar journeys, or recreations ^ and it will let them fee that they have no time to fpare for fuch things. And fo when they are engaged in fo much prefixing impIoyment,offo high a nature, it will be the beft cure for all that idlenefs or lofs of time : Andwithall, itwilicutoffthat fcandal which ufu- ally followcth thereupon : For people ufe to fay, fuch a Minifter can fit in an Ale-houfe or Tavern, or fpend his time at bowls, or other fports, or vain dif- courfe; and why may not we dofoas well as he? Ltt us all fet dole to this part of our worc, and then fee what time we can find to fpare, and live idly, or in The Reformed Pajlor* 53 j a a way of voluptuoufnefs,yea or worldlinefs, if we an. [5. AND many perfonal Benefits to our jLjLfelves are cpnfequential to thefe.lt will do nuch, i . To exercife and increafe our own graces. \nd 2. To fubduc our own corruptions. And j . Befides our fafety,it will breed much peace to our ^wn confeiences, and comfort us when our time and iftions muft be reviewed. 1. To be much in provoking others to Repen- tance, and heavenly mindednefs, may do much to excite them in our felves. 2. To cry down the fin of others, and engage them againft it, and dired them to overcome it , will do much to (hame us out of our own ^ and confid- ence will fcarce fuffer us live, in that which we make fo much ado to draw others from. And that very conftant imployment for God, and bufying our minds and tongues againft fin, and for Chrift and fiolinefs, will do much to habituate us, and to over- come our flefhly inclinations, both by direft morti- fication, andbydiverfion, leaving our fancies no room nor time for their old imployment* I dare fay, that all the Aufterities of Monks and Hermits (that addift chemfelves to unprofitable folitude, and are the true imitators of the unprofitable fervant, Mat. 25. that hid his Talent becaufe his Matter was an* auftereman, and that think tofave themfelves by neglecting to (hew compaflion on others J will not do near fo much in the true work of Mortificati- on, as this -fruitfnll diligence for Chrift will do. 16. And 33* Gildas Salvianus ; i(5. AND it will be fomc Benefit, that by this ^* means we (hall take off our felves and our people from vain controverfies,and from letting out our care and zeal, and talk upon the leffer things in Religion, which leaft tend to their fpirkual edifi- cation. For while we are taken up in teaching, and they in learning the Fundamentals, we fhall divert our minds and tongues, and have lefs room for lower things. And fo it will cure much wranglings and contentions between Minifters and people : For we do that which we need not and fhould not, becaufe we will not fall clofely to do that which we need and lhould. And if we could handfomly contrive the more underftanding fort of our people to afsift us in pri- vate helping others (though prejudice of others, and their own unripenefs, and unfitnefs much hinder) it would be the raoft effectual way to prevent their running into preaching diftempers, or into fchifms - For this employment would take them up, and con- tent the teaching humor that they are inclined to. And it might make their parts raoreufeful in a fafe and lawful way. 17. Moreover, The Reformed f after. 3 3 7 17. X # Oreover, The very diligent praftic^ of jLVlthis work tHat we arc upon, would do much to fet men right about many controverfies that now trouble the Church, and fotoput an end to our differences, fifpecially molt of thofe about the Miniftery , Churches and Difcipline , would receive more convincing light by practice, then all our idle talkiag, or writing \AKil afford us. We have fain of late into parties, and troubled the Church about many controversies concerning excommu- nication, in fuch and fuch cafes, which perhaps never will fall out - or if they do,they cannot be fo well de- cided by any man that is not engaged in the.pra&iee. It is like theprofefiion of a Phyfitian, afouldier, a Pilot, &c. who can never be worth a draw at his work, by all the precepts in the world, without pra- the duty that we arc upon,that The chief eft part of Church- Reformation that is behind, ( as to means ) conffteth in it% and it muftbe the chiefell means to anfwer the Judgements, the Mercies, the Prayers, the Promifes ,the Coft,and the Endeavours, and blood of the Nation; and without this it will not be done; the ends of all thefe will never be welt attained ; a Reformation to purpofe will never be wrought- the Church willbeilill low, the intcrefc of Chrift will be much negle&ed •, and God will ftif hive a controverfie with the Land, and above all, with the Miniftef y that have been deepeft in the gailc. . How long have we talkt of Reformation, how; smichhare we faid'and dpr\£ /or it in general, and, D d j how 2 3 4 Gildas Salvianus j bow deeply and devoutly have we vowed it for our own parts ( of which more anon. ) And after all this, how fhamefully have we ncgle&ed it, and ne- glect it to this day ! We carry our felves as if we had not known or conlidered what that Reformation was that we vowed. As carnal men will take on them to be Chriftians.and profefs with confidence that they believe in Chrift,and accept of his falvation, and may contend for Chnft, and fight for him, and yet for all this, would have none of him, but perifh for re- fusing him, who little dreamt that ever they had been refufers of him •, and all becaufe they underftood not what his falvation is, and how it is carried on , but dream of a falvation without flefh-difpleafing f and without felf-dcnying,and renouncing the world, and parang with their fins,and without any holinefs, or any great pains and labour of their own in fubfer- viency to Chrift and the Spirit : even fo did too ma- ny Miniftcrs and private men talk and write, and pray , arid fight , and long for Reformation , and would little have beleivcd that man , that fhould have prefumed to tell them , that for all this, their very hearts were againft Reformation, and that they that were praying for it, and fafting for it, and wade- ing through Mood for it, would never accept it, but would themfelves be the re jafters and delhroycrs of' it ? And yet lb it is , and fo it hath too plainly prov- ed : and whence is all this ftrange deceit of heart ? That good men fhould no better know themfelves ? Why, the cafe is plain : They thought of a Refor- mation to be given by God, but not of a Reforma- tion to be wrought on and by themfelves. They con- fiilcred the Melting, but never thought of the means of the Reformed fajlor, 34 1 of accomplifhing it. But as if they had expe&ed that all things befides therafelves (hould be mended without them •, or that the Holy Ghoft {hould again defcend miraculoufty , or every Sermon (hould con- vert its thoufands, or that fome Angel from heaven, or fome EUai (hould be fent to reftore all things , or that the Law of a Parliament, and the fword of z Magiftrace would have converted or conftrained all, and have done the deed j and little did they think of a Reformation that muft be wrought by their own diligence and unwearied labours, by earned preach- ing, and catechizing, and perfonal inftru&ions, and taking heed to all the Flock, what ever pains or proaches it (hould coft them. They thought nor that a through Reformation muft multiply their own work, but we had all of us too carnal thoughts, that when we had ungodly men at our mercy all would bedone,and conquering them was converting them, or fuch a means as would have frightned them to heaven. But the bufinefs is far otherwife, and had we then known how a Reformation muft be attained, perhaps fome would have been colder in the profe- cution of it. And yet I know that even forefeen la- bours feem fmall matters at a diftance, while we do but hear and talk of them : but when we come nearer them, and muft lay our hands to the work,, and put on our armour, and charge through the thickeft of oppofing difficulties, then is the fincerity and the ftrengthof mens hearts brought to tryal,and it will appear how they purpofed andLpromifed be- fore. Reformation is to many of us,^B the Mefciah was to the Jews. Before became, they looked and longed for him, and boafted of hira3 and rejoyced in D d 4. hope 344 Gildas Saiviamis ; hope of him,but when he came they could not abide him, but hated him , and would not believe that he was indeed the -perfonrand therefore perfecuted and put him to death, to the curfe and confufion of the main body of their Nation, AiaL 3.1,2,3. The Lord ivhomwe . fetk^fhM fuddenly come to his Ten)plcy even the JWeffenger of the Covenant ^ whom ye delight in : Bat who may abide the day of hi* coming , and who /ball ft and when he appeareth ? For he is like a refiners fire, and like fullers fepe : and he /ball ft as a refiner and purifier of fiver : and he ft all purifie the fens of Levi, and purge them as golh ar.dfilver, that they may offer to the Lord an offering in righteoufnefs. And the reafon was, becaufe it was another manner of Chrift that the Jews cxpefted, thenjefus was that didap- petrtothem- it was one to bring them riches, and liberty, and to this day they profefs that they will never believe in any but fuch. So it is with too ma- ny about Reformation. They hoped for a Refor- mation that fhould bring them more wealth and honour with the people, and power to force men to do what they would have them : and now they fee a Reformation that muft. put them to more condefcen- tion and pains then ever they were before , this will not down with them. They thought of having the oppofcrs of godlinefs under their feet ; but now they fee they muft go to them with humble intreaties, and pnt their hands under their feet , if it would do them good,and meekly befeech even thofe that fomc- time fought their jives, and make it now their daily bafinefs to ddbrcomc them by kindnefs, and win them with love.O how many carnal expectations arc here croft. Kc ce The Reformed Pa/tor; .^ Hence alfo it is, that molt men do lay fo great a part of Reformation in their private opinions, or An- gular wayes. The Prelatical party think that the true Reformation is to reftore them to power. The Pref- byterians have thought, that if Prelacy and Indepen- dancy were well down , and Gaffes up, the work were much done : And the Independents have thought that if they had gathered a feparated body of godly people under Covenant, much of the%cfor- mation were wrought : And the Anabaptifts JiaYe thought, that if they could but get people to be Ba- tixed agian,they had done a great matter for Re- formation. I sm not now reproving any of thefe in the matter, (though the laft efpecially well defer ve it ) but that they lay fo much upon their feveral or- ders and formalities as many of them do ; When in- deed if we had our will in allfuch matters of order J and had the righteft form of Government in tho world,it is the painful execution,and the diligent and prudent ufe of means for mens converfion and edifi- cation , by able faithful men, that muft accomplish the Reformation. Brethren, 1 dare confidently teli you, that if you will but faithfully perform what you have Agreed upon both in this bufinefs of Catechi- zing and4>erfonal inftru&ion, and in the matter of Difcipline formerly ( where we have well waved all the controverted part , which bath fo much afcribei to it ) yon will do more for the true Reformation^ \that is fo defirable, and hath been fo long prayed and hoped for, then all the changes of forms and orders fo eagerly contended for, are ever like to effeft. If fii- fhops would do this work,I would take them for Re- formers : And if Presbyters will do ic, I will take them 1^6 Gildas Salvianus 5 them for Reformers : and it was thofc that negle&i ed and hindred it, that I ever took for Dcformers, Let us fee the work well done, that God hath madd fo neceflary for mens converlion prefervation, re ftauration and falvation, and the doers of it, whether Prelates or Presby ters,(hall never have any fierce op- pofition of mine. But it [% not bare Canon,$and Or- ders, and Names ,and Shews, that any wife man will take for the fubftance of Reformation ! It is not Cir- cumcifionoruncircumcifion, to be a Jew or a Gen- tile, bond or free, that availeth any thing,(but a new creature, and faith that worketh by Ioyc. 1 hat is the Reformation which beft healeth the Ignorance, and Infidelity, and Pride, andHypocrifie, andWorldli- nefs, and other killing finsof the Land,and that moft cffe&ually bringeth men to faith and holinefs. Not that I would have the leaft truth or duty undervalu- ed, or any part of Gods will to be reje&ed : But the Kingdom of God confifteth not in every truth or duty -, not in ceremonies or circumftances, not in meats or drinks but in Righteoufnefs and Peace,and Joy in theHoly-Ghoft. Dear Brethren, it is you,and fuch as you, that un- der Chriftmuft yet give this Nation the fruit of all their prayers and pains, their coft and blood, and heavy fufferings. All that they have been doing, for the good of the Church, and for true Reformation for fo many years,was but to prepare the wayfor you to come in and do the work which they defircd. Alas what would they do by fire and fword,by drums and trumpets, for the converting of fouls ! The aftions of Armies and famous Commanders, which feera (o slorious, and make fo great a noife that the world rings 3 the Reformed V after* 3 47 rings of them, what have they done, or what can they do that is worth the talking on without you ? In themfelvesconfidered, all their vi&ories and great itchievements, arefo far from being truly glorious, ^hat they are very lamentable: and a Butcher may is well glory that he hath killed fo many beafts , or a hangman that he hath executed fo many men, as they :an glory in the thing confidered in it fclf.For war is ;he moft heavy temporal Judgement. And far lefs :'aufe would they have to glory, if their caufe and :nds were wrong. And if their hearts, and ends, and :aufe be right, and they mean as honeftly as any men n the world, yet are thefe great Commanders bue pour pioneers, to cut up the thorns that ftand in pour way, and to caft out the rubbifli, and prepare fou the way to build the houfe. Alas they cannot vith all their victories exalt the Lord Jcfus in the bul of any finner •, and therefore they cannot fet up lis fpiritual Kingdom • for the hearts of men are his loufeand throne : If the work fhould flop with the ?ndof theirs5and go no further then they can carry t,we (hould be in the end but where we were in the beginning, and one generation of Chrifts enemies would fucceed another , and they that take down the fficked,would inherit their vices,as they poflefs their -ooms •, and the laft would be far the worft ,as being leeper in the guilt, and more engaged in evil-doing. M\ this trouble then , and ftir of the Nation, hath i>cen to bring the work to your hands: and fhall it dye here? God forbid ! They have opened you the door, md at exceeding coft and fufferings have removed nanyofyour impediments, and put the building iri- fauments into your hands : and will you now ftand fell, 34^ Giidas Salvianus ; ftill, or loyter ? God forbid ! up then Brethren , and give the Nation the fruit of their coft and pains •, fru- strate not all the preparers work: fail not the long ex- pectations of fo many thoufands, that have prayed in hope of a true Reformation, and paid in hope, and ventured in hope, and fuffered in hope, and waited till now in hope. In the name of God, take heed that ftow you fail not all thefc Hopes. Have they fpent fo long time in fencing the Vineyard, and weeding and pruning it, and making it ready for y our hands ^ and will you now fail therri that are fent to gather rathe vintage, and lofe tfll their labours? When they have plowed the field, will you fow it by the halves? If they had known beforehand that Minifters would have proved idle and unfaithfull,how many hundreds would have fpared their blood, and how many thou- fands would have fate ftill, and have let the old Rea- ders and formalins alone , and have faid, [ If we muft. have dullards and unprofitable mcn,it is as good have one as another : It is not worth fo much coft and pains to change one cardefs Minifter for another. ] The end isthe Mover and Life of the agent in all the means. How many thoufands have prayed, and paid, and fuffered, and more upon the expectations of a great advantage to the Church, and more common illumination and reformation of the Nation, by your means. And will you now deceive them all / Again I fay, God forbid. Now itis at your hands that they are expe&ing the happy iflue of all. The eyes of the Nation are or fhould be,all (under GodJ upon you, for the bringing in the harveft of their colt and la- bouts. I pflSfefs , it maketh me admire at the fearful .eitfulritfs of thehearrof man, to fee how every. man The Reformed fiaBor* 349 man can call on others for duty, or cenfure them for the omitting it, and what excellent Judges we are in other mens cafes, and how partial in our own ? The very judicious Teachers of the Nation can cry out ( and too juftly ) againft one fed and another fed , and againft unfaithful undermincrs of thofe that they thought would have done the work, and againft the difturbers of the Reformation that was going on, andfayX Thefe have betrayed the Church, and fru- ftrated the Nations coft and hopes, and undone all that hath been fo long a doing. J And yet they fee not, or feem not to fee, that it is we that are guilty of this, as much as they. It was not the Magiftrates driv- ing,but the Minifters drawing, that was the principal faving means that we have waited for. Brethren , ic were a ftrange miftake fure , if any of us fhould think,that the price of the Nationswealth and blood was purpofed to fettle us in good Benefices, and to pull down the Bifhops,and give us the quiet pofTefli- on of our livings which they would have deprived us of. Was this the Reformation, that wc might live in greater eafe and fulnefs, and fuccced the e jeded Mi- iiiftcrs in their kfs difgraced fins /Why firs? what are wc more then other men, that the people fhould do all this for us? that they fhould impoverifli the whole Nation almoft to provide us a Jivelyhood / What can they fee in our Perfons or Countenances for which they fhould fo dote upon us ? Arc we not: men/rail^and corruptible flefh,an worthy finners like •themfelves? Surely it was for our work, and the ends of our work, and not for our perfons ( but in ordei? to our work ) that they have done all this. What fay 35o Gildas Salvianus ; fay you now Brethren ? Will you deal faithfully with your Creditors, and pay the Nation the debt which you owe them ? Shall all the blood and coft of this people be fruftrated, or not ? You are now cal- led upon to give your anfwer, and it is you that muft give it. The work is now before you : And in thefe pcrfonal Inftruftionsof all the Flock, as well as in publike preaching doth it confift. Others have done their part, and born their burden, and now comes in yours. You may eafily fee how great a matter lie* upon your hands, and how many will be wronged by your failings, and how much by thefparingof your labour will be loft* If your labour be more worth then all our trcafures,hazards and lives, and then the fouls of men, and the blood of Chrift, then fit ftill , and look not after the ignorant or the ungodly •, fol- low your plcafure or worldly bufinefs, or take your cafe, difpleafe not iinncrs, nor your own flefli, but let your neighbours fink or fwim, and if publikc preaching will not fave them, let them perifli. But if the cafe be far othcrwifc you were bell look about you. ( gut I ftiali fay more of this anon. ) SECT. The Reformed faflor. 3 5 1 SECT. II. ;i. TTAving given you the firftfort of moving •*-* Rcafons, which were drawn from the Be- nefits of the prefent undertaken work. I come to the econd fort, which are taken from the difficulties -, vhich if they were taken alone, or in a needlefs bufi- lefs, I confefs might be rather difcouragements then notives : But taking thefe with thofe that go be- fore and follow, and the cafe isotherwife. For diffi-* :ulties rauft excite to greater diligence in a neceflary vork. And difficulties we (hall find many both in our elves and in our people-, which becaufe they are :hings fo obvious that your experience will leave no :00m for doubting, Khali take leave topafsthem aver in a few words. 1 . In our felves there is much dulnefs and lazineff, fo that there will be much ado to get us to be faith- Ful in fo hard a work. Like a fluggard in bed, that knows he fhould rife, and yet delay cth and would ftay as long as he can • fo do we by duties that our corrupt natures are againft, and put us to the ufc of all our powers. Meer floth will tie the hands of many. 2. We have alfo a bafe man-pleafing difpofition, which will make us let men perifh left we lofe thair love, and let them go quietly to hell, left we fhould make them angry with us for feeking their falvation : and we arc ready to venture on the difpleafure of God, 3 5^ Gildas SaWianuS; God, and venture oar people into everlafting mifery, rather then get ill-will to our felyes. This diftemper muft be diligently refilled. 3 . We have fome of us alfo a foolifh balhfulnefs. which makes us very backward to begin with them, £nd to fpeak plainly to them : we are fo modeft for- footh, that we blufh to fpeak for Chrift, or to con- tradid the Devil, or to fave a foul : when fhameful works we are lefs alhamed of. 4. We are fo carnal, that we are prone by our flefhly interefts, to be drawn to unfaithfulnefs in the work of Chrift. Left we lofe our Tythes, or bring trouble upon our felvcs, or fee people againft us, and many fuch like. All thefe require diligence for their refifiance. 5 . The greateft impediment of all is, that we are too weak in the faith : So that when we fhould fee upon a man for his converfion with all our might, if there be not the ftirrings of unbelief within us, to raife up a&ual queftionings of Heaven and Hell, whether the things that we fhould carneftly prefs be true, yet at leaft the belief of them is fo weak,that it will hardly excite in us fo kindly, refolute, and con- ftant zeal : So that our whole motion will be but weak, becaufethefpringoffaithisfoweak. Owhat need therefore have all Minifters for themfelves and their work, to look well to their faith, efpecialfy thac their Affent to the truth of Scripture, about the Joy and Torments of the life to come, be found anil, lively. 6. And laftly, we have commonly a great deal of unskilfulnefs and unfitnefs for this work. Alas how ftw know how to deal with an ignorant wordly man for The Reformed Rafter. 35$ for his falvation ! To get- within him, and win upon him, andfuitallfpecchestomens feveral conditions and tempers, to choofe the meeteft fub jefts,and fol- low them with the holy mixture of ferioufnefs, and terrour, and love, and meeknefs,and Evangelical al- lurements ! O who is fit for fuch a thing ! I profeft ferioufly, it feems to me ( by experience ) as hard a matter to confer aright with fuch a carnal perfon in order to his change, as to preach fuch Sermons as or- dinarily we do, if not much more. All thefe Dif- ficulties in our felvcs,(hould waken us to refolutions, preparation and diligence, that we be not overcome by theoi, and hindrcd from, or in the work. %, AND for our people, we have as many jC\ Difficulties to encounter with in them. 1. Too many of them will be obftinately unwilling to be taught •, and fcorn to come at us^ as being too good to be catechized,or too old to learn ; unlefs we deal wifely with them in puplike and private, by the force of Reafons, the power of Love %o conquer their perverfnefs ^ which we mull carefrilly endea- vour. - 2. Andfo great is the dulnefs of many that are willing, that they can fcarce learn a leaf of a Gate- chifin in along time, and therefore will keep away, asaftiamedof their ignorance , unlefs we are wife and diligent to encourage them. 3 . And when they do come vfo great is their igno- rance and unapprehenfivenefs, that you will find it a wonderful hard matter to get them to underiland E e you 354 Gildas Salvianus ; you, fo that if you have not the skil of making things plain, you will leave them as ftrangetoit, as be- fore. 4. And yet harder will you find it to work things upon their hearts, and let them fo clofe to the quick, as to make that faving change,which is ourend,and without which our labour is almoft loft. Oh what a b!ock,what a rock is a hardened carnal heart ! How ftiffiy will it refill: the moft powerfuil perfwafions I and hear of everlafting life or death, as a thing of no- thing! If you have not therefore great ferioufnefs , and fervency, and working matter, and ntnefs of cx- preftion, what good can you expect ? And when all is done, the Spiric of Grace muft do the work : But as God and Men do uie to choofe inftruments moll: fuitable to the Nature of the Agent, work or end, fo here the fpiritof wifdomJife,and holinefs,doth not ufe to work by foolifh, dead or carnal inftruments, but by fuch perfwafi*ns of Light, and Life, and Pu- rity, as are likeft to it felf, and to the work that is to be wrought thereby. 5 .. And when you have made fome deferable im- prellions on their hearts, if you look not after them, and have a fpecial care of them when they are gone, their hearts Will foon return to their former hard- nefs, and their old companions, and temptaions will work off all again. I do but briefly hint thefe thinks which you fo well know. All the difficulties of the work of Converfion, which you ufe to acquaint the people with, are here before us in our prefent work •, which I will forbear to enumerate, as fuppo- fingit unneceffary, ; . SECT. The Reformed Taftof. 355 SECT. III. III. TTHE third fort of moving Reafons arc i drawn from the Neceffity of the un- dertaken work: For if it were not Neceffary, the lazy might be difcouraged rather then excited, by the forcmentioned difficulties, as isaforefaid. And if we fhould here expatiate, we might find matter fjpr a volumn by it felf. But becaufe I have already been longer then I did intend, I (hall only give you a brief hint offomeof the general grounds of this Ne- ceffity. # And 1. It is Neceffary by Obligation, VtOffici- um^Necefsitatepracepti •' and 2 . 1 1 is neceffary adfi~ mm •, and that, i . For^od. 2. For our neighhours. 3. And for ourfelves. 1. Forthefirftofthefe. 1. We have on us the Obligation of Scripture- precepts. 1. General. 2. Special. And 2. the fubfervient obligation (or the firft bound falter on us ) by Promifes and Threatnings. 3. And thcfealfo feconded by execu- tions, even i.bya&ual Judgements ; 2. and mer- ges. And laftly, we have the Obligation of our own undertaking upon us. 1 hefe all deferve your Confideration, but may not be infilled on by me, left I be over tedious. 1 . Every Chriftian is Obliged to do all th*t he can for the falvation of others, but every Minifter is doubly obliged, becaufe he is feparated to the Gofpel ofChrift, and is to give up himfelf wholly to that E e 2 work. 35$ Gildas Salvknus \ work. Rom. i. i. tTim. 4.1 J". It is needlefs to any further queftion of our Obligation, when we know that this work is needful to our peoples conversion and falvation, and that we are in general commanded to do all that is needful to thofe ends, as far as we are able. That they are neceffary to thofe 1 ends hath been fhewed before- and (hall be more anon. Even the ancient profeffors, have need to be taught the Principles of Gods Oracles , if they . have neglefted it, or forgot it, faith the Apoftle, i ™*KiV 7&!-v h<.iTZ iv'fitft&ffi&t'J vyL&i TtvaTa, fc(^eTxr^ ttfyvi W AcylwrsQi*. Heh.^.ii. Whether the un^ converted have need of converfion and the means of it, I hope is ho doubt among us \ And whether this be a means, and a needful means, experience may put us far out of doubt, if \ve had no more. Let them ! ■ that have taken moft pains in publike, examine their people, and try whether mary of them be not yet as ignorant and carelefs almoft, as if they had never heard the Gofpel. For my paf t, I ftudy to fpeak as plainly and movingly as lean, (and next my fludy to fpeak truly, thefe are my chief ftudies) and yet I frequently meet with thofe that have been my hearers this 8.or 10. years, who know not whether Chrift be God or man, and wonder when I tell them thchiftory of his birth, and life, and death, and fending abroad the Gofpel , as if they had never heard it before, and that know not that Infants have any original fin.: And of thofe that know the Hifto- ty of the Gofpel , how few are they that know the nature of that faith, repentance, and holincfs, that it requireth •, Or at leaft,that know their own hearts? But moft of them have an ungrounded affiance in Ghrift, % The Reformed Paflofr 357 Chrift, trufting that he will pardon, juftifie and fave. them, while the world hath t*ir hearts, and they live to the flefti : And this affiance they take for a juftifying-faith. I have found by experience, that an ignorant fot that hath been an unprofitable hearer fo long, hath got more knowledge andrcmorfcof con- ference in half an hours clofe difcourfe, then the from ten years publike preaching. I know thac preaching oftheGofpelpublikely is the moft excel- lent means, becaufe we (peak to many at once : But otherwife, it is ufually far more effeduall to preach it privately to a particular finner, a$to himfelf. For the plaineR man that is, can fcarce fpeak plain enough . in publike for them to understand •, but in private we may much more. In publike/ we may noc #ufe fuch homely expre/Iions, or repetitions, as their dulnefs doth require, but in private we may : In publike our fpeeches are long, and we quite over-run their un- derftandings and memories, and they are confound- ed and at a lofs, and not able to follow us, and one thing drives out another, and fo they know not what we faid: But in private we can take our vrorkgradar* tim^ and take our hearers with us as we go • and by queftions and their anfwers, we can fee how far they go with us,and what we have next to do. In publike, by length and fpeaking alone, welofe their attenti- ons • But when they areInterlccutors,we caneafily caufe them to attend. Befides that, we can fas was abovefaidj better anfwer their Objections,/ and en- gage them by Promifes before we leave them, which in publikc we cannot do. I conclude therefore that publike preaching will not be fufficient : for though ij may be an effe&ual mean9 to convert majiy, yet;: £e 3 aoc. 35 8 Gikks Salvianus ; not fo many ; as experience, and Gods appointment of further means, m */ affure us. Long may you ftudy and preach to little purpofe, if you negleft this duty. 2. And for inftancesof particular fpecial obliga- tions, we might eafily (hew you many, both from Chriftsown example, who ufed this interlocutory preaching both to his Difciples and to the Jews, and from the Apoftles examples „ who did the like: But that indeed it would be needleft tedioufnefs to recite the paffages to thofe that fo well know them,it being the mod ordinary way of the A poftles preaching, to do it thus interlocutorily and by difcourfe: And when they did make a fpeech any thing long to the peo- ple, yet the people and they difcourfe it out in the conclufion.Thus Peter preached to the Jews, AVts 2. and to Cornelius and his friends, Ails io. and thus Philip preached to the Eunuch,^#.f 9.and thus Paul preached to the Jaylor, ./!#.$• i6.andtomany others. Its plain that it was the commoneft preachingof thofe times, which occaiioneth the Quakers to challenge us to fhew where any ever took a text, and preachc as we do: (though they might have found that Chrift didfo,£#^f 4. 18.) Paul preached privately to them of Rep utation, lefl he fbonldhave run, and laboured in vain, Gal. 2.2. And that earneft charge no doubt includeth it, 2 T/w.4. 1, 2. 1 charge thee therefore be- fore God and the Lord fefus Chrift, who /ball Judge the quicksand the dead at his aopearing, and his Kingdom, Preach the JVord^be inftant infeafon, and out offeafon •, reprove, rebuke, exhort , with all long faring ar/S, Doftrine. Both publike preaching,* and ail fores 01 lvepooft and Exhortations are here required* 3. And the R € famed Ta(tot. $ 5 9 3 . And how thefe precepts are feconded with p^o-* mifesand threatnings, isfo well known, that I fte.ll pafs it over with the red. 2. HT Here is a Necefluy alfoof this Duty adfi- mm • and firft , To the greater Glory of God, by the fuller fuceefs of the Gofpel : Noc fimply to his Glory , as if he could not have his Glo- ry without it: forfo our falvation is not neceffary to his Glory : but toJiis Greater Glory : betaufe he is moft honoured and pleafed when moil are faved : For he hath fworn that he hath no pleafure in the death of a Tinner, but rather that he return and live. And doubtlefs as every Chriflian liveth to the Glory of God,ashisEnd,fo will he gladly take that courfe that may moll cffeftually promote it. For what man would not attain his Ends? O Brethren/ if we could generally fee this work a foot in all the Parifhes of England, and get our people to fubir.ic to it, and then profecute it skilfully and zealoufly our felves, what a Glory would it put upon the face of the Nation, and what Glory would redound to God thereby f If our common I gnorance were thus banifhed, and our vanity and idlenefs turned into the iludy of the way of life, and every Shop, and every houfe wer.e bufiedin learning of Ca techifms , and fpeaking of the word and works of God, what Pleafure would God take in our Cities and Coutf- cries? He would even dwell in our habitations, and make them his Delight. It is the Glory of Chiift that (hinetfr in his Saints - and all their Glory is his E e 4 Glory , 3 60 Gildas Salvianus . * Glory •, that therefore which lionoureth them , in Number, or excellency, thathonoureth him : Will not the Glory of Chrift be mod: wonderfull and con- | fpiclous in the new ferttfalem, when the. Church fhall have that ihining luftre that is defcribed in Rev. 2 1 . It is he that is the fun and the fnield of his Church, and his light is it in which they fhall have light-, and the bulinefs of every Saint is to g!orifie him : If therefore we can increafe the number or ftrength of the Saints, we thereby increafe the ho- nourof the King of Saints :, For he will have fer- vkeand praife where -before he haddifobedienceand diftionour. Chrift aifo will be honoured in the fruits of hisblood-fhea,and the Spirit of Grace in the fruit of his operations^ And do not all thefeEnds require that we ufe the means with diligence ? 2. This duty alfo is neceffary to the welfare of our people: HovV rrmchitd)th conduce to their fal- vation, is manifeft. Brethren, can you look be- lieveingly on your miferable neighhours,and not per- ceive them calling for your help ? There is not a (in- ner whofe cafe you fhould not fo far companionate, as to be willing to relieve them at dearer rates then this comes to. Can you fee them as the wounded man by die way, and unmercifully pafs by ? Can you hear them cry to you^ as the man of Alccedonia, to Paul in hisvifion, come and help us? and yet will you refufe your help ? Are you entrufted with an hofpital, where one lauguifheth in one corner, and another groaneth in another, andcryethout.O help me, pitty me for the Lords fake, and a third is raging mad , and would deftroy himfelf and y'otT, and yet will you fit idle , or refufe vour help?* 7he ^formed Vattor- 36s *f it may be faid of him that relieveth not mens bo- dies, how much more of them that relieve not mens fouls, that if you fee your brother have need , and Jhut up the bowels of your Companion from him ^hon? dwelleth the love of God in you ? You are not fuch Monfters,fuch hard-hearted men, but you will pitty a Leper, you will pitty the naked, imprifoned or de~ folate, you will pitty him that is tormened with grievous pain or ficknefs ; And will you not pitty an ignorant hard-hearted (inner ? will you not pitty one that mull be (hut out from the prefence of the Lord>and lie under his remedilefs wrath, if through- Repentance fpeedily prevent it not i O What a bean is it that will not pitty fuch a one ? what fhall I call the heart of fuch a man ? A heart of ftone, or a very rock, or adamant, or the heart of a Tyger ? or rather the heart of an Infidel ? for fure if he be- lieved the mifery of the impeninent, it is not poffible but he fhould have pitty on him ! Can you tell men in the Pulpit, that they fhall certainly be damned except they repent , and yet have no pitty on them when you have proclaimed fuch a danger? And if you pitty them : will you not do this much for their falvation ? what abundance round about you are blindly haftening- to perdition? and your voice is appointed to be the means of reclaiming them/ The phyfitian hith no excufe, who is doubly bound to relieve the fick, when every neighbour is to help them. Brethren , what if you heard linners cry after you in the ftreets, O Sir ; have pitty m me, and afford me your advice ! I am afraid of the everlafting wrath of God ! I know I muflfhortly leavt this world, and I am afraid left I (hall be miferabk in the next I Could1 J* Gildas Salvianus Could you deny your help to fuch a finner ? What if they came to your ftudy-door , and cryed for help, and would not away, till you had told them how to efcape the wrach of God > Could you find in your hearts to drive them away without advice > I am confident you could not. Why, alas fuch per- form are lefs mifcrable then they that cannot cry for help. It is the hardened finner that cares not for your help, that moft needeth it : and he that hath not fo much life as to feel that he is dead, nor fo much light as to fee his danger, nor fo much fenfe left as to pitty himfelf, this is the man that is moft to be pittyed. Look upon your Neighbours round about you, and think what abundance need your help in no lefsa cafe then the apparent danger of damnation. And every impenitent perfon that you fee and know about you, ftippofc that you hear them cry to you for help, as ever yon pittyed poor wretches , p itty tis , left we fbould be tormented in the flames of hell : if you have the hehrts ofmen^ pitty hs : And do that for them that you would do if they followed you with fuchcomplaints.O how can you walk and talk , and be merry with fuch people , when you know their cafe ? Me thinks when you look them in the face, and think 'how they muftlie in perpetual mifery, you fhould break forth into tears ( as the Prophet did when he looked upon Ha- *ael, ) and then fall on with the moft importunate Exhortations ! when you muft vifit them in their ficknefs, will it not wound your hearts, to fee them ready to depart into mifery, before you have ever dealt ferioufly with them for their recovery ? O then for the Lords fakc4 and for the fake of poor fouls, ' The Reformed Paftor; 3s j fouls, have pitty on them, and beftir your fclves, and fpare no pains that may conduce to their falva- tion. 3# A Nd I muft further tell you, that this Mi- jf\ nifterial fidelity is Neceffiiry to your own welfare, as well as to your peoples. For this is your work, according to which ( among others ) you fhall be judged. You can no more be faved with- out MinifierUl diligence and fidelity, then they or you can be faved without £hriftten diligence and fi- delity : If you care not for othfts, atleaft care for your felves. O what is it to anfwer for the neglect offuch a charge? and what fins more hainous then the betraying of fouls ? Doth not that threatning make us tremble ? £7/ thou wran not the -wicked — - their blood will I reqmre at thy hands. ] I am afraid, nay, I am paft doubt, that the day is near when un- faithfull Minifters will wifh that they had never known that charge. But that they had rather been Colliars,or*Tinkers, or Sweepers of Channels, then Pallors of Chrifts flock ! when befides all the reft of tfleir f^s , they fhall have the blood of fo ma- ny fouls to anfwer for. O Brethren , our death as well as our peoples is at handl And it is as terrible to an unfalthfull Paftor as to any .When we fee that die we rauft , and there is no remedy, no wit or learning, no Credit or popular applaufecanputby the ftroak , or delay the time $ but frilling or un- willing, our fouls muft be gone, and thac into a world that we never faw^ where our perfons and worldly }^4 Gilcks Salvianus 5 worldly intcreft will not be refpe&ed, O then for a dear Conference, that can fay [I lived not to my [elf but toCbrifi, 1 '/pared not my fains , Ihidmtmy taknt ^ / concealed not mens mtfery , nor the way of their recovery A OSirs, let us therefore take time while we may have it, and work while it is day, for the night cometh when hone can work. This is our day too : and by doing good to others, we muft do good to our felves. If you would prepare for a comfortable death, and a fure and great Reward, the harveft is before you : gird up the loins of your ifainds, and quit your felves like men ^ that you may end your days witlrthat confident triumph [ / have f ought a good fight yl have kept the faith, I have fi- m/hed my Conrfe •, henceforth is laid up for me a crown of Rigbteonfoefs, which God the righteous fudge fball give me} And if you would be blefTed with thofe that dye in the Lord •, Labour now, that you may reft from your labours then, and do fuch works as you would wi(h ftiould follow you , and not fuch as will prove yout terror in the review. SECT, The Reformed Taftor'. $H SECT. IV. HAving found fo great Reafonto move us to this work,! (hall, before I come to theDire&ions, i. Apply them further for our Humiliation and Excitation. And 2. Anfvver fome Obje&ions that may be raifed. And 1. What caufehave we to bleed before the. Lord this day , that havenegle&ed fo great and good a work fo long ? That we have been Minifters of the Gofpel fo many years, and done fo little by perfonal„ inftruftions and conference for the faving of mens fouls ! If we had but fet awork this bufinefs fooner, that we have now agreed upon, who knows how ma- ny more might have been brought over unto Chrift? and how much happyer we might have made our Parifhes,ere now? And why might we not have done it fooner as well as now? I confefs many impediments were in our way, and fo there areftill, and will be while there is a Devil to tempt, and a corrupt heart in man torefift the light : But if the greateft impe- diment had not been in our felves, even in our own darknefs,anddulnefs, and undifpofednefs to dury, and our dividednefs and unaptnefs to clofefor the work of God, I fee not but much might have been done before this. We had the fame God to command us, and the fame miferble objeds of compaflion, and the fame liberty from Governors of the Com- mon-wealth. But we flood looking for changes, and we would have had the Magiftrate not only to have given $66 Gildas Salvianus • given us leave to work, but have done our work fori us,or at leaft to have brought the game to our hands, jj and while we looktfor better daies, we made them I worfe, by the lamentable negled of a chief part of J our work. And had we as much petitioned Parlia-' ments for the interpofition of their Authority to compell men to be catechized and inftru&ed by the iMinifter, as we did for maintenance and other mat^ ters ^ its like we might have obtained it long ago, when they were forward to gratifie us in fuch undif- fputable things.But we have finned, and have no juft excufe for our fin ; fomewhat that may perhaps ex- cufe a tanto9 but nothing a $oto •, and the fin is fo . great, becaufe the doty h fo great,that we (hould be afraid of pleading excufe too much. The Lord of Mercy forgive us, and all the Miniftry of England, and lay not this or any of our Minifterial negligences i;o our charge. O that he would cover all our un- faithfulnefs, and by the blood of the everlafting Co- venant, would wafh away our guilt of the blood of fouls, that when the chief Shepherd (hall appear, we may ftand before him in peace, and may not be con- demned for the fcattering of his Flock* And Othat he would put up his controverfie which he hath againft the Paftors of his Church, and not deal the hardlyer with them for our fakes, nor fuffer undcr- tniners or perfecutorsto fcatter them, as they have jfuffered his Sheep to be fcattered ! and that he will not care as little for them, as they have done for the fouls of men h nor think his falvation too good for them, as they have thought their labour and fuffer- ings too much for mens (alvation : and as we have had many daies of Humiliation in England, for the fins The Reformed Vaftbr* \6? (ins of the Land, and the Judgements that have lain upon us , I hope we (hall hear that God will more throughly humble the Miniftery , and caufe them to bewail their own negle&s, and tofet apart fome daies through the Land to that end •, that they may not think it enough to lament the fins of others, while they over-look their own ^ and that God may not abhor our folemn National hurailiations,becaufe they are managed by unhumbled Guides- and than we may firft prevail with him for a pardon for our felves, that we may be the fitter to beg for the par- don of others. And O that we might caft out the dung of our Pride, Contention, Self-feeking and Idlenefs,left God fhould caft our facrifices as dung in our faces , and fhould caft us out as the dung of the earth, as of late he hath done many others for our warning 1 and that we might prefently Refolve in concord to mend our pacc^before we feel a (harper fpur then hi- therto we have felt. SECT. V. 2. A N D now Brethren, what have we to do *•* for the time to come, but to deny our lazy contradiding flefh, and rouze up our felves to the bufinefs that we are engaged in.The harveft is great, the labourers are too few^ the loyterers and conten- tious hinderers are many $ the fouls of men are pre- cious: themifery offinners is great ^ and theever- lafting mifery that they are near to is greater v thq beauty 368 Gildas Salvianus ; beauty and glory of the Church is defirable, the joy that v. e arc helping them to, is unconceivable • die comfort that foiioweth a faithfull fteward-fhip is not fmall ; the comfort ofa full fuccefs alfo will be grea- ter ^ to be co-woi acts with God and his Spirit, is not I a little honour- Lofubfervetheblood-lhedof Chrift for mens falvatioa is not a light thing : to lead on the Armies of Chrift through the hickeltofthe enemies, and guide them fafel y tl . dangerous u nefs, and fteer the vefTel through filch ftorms , and rocks, and fands, and u ?ives, and bring it fafe to the harbour of Reit, requireth no fmall skill and dili- gence : the fields now feem even white unto harveft, the preparations that have been maJe for us,are very great , the feafon of working is more warm and calm,then moft ages before us have ever ieen : we have careJefly loy tered too long already ^ cheprefent time is porting away -,while we aretrifling,men ^ d how faft are men paffing into another world ? And is there nothing in all this to awaken us co our d and to refolve us to fpeedy and unwearied diligence? Can we think that a man can be too careful and pain- ful under all thefe motives and engagements? Or could that man be a fit Lnftrument for other mens illumination, that were himfelf fo blind ? or for the quickening of others, that were himeli io fenflefs? What Sirs, are you that are men of v/iidom asvdull as the common people ? and do we need to heap up a multitude of words to perfwade you to a known and weighty duty ? one would think it fhould be enough to fet you on work,to (hew a Hne in the book of God,to prove it to be his will ? or to prove to you that the work hath a tendency to mens falvation? One The Reformed ^aflor. ^ One would think that the very fight of your mife-. rable neighbours fhould be motive fufficient to draw out your moft companionate endeavours for their relief? If a cripple do but unlapp his fores,and (hew you his difabled limbs, It will move you without words ? and will not the cafe of fouk, that are neer to Damnation move you ? O happy Church, if the Phyfitians were but healed themfelves ! and if we had not too much of that infidelity and ftupidity \which we daily preach againft 5 in others ! and were foundlyer perfwaded of that which we perfwade men of, and deeplyer affe&ed with the wonderful things wherewith we would affed them ! Were there butfuch clear and deep impreflions upon our fouls , of thofe glorious things that we daily preach, O .what a change would it make in our Sermons, and in our private courfe ! O what a miferable thing it is to the Church and to themfelves, that men muft preach of Heaven and Hell , before they foundly believe that there are fuch things ! Or have felt the weight of the Dodrines which they preach ! It would amaze a fenfible man to think what matters we preach and talk of 1 What it is for the foul to pafs out: of this flefh, and go before a righteous God, and en- ter upon unchangable joy or Torment! O with what amazingnhoughtsdo dying men apprehend thofe things! How fliould fuch matters be preachc and di- fcourft of ? O the gravity, the ferioufnefs, the uncef- fant diligence that thefe things require ! I know not what others think ofthem, but for my part, I am afhamed of my ftupidity, and wonder at my felf that I deal not with my own and others fouls, as one that looks for the great day of the Lord-, and that I can F f have tfo Gildas Salvianus ; have room for almoft any other thoughts or words* and that fuch aftoniftiing matters do not wholly take me up : I mar vail how 1 can preach of them flightly and coldly,andt.owl can let men alone in their fins! and that I do not go to them and befeech them for the Lords fake to Repent, how ever they take it, and whatever pains or trouble it fhould ccft me ! i fcldom come out of the Pulpit, but my Conscience fmiteth me that I have been no more ferious and fervent in fuch a Cafe. It accufeth me not fo much for want of humane ornaments or elegancy, nor for letting fall an un- hanfomword^ Butitasketh me, How couldft thou foeakj>f Life and Death with f kith an He Art ? How couldft thou Preach §f He-avcn and Hell, in fuch a carelefs fleepj manner? Bo ft thou believe what thou fax ft ? Art thou inearneft or injeft ? How canft thofi tell people that fin is fuch a thing, and that fo much miftrj is upon them and before themy and be no more of- fered with it ? fhouldft thcu not weep over fuch a people, and fhould noi thy tears interrupt thy words ? fhouldft not thou cry aloud , and Jhtw. them their tranfgrefsiens ? andintreat and befeech as for life and death* Truly this is the peal that Confcience doth ring in my ears, and yetmy drouzie foul will rot be awakened ! O what a thing is a fenfelefs hardened heart 1 O Lord fave us from the plague of Infidelity and Hard-heartednefs our felves, or elfe how fhall we be fit Inftruments of faving others from it ? O do that on our own fouls.which thou wouldlr ufe us to do on the fouls of others ! lam even confounded to think what difference there is between myfick* nefs-apprehcnfions , and my Pulpit and difcour- fmg The Reformed (paftor. 37 1 fing apprehenfions of the life to come ? That ever that can feem fo light a matter to me now^ which feemeth fo great and aftoniftiing a matter then • and 1 know will do fo again when death looks me in the face, when yet I daily know and think of that approaching hour I and yet thofe forethoughts will' not recover fuch working apprehenfions ? O Brethren fure if you had all converfed with neigh- bour-death as ofc as I have done, and as often re- ceived the fentence in your felves, you would have an unquiet Confcience , if not a reformed life in your Minifterial diligence and fidelity • and you would have fomejhing wilhin you that would fre- quently ask you fuch queftions as thefe : Is this all thy Companion on loft fmners ? wilt thou do no more to feek^and to fave them ? Is there not fuch and fuch, and fuch a one , O how many round about thee9 that are yet the viftblefons of death ? What haft thou [aid to them or done for their recovery ?Jhall they dye, and be in Hell before thouwfa fpeak^to them oneferious word to prevent it ? {ball they there cur fe theeefor ever that didft no more in time tofav* them I fuch cries of Confcience arc daily in mine ears , though the Lord knows! have too little obeyed them. ^ The God of Mercy par don rae, and awake me with the •reft of his fervants that have been thus finfully neg- ligent ^ I confefs to my fhame, that I feldom hear the Bell toll for one that is dead, but Confcience asketh me, What haft done for the faving of that foul before it left the body ? There is one more gone to judgement -, what didft thou to prepare them for judge- ment ? and yet I have been ilothful and backward to help the reft that do furvive. How can you f f 2 £hufe* 37* Gildas Salvianus . chufe, when you are laying a Corps in the grave, but think with your felves, Here Iktb the body, but •where is the foul ? and what have I done for it, before it departed ? it was part of my -charge, what account can I give of it ? O Sirs,is it a fmall matter to you to anfwcr iuch queftioris as thefe ? It may feem fo now, but the hour is coming when it will not feem fo If oyr hearts condemn us, God is greater then our hearts, and will condemn us much more: even # with another kind of Condemnation then Confd- ence doth.The voice of conicience now is a {till voice, andthefentenceofConfcience is a gentle fentence, in comparifon of the voice.and the fentence of God. AlaslConfciencc feeth but a very little of our fin and mifery, in comparifon of what God feeth. What mountains would thefe things appear to your fouls, which now feem mole-hils ? What beams would thefe be in your eyes that now feem motes, if you did but fee them with a clearer light ? (I dare not fay, As God feeth them) we can eafily make fhift to plead the Caufe with Confcience, and either bribe it, or bear its fentence : but God is not fo eafi- ly dealt with , nor his fentence fo eafily born. wherefore we receiving (and preaching,) a Kingdom that cannot be moved^ let us have grace whereby we may ferveGod acceptably, with reverence^ and Godl% fear •, for our God is a Confumingfire, Heb. 12. nit. But becaufe you (hall not fay, that I affright my felf or you with bug- bears, and tell you of dangers and terrors when there are none, I will here add the certainty and furenefs of that Condemnation that is like to befall the negligent Paftors, and particu- larly that will befall us that are here this day, if we (hall The Reformed fa/tor* 31 3 fliail heaerafter be wilfull Negle&ers of this great work \ how many will be ready to rife up againft us to our Condemnation ? i . Our Parents that deftinated us to the Miniftry may condemn us,and fay ,Lord we devotedthem to thj^ ferviccy and they made light of it; and ferved them- /elves. 2. Our Matters that taught us , our Tutors that inftruftcd us • The Schools and Univerfi ties that we lived in , and all the j ears that we fpcnt, in fludy may rife up in Judgement againft us , -and Cpndenpj? us : For why was all this , but for the work of God ? 3 . Our Learning, and Knowledge, and Minifteriai gifts will condemn us • For to what are we made partakers of thefe, but for the work of God ? 4. Our voluntary undertaking the Charge of fouls will condemn us •, For all men fhould be irue to the truft that they have undercaken. f 5. All the Care of God for his Church , and all that Chrift hath done and fuffered for them will rife up in Judgement againft us : if we be negligent and unfaithful], and condemn us ; .For that we did by our negleft deftroy them for whom Chrift dyed. 6. AUthefevere Precepts and Charges of Holy Scripture, with the Promifes of Afliftance and re- ward , and the threatnings ofPuniihment, will rife up againft the unfaithful and condemn th?m ^ For God did not fpeak all this in vain. 7. All the Examples of the Prophets andApo- ftles and* other Preachers recorded in Scripture, will rife up againft fuch and condemn them : even F f 3 this 374 Gilcks Salvianus ^ this pattern that is fet them by Paul, AEl. 20. And all the examples of the diligent fervantsof Chrift in thefe later times, and in the places about them. For thefe were for their imitation, and to provoke them to an holy emulation in fidelity and Minifterial dili- gence. 8. T-- Holy Bible that is open before us, and all the Books in our ftudies that tell us of our duty, di- , reftly or indiredly, may condemn the lazy and un- profitable fervant : For we have not all thefe helps and furniture in vain. 9 All the Sermons that we preach to perfwade our people to work out their falvation with fear and treipbiing, to lay violent hands upon the Crown,and take the Kingdom as by force, to ftrive to enter in at the ftrait gate.andTo to run as they that may obtain, &ct Wili rife up againft the unfaithful and condemn them. For if it io nearly concern them to labour for their falvation, doth it not concern us who have the charge of them to be alfo violent, laborions,and un- wearied in ftriving to help en their falvation? Is it worth their Labour, and Patumqe, and is it not alfo worth ours ? 1 o. All the Sermons that we preach to them to fet out the danger of a natural ftate, the evil of fin, the need of Chrift, and Gracc9 the JoyesofHeaven,and the Torments oi Hell, yea, and the truth of Chriftian Religion, will rife up in judgement againft fuch and condemn them. And a fad review it will be to them- felves, when they (hall be fore'e :o think [ did I tell them of fuch great dangers and hopes in publike, and would I do no more to help them in private*? What, tell them daily of threatned damnation, and yet let them *the Reformed Tajlor. 375 them run into it foeafily ? Tdl them of fuch a Glo- ry, and fcarce fpeak a word to them perfonally to help them to ic ? Were thefe fuch great matters with meat Church,and fo fmall when I came home? ] All this is dreadful felf-condemnanon. 1 1. All the Sermons that we have preached to per- . fwade other men to fuch duties, as Neighbours to exhort one another daily, and plainly to rebuke them, and Parents and Matters to doit to their Children andfervants, will rife up in Judgement againft fuch, and condemn them. For will you per fwade others to that which you will not do ( as far as you can ) your felves ? When you threaten them for negled- ing, it you threaten your own fouls. 12. All our hard cenfures of the Magifrratefor doing no more, and all our reproofs of him for per- mitting Seducers, and denying his further aflittance to the Minifters, doth condemn our felves if we re- fufe our own duty. What, mutt all the Rulers of the world be fervants to our floathfulnefs, or light us the candle to do nothing,or only hold the ftirrup to our Pride, or make our bcds that in a whole Countrey it is rare to find a Mini" ft er that hath fet up Difcipline or private inftru&i- on. Andhethat can fee muchdone towards itin England Jki&zh more acquaintance, or better eyes then Ihave. 2 . Alfo in our frequent folemn Humiliation dayes in the time of our deep diltrefs and fear, how pub- likely and eafrneftly did we beg deliverances, not as for our fakes, but for the Church and Gofpel fake , as if we had not cared what had become of us, fo that the Reformation of the Church might go on ; and we promifed if God would hear and deliver us, what we would do towards it? But O how unfaithfull have we been to thofe Promifes,as if we were not the the fame men that ever fpoke fuch words to God! I confefsitfrilethmyownfoulwith fhame, to con- fiderthe unanfwerablenefs of my affe&ionsand en- deavours to the many fervent prayers, rare deli- verances, and confident promifes of thofs years of advcrfity/ And fuch experiences of the almoft in- credible unfaithfulnefs of our hearts , is almoft g enough to make a man never truft his heart again ; and confequently to fliake his Certainty of fincerity : Have we now , or are we like to have any higher Refolutions then thofe were which we have bro- ken! And it tends alfo to make us queftion in the text extremity, even at the hour of death, whether God will hear and help us any more , who have forfeited our Credit with him by proving fo unfaithfull ^ If fo many years publike humiliations, fpurred on by fuch -i Ibe Reformed Taftor. 385 fuch calamities as neither we nor our fathers for many Generations had ever feen, had no more in them then now appears, and if this fee the iffue of all, how can we tell how to believe our felves here- after? It may make us fear left our cafe be like the Ifraelites, Pfal. 78. 34,3 5,36, 37> 4L4*, 57- Who when he flew them^ then they fought him , and the j returned^ and enquire dearly after God^ and they remembredthat God was their Rock^ and the high God their Redeemer^ Neverthelefs they did flatter him with their mouth , and they lyed unto him with their tongues • For their heart was not right with God% nei- ther were theyftedfafi in his Covenant. They remem- bred not hi shandy nor the day when he delivered them from the Emmy. But turned bac^ and dealt un- fatihfully like their fathers : they were turned afide like a deceitful bow* 3. Moreover, if we will hot be faithful in duties that we are engaged to, our own Agreements and Engagements which remain fubferibed by our hands, and are publifhed to the view of the world, will rife up in judgement againft us and condemn us. We have engaged our felves under our hands near three years ago, that we will fet up the exercife of Difcipline, and yet how many have negle&cd it to this day without giving any juft and reafonable ex- cufe ? We have now fubferibed another Agreement and Engagement , for Catechizing andlnftru&ing all that will fubmit. We have done well fo far ., Bui ifnowweihouldflag and prove remifs and fuper- ficial in the performance , our fubferiptions will condemn us ; this days humiliation will condemn us. Be not deceived : God is not mocked : it is not Gg your 386 Gildas Salvianus ; your Names only, but your hearts and hands alfo that he reqnircth : There is no dallying with God by feigned Promifes ; He will expeft that you be as good as your words. He will not hold him guilc- lefs, that by falfe Oaths, or Vows, or Covenants •with him doth take his holy Name in vain-, When thou vowefi a vow unto God, defer not to pay it •, for he hath no jileafxrs in fools • pay that which thon haft vowed. Better it is that thou fhouldft not vow, then that thou fbouWk vow and not pAy : fuffer net thy h fo cmfethy flejb to Jin • neither fay thou before the Angcl^ that it was an Error ; wherefore fhouli God he anrr) at thy voice, anddefi'roy the worj^of thy ? Ecclef. 5.4, 5, 6. And thus I have (hewed you what will come on it, if you fell not fet your felves faithfully to this work, to which you have fo many obligations and engagements • and what an tinexcufable thing our negled would be, and how great and manifold a condemnation it would expofe us to. Truly Bre- thren^ if I did not apprehend the work to be of ex- ceeding great moment to your felves, to the people, and to the honour of God , I would not have troubled you with (b many words about it, nor have prefumed to have fpoke'n fo fharply as I have done. But when it is for life and deathmen are ape to forget their reverence, and courtefie, and com- plements., commonly called Good manners! For my part I apprehend this as one of the beft and greifeft works that ever I put mine hand to in my life. And I verily think that your thoughts of it are as mine • and thentyou will not think my words too many or too keen, I can well remember the time The Reformed To/lor] j 87 time when I was earned for the Reformation of mat- ters of Ceremony : and if I (hould be cold infuch a fubftantial matter as this, how diforderly, and dis- proportionate would my Zeal appear ! Alas, can we think that the Reformation is wrought, when we caftout a few Ceremonies, and changed fome ve- ftures, and geftures, and forms 1 O no Sirs ! it is the converting and faving of fouls that is our bufinefs: Thats the chiefeft part of theReformation that doth moftgood,andtendethmoftto the falvation of the people. Let others take it how they will, I will fo far fpeak my confcience for your juft encouragement, as to fay again, that I am verily perfwaded that as you are happily agreed and combined for this work, fo if you will but faithfully execute this Agreement?toge- ther with your former Agreement for Discipline, you will do much more for a true Reformation, and that peaceably, without medling with controverted points then I have heard of any part of England to have done before you, and yet no more then is un- queftionably your Duty. Gg 2 SECT. S88 Gildas Salvianus . SECT. VI. 1 Am next toanfwer fome of thofc Obje&ions, •* which backward minds may caft in our way. And i* Some may objed, that this courfe will take #f fo much time that a man ft) all have no time to follow his ftudies i Aloft of us are young andraw, and have need of much time to improve our own abilities, which this courfe will prohibit us. To which I aniwer-,' i .We fuppofe them whom we pcrfwade to this work, to underftand the fubftance of the Chriftian Reli- gion, and to be abitTo te^ch it others -5 And the ad- dition of lower and'lefs nejeeffary things is not to be preferred before this needful communication of the fundamentals. I highly value common knowledge, and would not encourage any to fee light by it ^ But I value the laving of fouls before it. That work which is the ncm end muft be done, what ever be un- done : It is a very definable thing for a Phyfician to be throughly fctniicd in his art • and to be able to fee the reafon of his experiments, & to rcfolve fuch diffi- cult controversies as are before him^But if he had the - charge of^an Hofpital, or lived in a City that had the raging Peftilence, if he would be itudying defermen- latiwe, de circulation! fanfruwis, deveJiculochjli,di inftrHmentisf*nguificationisy and fuch like excellent ufeful points, when he fhould be looking to his pa- dents, and faving mens lives, and (hould turn them away,and let them perifh, and tell them that he can- not have while to give them advice, becaufe he muft follow the Reformed Pa/lor* 3*9 follow his own ftudies, I ihould take,that man for a prepofterous ftudenr,that preferred the remote means before the end it felf of his ftudies ■ and indeed, I ihould think him but a civil kind of Murderer. Mens fouls may be laved without knowing, whether God did predetermine the creaturein all its ads? whether theunderftanding neceffarily determines the will ? whether God works Grace in a Phylical or Moral way of caufation ? What free-will is ? Whether God hwefcientiain mediam ? Or pofitive decrees de maio tulf€\ with a hundred fuch like, which are the things that you would be iludying when you ihould be fa- ving fouls. Get well to heaven, and help your peo- ple thither, and you ihall know all thefe things in a momenc,and a thoufand more which now by all your ftudies you can never know j and is not this the moft expeditions and certain way to knowledge. 2. If you grow not extensively in knowledge, you will by this way of diligent pra&ice obtain the i:> tenfive more excellent growth •, If you know no many things as others/you will know the grea better then they •, For this ferious dealing with din- ners for their falvation, will help you to far dee. apprehcnnons of their laving principles, then will Le got by any other means. And a little more of the knowledge of thefe is worth all the other know- ledge in the world. O when I am looking heaven - ward, and gazing towards the inacceffible light, and afpiring after the knowledge of-God, and fold my foulfo dark, anddiftant, that I am ready to fay, £lknow not God-, he is above me-, quire out of my reach] this is the moft killing and goevou^ Ignorance/ me thinks I could willingly exchange Gg 3 ' all 290 Gildas Salvianus ; all other knowledge that I have for one glirapfe more of the knowledge of God and tftfc life to come. O that I had never known a word in Logick, Metaphy- ficks, &c. Nor known what ever Schoolmen faid , fo I had but one fpark more of that light that would fhew me the things that I muft fhortly fee. For my part.I conceive that by ferious talking of everlafting things, and teaching the Creed and (horteft Cate- chifm, you may grow more in knowledge ("though not in the knowledge of more things,} and prove much wifer men, then if you fpent that time in com- mon or curious lefs neceffary things. 3. Yet let me add, that though I count this the chief, I would have you to have more ^ becaufe thofe fubfervient fciences are very ufeful : and therefore I fay, that you may have competent time for both : Lofe none upon vain recreations and imployments : Trifle not away a minute : Confume it not in nqed- lefs deep : Do that you do with all your might ; and then fee whether you have not a competent time. Ifyoufetapartbuttwodaiesinaweekin this great work that we arc Agreed on, you may find fome for common ftudies out of ail the other five. 4. Duties are to be taken together : the greateft to bepreferredj but none to be negle&ed that can be performed j not one to be pleaded againft another, but each to know its proper place : but if there were fuchacafeofNeceffity, that we could not read for .our felves in the courfeof our further ftudies, and In- ftrud the Ignorant both, I would throw by all the libraries in the world, rather then be. guilty of the perdition of one foul- oratleaft, I know that this is tny duty. Obj. The Reformed factor. 3p i Ob j. 2."DW *fe/.f rw^r/J will deftroy the health of our bodies, by continual fpending the Spi- rits, and allowing m no time for neceffary recreations, and it will wholly locates up from any civil friendly vifitations, fo that we mtifi never ftirfrom home, "nor take our delight at home one day with our friends, for tht relaxation of our minds -, but as w^jhall feem At f cour- teous and morofe to others, fo we fhall tire cur felves, and the bow that is ft ill bept will bpin danger of breaks ingat loft. Anfw. i . This is the meer plea of the flefli for its own intereft : The fluggard faith, there isa Lyon in the way. He will not plough becaufeof the cold. There isno duty of moment and felf-denyal, but if youconfult with fieftiand blood, it will give you as wife reafons as thefe againft it . Y/ho would ever have been burnt at a flake for Chrift,if this reafoning had been good ? Yea, or who would ever have been a Chriftian ? 2. We may take time for neceffary Recreation for all this : An hour or half, an hours walk before meat, is as much Recreation as is of neceflity for the health of moft of the weaker fort of Students. I have reafon to know fomewhat of this by long experience, Thoughl have a body that hath languiihed under great weakneffes many years, and my difeafes have beenfuchas require as much exercife as almoft any in the world, and I have found exercife the principal means of my prefemtion till now, and therefore Gg4 havc 39 1 Gildas Salvianus ; have as great reafon to plead for it as any man that I know alive, yet I have found that the forefaid pro- portion hath been bleffed to my prefervation(though I know that much more had been like to have tend- ed to my greater health. ) And I do not know one Minifter of an hundred, that necdeth fo much as my felf. Yea, I know abundance of Minifters that fearce ever ufe any cxercife at all ( though I com- mend itnot in them^ I doubt not but it is our duty to ufe fo much exercife as is of neceffi ty for the pre- fcrvation of our health,fo far as our work requircth : elfe weftiould for one daies work lofe the opportu- nity of many: But this may be done, and yet the works that we are engaged in, be done too.On thofe two daiesaweels that you fet apart for this work, what hinders but you may take an hour or two to walk for the cxercife of your bodies ? Much more on other daies. But as for thofe men that limit not their Recreati- ons to their ftated hours, but muft have them for the pleafing of their voluptuous hnmor, and not only to fit them foi their works, fuch fenfualifts have need to ftudy better the natnreof Chriftianity, and learn the danger of living after the flefh, and get more morti- fication and felf-denyal before they preach thefe things to others. If you muft needs have your plea- furcs, you fhould not have put your fclves into that calling that requircth you to make God andhisfer- vice your pleafure,and reftraineth you fo much from flefhlypleafures.Isityour baptifmai engagement to fightagainftthcflefti? and do you know that much of the Chriftian warfare confifteth in the combate between the flefh and the fpirit ? and that is the very difference 7be Reformed (pattor* 393 difference between a true Chriftian and a wicked wreteh,that one liveth after the fpirit, and mortifi- eth the deeds and defiHte of the body , and the other liveth after the fleih ? and do you know that the overcoming the fleih is the principal part of ourvi- dory, on which the Crown of life depends • and do you make it your calling to preach all this to others ; and yet for all this muft you needs have your plea- sures ? If you mult, then for fhame give over the preaching of the Gofpe!, and the profefsion of Chriftian fetf-denyal, and profefs your feWes to be as you arc, and as you fovy to the flefh, fo of the flefh (hall you receive the wages of corruption. Doth fuch an one as Paul fay : I therefore fo run, not as un- certainly : fo fight /, not as one that beateth the air : But I keep under my body, and bring it into fubjettion, left that by any\ means, when I have preached to others, J my fdf Jhouldbe a caft-away, I Cor. 4. 26, 27. And have not fuch finncrs as we, need to dofo? Shall we pamper our bodies and give them their de- fires in the unneccfTary plcafures , when Paul muft keep under his body, and bring it into fubje Aion ? muft Paul do this, left after all his preaching hefiauld be a cafl-waj ?and have not we caufe to fear it of our felvcs much more ? I know that fome pleafucc it ifclf is lawful : that is, when it is of ufcto the fitting us for our work. But for a man to be fo far in lore with his pleafures, as that he muft unnecefTarily waft his precious time in them,and negle & the great work of God for mens falvation, yea, and plead for this a$ if it muft or might be done,' and fo to juftiffc himfelf in fuch a courfe3is a wickednefs inconfiftent with the common fidelity of a Chriftian, much more with the fidelity 304 Gildas Salvianus . fidelity of a Teacher of the Church : And fuch wretches as are Lovers of flealures, more then Levers ofGoiyVnub look to be loved of him accordingly, and are fitter tobecaftout of Chriftian Communion, then to be the chief in the Church, for we are com- rmriAtA from fuch to turn away, 2 Tim. 3.5. Recrea- tions for a ftudent, muft be fpecially for the exercife of his body , he having before him fuch variety of de- lights to his mind. And they muft be as whetting is with the Mower, that is only to bcufedfo far as is neceflkry to his work. And we muft be carefull that it rob us not of our precious time, but be kept with- in the narroweft bounds that may be. I pray perufe well Mr.Wheatley's Sermon of Redemption of time. 2. And then the Labour that we are now engaged to perform, is not likely much to impair our health. Its true, it muft be ferious •, but that will but excite and revive our fpirits, and not fo much fpend them. Men can talk all the day long of other matters with- out any abatement of their health: and why may not we talk with men about their falvation, without fuch great abatement of ours ? 3. Itistobeunderftood that the Diredion that we give, and the work which we undertake is not for dying men,that be not able to preach or fpeak,but for menfome of competent meafure of flrength, and whofe wcaknefTes arc tolerable, and may admit of j fuch labours. 4. What have we our time and ftrength foif,but to lay it out for God ? What is a candle made for, but to be burnt ? Burnt and wafted we muft be, and is it not fitter it fhould be in lighting men to heaven, and in working for God , then in living to the fleih ? How The Reformed ^aflor. $9 j How little difference is there between the pleafure of a long life and of a fhort, when they are both at an end ? What comfort will it be at death , that you lengthened your life by ftiortening your work ? He that works much •, liveth much ; Our life is to be efteemed according to the ends and works of it, and not according to the meer duration. As Seneca can fay of a drone, ibijacet, non ibi vivit ^& diu fuit, nonditi yixit: Will it not comfort us more at death tore- view a (hort time faithfully fpent, then a long time unfaithfully? 4. And for the matter of Visitations and Civilities, if they be for greater ends or ufe then our Mini- fterial imployments are, you may break a Sabbath for them •, you may rorbear preaching for them,and fo may forbear this private work ^ But if it be other- wife, how dare you make them a pretence to negleft fo great a duty? Muft God wait on your friends? What if they be Lords, or Knights, or Gentlemen ? Muft they be ferved before God ? Or is their difplea- fure or cenfure a greater hurt to you, then Gods dif- pleafure ? Or dare you think, when God will quefti- ou you for your negle&s , to put him off with this excufe, Lord 1 would have* fpent more of my time in feeking mensfalvation ^ but that/itch a Gentleman^ And fuch a friend would have taken it ill if I had not waited on them. If you jet feek^ to pleafe men , you are no longer the fervants of Chrifi. He that dares fpend his life in flefh-pleafing and jman-pleafing, is bolder then I am. And he that dares waft his time in comple- ments,doth little confider what he hath to do with it* O that I could but improve my time accordiug to my conviftions of the neceflity of improving it ! He that hath 3&6 tjiidas Salvianus hath lookt death in the face as ofc as I have done,I will noc thank him to value his time. I profefs I ad- mire at thofe Minifters that have time to fpare , that can hunt, or fhoot,or bowl, oruiethe like re- citations two or three hours, yea,wholc daies almoft together. That can fit an hour together in vain dif- courfes ^ and fpend whole daies in compiemental vi- ikations , and journeys tofuchends. Good Lord, what do thefe men, think on! When fomany fouls about them cry for their help, and death gives us no refpite • and they know not how (hort a time their people and they may be together? When the fmalleft Parifh hath fo much work that may imploy all their diligence night and day ! Brethren, 1 hope you are content to be plainly dealt with. If you 'have no fenfe of the worth of fouls,and of theprccioufnefs of that blood that was {hed for thcm,and of the glory that they are going to, and of the mifcry that they are in danger of; then arc you no Chriftians , and therefore very uafit to be Minifters : And if you have,liow can you find time for needlefs recreations, vifitations, or difcourfes? Dare you like idle Goflips, chat and trifle away your time, when you have fuch works as thefe to do, and fo many of them i O pre- cious time I How fwiftly doth it pafs away ! How foon will it be gone I What are the 40. years of my life that are paft/Were ev6ry day as long as a moneth, me thinks it were too (hort for the work of a day I Have we not loft enough already in the daies of our vanity ? Never do I come to a dying man that is not utterly ftupid- but he better fees the worth: of time ! O then if they could call time back again , how loud would they call ? If they couid but buy The Reformed lTaftor . 397 it, what would they give for it ? And yet can we af- ford to trifle it away ! yea, and to allow our felves in this,- and wilfully caftoff the greateft works of God ! O what a befooling thing is fin, that can thus diftrad men that feem fo wife ! Is it poffible that a man of any true compafsion and honefty, or any care of his Minifterial duty, or any fenfe of the ftri- Anefsof his account, (hould have time to fpare for idlenefs and vanity ? And I mud tell you further Brethren, that if ano- ther might take feme time for meer delight which were not neceffary, yet fo cannot you -, for your un- dertaking binds you to ftricter attendance then other men are bound to. May a phyfitian in the plague- time, take any more relaxation or recreation then is neceffary for his life, when fo many are expecting his help^inacafc of life and death ! As his pieafure is not worth mens lives, fo neither is yours worth mens fouls. Suppofe your Cities werebefieged, and the enemy on one fide watching all advantages to fur- prize it, and on the other fceking to fire it, with gra- nadoes which are caft in continually: I pray you tell me now, if certain men undertake it as their office to watch the ports, and others to quench the fire that {hall be kindled in the hou fes, what time will you al- low thefe men for their recreation or relaxation? When the City is in danger, xor the fire will burn on, and prevail if they intermit their diligence! Or would you excufe one of thefe men if he come off his work, and fay, I am but fleib and blood,! muft have fome pieafure or relaxation ? At the utmoii fure you would allow him none but of nccefsity ? Do not grudge at this aow,an41ay, This is a hard faying 398 Gildas Salvianus . faying,whocanbearit? For it is your mercy • and you are well, if you know when you are well, as I fliall fhew you in anfwering this next Obje&ion. Ob jeft. 3 . T do not think, that it is required of Mi- -*- nifters that they make drudges of them- felves. If the j f reach diligently, and vifit the fie k^ and do other Minifieriall duties, and occafionally do good to thofe they converfe with, I do not think^that God doth moreover require that wefbouldthustie ou\rf elves to InfiruH $vcry ferfon difiin&lj, and to make our lives a burden and a fiavery ? Anfw. i . Of what ufe and weight the duty is, I havefhewed before ! and how plainly it is command- ed. And do you think God doth not require you to do all the good you can ? Will you ftand by and fee finners gafping under the pangs of death, and fay, God doth npt require me to make myfelfa drudge to fave them ? Is this the voice of Minifte- rial or Chriftian Compafsion ? or rather of fenfu- al Lazinefs and Diabolical cruelty 1 Doth God fet you work to do, and will you not believe that he would have you do it ? Is that the voice of obedi- ence, or of Rebellion? It is all one whether your flefhdo prevail with you to deny obedience to ac- knowledged duty, and fay plainly I will obey no fur- ther then it pleafcth me. Or whether it may make you wilfully re jed: the evidence that (hould convince you that it is a duty, and fay I will not believe it to be myduty,unlefsitpleaferac. Its the true Character of The Reformed rajtor* 3$$ of an Hypocrite, to make a Religion to himfelf of the cheapeft part of God fervice, which will ftand with his flefhly ends and felicity; and to rejeft the reft, which is inconfiftent therewith. And to the words of Hypocrifie,this Objeftion fuperaddeth the words of grofs impiety. For what a wretched Calumny is this agai'nft the moft high God, to call his fervice a flavery and drudgery ? What thoughts have thefe men of their Mafter , their work and their wagps ? The Thoughts of a Believer, or of an Infidel? Arc thefe men like to honour God, and promote his Service, that have fuch bafe thoughtsof it them- felves? Do* thefe men delight iaflx>linefs , that ac- count it a flavifti Work ? Do they Believe indeed theMifery of finners , that account it fuch a flave- ry to be diligent for to fave them ? Chrift faith, that he that dcnieth not himfelf, and forfaketh not all, and taketh not up his crofs and followeth him, can- not be his difciple. And thefe men count it a flave- ry to labour hard in his Vineyard, and deny their eafe, in a time when they have all accommodations and Encouragements ? How far is this from forfak- ingall? And how can thefe men be fit for the Mi- nistry, that are fuch enemies to felf-denyal, and fo to true Chriftianity ? Still therefore I am iforced to fay, that all thefe Objections are fo prevalent, and all thefe carnal reafonings hinder the Reformation, And in a Word , hence is the chief mifery of the Church, that fo many are made Minifiers before they Are Chrifiianu If thefe men had feen the dili- gence of Chrift in doing Good , when he neglect- ed his meat to talk with one woman, foh» 4. And whea they M no time tQ eat bread, Aitrkji.iz* would 400 Gildas Salvianus «> would not they have been cfthemindof his carnal friends that went to lay hold on him,and faid, He is bendes himfelf, verf. 2 1 . They would have told Chrift he made a drudge or a flaveof himfeff, and God did not require all this ado. If they had feen him all night in prayei\ and all day in preaching and belling, it feerns he mould have had this cenfure from them for his labour I I cannot but advife thefe men to fearch their 6wn hearty wherher they un- feignedly believe that word, that they preach ? Do you believe indeed that fuch Glory attends thofe that dye in the Lord, and fuch Torment attended* thofe that dye unconverted ? If you do* how can you think any labour too much, for fuch weighty «nds ? If you do not, fay fo, and get you out of the Vineyard, and go wkh the Prodigal to keep fwine, and undertake not the feeding of the Flock of Chrift. Do you not know that it is your own benefit which you grudge at ? The more you do, the more you receive : the more you lay out, the more you have coming inj If you are ftrangers to thefe Chriftian Paradoxes, you fhould not have taken on you to teach them to others. At the prefcnt,our incomes of fpiritual life and peace are commonly in way ofdaty* fo that he that is moft in duty hath moft of God : Exercife of Grace increafeth it : And is it a flavery to be more with God, and to receive more from him, then other men? It is the chief folaceofagra- { ciouslbul to be doing Good, and receiving by do- ing : and to be much exercifed about thofe Divine things which have his heart. A good ftomack will *ot fay at a Feaft, what a flavery is it to beftow my time i m jyejormm }rapor. 401 time and pains fo much to feed my fetf? Befides, that we prepare for fuller receivings hearafcer : we fet our Talents to ufury , and by improving them we fhall make five become ten, and fobe made Rulers of ten Cities. We fhall be judged according to our works. Is it a drudgery to fend to the utmoft parts of the world, to exchange our trifles for Gold and Jewels? Do notthefe men feekto juftifie thepro- phane, that make all diligent godlinefs a drugery 9 and reproach it as a precifc and tedious life^They fay, they will never believe but a man may be faved with- out all this ado ? Even fo fay thefe in refpeft to the works of the Miniftry , They take this diligence for ungratefull tedioufnefs, and they will not believe but a man may be a faithfull Minifter without all this ado ! It is a hainous fin to be Negligent in fo great a bufinefs : but to approve of that negligence, andfoto beimpenitent, and to plead againit duty as if it were none, and when they (hould lay out themfelvesfor the faving of fouls, to fay, I do notbi- lieve that God requireth it • thtsis fo great an ag- gravation of the iin, that ( where the Churches Ne- ceffity doth not force us to make ule of fuch, for want of better ) I cannot but think them worthy to be caft out as therubbifh, and as [alt that hath lofi its favour, that is neither fit for the land, nor yet for the dung- hi I, but men caft it out : he that hath ears to hear ("faith Chrift in thefe words ) let him heartLuk* *4» 34,3 S- And if fuch Minifters become a by-word and reproach, let them thank themfelves ; for it is their own fin that maketh them vile, 1 Sam* 3 I3- And while they thus debafe the fervice of the Lord * they do but debafe themfelves ^ and H h pre- 4<3I vjiiuab oaiviauu* j prepare for a greater abafement at the laft- Ob jed. 4. T* Vt if yon make -fitch fevere Laws jD for Afinifiers, the Church will be left without. For what man will put himfelf upon fmhatcilfom life ; or what Parents mil c hoof e finch a burden for their children ? Aden will avoid it both for the bodily toil, and the danger to their Confide,. if tkeyjhould not well dif charge it. Anfiw. 1 . It is not we, but Chrift that hath made and impofed thefc Laws which you call fcrVcre. And If I fhould filence them, or mif-interpret them, or tell you that there is no fuch things, that would not relax them, nor difoblige or excufe you. He chat made them, knew why he did it, and will expeft the performance of them. Is infinite goodnefs it felf tobequeftionedorfufpeftedby us, as making bad or unmercifull Laws ? Nay it is meer mercy in him that impofeth this great duty upon us. If phy ans be required to be as diligent in Kolpitals, or Peft- houfes, or with other patients, to lave their lives, were there not more mercy.then rigor in this Law ? What, muft God let the fouls of your Neighbours perifh, to iave you a little Labour and fuffering- and tins in mercy to you ? O what a mifcrable world fhould we have, if blind feif conceited man had the ruling of it ? 2. Andforafupply of Paftors, Chrift will take care. He that impofeth duty, hath the fiilnefs of the Spirit , and can give men hearts to obey his Laws. Do you think Chrift will fuifer ail men to * be The Reformed Tafhr. 4 6 j be as cruel, tjna^ ciful, flefhly, and felf-feeking as you? He that hath undertaken himielf the work of our Redemption, and born our-tranfgreffions, and been faithful as the chief Shephard and Teacher of the Church, will not lofe $M his Labour and fuffer- ing for want of Inftrumehts to carry on his work, nor will he come down again todoall hhnfelf, be- caufe no other will do it : but he will provide aien to be his Servants and Ufhersin his School that Hull willingly take the labour on them, and re Joyce to be fo imploycd, and account that the happieft life in the world which you account fo great a toil, and would not change i: for all your eafe and carnal pleafure, but ibr the faving of fouls, and the propagating of the Gofpel of Chrift , will be content to bear the bur \ n and heat of the day, and to fill up the meafure of the fufferings of Chrift in their bodies, and to do what they do with all their might, and to work^ while it is day, and to be the fervants of all, and not to pleafe themfelves but others for their Edification , and to become all things to all men, that they may fave fame, and to endure all things for the E Letts fake , and to (pendandbefpentfor men, though the more they lovey the lefs they [bould be beloved^ and (hould be accounted their enemies for telling them the Truth ; fuch Paftors will Chrift provide his people after his own heart, that will feed them with knowledge : as men that^^ not theirs, but them. What , do you think Chrift can have no fervants, if fuch as you fhall with Dc~ mas turn to the prefent world, and for fake him ? If you diQikehisfervice, you may feekyoua better where you can find it, andboaft of your s*ain in the Con- clufion: but do not threaten him with the lofsof Hh2 your 4°4 Gildas Salvianus 5 your fcrvicc. He hath made fuch Laws as you will callfevere, forali that will be fared, as well as for his Minifters( though he impofe not on them the Jame employment ) ; for all muft deny themfelves, and mortifie the flejh, and be crucified to the world, And take up their crofs, aed follow Chrift, that willbe his Difciples. And yet Chrift will not be without Difciples, nor will he hide his feeming hard terms frotn men, to tice them to his fervice, but will tell them of the worft, and then let them come or chufe : He will call to them before hand to count what it will colt them, and tell them that the foxes have holes , and the birds of the air have nefls, but the fon of man hath not where to lay his head -, he comes mt to give them worldly Peace and Profperity, but to calltherrtto fttffer with him, that they mayraign with, him ,■ 'md in patience to pojjefs their fouls, and conquer, that they may be crowned with him, and fit down on his throne. And all this he will caufe his chofen to perform. If you be at that pafs with Chrift zi the Israelites were once with David, and fay, will the fon of Jcffcgiveyou fields and vineyards ? Every man to your tents O Ifrael : and if you fay Now Uok^ to thy own houfe O David, you (hall fee that Chrift will look to his own heufe, and do you look to yours as well as you can , and tell me at the hour of death or Judgement wheih is the better bargain, and whether Chrift had more need of you, or you of him. And for fcruplirig it in Confcience for fear of fail- ing, i. It is not involuntary imperfe&ions that Chrift will take fo hainoufly •, but it is un&ithfulnefs and wilful negligence : 2* And it lhail not ferve your The Reformed ^Paftor, ^05 * your turns to run out of thfc Vineyard or harveft, on prccence of fcruples , that you cannot do the work as you ought. He can follow you and oVer- take you as he did Jonas, with fuch a ftorm, as ftiall lay you in the belly of Hell ; Totally to call off a duty ,becaufe you cannot endure to be faithfull in the performance of it, will prove but a poor excufe at laft. If men had but reckoned well at firft, of the difference between things temporal and eternal, and of what they (hall lofe or get by Chri aad that faith which is the evidence of things not feen, and lived by faith and not by fenfe, all thefe objecti- ons would be eafily refolved •, and all the ple^s of flefh and blood for its intereft, would appear to have no more reafon, then a fick mans plea for cold water in a Peftilential feaver. Hh j Obj.5.' 416 Gildas Salvianus Obj. 5. V. i .Its not to be denyed, but too many peo- ple are obftinate in their wickednefs, and too many firnple ones love fimplictty, and too many (corners delight in fcorning,and fools bate knowledge, Prov. 1 .22. But the worfe they are,the fadder is their cafe, and the more to be pityed , and the more diligent fhould we be for their recovery. 2. 1 would it were not too much long of Minifters, that a great part of the people are fo obftinate and contemptuous ? If we did fhine and burn before them as we fhould,had we convincing Sermons and convincing lives, did we fee our felves :o do all the good we could, what ever it coft us : Were we more humble and meek, more lo- ving and charitable, and let them fee that we fet light by all worldly things in comparifon of their falvati- on ; much more might be done then is , and the mouthes of many would be ftop:,and though ftili the wicked will do wickedly, yet more would be trada- ble, and the wicked would be fewer and calmer then they arc Jf you fay ?that the ablefi: and godlieft Mini- fters in the world have had as untra&able and fcorn- ful Pariihioners as any others : I anfwer, that even able Thedfyformed^Paftor* 407 able godly men have fome of them been too Lordly and Grange, and fome of them too uncharitable and worldly, and backward to coftly, though neceffary works, and fome of them have done but little in pri- vate, when they have done exceliently in publike; and fo have hindredthe fruit of their labours. But where thefe impediments are abfent, experience tel- ethusthatthefuccefsis much greater, atleaft,asto the bowing of people to more calmnefs and teach- ablenefs : but we cannot expeft that all (hould be br.ougt to fo much reafon. 3. Their wilfulnefs will not excufe usfrou* duty : If we offer them not our help, how know we who will refufe it ? Offering it \s eur part, and ac- cepting is theirs : If we offer it not, w :em excufable ( for then they refufe ic not) but icswe that are left without excufe. But if they refufe our help when its offered , we have done our parted de- livered our own fouls. 4. If fome refufe our help, others will accept it : and the fuccefswith them may be fo much, as may anfwer all our labour, were it more. Ic is not ail that are wrought on by our publike preacfiing,and yet we muft not therefore give it over as unprofitable. H h 4 Obj. 4°* Gildas Salvianus Obj. 6# T^T what likelyhoodis there that men +~* will be informed or converted by this means, that will not by the f reaching of the word ? when that is Gods chief Ordinance anointed to that end : Faith comes by hearings and hearing by the word preached. Anfw. I. The Ad vantages I have (hewed you be- fore^ and therefore will not ftand to repeat them • only, left any think, that this will wrong them by hindringthera from preaching, I add to the 20. Be- nefits before mentioned, that it will be an excellent means to help you in preaching : For as the Phyfiti- ans work is half done when he fully knows thedi- ieafe, fo when you are acquainted well with your peoples cafe, you will know what to preach on • and it will furnifh you with matter to talk an hour with An ignorant or obitinate finner, as much as an hours ltudy will do : for you will know what you have need to infift on, and what objeftions of theirs torefell. 2. I hope there is none fo filly as to think this con- ference is not preaching. What doth the number we fpeak to make it preaching ? Or doth <.,ter locution make it none ? Sure a man may as truK preach to one as to 1 000. And (as is aforefaidj if \ ou fearch,you'I find, that mod of the Gofp':i preaching in thofe daies, was by conference, or eriou^ fpeeches to peo- ple occafionally, ani frequently interlocutory : and that with one or two, fewer or more, as oppor- tunity Tk Reformed $aftor. 4°P tunity ferved. Thus Chriff himfelf did rnoft com- monly preach. Befides, we muft take account of our peoples learning, if we mind the fuccefs of our work. There is nothing, therefore from God, from the fpirit, from right reafon, tocaufe us to make any queftion of our work, or to be unwilling to it. But from the world, from the flefli and the Devil, we fliall have much, and more perhaps then we yet ex- pcd. But againft all temptations,if we have recourfe to God, and look on his great obligations on one fide, and the hopeful EfFe&s and Reward on the other, we fhalliee that we have little caufetodraw back,or to faint. Let us fet before us this pattern in the Text, and learn our duty thence, and imitate it. From Verf. 1 9. To ferve the Lord (and not men or our felves) with all humility of mind (and not proudly ) and with many tears,&c. Verf 20.T0 keep back nothing that is profitable to the people, and to Teach them publikely and from houfe to houfe : Verf. 21. That the matter of our preaching be Repentance towards God, and faith toward our Lord Jefus Chrift. Verf 22,23 ,24. That though we go bound in the fpirit, not knowing particularly what (hall befall us, but knew that every where bonds and affii&ionsdo abide us, yet none ofthefe things (hould move us, neither Ihould we count our Life dear to our felves, fo that we might finifti our courfe with joy, and the Miniftry which we have received of the Lord Jefus, to teftific the Gofpelof the Grace of God. From Verf 28. To take heed to our felves and all the flock, particularly againft domeftick Seducers and Schifms. From 4i o GilcUs Sal vianus 5 From Verfe \ 1 . With&ut cearing to warn every one! day and nighc Wic?i tear*. Ferfeii. To covet no; mans filver, or gofd^rapparrel, as counting it more honourable to give then to receive, O what a leflfon is here before us ! But how ill isit learned byj:hofe j that i'tillqueftion whether thefebe their duty.Tcofa- fefsfonaepf theie words of P.**/ have fo ofcen been prefentei before mine eye?, and ftuck upon my con- science, chat I have been much convinced by them of my duty and negle A : And I think this one fpeech better deferveth a twelve-moneths'ftudy, then moll: things that young ftudencsdo lay out their time in. O Brethren write it on your ftudy doors, or fet it as your Copy in Capiral letters ftill before your eyes : could we but well learn two or three lines of it, what Preachers (hould we be ? i . For our general bu- finefs , [SERVING THE LORD WITH ALL HUMILITY OFMIND.] 2. Our fpecial work, [TAKE HEED TO YOUR SELVES, A NDTOALLTHE FLOCK. 3 3. Our Doftrine , [ REPEN- TANCE TOWARDS GOD, AND FAITHTOWARD OUR LORD JE- SU ° CHRIST. ] 4. The place and manner of Teaching, [ I HAVE TAUGHT YOU PUBLIKELY, AND FROM HOUSE TO HOUSE. ] 5. The Objeft, and internal manner,[I CEASED N0T TO WARN EVERY ONE NIGHT AND DAY WITH TEARS] This is it that muft win fouls and preferve them. 6. His innocency and felf-denyal for the advantage of the Gofpel , ; I HAVE COVETED NO MANS SILVER OR GOLD. 2 The Reformed Taftor. ^Zl GOLD. 3 7. His patience, f N ONE OF THESE THINGS MOVE ME, NEI- THER COUNT I MY LITE DEAR.] 8. And among all our motives, thefe have need to be in Capital letters before our eyes. 1 . We over- fee and feed THE CHURCH OF GOD', WHICH HE HATH PURCHASED WITH HIS OWN BLOOD. 2.TGRIE- VOUS WOLvfeS SHALL ENTER IN AMONG YOU, NOT SPARING THE FLOCK] and Q OF YOUR OWN SELVES SHALL MEN ARISE, SPEAKING PERVERSE THINGS, TO DRAW AWAY DISCIPLES AF- T^R THEM. 2 Write all this upon your hearts,and it will do you felves and the Church more good, then twenty years fludy of thofe lower things, which though they get you greater applaufe in the world, yet feparatcd from thefe, will make yoa but founding brafs^and tinkling Cymbals. The great advantage of a finccre heart is, that God and Glory , and the faving of fouls are their very end : and where that end is truly intended, no labour or fuffering will ftop them, or turn them back. For a man muft have his end, whatever it coft him : He dill retains thislefTon, whatever he forget, [ONE THING IS NECESSARY] and Seel^ firfi the Kingdom of God, and therefore faies, Necejfity is I aid u\ on me, and wo unto me if I f reach not the GofpeL And this is it that will moft effe- ctually make eafie all our labours, and make light all burdens , and make our fufferings feem tolerable, and caufe us to venture on any hazards in the way. That 412 Gildas Salvianuss .' . That which I once made the Motto of my colours in another warfare, I defire may be ftill before my eye? in this, (which yet according to my intentions, is not altogether another. ) On one fide, Be that faveth his life Jhsll lofe it. On the Other ^ Nee propter vitam vivendi perdere caufas •, Which Doftor fe. Reynolds thought had reafon enough in it , to hold him to his labours, though it coft him his life. He that knoweth that he ferveth a God that will never fuifer any man to be a lofer by him, need not fear what hazards he runs in his caufe : And he that knows that hefeeks a prize, which if obtained, will infiniriy over-match his coft, may boldly engage his whole cftateonit, and fell all topurchafe fo rich a Pearl. Well Brethren, I will fpend no more words in ex- horting wife Merchants to fuch a bargain, nor telling Teachers themfelves of fuch common Truths ^ and if I have faid more then needs already, I am glad, t hope now I may take it for granted, that you are Rcfolvedof theutmoft diligence and fidelity in the work. On which fuppofition I (hall now proceed. CHA?P. The Reformed Taftor* ^ CHAP.VII. SECT. L T)ireBiom for the right this Wor\. : T is fo happy a work which we have be- fore usf that it is a thoufand pities it (hould be deftroyed in the birth, and perilh in our hands. And though I * know that we have a knotty generati- on to deal with, ^and that its paft the r of any of us all to change a carnal heart with- out the etfe&ual grace of the Holy-Ghoft ;vyet it is fo ufual with God to work by means, and to blefs the right endeavours of his fervants, that I cannot fear, but 4H Gildas^alvianus ; but great things will be done,and a wonderfull blow will be given to the Kingdom of Darknefs by our undertaken work, if it do not raifcarry through the fault of the Minifters themfelves. And the main dan- ger is in thefe two defe&s. i Of diligence. 2. Of skill. Againft the former I have fpoken much alrea^ dy. As for the later, lam fo confeious of my own unskilfulnefs, that I am far from imagining that I am fit togivediredlions to any but the younger, and unexep fenced of the Miniftry •, and therefore muft exped fo much Juftice in your interpretation^ that you will fuppofe me now to fpeak to none but fuch. But yet fomething I (hall fay, and not pafs over this part in filence, becaufe the number of fuch is fo great, and I am fo apprehenfive that the welfare of the Church and Nation doth much depend on the management of this work. The points wherein you have need to be felicitous are thefe two. i . To bring your people to fubmit to this courfe of private Catechizing orlnftru&ion. For if they will not come at you , what good can they re- ceive. 2. To do the workfo as may mofttend to the fuccefs of it, when they do come to you. And for the firft,the belt dire&ions that I can give, are thefe following. i. The chief means of all is,for a Minifterfo to behave himfelf in the main courfe of his Miniftry and life,as may tend to convince his people of his ability, fincerity and unfeigned Love to them. For if they take him co be ignorant, they will defpife his Teach- ing, and think themfel ves as wife as he. And if they think The Reformed (Paftor* 4 1 j think him felf-feeking, or hypocritical, and one that doth not mean as he faith, they will fufpeft all that he faith and doth for them, and will not be regardful of him. And if they think he intendeth but to domi-> neer over their confeiences, and to trouble and dif- grace them, or meerly to exercife their wits and me- mories,they will flie away from him as an adverfary, and from his endeavours as noxious and ungrateful! to them. Whereas when they are convinced that he underftandeth what he dpth, and have high thoughts of his abilities, they will reverence him , and the eaiilyer (loop to his advice. And when they are per- fwaded of his uprightnefs, they will the lefs fufpeft his motions : And when they perceive that he in- tendeth no private ends of his own, but meerly their N good, they will the fooner be perfwaded by him. And becaufe thofe that I write to are fuppofed to be none of the moft able Minifters, and therefore may defpair of being reverenced for their parts • I fay to fuch j i . You have the more need to ftudy and labour for their increafe. 2. You muft neeeffariiy have that w(hich Amefim makes the loweft degree tolerable, v'ix* wbefopra vulgus fide Ham : and it will produce fome reverence when they know you are wifer then them- felves. 3. And that which you want in ability, muft be made up in the other qualifications, and then your advice may be as fuccefsfuli as others. If Minifters were content to purchafe an intereft in their people at the dear eft rates to their own flefh, and would tondefcend to them^ and be familiar, and loving, 4»6 Gildas Salvianus; loving, and prudent in their carriage,and abound ac cording to their ability in good works,they might do much more with their people then ordinarily they can do. Not that we fhould much regard an intereft in them for our own fakes, but that we may be more capable of promoting the intereft of Chrift, and of furthering their own falvation: were it not for their own fakes, it were no great matter whether they love or hate us : but what Commander can do any great fervice by an Army that hate him ? and how can we think that they will much regard our counfel, while they abhor or dif-regard the perfons that give it them ? Labour therefore for fome competent intereft in your peoples eftimation and affe&ton, and then you may the better prevail with them. Ob], But what fhould a Minifter do that findeth he hath quite loft his intereft in them ? t An\i they be fo vile a people that they hate him not for any weaknefs,nor through mif-reports about par- ticular things , but meerly for endeavouring their good, though in prudence as well as zeal,and would hate any o:her that fhould do his duty ^ thenmuft he in patience and meeknefs continue to inftruft thefe that oppofe themfelves, if God perad venture will give them Repentance to the acknowledgement of thetruth.Butifit be upon any weaknefTes of his, or difference in leffer opinions, or prejudice meerly againft his own perfon, let him try firft to remove the prejudice by all lawfulll means ^ and if he cannot, let him tell them, It is not for my felf, but for you that I labour : and therefore feeing that you will not obey the word from me, I defire that you will agree to accept of fome other that may do you that good, which The Reformed' tPaftor* 417 which I cannot : ] and fo leave them, and try whe- ther another man may not be fitter for them, ind he fitter for another people : For an ingenious inm can hardly ftay with a people againft their wills • and a fincere man can more hardly for any Commodity of his own, remain in a place where he is like to beun- profitable, to hinder the good which they might re- ceive from another man, who hath the advantage of a greater intereft in theireftimation and affe&i- on. 2, CUppofing then this general preparation, the O next thing to be done, is, To life the moft effeftual means to convince them of the Benefit and .Neceflity of this cour/e, to their own fouls. J^hc way to win the confent of any man to any thing that you offer, is to prove it to be good for faiip,and . to do this in Evidence that hath feme fitaefsand pr< - portion with his own nnderftanding ; For if you cannot make him believe that it is good or necerfary for him,he will never let it down, but fpit it out with loathing or contempt. You muft therefore preach to them fome effe&ual convincing Sermons to this pur- pofe beforehand • which fhall fully {hew them the Benefit and Neceflity of Knowledge of Divine truths in general, and of knowing the principles in fpecial,and that the Aged have the fame duty and need as others,and in fome refps&s much more:i?.G\from Heb.%. 12. Which affordeth us many obfervations fuicable to our prcfent bufinefs. Ii As 4i 8 Gildas Salvianus . 7 As i . That Gods Oracles muft be a mans Lef- fons. 2.Minifters muft teach thefe,and people muft learn them of them. 3 . The Oracles of God have fome Principle ^ or fundamentals that all muft know 5 that will be faved. 4. Thcfe Principles muft be firft learned : thats the right order. 5. It may be well expefted that people thrive in knowledge according to the means or teaching which they poflefs : and if they do not, it is their great fin. 6. If any have lived long in the Church under the means of knowledge, and yet be ighorant of thefe Principles, he hath need to be taught them yet,(how old foever he be ). All this is plain from the Text : Whence we have fair opportunity by twenty clear convincing Reafons to fhewfthem ; 1 . The necef- fity of knowing Gods Oracles. 2. And moreefpeci- ally of the Principles. And 3 . efpecially for the aged, that have finfully loft fo much time already ,that have fo long promifed to repent when they were old^ that fhould be teachers to the younger, whofe ignorance is a double fin and lhame; who have fo little time to learn in,and are fo near their Judgement^and who have fouls to fave or lofe as well as others, &e. Conivnce them how impoffible it is to go the way to heaven without knowing ity when there are fo many difficulties and enemies in our way ? and when men cannot do their worldly bufinefs without knowledge, nor learn a trade without an Apprentifhip ? who can love, or feek,Qr defire that which he knowethnot ? Convince The Reformed fafor. 41 9 Convince them what a contradi&ion it is to be a Christian, and yet to refufe to learn- For what is a Chriftian but a Difciple of Chrilt ? and Iiow can he be his Difciple, that refufethto be taught by him? 'and he that refufeth to be taught by his Miniiters, refufeth to be taught by him : for Chrift will not come down from heaven again to teach fhem by his own mouth, but hath ^ppoinued his Minifters to keep School and teach them under him : To fav . he q that they will not be taugnt by his Mfeitte fay, they will nor. be taught by Cfirift^ trid ti fee to fay, they will be none of his Difrp!es, ornoChrii i- ans. Abundance of fach undername Evidences , we have at hand to convince them of then duty. Make them underftand that it is not an arbitrary bufirr our6wndevifingandimpofiMg,butMece4iiiy is laid j upon us, and if we look not to every airtnbcrof the Flock according to our power, they may petifhin their own iniquitics,but their blood will be required at our hands • It is God and not we, that is the con- triver and impofer of the work • therefore they blame God,more then us in accullng it •, Would they be fo cruel as to wifh a Minifter to caft away his own foul knowingly and wilfully, for fear of troubling them in hindering their damnation ? cfpecially ac- quaint them fully with the true nature of the Mini* fterial office, and the Churches neceffity of it ^ how it confifteth in Teaching and Guiding all the Flock \ and that as they muft come to the Congrega- tion as Scholars to School-, fomuftthey be content to give account of their learning,and to be intruded man by man. Let them know what a tendency this hath to their li 3 falvationj 42G Gildas Salvianus j falvation^ What a profitable improvement it wil be of their time,? And how much vanity and evill it will prevent ? And when they once find that it is for their own good , they will the eafilyer yield to it. 3 . \ I \ ? Hen this is done.it will be very neceflary , V V that according to our Agreeement, we give one of the Catechifms to every family in the Parifh, poor and rich, that fo they might befofar without excufe : For if you leave it to themfelves, perhaps half of them will not fo much as get them : Whereas, when they have them put into their hands, , the receiving is a kind of engagement to learn them : and if they do but read the exhortation (as its likely they will do) it will perhaps convince them, and in- cite them to fubmit. And for the delivery of them, the beft way is, for the Minifter hrft to give notice in the Congregation, that ehey fhall be brought to their houfes, and then to go himfelffrom houfe to houfe and deliver them, and take the opportunity of perfwading them to the work- and as they go,to take a Catalogue of all the perfons at years of discretion in the feveral families, that they may know whom they have to take care of, and inftrnd, and whom to ex- pert when it cometh to their turns. I have formerly in thediftribucingof fome other Books among them, defired every family to fetch them-, but I found more confufion and uncertainty in that way, and now took this as the better. But in fmall Parifhes,. either way may lerve. And The Reformed Patlor- 421 And for the charge of the Books, if the Minifter be able, it will be well for him to bear it : If not , the beft affeded of his people of the richer fort ihould bear it among them. Or at a day of humiliation in preparation to the work , let the Colle&ion that is wont to be for the poor , be imployed to buy the Cathechifms, and the people be defired to be the more liberal, and what is wanting , the well-affected to the work may make it up. And for the order of proceeding In fmall Parifties, the matter is not great, but in greater it will be need- full that we take them in order/amily by family, be- ginning the execution a moneth or fix weeks after the delivery of the Books, that they may have time to learn. And thus taking them together in common, they will the more willingly come , and the backward will be the more afhamed to keep off. 4. T> E fure that you deal gently with them • and JD take off all difcouragements as effectually as you can. 1. Tell them publikely, that if they have learnt any other Catechifm already , you will not urge them to learn this, unlefs they deiire it themfelves. l:or the fubftance of all Catechifms ( that are Or- thodox ) is the fame : Only our reafons for offering them this,was the brevity and fulnefs- that we might give them as much as we could in few words, and fo make their work more eafie. Or if any of them had yet rather learn any other ( Orthodox ) Catechifm, let them have their choice. I i 3 2. As 4* % Gildas Salvianus ; 2. As for the old people that are of weak memo- ries, and not like to live long in the world, and com- plain that they cannot remember the words- teil them th: .) ou exped not that they ihould overmuch per- plex, cheir minds about it, but hear it oft read over, and 'eea;acthev underftand ir,and get the matter in- to r: ir minds and hearts, and then they may be born wit 1 lough tLey remember not the woflds. 3 , d let your dealing with t&ofe that you begin with, bt gentle, convincing and winning, that the report c' t may be an enuouragement to others to come. 6. TF all this wi'l not ferve to bring any particular J. perfons to fubmit,do not fo caft them off, but go to them and expoftulate the cafe with them, and know what their reafons are, and convince them of the finfulnefs aud danger of their contempt of the help that is offered them. A foul is fo precious that we ihould not lofe one for want of labour , but follow them while there is any hope , and not give them up as defperate, till there be no remedy. Before we give them over as dogs or fwine, let us try the ut- raoft, that we may have the experience of their ob- ftinate contempt, or renting us, to warrant our for- iaking them: Charity beareth and waiteth long. S£CT. The Reformed fajlor. 42 3 SECT. II. 2. TJ Aving ufed thefe means to procure them to XjL come in and fubmit to your teaching, the next thing to be confidered is, how ypu ihould deal moft effe&ually with them in the work *, And again I muft fay, that I think it an eafier matter by far, to compofe and preach a good Sermon, then to deal rightly with an Ignorant man for his inftru&ion in the Neceflary Principles of Religion. As much as this work iscotemned byfome, I doubt not but it will try the parts and fpirits of Minifters, and lhew you the difference between one man and another, more fully.then Pulpit-preaching will do. And here I (hall, as fitting to my purpofe • tranferibe the words of a moft learned , Orthodox and gocMy man , Bifhop VJber, in his Sermon before Xing fames 2£Wanfled% on Efb. 4-13. pag. 44,45- ( but ImPre^- 3- Pag° 34)3 5-) "Your Majefties care can never be fuffi- " ciently commended , in taking order that the chief " heads of theCatechifm Jhould in the ordinary Mi- while you are making ready " for death and Judgement -, which God kgows is * near at hand. And I hope you will be glad of " kelp info needfulla wor^ and not think^it much •c that I put you to this trouble \ when the trifles of the 4*6 Gildas Salviapus * . "the world mil not be get without greater trouble] This, forne of this, or fomewhat to this purpofc may tend to make them more willing to hear you,and re- ceive inftrudion, or give you an account of their knowledge or pradife , which mult be the work of the day. Direct. 2. When you have ( to fpare time) fpoken thus to tnem all, take then the perfons one by one, and deal with them as far as you can in pri- vate, out of the hearing of the reft • For fome cannot fpeak freely before others , and fome will not endure to be queftioned before others, becaufe they think that it tendeth to their (hame to have others hear their anfwers ; and fome perfons that can make better anfwers themfelves, will be ready when they are gone to twattle of whac they heard, and to difgrace thofe that fpeak not fo well as they , and fo people will be difcouraged, and backward perfons will have pretences to forbear and forfake the work, and fay, they will not come to be made a fcorn or a laughing ftock. You muft therefore be very prudent to prevent all thefe inconveniences. But themainreafonis,a$Ifind by experience, peo- ple will better take plain clofe dealing about their fin and mifery, and duty , when you have them alone, then they will before others • And if you have not opportunity to fet it home and deal freely with them, you will fruftrateall. If therefore you have convenient place, let the reft ftay in one room, while you confer with each perfon by themfelves in ano- ther room •, Only for the Neceffary avoiding of fcandal, we muft fpeak to the women, only in the prefenceof fome others ^ and if we do lofe fome advantage; Tk Reformed Taftor- 417 advantage by it of the fuccefsof ourinftrudions, there is no remedy : Its better do fo, then by giving matter of reproach to the malicious, to deftroy all the work. Yet we may fo contrive it, that though fome other be in the room, yet what paflages are lcfs fit for others obfervance,may be (pokcnfubmiffa, voce that othcrsjmay be no hearers of it ^ and there- fore they may be placed at the remote!* part of the room. Or ac leaft let none be pr efent but the mem- bers of the fame family, that be more familiar, and not fo likely to reproach one another. And then, in your moll: rouzing examinations and reproofs, deal moft with the moft ignorant, and fecure and vicious, th:.t you may have the clearer ground for your dofeft dealing, and the hearing of it may awaken theitandersby, to whom youfeemnot fo dire&ly to apply it. Thefe fmail things deferveobfervance, becaule they be in order to a work that is not fmall : and fmall Errors may hinder a great deal of gocd. DireB. 3 . Let the beginning of your work be, by taking an account of what they have learned of the wovdsof thcCatechifm • receiving I heir anfwer to each quefhon. And if the; .-are aue to recite but a liuieornone of it, try whether they can rehearfe the Creed, and the Decalogue. DireB. 4. Tbenci oofe out fome of theweighti- eft points, and try by further Queftions how they underftand them. And therein te carefull of thefe things following, r. That you do not begin with lefs neceflary points , but thefe which themfelves may pei cclvq are of neareft concernment to them. As, £.G: "[What do joh think^becomes of men "when 428 Gildas Salvian us 5 tc when they are dead} [ What Jhall become of us^ "after the end of this world J Do yon believe that fee that you fpeal^ the ic truth. If heteil you, that he hopes he is converted-, all are finners ; but he is forry for his fins , or the like •, then cell him more particularly in a few words of the plained notes , or byafhort defcription, what true converfion is , and fo renew and enforce the enquiry : as thus : Cc Becaufe jour falvation or damnation ly- 46 eth upon it, I would fain help you a little in this, cc that you may not be mifiaken in a bufinefs of fuch " consequence, but may find out the truth before it "be too late: for as God will judge us impartially, "fo we have his word before m , by which we tyay ** know , now , how God wi 11 judge us, then : for this ' Kk. 3 icworJ7 43&" Gildas Salvlanus ; "w^rd tells us mo ft certainly who they be that {hall cc (to to heaven, and who to hell. Now the Scrip- cC ture tells its that the flats of an unconverted man ec is this^ He feet h no great matter of felicity in the • and that you (rive the t. Alfo thofe fins muft be mod infifted on which each ones age, or fex, or temperature of body, or calling and employment in the world doth moft encline them to. LI As 45 45 3 tmmmww.imM CHAP. VIIL SECT. L jNothcr fort there are, that we may .have occafion of conference with, though they will fcarce (loop to be ca<- | techized ; and that is , opinionative Queftionifts, that being tainted with Pride and fdf-conceitednefs,are readyer to teach,then to be taught, and to vent their own conceits , and quarrel with you, as being ignorant or erroneous yourfelves, then to receive indru&ion •. and if they are tainted with any notable errour or fchifmatical difpofition ^ they will feek to wafte the time in vain janglings, and to difpute, rather then to learn. I am not now dirc&ing you what to do with thofemenat other times (of that I (hall give a touch anon •, ) but only if they come to you at this time, which is LI 5 appoint^ 454 Gikks Salvianus ; appointed for Catechizing and edifying Inftru&ion - Nor is it my thought to prefume to dired: any but the weaker fort of Minifters in this, any more then in the former. Its like you will have fome come to you amongffc the reft, that when they {hould give an account of their faith, will fall into a Teaching and Contentious difcourfe, and one will tell you.that you have no true Church ^becaufe you have fuch bad members : another will ask you, by -what authority yon baptize Infants? another will ask you, how yon can be a true Minifter^ if jcx had jour ordination from Prelates ? and ano- ther will tell you, tkd&youare no true Minifler be- caufe you had not ymr ordination from Prelates : another will ask you, what Scripture you have for fraying orfinging Pfalms in a mixt Jfjembly ? And another will quarrel with you, becaufe jcu adminifter not the Lords Supper to them^in thegefture and manner As they defire^and were wont to receive it ±or becaufe you exercife any Diamine among them. If any fuch per- fon fhould come to you, and thus feek to divert your better difcourfe , I {hould think it beft to take this courfewith them. i . Let them know that this meeting is appointed for another ufe, that is, for the Inftrufting of the people in the Principles of Religion, and you think it very unmeet to pervert it from that ufe- it being & (in to do Gods work diforderly, or to be doing a lefler work, when you {hould be doing a greater : And therefore as you durit not turn Gods publikc wor- fhip on the Lords day into vain or contentious dif- puting?, which difcompofe mens minds, and fpoila greater work • fo neither do you think it lawful to abufe Tl>e Reformed tpaflor. 45 5 abufe thefe times to lower ufes , which are appointed for higher. 2. Yet let him know that you do not this to avoid any tryal of the truth : and that he may know fo much, you will at any other fit feafon, when he will come on purpofe to that end, endeavour to give him full fatisfa&ion •, or you will as willingly .receive in- ftruftion from him, if he be able and have the truth, as you defire he fhould receive inftruftion from you: and if it muft befo, you will yield to his defire before you part, if there but time when you have difpatcht the greater work :-but upon condition only, that he v/ill iiibmit to the greater firft. 3 . Then defire him firft to give you fome account 6fthe Principles in the Catechifm : And if he deny it, convince him before all, of the iniquity of his courfe. 1. In that it is the Principles that falvation moft dependeth on, and therefore being of greateft Exel- lency and Neceffity, are firft to be taken into confi- deration0 2. In that it is the appointed bufinefs of this day. 3. It is Orderly to begin with the fundamental*, becaufe they bear up the reft, which fuppofe them, flow from them, and cannot be underftood withouc them. 4. It is the note of a Proud vain-glorious hypo- crite, to make a flourifti about lefTer things, and yet either to be ignorant of the greater, or tofcorn to give that account of his knowledge, which the peo- ple whom hedefpifeth,refufe not to give. Ifhs yield to you. ask him only fuch queftions as ; fir. 4! ftem 456 Gildas Salvianus l" feem to be of great weight, and yet ftrain him up a peg higher then you do the common people $ and efpecUlly keep out the predicate ufuallyfrom your Queftion, and pat him molt upon denning or diftin- guifhing, or expounding fome terms or fentences of Scripture , &c As fuch queflions as thefc may be put to him, which call for definitions, wherein its ten to one, but you will find him ignorant.JE. G. £ il what " UGod ? What u fefus Chrift ? what i* the Holy " Ghoft ? what is Per [on in the Trinity ? How many cc Natures htth Chnft ? Was Chrift a creature be- - 4t fore his Incarnation, or the Creation? Is he called or been our Heady or have brought us to glo- " r7» rf m4n ktd not fatten t What is the fir ft Cove- " nant ? What its conditions I What the fecond Co- u venant, and its conditions f What was the difference 4i between the Covenant with Adam, and that by Mo- c l fes ? Was it a Covenant of Works , or of Grace which is fo fully faid already , and a man may better conjider of what he hath before his eyes , then of that which Jlideth through his ears . and is mifbaken or forgBtten: and therefore yon defire him as an humble Learner toperufe that Bookypith hifurely confederati- on ± becaufe there are the fame things that you would fay to him, and defire him to bring you in a fober and folid anfyper to the chief ftrength of it% if after peru- falhe Judge it to beunfound. But if it may be, faften fome one of the moft flicking Evidences oA him be- fore you leave him. If he refufe to read the book, endeavour to convince him of his unfaithfulnefs to the Truch and his own foul; Doth he think that Gods truth is not worth his ftudy?or will he venture his foul ( as the ungodly do) and the Churches Peace with it, and all to fave himfelf fo fmall a la- bour? Is it not juft with God to give him over to de- Iufion,that will not he at a little pains to be informed, nor afford the truth an equal hearing ? r p.But above alI,beforc you part,yea, or before you debate The Reformed Pa/tor* 4^i Rebate the Controverfie, fee that you do fum up the precedent Truths wherein you are both agreed. I . Know whether he agree to all that is in the Cate- chifm, which jou teach the people ? 2. Whether he fuppofethat you may attain falvation, if you be true to fo much as you are agree din ? 3. whether they that arefo far agreed as you are, fhould not live in love and Peace, as children of the fame God , and members of the fame Chrifi,and heirs of 'the fame Kingdom ? 4. Whether, joh are not bound, notwithfiandingjour f mailer difference, to be helpers in the main work^ of the Gofpel for the converfion and faving of fouls I 5. Whether then thej are not bound to manage the private difference fo, as thej may not hinder the wain wsrl^, and therefore to let the leffer fioop to the greater? 6. Whether thej ought not to hold commu- nion in pub Ukf worfhip, and Church-relation , with thofe that are fo far agreed, and walk^ in the fear of God ? 7. And whether it be mt fchifm to feparate from them, for the fake of that fmall difagreement , themfelves being not neceffitated bj Communion to any attualfin ? m I Ipeak all this only of the tolerable differences that are among men fearing God. And in that cafe, if the perfon be fober and underftanding, he muft needs yield to the affirmative of thefequeftions: Which if hedo( or to any of them ) let him fub- fcribeit, or openly averrit : Andthetlet all the fenders by be made apprehenfive, that none of the great matters that you deal with them about, are queftioncd, but all yielded unqueftionable ; ( And the affixed Scripture leaves them fo : ) therefore there is no caufc for them to receive the leaft dif- cburagement in their way I 4^i Gildas Salviamis ; Iconfcfs its paft doubt, that differing brethren1 may well joyn in recommending the truths that they are agreed in to the ignorant people / Biftiop VJher told King James in his Sermon at Wanfted on the Churches Vnitj, that he made this motion even to the Papifts Prieits themfelves, that they might joyn in teaching the people of that barbarous Nation the Common Principles that both were agreed inv A motion too Chriftian for fulien factious Zeal to entertain. I will repeat his own words, pag. 33. c< £ The danger then if. this ignorance being bj the " Confejfion of the moft judicious Divines of both iC fides, acknowledged to be fo great -, The wo full Cc Efiate of the poor (fountrej wherein I live is much " to be lamented , where the people generally are fuf- cc fered to peri (Ii for want of knowledge ( he meant " the Papifts ) the vulgar fuperftitions of Poperie not Cc doing them half that hurt that the ignorance of thofe tC Common Principles of the faith doth , which all " true Chriftians are bound to learn. The confiderati- *c on whereof hath fometime drawn me to treat with c c thofe dfhhe oppofite party to move them, that however cC in other things we differ one from another , jet we "feouldjojn together in teaching thofe main points, the cc knowledge whereof was fo necejjary to falvation, Cc and of the truth whereof there was no Controverfie " betwixt us* "But what, for the fealoufies which tc thefe diftratlions in matters of Religion have bred Cc among us, and what, for other refpetts, the mo- cc Hon tsokfmall effett r and fo betwixt us both, the ^poor people are kept ftill in mifcrable ignorance* net- i€ therkgowingthe Grounds of the we Religion 7 nor €f i the Reformed f }aft lor. 465 u of the other* 2 So &r l^s learned Chriftian Bifhop. And what wonder if Popifh Priefts rcfufe this motion, when now among us it is forarea matter to find any in England, though he differ only in the point of Infant-Baptifm, that will calmly and with- out fraudalent defigns of fecret promoting his own opinions by it, entertain and profecute fuch a mo- tion from the common good ! As if they had rather, that Chriftianity were thruftout of the world, or kept under, then Infants (hould be admitted into the Church / well, let any party or perfon pretend what they will of Zeal orHolinefs, I will ever take the DivitUtvr for an ill fign : The true Mother ab- hors theDivifion of the Child ^ and the true Chri- ftion doth prefer tbe common intereft of Chriftiani- ty, before thelntereft of a fa&ion, or an opinion, and would not have the whole building endangered, rather then one peg fhould not be driven in , as he would have it ^ he had rather a particular Truth (if. wc fuppofe it a truth) fhould fuffer, then the whole or the main: And having given you this advice what to do with this kind of men in your Conference on the occ^fion now in queftion, fo I (hall add a word or two of advice how to carry your felf towards them at other times; For the prefervationofthe Unity and Peace of your Congregations doth much depend on your right dealing with fuch as thefe. For /alas for grief and ftiame^) it is moft commonly men that pro - fefs more then ordinary Religioufnefs, that are the dividers of the Church, 4*4 Gildas Salvianns ; i. I muft premife, that the chief part of your work to prefcrve the Chnrch from fuch, doth confift in the prevention of their fall, feeing when they are once throughly infefted ; be the error what it will , they are but feldorn recovered ♦, but if they be beaten out of the error, which they firft fell into-, they go to another, and perhaps thence to another •, but, through a juft excecation,they feldorn return to the truth. 2 . To which end,it is moft defirable that the Mini- fter fhou Id be of Parts above the people fofar, as to be able to teach them, and awe them, and manifeft their weaknefTcs to themfelves, or to all. The truth is (for it cannot be hid; ic is much long of the Mj- nifters, that our poor people are run into fo many fa&ions ! and particularly , the weaknefs of too many is not the leaft caufe, when a proud Seducer (hall have a nimble tongue, and a Minifter be dull or ignorant, fo that fuch a one can baffle him, or play upon him in the. ears of others, it brings him into contempt, and overthrows the weak : For they commonly judge him to have the beft caufe,that hath the moft confident, plaufible, triumphant tongue. But when a Minifter is able to open their fhame to all, it mightily preferveth the Church from their in- fe&ion. 3- ItisnecefTary alfo to this end, that you fre- quently and throughly pofTefs your people with the nature, necefiky, and daily ufe of the great unque- stionable Principlesof Religion, and of the great fin and danger of a pervcrfe ?eal about the lower points before the greater are well laid, and let them be made fenfible how it is the Principles, and not their fmaller The Reformed Taflor* ^ fmallcr Controverfies that life or death doth depend upon. 4. Make them fenfible of the mifchiefs of Schifm, and the great and certain obligations that lie upon us all to maintain the Churches Unity and Peace. 5 . When a fire is kindled, refift it in the beginning, and make not light of the fmalleft fpark : and there- fore go prefently to the infe&ed perfon , and follow him by the means hareafter mentioned, till he be re- covered. 6. Specially ufe a fit diverfion : when a fmall con- troverfie begins to endanger the Church , raifea greater your felf, which you have better advantage to manage, and which is not like to make a divifion. That is, let them know that there are far greater dif- ficulties then theirs to be firft reiolved ( fuch as fome of the Queftions before mentioned ) and fo give them a Catalogue of them, and fet them a work upon them, that they may be matter of avocation from that fore, where the humors begin their conflux,and alfo that they maybe humbled inthefenfcof their Ignoracne , and their proud felf-conccits may be fomewhat abated. 7. See that you preach to fuch auditors as thefe , fome higher points, that ftall their underftandings , and feed them not with all milk, but fometime with ftronger meat:For it exceedingly puffs them up with Pride ^ when they hear nothing from Minifters bur what they know already, or can fay themfelves : this, makes them think themfelves aswifeasyou,andas lit to be Teachers;for they think you know no more then you preach; And this hath fet fo many of chem Mm on ifi6 Gildas Salvianns ; on preaching, becaufe they hear nothing from others but what they can fay themlelves ; and Minifters do not fet them fuch patterns as may humble them, and deter them from that work. Not that I would have youncgleft the great fundamental verities,or wrong the weak and ignorant people, while you are dealing with fuch as thefe ^ but only when the main part of your Sermons is as plain as you can fpeak, let fome one fmall part, be fuch as {hall puzzel chefe felf-con- ceitedmemorelfe have one Sermon in four or five of puppofe for thenr.not by heaping up citations of Fa- thers, not repeating words of Latine or Greek ( un- lefs when you are convincing them of the difficulty of a Text of Scripture ) For they will but deride all this : But take up fome profound queftions ( fuch as the Schools voluminoufly agitate)and let them fee that it is edifying that you intend , and therefore de- fire to make it as plain as you can •, that they may fee that it is not your obfeure manner of handling, but the matter it fclf that is too hard for them, and fo may fee that they are yet but children that have need of milk, and that you would be more upon f fuch higher points, if it were not that their incapacity uoth take you off. 8. See that you preach as little as may be againft them in the Pulpit, in any direft manner, oppofng their fed by name, or by any reproachfull title* : For they are exceeding tender, proud,paf$ionate, and ralh, ordinarily, that are intangied in akhifm : and they will but hate you,and fly from you,as an enemy, & fay you rail The way therefore is, without naming them, to lay the grounds ckarly and louadly which moil The Reformed Tafior. 4 6^ niuft fubvert their crrours ^ and then the errour will fall of it felf. And when you are neceffitated to deal " with them direftly ; do it not by fhort unfatisfa&o- ry applications, and toothed fnatches, or angring re- proaches^ but without naming them, take up the Controverfie* and handle it throughly, peaceably^ and convincingly, and fo let them alone in publike : yet be not too long upon -it neither-, but give them your fulleft evidence in a-'few Sermons : not faying all that may be faid> but choofingout that which they can have lcaft pretence to quarrel with, andpafling over that which they may fay more againft, x>r will require more ado to clear and defend. 9* Befure to keep up fome private meetings, and draw them in among you, and manage them pru- dently. By this means you may keep them from Di- viding meetings among thenafelves, where they may fay what they wili behind your back without con- troll ^ For raoft ProfefTors are addi&ed to private meetings, (and well ordered, they are of great ufe to their edification^ and if they have not the opportuni- ty offuch as tKey fhould have,they will gather to fuch as they (hould not have.In the managing of them ("as to the prefent purpofe) obferve thefc things. 1 . Be fure to be ftill with them your felves. 2. Let not the main exercifes of the meeting be fuch as tend to conention, or to private mens proud oftentation of their parts, but fuch as tend to the edi- fication of the people: Not for private men to preach or expound Scripture, nor (as fome do,) to let every one of them fpeak to queftions of their own pro- pounding 1 but £0 repeat the Sermons that you hive Mm % preachy 468 Giltlas Salvianus- prcacht, and to call upon God, and fing his Praife. 3. Yet let there be forne opportunity for them to fpeak, and appear in a learning way. To which pur- pofe, when you have done repeating, let all that are prefentknow, that if they doubt of any thing that was deliv.redjOr would have any thing made plainer to them, or would be refolved in any thing elfe that concerneth the fubje& in hand for any other in cafe ofneed^) you defire therttto propound their doubts. Andfo let them have the liberty of queftioning as learners, while you remain the Teacher, andrefoive all the doubts your felves, and do not fet them on difputing, by leaving it to them to make the anfwer. - And if you have not competent abilities ex tempore, to refolve their doubts,you were: much better let pafs this too : but if you have, it will be of very great ule, both for their edification,and the maintaining of order and their neceflary dependance on you. 4. But if you perceive them fo fet upon the exer- cife of their own partsfor ofteatation, that they are like to divide, if they have not opportunity to do it ; be not too ftiff againft them •, but mildly let them kno w ,that it is for their good that you diflike it,both becaufe it is an ill ftgn of a prcud heart, that had ra- ther teach,then learn, efpecially where a Teacher by office is in place, and where there is no neceflity • and alfo becaufe you fear it will not tend to the beft edifi-» cation of the Flock, but to vain janglings, or to ex- * cite others that are unable to an imitation. Defire al- fo to know of them, whether they have any truth of God to reveal to them,that you do not reveal?If they have not, why (houid they deiire nccdlefiy to tell them The Reformed Paftor* ¥9 them what they are daily told by you? If they have, it is neceflary that you know it and condder a£ it,beforc you confent that it fhouldbe* taught to your Flock. But if this mild reiiftance fatisfte not, lee them take their courfe a while, rather then feparate from you ( unlefs they be already perverfe and fub- tile Hereticks ) and when they have done their ex- ercifes, tell them that as you give liberty to all, to propound their doubts about what you have deliver- ed, fo you muft take the like liberty that you give: And fo propound, firft, whether the understand- ings of people are like to be more edifyed by f'ich obtrufions of variety, or by fattening well upon their memories the things that they have lately heard ? and fo whether fuch exercifes or repetitions be more neceflary ? And then open the weakneffes of the difcourfe • the mif-expounding of Scriptures, the errors in matter, in Method, and in words : and that not in a contemptuous or dilgraceful way, but as the points wherein you remain unfatisfied. And by fuch means as thefe you will quickly lhame them out of their way of oftentation,and make them give it over. i o. Make ufe of your Peoples parts to the utmoit, as your Helpers in their places, in an orderly way, under your Guidance • orelfe they will make ufe of them in a diforderly dividing way in oppofirion to you. It hath been a great caufe of Sen. au ^hen Minifters would contemptuoufly cry down private mens preaching, and withall defire not to make any ufe of the Gifts that God hath given them for their afliftance ^ but thruft them too far from holy things, M m 3 4$ 470 Gilcks Salvianus ; as if they were a prophane generation : The work is like to go poorly on, if there be no hands imploycd in it, but theMinifters. God givethnotany of his gifts to be buryed, bat for common ufe. By a pru- de-.t improvement of the gifts of the more able Chaltians, we may receive much help by them, and prevent their abuie; even as lawful marriage pre- Tenceth fornication. And theufesyou mult fpeci- aliy put 1^e^ to, arethefe. i. Urge them to be diligent in i caching and Praying with their own fa- milies • fpeciaily Catechizing them , and Teaching then; the meaning of what they learn, and whetting it on their affedjons : And there if they have a mind to preach to their Children and Servants, (fo they undertake not more then they are able to do ) I know no reafon but they may. 2. Urge them to ftep out now and then to their poor Ignorant Neigh- bours, And Catechize and Inflruft them in meeknefs and Patience, from day today , and that will bring them more Peace of Confciencc , then contemning them. 3. Urge them to go oft to the Impenitent and icandalous tinners about them , and deal with them w;th all poiiible skill and earneftnefs, yetal- fo with love and patience, for the Converting, Re- forming and faving of their fouls, 4. Acquaint them with their duty of watching over each other inbrorherly Love: and admenifhing and exhort- ing one another daily, and if any walk icandaloufly, to tell them tb^ir fault before two or three, after the contempt of private reproof; and if that pre- vail not ♦, to tell the Officers of t!;e Church, that thejmaybe further proceeded with, as Ci.riO hath appointcdo The Reformed (paftor. 471 appointed. 5. Ac your private meetings and on days of humiliation or thankfgivigin private, im- ploy them in prayer, and in fuch learning Quefiions as is aforefaid. 6. If there be any very ignorant or fcandalous (inner that you know of, and you cannot pofsibly have time your felves to fpeak to them at that feafon, fend fome of thofe that are able aiid fo- ber, todoitinyourftead, toinftrud the ignorant, and to admonifh the oflfenders,as far as a private man onaMefTegefromaMiniftcr, and in difcharge of his own duty may go. 7. Let fome of them be chofen to Represent the Church : or to fee that they have no wrong, and to be their Agents to prepare all Cafes of Difcipline for publike audience, and to be prefent with the Church officers at appointed meet- ings to hear the Evidences that arc brought in againftany fcandalous impenitent finners, andtodif- cernhow far they are valid, and how far the perfon* .are obliged to make fatisfaftion, and give publike teftiT.ony of Rep^ntance,or to be further proceeded againft. 8. Let fuch as are fit, be madefubfervient officers, 1 mean Deacons : and then they may af- ford you help in aregular way, and will by their ref- lation difcern themlelvcs obliged to maintain the unity of the Church, and Authority of theMiniftrys as they have fome participation of the Employment and Honour, andfo by a complication of Intereite you will make them firmer to the Church : But then fee that they be men Competently fit for the place. I am perfwaded, if Minifters had thus made ufe of she parts of their ableft members, they might hav^ M m 4 prevents & 47* Giidas Salvianus . prevented much of the Divifions and diftra&ions, and apoftacie chat hath befallen us ; for they would have then found work enough upon their hands for Higher parts then theirs, without invading the Mini- ftry ,and would rather have k^n caufe to bewail the imperfedion of their abilities to that work which dcrh belong to them. Experience would have con- vinced and humbled them more , then our words will do. A man may think he can ftir fuch a block,or pluck up a tree by the roots, that never tryed • but when he fets his hand to.it, he will come off afharn- ed. And fee that you drive them to diligence in their own works, and let them know what a fin it is to negleft their families, and their ignorant miferable neighbours, &c. And then they will be kept humble, and have no fuch mind to be running upon more work, when they feel you fpurring them on to their own, and rebuking them for the neglegft; nor will they have any leifure for fchifmatical Enterprizes, becaufe of the conftancy and greatnefs of their em- ployment. ii. Still keep up Chriftian love and familiarity with them, even when they have begin to warp and make defection- and lofc not your intereftin them, while you have any thoughts of attempting their re- covery. 12. If they do withdraw into feparated meetings, follow them, and be among them, if it may be, con- tinually, enter a mild dtffeot as to the iawfulnefsof it 5 but yet tell them, that you are willing to hear what it is that they have to fay, and to be among them for their good, if they will give you leave, for fear 7he %eformed (paUor- 473 fear left they run to further evill. Andbenoteafily removed- but hold on, unlefs they refolvedly ex- clude you. For i . You may thereby have the op- portunity of a moderate gentle oppofing their er- rors, and fo in time may manifeft the vanity of their courfe : 2. And you will prevent much of that im- pudent reviling , and groffer venting of further Er- ror , which they will do more freely where there is no Contradider. They may fay any thing when there is none to gainfay them, And make it feem good in the eyes of the weak. 3. And by this means, if any feducers from abroad come in to confirm them, you will be ready to oppofe them : And fo at the leaft you will do much to prevent the increafe of their party. It hath been a very great caufe of the fchifms in England, that Minifters have only (too many)con- temnedthem, and when they have withdrawn intp private feparated meetings, have talk't againft them to others, or reproved them in the Pulpit, and in the mean time fled away from the faces of them.or been ftrangers to them,while they have given Seducers op- portunity to come among them, and be familiar with them without contradidion, and to have the advan- tages of deceiving them, and even doing what their lift. O that the Miniftry had been more guiklefs ofyhofc Errors and Schifms that they talk againft ! But its eafier to chide a fedary in the Pulpit, and to fubferibe a Teftimony againft them, then to play the skilful Phyfitian for their Cure, and do the tenth part of the duty thatlieth upon us, to prevent and heal fuch calamitous diftempers. I am not finding fault with Prudent Reprehenfions of them 474 Gildas Salvianus ; them in pubIike,or teftiraomes againft them: But I think too many of ushav^caufe to fear, left we do but publikely proclaim our own lhame in the guilt of our negligence or imprudent veakneflfes •, and left in Condemning them, and Teftifying againft them, we Teftifie againft,and condemn our felves. 1 3. If you be not well able to deal wich them, do as I before advifed : Give them the belt book on that fubjed to perufe. 14. If ail this will not do, get the fitteft neigh- bour Minifter that you know to come over and help you; not in publike,nor as a fet difputation, (without necefsity •, ) bu: ler him corneas occafionally, and ex imfrovifo ,come upon them in one of their private meetings, as deGrous to fee and hear them, and fo take the opportunity to deal with them. And if after that there be any Deputations appointed, be furc to obferve the old rule, fight with them on their own ground, and keep up the war in their quarters, and let it come as little as you can into your own : and therefore go to their Aflemblies, butler them not come into yours. For with them, you can iofe little, and may gain much : but at home, you can gain little, but its two to one, will lofe fome, let the error be never fo grofs. The Sectaries commonly obferve this courfe themfelves , and therefore you will have much ado to get their confent to bring your aif- putations into their own Affemblies. 1 5.Let not the Authors of the Schifm out-do you, or go beyond you in any thing that is good : For, as truth fhould be more effeduall for fan&ihcation , then err our 5 fo if you give them this advantage, you give The Reformed (Paflar. 4?$ give them the day • and all your difputation will do but little good : For the weaker people judge all by the outward appearance, and by theeffeds, and be not fo able to judge of the Dodrine in it felf : They think that he hath the beft caufe, whom they take to be the bellman. I extend this rule both to Dodrine and Life. E. G. If a Libertine preach for free-Grace, do you preach it up more eflfedually then he; be much up- on it, and make it more glorious on right grounds, then he can do on his wrong Jf on the like pretences, he magnifie the Grace of Love, and ( in order to cry down fear, and humiliation ) be all for living ip pure Love to God:do not contradid him in the affertive, but only in the negative and dcftructive part- but out-go him, and preach up the Love of God,with its motives and effeds, more fully and effedually then he can do, on the corrupt grounds on which he doth proceed: Or elfc you will make all the filly people believe that this is the difference between you, that he is for Free-Grace, and the Love of God, and you are againft it : For if you dwell not upon it in your preaching as well as he, they will not take notice of a fhort conceflion or profession. So if an Enthufiaft do talk all of the Holy-Ghoft,and the light, and wit- nefs.and Law within us : fall you upon that fub jed too,and do that well which they did ill^and preach up the office of the holy-Ghoft, his indwelling and ope- rations^and the light,and teftimony, and Law within jas,better then they. This is the mofteffedual way of fetling your people againft their fedudiom.So if you J>c aflaulted by PeUgians ^ if they make a long ftory to 47* Gildas Salvianus 5 *o prove that God is not the Author of fin • do you fall upon the proof of it too : If they plead for Free-will, do you plead for that Free-will which we have ( the natural liberty, which none deny, con- fifting in a felf-determining' power t and fuppofing aftualindetermination) and deny only that liberty which the will hath not : (that is,i. Either a freedom from Gods Government. 2 Or from the neceffary guidance of the Intelled, and Moral force of the ob- jed. 3 . Or that true Spiritual, Ethical freedom from vicious inclinations, which confifteth in the Right Difpofitionofthewill : though the fandified indeed have this in part •, and that predominantly .) So if any Pelagian or Semi-Pelagian, will go about induftri- oufly to prove mans Power ( or rather impotency ) to wiH or do evil ; do it as effedually as he : for this is indeed but to prove a man a (inner, under pretence of proving him free, or at leaft to prove himdefe- dible,ifit be not the ill inclination, but the pofsl- bility of finning that they defend ; in which cafe, we can fay more, then they. So if they go about labori- oufly to prove,that Chrift dyed for all : I would en- deavour to do it as effedually, as they • that it might appear to the people, that the difference between us is not in this, that they would magnfie the riches of grace above me, or that I woiud leave finners hope- lefs and remedilefs, and without an objed for faith, any more then they ; nor that I abufe or re jed ex- prefs Scriptures, when they own them in their proper fenfe : But I would let them know,that the Contro- verfie lyeth elfewhere ; viz,-. Whether Chrift in offer- ing hirafelfa facrifice for fin, had not a fpecial inten- tion The Reformed Taftor* 477 tion or Refolution (in complyance with his Fathers predeftinatingwill) infallibly and effe&ually to fave his chofen, even fucli and fuch by name,in making his blood applyed, effe&uai to the pardon of all their fins/and to give them his fpfcit to feal them unto glo- ry : having no fuch Will, Intention, Refolution, in dying fno more then his Father had in predeitinate- ing) as to the relt of the world. So if one that is for private mens preaching come and inveigh againft Mi- niftersfor inhibiting them to ufe the gifts of God for the edification of the Church, I would not prelintiy fet to thwart him : bud would rather fall a per- fwading private men to ufe their gifts,in all the ways that! even now mentioned : and fharply chide them for ufing them no more j and then among my cauti- ons, or reprehenfions, meet with his defiredabufe in the end. And what I have faid by way of inftance in thefe few points, I mean in all others : Preaching truth is the moft fuccefsful way of confuting error : and I would have no Seducer to have the glory of out-going us in any good, and fo not in befriending or defending any truth. Once more E. G. If a Soci- nian fhould fall a pleading for the Churches Peace , and for Unity upon the antient Simplicity of faith , I would labour to out-go him in it : and then would fhew thauhe antientjimple faith condemned him. If he would plead Reafon for Scripture,or theChriftian Religion,! would endeavour to out-go him in it, and he (hould not have opportunity to glory that he on- ly had reafon for what he held, and I had none. But I would fhew, that as I have reafon to believe the Scripture fo that Scripture condemned! his errors. If 47^ Gildas Salvianus ; If a Separatift will plead for the Neceffity of Church- order and Difcipline, fo would I as well as he : and fhew him that it is only Diforder,and Confufion in- confiftent with right order and difcipline that I di£ like in him or thole of rus way. And fo would I do by others in this cafe. And you fhould be as loath that they fliould out- go you in the Praftife of a Holy and Righteous life, any more, then in founder diligent teaching. Do any of them exprefs a hatred of fin 9 and defire of Church Reformation ? So muft we do more. Do any of them ufe to fpend their time when they meet together in holy difcourfe, and not in vain janglings ? Let us do fo much more : Are they unwearied in propagating their opinions? Let us be more fo in propagating the Truth : Will they condefcend to the meanefl,and creep into houfestolead captive the fillyeft of the Hock ? Let us ftoop as low, and be as diligent to do them good. Are any of them loving to their party, and contemners of the world? Let us be lovers of all, and fpecially of all Saints i and do good to all, as we have power . and fpecially to all the houftiold of faith ^ and love an enemy, as well as they can do a friend. Let us be more juft then they ^ and more merciful then they ^ and more humble and meek, and patient then they ; For this is the will of God, that by well-doing we may put to filence the Ignorance of foolifh men. Letusexcell them in a holy, harm- lefs, righteous, merciful, fruitful,heavenly life, as we doinfoundnefsofDoftrine : that by our fruus we may be known, and the weaker fort of our people may fee the truth in this reflexion, that cannot fee it in The Reformed Pa/lor. 47P in it felf, and that our light may fo (hine before men, that they may fee our converfation, and glorifie our Father which is in heaven, and even they that obey not the word,may without the word be woon by the converfatton of their Teachers, i . Pet. 3 . 1 , 2. O how happy had Englandbtcn, how happy had all the Chuhch been,if theMinifters of the Gofpel had taken thele couries 1 It would have done more againft Errors and Schifm, then all our chiding at them hath done, or then all the force can do which we defirc from theMagiftratc. Three Gildas Salvianus j 480 THree forts of perfons that we may meet with in our conference, are now over, vi%* i. The grofly ignorant and unconverted. 2. The doubting troubled believer. 3 . The Cavilling Queftionift, or feduced Schifmatick. The fourth that I fhould fpeak of in this Dire&ion, is, Thofe that by a profeffed wfl- lingnefs to learn and obey , and by other figns,do give us fome probability , that they may have true Repen- tance and faitb,and yet by their ignorance,or luke- warmnefs ("being not noted for any fpecial profeffi- onofGodlinefs) or by fome uneven walking, do make our fears to be as great or greater then our hopes : fo that we are between hope and fear of them, doubting the worft of their prefent fafcty, though we have not ground to charge them to be unconverted, impenitent, unfandified perfons. I think half that come to me are of this fort, and ten of this fort fifnot4o) for one that I dare flatly fay are unregenerate. Now it may be a great difficulty with fome younger Minifters what they fhould do with this fort of people , where there have no fufficient ground to determine of them as Godly or Ungodly , what ever their fears or hopes may be. Of thefe I (hall only briefly fay this. i.Thefirft Diredions may fuffice in the main, for dealing with thefe, and are as much fitted to thefe as to the worft. As we may tell a Notorious, ungodly man, Tour cafe is miferable , jou area child of death $ fheRefmnedfajior* 4& &Mttt\ fomaywetellthefe, ImHckjear jour Cafe is fad : fbcfe are ill figns : / wcnder how joh d.ire fo hazard your filiation-, An<{ fo abating of the confidence of our Cenfures according to th? fe- vera! degrees of the hopeful good that appeareth in them, we may fee in thefirft cafe, how to deal in this. 2. And I would advife you to be very caute- lous how you pafs too hafty or abfolute Cenfures on any that yon have to do with ^ becaufe it is not fo eafie a matter to difcern a man to be certainly gracelefs that profeffeth himfelf a Chriftian \ as many do imagine it be : And you may do the work in hand as well without fuch an abfolute conclusion as with it , as the former examples (which will ferve all with a little alteration, do ) fhew. .3 . The general defcriptions of the Miriifl;eria1,workf may fupply the reft. I fhall only add in a word, i . Keep them clofe to the ufe of private and publike means. 2. Be oft with theluke-warm, to awaken them rouzingly • and with thecarelefs to admonifli them. 3 . Take the opportunity of ficknefs, which wilt bow their hearts and open their ears. 4-See that they fpend the Lords day, and order their families aright. 5. Draw them from temptations and occafions of fin. 6. Charge them to come and feekhelpin all great (freights, and open their temptations and dangers before they are f wallowed up, 7. Strike at the great Radical (ins. Self-feeking, flefhly mindednefs, fenfu- alicy , pride^worfdiineftjlnfidelityj&c. i . Keep them to the Reading of Scripture and good books, and 4ire& them to thofe that are likcft to avWke chern. N a S. En- fix Gildas Salvianns ; &c, 8. Engage their godly neighbours to have an eye upon them. 9. Keep up Difcipline to awe them. 1 o. Maintain the life of Grace in your fel ves, that it may apear in all your Sermons to them ^ that every one that comes cold to the Affcmbly may have warming helps before he depart. I have done my Advice , and leave you to the Pradice. Though the proud may receive it with fcorn, and the felfifh and flothful with fome diftaft and indignation -, I doubt not, but God will ufe it, in defpightof the oppofitions of fin and Satan, to the awakening of many of his fervants to their duty, and the promoting of the work of a Right Refor- mation t and that his much greater bleffing (hall ac- company the prcfennindertaking for the faring of many a foul^ the Peace of you that undertake and perform it, the exciting of his fervants through the Nation to fecond you, and to increafe Purity and the unity of his Churches, Amen. FINIS. Decemb.2$. 1655. To ^ Reverend and faithful i H#fia Tand many through negligence will not come to a week <^y's Le&ure : Experience teUeth us, that that fuch are ufually attended but little by thofe that have the greateft need. 2. And thus the benefit may extend to more, then if it were fixed in one Place. We have therefore defired our Reverend and Dear Brethren, Mr. Andrew Tri fir am Mi- nifter at Clent^ Mr Henry Oafland Minifter at Bewdlej^ and Mr. Thomas Baldwin Minifter at Wolverlcy^ and Mr. lofefh Treble Minifter at Church Lench, to undertake this work, and that each of them will be pleafed every fourth Lords day to Preach twice in thofe places, where they (hall judge their labours to be moft neceffary : and as we dcubt not but their own Congregations will fo far confent for the good of others ; So do we hereby requeft of you our Brethren, that when any of them fhall offer their labours for your Congregations5in preaching the faid Lecture, you will receive them,and to your power fur- ther them in the work. For as we have no thoughts of obtruding their help upon you, without your confent 3 fo we cannot but un- doubtedly expect that men fearing God5 and defiring their peoples everlafting good, will cheerfully and gratefully entertain fuch af- fiftance. And we hope that none will think it needlefs, or take it as an accufing the Mini- ftry of inefficiency : For the Lord doth va- riouflv rioufly beftow his gifts : all that are upiight are not equally fitted for the work : and ma- ny that arc learned, judicious, and more able to teach the riper fort , are yet lefs able to condefcend to the ignorant 3 and fo con- vincingly and fervently torowzeupthe fe- cure, as fome that are below them in other qualifications : and many that are able hi both refpeds, have a barren people •, and the ableft have found by experience that God hath fometime bleft the labours of a ftranger to do that which their own hath not done. We be- leech you therefore interpret not this as an accufatioh of any, which proceedeth from the Charity of our worthy Countrey-men in London* and from the earneft defiresofthera and us to further the falvation of as many as we can. Aad that you may have no jealou- iies of the perfons deputed to this work 5 we affure you that they are approved men, Or- thodox, fober, peaceable, and of upright lives, happily qualified for their Minifterial work, and zealous and induftrious therein; and fo far from being likely to fow any errors orcaufedivifions, or to draw the hearts of people from their own faithful Paftors, that they will be forward to affift you againft any fuch diftempers in your Flocks. Not doubt- ing therefore, but as you ferve the fame Ma-> fter, Iter, and are under the fame oblations as we, To as many as are heartily addi&edtohisfer- vice will readily promote fo hopeful a work, we commend you and your labours to the bleffingofthelord. Your Brethren and fellow-Labourers in the workoftheGofpel, Kederminften In the name and at the de-7 fire of the Minifters of> Richard Baxter. this Affociation. 3 $ohn Beraflon. farvit Bryan. Evejham. In the name of the Mi-p Giles Collier, nifters-oftWsAffocia-S-towge Hopkins. tion. j-febn Dolfhin. An ^Appendix in anfwer to fome Objections which I have heard of, fince the former Edition. T is a bard cafe, that either fo good a Mafter and Work, fhould have fervants fo bad , as will plead againft their Duty, when w.cy praftife ic i or that good men themfelves fhould be fo back - ward, and need fo many words todrawrhemto fo needfall an Employment I There is no fanftified man hut hath virtually in him a Love to the nam work that is urged in this Treatife -.-And its hard, that mcnftiould oppofe orftifly refure the Duties, which as Chriftians they love, and bv their new Na- ture are inclined to ! And its harder that, -cbofS O o fhoukf An Appendix. fliould be Minifters of the Gofpel that have no fuch fan&ified Natures and Inclinations 1 (Though I am thankful to God that ufeth even fuch for the fer- vice of his Church ) if we are fandified , we are Devoted Separated, and Refigned up to God asbe- irg wholly his. And if indeed we are abfolutely refigned up to God, we (hall have no time or La- bours that will feem too much and too good for his fervice. Ic is one of the cleareft fure it differences between a damnable hypocrite and a truly fanfti- fied man, that the Hypocrite h3th fometlowg i but the fanftified hath nothing fo dear to him that he cannot fpare it for God. If we love not our work for the End, and therefore the End more then the work, we are deceitfull workmen : And if we do but va- lue thefuccefsof our Labour, me thinks we fhould be willing of that fort of Labour in which we have greateft probability of fuccefs • though it may be fomewhac troublefome in the performance ! If we arc faithfull fervants, the work of God will be plea- fanttous : And if it were pleafant , me thinks we (houldnotbe dr'awntoit, as a Bear to the flake ! Much lefs fliould we fly from it, and oppofeit like/ enemies ! Whatever a fenas may do in a temptati- on againft one particular ad, me thinks the ordinary difcharge of fuch duties, fhould neither beoppofed nor wilfully negle&ed by the faithfull. Me thinks while we live among the miferable , and fee fuch multitudes near to hell, compaffion fliould be Ar- gument enough to perfwade us to do all that we can for their relief, and humanity fliould be enough to convince us of the duty, and ftop our mouthes from cavilling againft it. Though An Appendix, Though I feerned to my felf even unmannerly bold with my Brethren in this book, yet rouft I needs fay that Conference did not accufe me for it,but pro* voke me to it, and often asked me , is there not a caufe? Nor can I repent of this adventure, whenl confider the Neccffity, and the foccefs. 1 blefs o od that I have lived to hear of fo many faithful fer- vants of Chrift falling clofe to this work of Pcrfo- nal Inftruttion^ not only in this County, but in ma- ny other parts of the Land. Now I begin to hope that the Paftoral Office will be better underftood, by fome competent time of experience, both by our people and our felves : and that they will come in time tounderftand what ufe they have of Minifters, and what duty towards them they arc obliged to perform : I hope now that mifanderftandmgs be- tween people and their Teachers will be removed j and they will perceive what we aim at, and how for we are from intending their hurt , or Lording it over them, when they fee us take our greatnefs, and Dignity to confift in, being the fervants -of ^becaufe tve mak* a difference between the r/> embers of our Flocks or Church , and the reft of the Ptirifb, andfo tal^e not nil the Tarijh to be our Churchy a* in the tenth Article of onr Agreement it ex* freff. Anfw. Firft, the palpable vanity of this Obje- ction, isadifhonourtotheHeads or the hearts of the Obje&ors^ and doth but open their own naked- nefs. What force is in this Reafon, or what (hew of force ? If they take all their Parifh for their Church, cannot they Agree to Catechize and in- ftrud them personally, becaufe we take not all our Parifhes for Church- members ? They may as well give over preaching, and fayt they cannot agree to preach to their own Pariflh-Churches , becaufe wc take not all in our Parifhes to be of our Churches ? Who can believe that this is a reafon to excufe them from their Duty ? 2. But, to give them alfo an account of our ani- ons, I add, that we exprefly there exclude none of our Parifhioners from our Churches , but £ fuck as have withdrawn themf elves from our ch*rges%*nd par- ticular Church, bj refufing to mn and profefs their member fhip, ] And for our parts, we have not the faculty of making men Church-members, whether they An Appendix. they will or no, or difcerning them to be fuch, whe- ther they will fignifie it or no ; much lefs when they difownit,and after many publike invitations, and a year or two's waiting for their fuller information s do ftill rcfufe to profefs themfelvcs members. They that have this faculty let them ufe it : in the mean time let them know, that their DoSrine obligeth them to more duty then ours: and therefore will be no excufe to them for doing lefs. We (hall endea- vour to inftrud: and Catechize men, whether they be members of our Churches or not-.But we take not our fclvcs bound to Rule and watch over all thofe in our Parifhes that withdraw themfelves from out Paftoral overfight, with the fame exa&nefs and Au- thority as we muft guide and overfee the members of our charge. But you that take all in the Parifli to be of your Churches , muft fee that you Rule and overfee them accordingly. Objed.3* Others cbjett aguinfi the following Vcords in the fame Article of oht Agreement, [[that we (ball in regard of communion, and the application of feal- ing and confirming Ordinances, deal with them as the obftinate defpifers of Inftru&ion (hould be dealt with J And whs be thefe that \\tc mnfl fo deal With ? "Thofe that after fufficient admonition (hall con* temptuoufly and obftinately refufe to be either Ca- techized or inftru&ed thus perfonally by us, giving us no valuable reafon of their refufal.l Anfa. It feems then that thefe Obje&ors firft, either take not thofe for obfiinate defpifers ofinftruUu #»,that Rafter fufficient admonition fbatt contemp- tuouflf and obflinately refstfe either to come to the Minifies or to let the Minifier come to them % and Oo 4 be jfn Appendix. be infiru&td bythem^ not giving any valuable rea* fon of fuch Reft* y which it may appear what Reformation they defire , and h6W they judge of the qualification of Church-members ; And why cannot they slfo be as charitable to thofe chat cor.rempruoufly and obftinacely refufe to hear them preach, and wi'I f >ynonfyin Sacraments &nd common prayer. I like not charity unreafona- bl\ large for the exempting of our felves from the labour of duty : I would notchoofefucha charita- ble Pfnfitian that would make his Patients believe tfnt they are in no danger?to fave himfelf the labour of attendirg rhem forthecure. 2. Orelfe, they think that Wf iruft not [deal with fttch men>in regard rf Church-commu^'ox find S icramtnti , as tkey Jhould be 'dealt mth~] which we agreed to : Put this fure can neverW their fchfe But I fuppofc they will fay, that che enfive is the intimation , that fuch perfons fhouid be denied the fealing and confirming Ordinances. islnjve. And indeed, would you not have it fo ? If people will neither come to you for inftru&ion, nor let you come to them, nor give you aoy valu- able reafon, yea contempruoufly and obftinatdy re- fufe this, after fufficient admonition , would you yet havethefe admitted to Communion in the Sacra- ments ? It Jeems then either }his is no fcandalous fin with you, or you would have the Garden of Chrift lie common as the Wildernefs, and you would be their Paftorin defpight of them , that contemptu- oufly and obftinatcly refufe to take you for their Pa- ftor ? Or you will divide Chrift and his Ordinances, and give them one pan at their wtll3 that obftinately refufe the other, 2. But An Appendix* 2. But think as vou pleafe of this refolution of ours; and admit all the moft obftinate refufers of your Inftru&ion to the Sacrament ("which yet a Papift will not do;) if you can make ie good : but whats this to tbebufrnefsof Catechizing and inftru&ingthofe that will fubmit ? Cannot you agree with us in the reft, becaufe of this claufe ? Cannot you sgree to inftruct them that will fubmit, becaufe we Refolve to deal with the obfrinate Refufers as we ought ? Objed". 4. £ Tors cut m a fhco too narrow for our foot : Ton juJge all our Congregations bj jour cfton : we haveftubborn people that Will not be ivftrutt- id^nor come near us, and are not fit f>r Chnrch-difci- plzne. Had we a tratlable people, we would yield to all Anfn\ 1. Tf I underftand this, the meaning of it is, we are refolved not to fuffer the hatred ,and ill will, and railing of our Neighbours : if we had a people that would t^kc it we:l,and put us to no fuch fuffering, bur rather drive us on to Duty , then we would do it. If this be the meaning , it founds not well. 2. The worfe your people are,the more need they have'of inft)u3ionandhe![\ 3. Ifathoufand refufe your help, v ill that f xcufe you from offering it them, and ff;rdingit a thoufand others thatwiil not refufe it ? s'urp all your people will not fo refajfe it. 4. Areyour whole Parifhes fit to be Church- members, and to be admitted to communion in sii Ordinances, and yet are they unfit for DifcrpfinS? This cannot (ordinarily ) be • it is a CjOnt! If indeed all your Pariflies be Infidels , or ungodly, and unfit matter to conftitutc a Church , conftft then that you are noPaftors of a particular Church, and An Appendix* and give them no Communion-Ordinances , but Preach to them as Infidels, to make them Chriftians. But if indeed you take your felves for Payors, and your Pariflies or part of them for Churches, ufe them as Churches, and Rule as Paftow are bound to Rule, and take not an Office which you conftantly refufe to cxercife ; and choofe not out that part of I the work of your Office , which is leaft coft!y,or di- ftaftefull to flefh and blood, but be true to your un- dertakings. Objed 5. [3ut you buildmuchon Ads 20. 20. Vn\l\$ Teaching from houfe to houfe iwherea4 %\&r oik** &Kxt' otx,Qv in the NeVtTeftament is ever fpoken of the houfes where the Churches did ufuallj Ajfemble for Publike IVorfiip. Anfa. Firft, if I had mif L interpreted A Els 20. 20. its excufable to err with (o good company. Mr. Mede confeffeth (pag.^t.) that the moft of the Re- formed Writers , and fome of the other fide are againfthim: and fp*?. 44 J that the phrafe^r'^w is commonly expounded againft his way ; And Beza On I C0r.l6.i9. faith, Apparet enim Apoflolum commence AquiU & Prifcilla familiam gjurft fit Ecclefia qu(tdam?\ And he expounds, y&t gIx*>f ABs 5. 42. by \jPrivanm ubicunfe opus erat t utverete* fiatur de fe Taulm infr. 20.20. and fo gives us his fenfeof that place alfo. And (to lee pafs ordinary Interpreters, and fpeak only of thofe Criticks that may beexpefled moft to befriend Mr. CMedes opi- nion ) Qr otitis on Rom. 1 65. faith , [ Eodem modo de itternm demo loquitur Paul us , I Cor, 1 6. 20. £luia recens ab exilio redibtnt Chrifliani, credibile efl cum hdc P aulas fenberet nullos Rome f stiff* communes Chriftianorum An Appendix. Chrijlianorum conventus^ne^ Presbperssquosalio* qui falutaret Paubz*. Tali autem tempore qu&cfe domw Ecclefia eft , ficut Tertullianus ait , ubi tres^ Ecclefu efljicet Uici. And on *^4Els 20. 20. he faith Q >y-<&79 01m 1 fwgulos^ occafione data And on Wte. 2« \_lne)u\domo complures erant Chri- fiiani^ And I Cor and going to every one. -Anfa. Very true : I know of no fuch Parifhes that then were : Nor do I make it a Mmiftersduty abfolutely to go up and down from boufe to houfe, to each houic in his Panfh,or of his charge,! would not fo much as advife you to do this, without Necef- fny ; but firft call the people to come to you, and learn of you at your own houfe 3 or the Church- houfe, or * here you pleafe,fo you will but give them that Perfonai Inftfti&on, uponneceflary pre-enqui- ry into their ftates,which their conditions do require. And then go to thofe that will not come to you : if they will confent and you are able. For my own parr, I am not able to go from houfe to houfe, there being not one houfe of many among the poor peo- ple, where lean ftand half an hour in the midft of Summer, An Appendix. Summer ^without taking cold,to the apparent hazard of my life ; So that thofe few that will not come to me, I muft fend co. And I think it more to the peo- ples benefit to accuftom them to attend their Paftor, then for him to go to hunt up and down after them, he fcarce knows where and when. But mens obftina- nacy may make that neceffary, which is inconve- nient. 2. But I have fpoken all this but as on the by as to this Objedion ; My anfwer to it is this : It is not cither only or chiefly on this Text or any like it, that I build my perfwafions of you to this duty. J n good fadnefs, can you find nothing but ABs 20, 20. in all thefe papers thats urged to convince you of the duty in hand ? If you have obferved no more, read again, and fave me the labour of Recitals. If there were nothing but the General command of taking heed to all the Flock, and no more but your very ^aftoral Relation to each member, as a Mailer to every fervant, and a Teacher to cvory Scholar in his fchool, and a Pbyfitian to every Patient in his Hofpital, and a Shepherd to every flieep in his flock, and a Commander to every Souldier in his Regi- ment ; what need there more to convince you that you (hould take care of them, and help every one particularly as effe&ually as you can. In a word, the fum of the Queftion , is : Whether you are bound to do the beft you can to fave the fouls of all your Parilhioners ? Do this and I defire no more: Do you think in confeience that you do the beft you can? if cu can exhort, inftrud, or catechize them perfonally,and will nor. As to the Objedion, [ fVhereare we bound t off end wo An Appendix. two dayes a Week in this .or one dayyor to take the houfes in coHrfe, or the likf.] I have anfwered it already in this Book, whither I refer you. As if the General Precept of ^Teaching every one .exhorting evsry mant doing goodtoall^ taking heed to all the Flock , &c.~^ were not fufficient ! What if God only bid you pray continually , or on all fit occasions, will you approve of thofe deluded ones that ask , Where am I bid pray morning and night, or in my Family ? Or be- fore and after mear,or before and after Sermon? &c_ Providence will dire&you^and honeft Prudence will difcern the fcafonand other circumftances of your ducy . What if God have not told us what dav or hour our Le&ure (hall be at,or what Chapter I (he 11 read or what Pfalm I (hall fingt or what Text I (hall preach on, or whether on any or not, or how the Teals and utenfils ftiall be ordered,muft not we there- fore determine thefe our fclves ? as Providence (hall lead us,and as may conduce to the end of our work ? I do not think but you do as much ( and juftly do it) beyond Gods particular Scripture determination, in your ordinary preaching, as we do in catechizing, & perfonal intruding. But me thinks with Minifters I (hould not need to fay fo much to fnch a ruftical Ob- jection as this, from the defeft of particular Precept. Objetf . 6. // all Minifters fhould beftoW two days a weel^ > they would have but a little time to flndyy and fo the A&verfaries Would have their will ^ When onr Minijlry comes to the unlearned^ or unskiVd in Controversies, Anfw. Firft, I have anfwered this already in the Book : 2. I only add j Thefe things are notobjed- ed to mecr ftanders by : wc try the work,and can tell by An Appendix. by fomc experience whst it is. Is not four dayes a w^ek (after fo many years in the.Univcrficy ) a fair proportion for men to ftudy controversies and Ser- mons ? Though my weaknefs deprive me of abun- dance of time, and extraordinary works take up fix, if not eight parts of my time , yet I blefs G od I can find time to provide for.preaching two days a week, notwichfianding the two dayes for perfonai inftru- dion. Now for thofe that arc not troubled with any extraordinary work (I mean writings, and con- verts of feverall forts, befides the ordinary work of theMimftry) I cannot believe, but if they are wil- ling,they may find two half dayes a week at leaft for this work. 3. And perhaps they'J find before wc have done , that this imployment tends to make men able Paftors for the Church, much more then private ftu- dies alone. He (hall be the ableft Phyfitian and Divine, and Lawyer too, that addeth practice and experience proportionably to his ftudies : And thac man (hail prove a ufelefs drone, thatrefufeth Gods fervice all his life, under pretenfe of preparing for it ; and lets mens fouls pafs on to perdition,while he pretendeth to be ftudymg how to recover them, or to get more ability co help and fave them. Object. 7. 77?* times that Paul livedin% required more diligence than curs .j the Churches Were but in the planting, the enemies manj^ and persecution great , but now it u not ft>, zArifw. This was the Btfhops Argument againft fo much preaching when rhey put it down. But it favours of a man lockt up in a fiudy,and unacquain- ted with the world. Good Lord / Are there fuch multitudes An Appendix. multitudes round about us that know not whether Chrift be God or man, the firft perfon in Trinity or thefecond, whether he have taken his body to hea- ven, or left it on earth, nor what he hath done for them ! nor what they muft truft to for pardon and falvationl Arc there fo many thoufands round about us that are drowned in preemption, fecurity, and fenfuality, that break the hearts of Preachers , and when we have done all, will neither feel us, nor un- derftand us ! Are there fo many wilfull drunkards, worldlings, felf-feekers, railers,haters of a holy life , that want nothing but death to make them remedi- kfs I Are there fo many ignorant, dull, and fcan- cj^Ious Profeffors fo many dividers, feducers, and troublers of the Church. ! And yet is the happinefs of our times fo great, that we may excufe our felves from Per final Inftrullion^ becaufe of the lefs necef- fity of the times ? What needs there but faith and experience, to anfwer this Objeftion ? Believe bet- ter within, and look more without among the mifc- rable, and I warrant you ', you will not fee caufe to fpare your pains for want of work , or of Neceffi- ties to invite you • what confcionable Minifter finds not work enough todo,frompne end of the year to another>if he have not an hundred fouls to care for ? A re ungodly men the lefs miferabie j becaufe they make profellion of Chriftianity, or the more ? Objeft. 8, Tou have hire too confidently determin- ed, that it ts Minifters duties that have Urge Con- gregations >to procure A jfi fiance , though they leave themfelvesby it but that low alliance to live upon* Which you mmtiotiy We mufl not be wife above lftka$ u written , Ami yo^ will fcarce fbsw m when thi*^ P f or jin Appendix. or the quota pars Temporis for catechizing 9 or tt- kjng a fet time, are written in the Scripture. " zSlnfw. i . Muft I go turn to my Bible to (hew a Preacher, where it is written , that a mans foul is more worth then a world, much more then an hun- dred pound a year ; much more are many fouls more worth? Or that both we and all that we have is Gods, and fhould be imployed to the utmoft for his fervice ? Or that its inhumane cruelty to let many fouls go to helI,for fear my wife and children fhould fare fomewhat the harder , or live at lower rates ? when, according to Gods ordinary way of working by means, I mighc do much to prevent their mifery, if I would bur a little difpleafe my flefh , which, all that are Chrifts have crucified with its lufis. Every man mud give God the things that are Gods, and thacs All. How is all pure and fan&ified to us,but in the feparation, dedication, and ufing them for God? Are not all his Talents, and muft be imployed to his fervice ? Muft not every Chriftian firft ask , which way may I moft honour God with my fubftance ? Arc not thefe things written ? Do we not preach them to our people ? Are they true to thcm,and not to us? Yea more, is not the Church-maintenance devoted in afpecial manner to the fervice of Cod for that Church ? And ihould we not then ufe it for the utmoft furtherance of that end ? If any Mini- ftcr that hath two hundred pound a year, can prove that an hundred pound of it may do Cod more fer- vice if it be laid out on himfelf, or wife and chil- dren, then if it maintain one or two meet Affiftants to help the faivation of the flock , I (hall not pre- fume to reprove his cxpences: but where this can- not An Appendix. not be proved, let not the pra&ife be juftified. No wonder that we have fo many fenfual Gentle- men chat do little good with all their riches, but fee their brother have need, and (hut up the bowels of their companion from him,rather then they will live at lower rates,or not fare delicioufly every day ^ and that they can find no Scripture that commandeth them luch things ; when even the Preachers of the Scripture, cannot fee the wood for trees ; they want a Letter to exprefs to them the common moral Ve- rities ■ No wonder if thefe Gentlemen can find no Scripcure that requireth them to buy in impropria- tions, to endow or build Colledges, to give a com-: moa ftock for the poor, or the like , or out of two thoufand pound,or three thoufand pound portion to a daughter, to give one or two hundred to feme pi- ous charitable ufe , though the daughter have the lefs. How iliould Gentlemen find any Scripcure for fclf-denia!,or preferring God before themfelves,yea their fle(h,or diildrens fuperfluiaes and fnares, when fome Minifters of the Gofpel can find no fuch Scrip- ture,when the czk concerns themfdves ! Or. at leaft can rneet with no Expoficor that can make them un~ derftandfuch difficult Texts, And for the other matters , of tie ftatedtitne for J catechizing* and the quota Pars, As I never prefum- ed to impofe an unneceflary cask on any,nor fhould do were it in my power , but leave it to their pru- dence that arc on the place to determine of circuit ftances ; fo I know not why any man fhould be loth to tyc himfelf to his duty ( efpecially in-order to a common Reformation, and after fo long and gepe- rall a ncglecft ) unlefe becaufe he is loath to pra&ife Pp z ft: An Appendix, it. If fet times be not needful for the eonftant per- formance of fuch a work as this, devife for us forae way of doing it without a ttated rime ? And do not k?ep a fet time for your Lectures, Claffica! meetings, F iratly dune?, no nor vour ftudies or fecrer prayers.. When you have (hewed me a written word for thefey . and for your Preaching twice or once every Lords day^henl will (hew you more then one I txt for the things in Queftbn. Objeft, 9. Tht next Objections made, are againfi my H^ging them to dffociate * and one is this yfaj they [[Why cannot I do my duty to God , and for my people at home, without travelling many miles to a meeting of Minifters ?* What Scripture binds me to this Labour ? ] Anfa Were I in a Deputation J would give you feveral formall Arguments for all thefe things : but in this brief way of anfwermg Obje&ions , I think it more profitable to t hem that are in love with truch^ to cake up with the general grounds of the Duty, which may afford them matter for many Arguments. And ("to the Objection) Can you find no Scripture that com'mandcth Cbriftfans to be of one mind, and mouth and way, and to keep the Unity of the Spirit in the bond of Peace ? Cannot you prove from Scripture that God would have Minifters to be one fin mind and heart yas Cbri/l undthe Father are one \ John i7-2[. Do you doubc whether you fhould do the work of God with as much unity and con- cord as is poilible ? And do you know that conftanc communion and cbrrefpondency is neceffary to that end? You canno* be ignorant how the Unity and Content of Minifters is their honour, and much of their An Appendix. their ftrength with the People • and takes off fouch prejudice and Odium that would fall on fingle rr.cn, and that Angular aftions bring us into contempt with them. -Doubtlefs, as many Chriftians arc bound to hold communion together in particular Churches, fomanv particular Churches by their Guides, are bound to maintain communion as far as Nature makes them capable. And I hope few Minifters are ignorant, that thefe Minftenal AJTemblies for con- cord among our felves and the Churches, have been the conftanc practife of the Churches of C hrft, as high as we have any hiftory to acquaint us with their practice ( I mean , when Perfecution made ic not impoiiible, ) And iball we now in the, end of the world begin to be wifer; and one fingle P^ftor (and perhaps of no Seraphical Incellec u<:s) correct this practife oftheuniverfal Church, as a need'efs thing, and fay, why may not 1 do my duty as well at home, alone ? You owe duty to your neighbour Minifters and Churches, for communion and in order to the com* mongood, and the promoting of your common work. Are you humble men ; and yet can you think that your felves have no need of the advife and affiftanceof your brethren ? I (hould hardly think you humble if you fay fo. But if you be fo far above Teaching advice or any other help to your felves, your Brethren have the more need of you, by how much the lefs need you have of chem: There arc many young raw Minifters, that very much need the helps that fuch communion may afford them, and the advice of more grave experienced men for carrying on the work of their ^iniftry ; and ma- Pp 3 ny An Appendix: ay fo humble snd fenfible of their need of fuch com- rrunion that rbei> would be loarh to be deprived of it* One would think we (hould no more need fuch aftir to make Minifters defire the communion of Mintfter$f then to make Christians defire 'he com- mun,t>n of Qiriftians 9 or to make men defire the foaety of men. Object. I O. But we have obferved in mo ft Affecta- tions where Vve have been9 that fome.ene>> or tweorfew men do all , and the reft do but follow them : It is as good then to go to thofe men alone , if We need ad* vice. Anfw. i. There is no one that pretends to any Authority over their Brethren, in our AfTociations ; neither civil coercive Power,nor Ecclcfiaftical Dire- ctive Power. You cannot fay therefore that any one doth either force the reft, or awe them by any pre- tended commifiion from Chrift. So that if any have fo much Power as you fpeak of, its like it is but the Power of Truth in them , and fuch as light hath againft darknefs ; or if it be from the ftrength of their parts and gifts, have not you need even of the gifts of your brethren ? And are they not given for the body ? Itfeemsby this Objection that you ju- ftifie bar Aflbciations from all Popular , or factious prevalency of the multitude or major part ; and that they lay not the caufc upon Number, and Votes, but upon wifdom and the prevailing Power of Evidence ; and that one man that can bring more reafon then others ftiall be heard and regarded by all. W!iar could you have faid more to the honour of our AfT^cations, to vindicate them from all im- putations of Pade andFaction,and clamorous run- ning on with the moft. Anc| An Appendix. And where you fay, It is as good go to thofe men in private : 1 anfwcr, Thofe men therofelves do not think fo : Perhaps, they that you call the Lea- ders of the reft, do find themfelves more need of the help of thofe whom you fay they lead, then you do of theirs. Among many , th^t may be fpoken by a man of inferiour parts, that came not into the minds of wifer men : which of you are fo wife that needs no addition or affiftance ? And what Minifter is fo weak that may not fomerimes add to the wifer ? Moreover, among many, they chat are of greater parts have betrcr opportunity to do the greater good with them, then with one in a corner. Would you have your neighbours fay, Wh*t fhcu!d we do at tloe( ovgregatton ? there* but one man thit does a/ly and I can go as well to him at heme : Its fooner done to fpeak to twenty or fourtyat once, then one by one. But if indeed you think that thefe Leading Miniftcrs do miflead the reft, there is the more need of the prefence of fuch as you that difcern it I Care you not that your brethren and the Churches be mifled ? If you fee it, you can give your Reaibns thatmay'difciofe it, and how know-you what your light may do? feeing your-brethren are not forced into Errour* but feduced, (if it be fo,) why may not you do as much to undeceive them ? Objeft. 1 1 . But, (as I hear mmy fay) under pre* tenfeof Affociating, you will but fall into a multitude of frafiions ! Not two Counties can aqree upon tlot fame terms : but one company go one way, and another go another way • And why fhould we )«jn With any of them till there be a greater Ukly hood of mion.tmong themfelves t Pp 4. A$fe* An appendix. 7t»fo*i. A felf-condemmng unreasonable Ob- jection. Are they more divided where they Aflbciate, then you that are fingle, and every man goes on his own head ? What if there were as many wayes as Counties;that is not fo bad as to have as many wayes as Parifhes? Have you no more modeft a way to ex- cufe your Angularity and difunion, then by charging communion it felf with Angularity, and uniting with divifion ? 2 . But wherein is it chat this diverficy of ways con- fifteth which you complain of? Tell us the particu- lars; for I fee no fuch great Diverfity ! Moft Coun- ties that I hear of that hive afTociated^o only agree to hold communion in ftated meetings, and there to afford the beft heip they can to one another ; and have not proceeded to any more particular Agree- ments,unkfs perhaps to catechize ; or Perfonaily in- ftruft the People. And you cannot accufe them for diverfity of wayes, that defcend to no more particu- lar Agreemcmsjndeed this County of Worcejtcr-fbi & the Counties of CHmbtrlarJ&tyeftmcrlar.d have publtfhed the Articles of their Afibciations & agree- ments : And I pray you compare them,and fee whe- ther one Egg be liker another then they are in fenfe. Put its like you mean5that our Articles are not in the feme words, and it is not the fame forms in ttr- tninis that we agree upon. Anfa. And what of chat ? I think there be above an , hundred Carechifmsnow in England fhzx. yet contain the very ferine Principles of Religion. Wiil you fafl out with catechizing, zsA ufe none, becaufewcall agree nor in one5fbr the Terms ; Or fhould you not be mere encouraged to it , becaufe among fo many there An Appendix* there is fuch fall agreement in fenfe, that they are al* but as one. How many of the ancient Councils of the Church.did determine only of the fame Canons ? Did not almoft every Synod general , or Provincial make new Canons ? and yet this was not called a dif- agreeing Diverfity. 2. The truth is, this Obje&ion is commonly made by men that place the unity of the Church in mat- ters that God never placed it in ! Wemuftnotbe one, becaufewe fubcribe not the fame form of words, and agree not in every circumftance,and ex- preflion, Whereas indeed we (hall never be One while unity is placed in fuch indifferent things. There are no greater dividers of the Church in the world then they that over-do in their pretendings to unity, and lay the unity of the Church upon that which will not bear it. The Papifts muft needs cen- ter all the Churches in their Pope , and by this means have made the agreement of the Churches with them to be impofliblc ; Whereas if they would have left out thefe falfe means of union ( and the concomitants) we might have held our union and communion with them, So if Formalifts will lay the union of the Church on this Geftore and that Vefture , and this order and thefe words in Prayer, Preaching, &c. they will prefently make union with them impoflible : For there is a poflibility of bring- ing all true Chriftians to uniting in the Revealed will ofGod,butno poflibility of bringing them all to be of every Formalins opinion, and to ufe every gefture or form of words that he and his like (hall impofc upon them. Ifpcak not againft agreement in cir- cumftances , but againft unneceffary Impofitions therein, An Appendix. therein, much more againft laying the Churches uni- ty and Peace upon them. Fcr Example : At the reception of the Lords Supper all were forced to kneel : At the Euchariftical a&ion of finging Pfalms, (when we fpeak to God in the higheft wor- ship that we can perform on earth ) no man was forced to kneel, or to any one gefturc. In the for- mer we were altogether by the ears, and droven from communion ; and to this day thoufands do fe- parate from AfTemblies becaufe they may not kneel, as formerly fome did, becaufe they might not have it any other way but kneeling : But in the other cafe ( of Tinging ) where all were left at liberty, I never heard of one contention about the geftureto this day ; no nor of any offence that one took at another. So in reading that parcell \ that was then peculiarly called [] the Go/pel ] all were^ bound to ftand : and this bred contention : But at the Read- ing of the fame words in the Chapter, all had liber- ry to choofe their gefture; and there I never heard of contention or offence. So I may fay in our pre- fent cafe, we do not intend by affociating to tyc one another to new forms and ceremonies, nor make new terms of the union of the Churches. In this County we onely chofe our fo much of the unquc- flionablc work of Presbyters, about that Govern- ment which had been longnegleded, which Epifco- pal Presbyterians, and Congregational are agreed in, and refolved at prefent to pradtife that which all are for , rather then to negled an acknowledged Duty, becaufe of by-circumftances in which we dif- fer : fo that all thefe parties may joyn with us with- out deferring the Principles of their Parties :: And I think An appendix* think this is no way of. divifion or Difcord. Objeft. 12. But if this be all \ what need Vce fub- feribe to Articles of Agreement ? Is it not enough that fte have all fubfcribed to the Striptnres already sfyox require no more but Achats there ? Anfn>. We require no more, but that all agree to perform thofe duties which Gods Wora doth command, and freely, without force, accord about thofe circumftanccs which Scripture hath not parti- cularly determined, but given us General Rules to difcern according to Providential changes , how to determine them our felves : I mean only fuch cir- cumftances,in which an agreement may further us in our work, without agreeing in thofe where agree* mentis wholly unneceflary, and without laying the Churches peace upon any of them. We aflbciatc not to makr new Laws and Duties,-but to accord in obeying of the Laws of God. And therefore the Articles which we agree upon are Scripture Articles: And if any fcruple fubfenbing to any that are not the very exprefs words of Scripture, we will not dif- fer with him, but will give him as much as isneceffa- ry in fuch Scripture words to fubferibe. And the Reafon why we fubferibe to thefe Articles, though we have already fubferibed to Scripture, is becaufe they arc matters of Duty long and generally neg~ le&ed, and we do but hereby awaken our felves to Duty, and bind our felves fafter by renewing our ob- ligations: and hereby manifeft our repentance for our former negleds,and our refolution for new obe- dience. As the people did in £V*8 that had taken heathen wives, and as it was ordinary in the old Te- ftament, after fome notable breach of Covenant 9 to' An Appendix. to renew their Covenant with God ; and a* we ufe to do at Sacraments and dayes of on , though we have formerly taken the fame covenant, yet we fee caufe to renew it again and again, efpeci- ally as againft thofe fins,and for thofe duties, where we have lately been moft faulty. And if it be no more then is your duty already ; whether you (ubcribe or no, what Reafon have you to refufe an agreement or fubfeription to luch du- ty,unlefs (as I faid) becaufe you are unwilling to perform it. He that is refolved to do it, is willing to be as much a* may be obliged to it. When it muft be done,the ftrongeft bonds are fureft. Objcd:. 13. But feme Affociations do not onely fraftife but fubferibe to fitch things that we canmt in conference agree to: As the nfe of lay Elder s, as the Presbyterians do : The call W people to prefffj that they oven u& for their Pajiorsy as you do. AnjVc. 1. 1 hope you are not of foch dividing Prin- ciples^ that you cannot in conference hold commu- nion with men that differ from you in as great a matter as this, if they will but leave you free. Elfe if you fhouid plead confeience for fuch dividing, I would defire you to fee that you can plead Scripture for it, as well as plead confeience for it : ^:or an Er- ring confeience engaging men againft the will of God, is a poor excuie for fin : Its no more then to fay, when I fin, I think I do not fin. Its a very con- siderable anfwer that Mr.; Lwfon ( in his Book againft Hobbsh'is Politicks ) doth give to the com- mon queftion, whether an Erring confeience bind ? He faith, that an erring con fcience,is not confeience; for confeience is a fort of fcience, and Errour is not fcience or knowledge. But An Appendix. But if thefe brethren would force you to fub~ fcribe with them in fuch matters as you mention* which your judgement is againft, or e!fc they will hold no communion with you , then it is they that exclude you, and not you that exclude your felves. But I hope no.AfTociacions now with us will be guil- ty of fuch a courfe. 1 hope they are not refolved to refufe communion with alLthat are not for Lay- Elders,or fuch like matters. Then they would be the dividers that lay the Churches Unity or P^ace on fuch a doubtful Point. But if they do themfelves fubferibeto that, may not youdefire to joyn with them, with a modeft excepting of that Article alone in which you are unfatisfied ? Which no doubt, if they be peaceable men they will admit. And for the inftance you give of our calling peo- ple to an exprefsconfent, vm* i. To Chriftiani- ty. 2. To their Memberfhip in the Churches where wearePaftors, I anfwer, i . It is a ftrange confeience that can find matter of fcruple againft this : when we are afTured that people cannot be members or Chriftians againft their wills, and their wills cannot be known to us but by the expreffions of it, may we not call them toexprefsit? Efpcci- ally fince Pariflv habitation is grown a lefs fit note then heretofore, and hearing is certainly no fuffici- entEvidence, and people will take it to be anhai- nous injury to them ifwefliould exercifeDifcipline on them without their confent, and perhaps would have an a&ion againft us at Law for it I And where conlent muft be neccffarily fignified, is not the moft exprefs fignification more fatisfa&ory to ustand ob- ligatory to them, then an uncertain implicite dark fignification An Appendix. fignification, which our own consciences tell us with abundance of them is really no fignification , nor intended by them to any fuch ufe; as not knowing whar a Church is, or what Discipline is, but thinking that to be a Church-member, is no more then to be a Parishioner , and come to Church. Though we might well prove againft the Separatifts that this much (with the profefsions of the reft that had more knowledge ) was enough to prove the truth of our Churches , when we could do no more ; yet if we fhall now ( after fo many years of fulleft liberty, when we may reform if we will) proceed no further, but tolerate, yea plead for all fuch defcds as will but confift with the Truth of the Churches, yea pretend confeience againft Reforming them, it is juft with God to lay upon us fo much of his wrath , and with- draw from us fo much of his mercy, as (hall leave us no more to comfort us, but that ftill we are truly men, as our Churches are truly Churches. But 2. 1 muft further tell you, that the obje&ion is grounded on a meermiftake and yrilfall or care- lefs overfight. For our Agreement to call our peo- ple to a Profcffion of their Chriftianity and Church- membcrfliip, is but with this Exception : Except any of us fbould judge that they can better exereife the forementioneddtfcipUne without c ailing their people to fuch a Profejfion of£onfenty in Which cafe We Will de- clare cur Reafons to our Brethren of the CMiniftry* in our Meetings , and hear their advice when the cafe u opened. If indeed you can and will exereife Chrifts Discipline on all in your Parifh without their cxprefs Content, we (hall not refufe Communion with you. Only let us fee in good fadnefs that you- do An Appendix. do it. Firft privately, and at laft openly admonifli all the fcandalous, obftinatc finners in your Parish, and if they do not Repent and Reform 3 Rcjed them, and then we will not differ with you about cai ng them to this Profeffion. But if you will not d i h s you muft pardon me, if I conclude, that itevci \i i pretend, it is not the calling your peo- bis P-ofeffion that you fcruple in Confci- :e, but it is the trouble and opposition that Difci- f exercifed would draw upon you, that makes y fiefh fcruple any thing that would engage you to r. And if this be fo, faithfulnefs to God and you commandeth me to tell you, that the fearching day of God is at hand, when felf-feeking hypocrites fhali have their reward. Iflmayfpeak according to my experience of the ftate of our ordinary Con* greg3tions, I muft needs conclude that ifyou did but perceive that you muft exercife Chrifts Difcipline impartially, we fliould need no other Argument to bring you ro call for your peoples' Confent, then your own fafcty and felf-love, and that very ^efh would be for it that is now againft ir. For Iimagin£ that if you (hould exercife this Difcipline on all your Parifh (efpecially in great and bad Congregations) you would hardly fcape long from being, knockc in the head ^ without . a fpecial Prefervation of God. Objeft. 14. 'But /owe csf Relations are forming Canons, and putting Laws ufor* us Which We k»0^ not that we are obliged to obey. Anfv?. 1 . Aflbciations fometimc draw up Articles of Agreement, whereto the feyeral Members oblige themlelves by Confent, but I know of none with us tifct An Appendix. that prcfume to impofe any Laws an others. 2. If the things you fpeak be made already your duty by God, either exprcfly by a particular Command, or elfe by a General word determined by provi- dence fas about fome neceftary variable Circum- ftances) j then it is not man but God thatimpofeth on you, and it is not your refufing your Confent that (hall dif-oblige you or exeufe you. But if they He things evil , that are impofed on you by men, put in the reafons of your diflent , and take the leave of differing in that one point without withdrawing unneceflarily from their Communi- on. Ifit be but about Indifferent Circumftances, as I would not have any (no not by an Agreement, much lefs by Impoficionj make common determi- nations of fuch without any need; fo if they did, I muft tell you, that Union and Communion of Churches is not Indifferent but necefTary. and there- fore re jed: it nor upon the account of fuch things as you fa / v^ur felves are but Indifferent. Objed;. 15. But rve are notfatisfed with their ^Vrattife ef fufptndi/iq wen from the Lords Supper, that are not excommunicate : nor do VPe kjiow any war- rant for it. Anfw. Sufpenfion is e;rher Penal or Not-penal. That which is not penal is of two forts : 1, Some- time I deny to give men the Sacrament, meerly be- caufe I have no call or obligation on me to doit. Ln this cafe, the proof lies on you, viz,, to prove my obligation. For example J take not my felf ob- liged to give the Sacrament to all this Cquntrey>if they require it; nor to any neighour Parifh that have aPaftorof their own; njr to aay of this Parifh a where An Appendix. where I live that are fepamed Members of another Church i or that through hatred of Difcipline will be Members of no particular Church; or that will be Members of no particular Church 3 and yet will not come near me to acquaint me with their rea- fons : Nor am I bound to watch over c adminifter Sacraments to any that will net take me for their Paftor in an ordinary Sated Courfe : no nor at all, when Ihavefomuch todo with my own flock^that I cannot do fuch offices for others, without negle- , ding as great duties tothofe whom I am more fpeei* ally related and obliged to. Thus I fufpend from the Sacrament many a thoufand ; that is fl do not give it them, that I have nothing to do with, or no obli- gation to give it to. 2. Sometime we may forbear to give men the Sacrament, while we are admonish- ing them of their lin, and calling them to Repen- tance, or doing fome neceflary previous duty. As if the whole Congregation would have the Sacra- ment on Thurfday,I may defire them to ftay till the Lords day, and in the mean time to humble them- fclves and prepare : (H you will call this a fufpend- ingofthe whole Church, you may fpeak as you pleafe.) So if you know a man that hath offended his brother, you may perfwade him, yea require him Minifterially by Authority from Chrift, to leave his gift at the Altar* and go firft and be reconciled to his Brother, and then come and offer his Gift. Though if he difobey,! will not pr^fendy without further tryal cenfure him. Thefe z&s arc but Negative (a Not giving the Sacrament) and hot properly privative, and there Q^q fof? An Appendix: . fore not properly fufpenfion. Duties muft be done in right order. No duty is at all times to be per- formed. I am not bound to give a man the Sacra* ment when I meet him in an Alcboufe, nor when I am admonifhmg him about a fcandal : nor when three or four or a dozen (hall fend to me to bring it them to a private houfe without any more ado. All things muft be done decently, orderly and to Edifi- cation. And the forbearing a diforderly,undecent , unedifying administration, is no proper penal fufpen- fion. And I am even afhamed that the Church is trou- bled about this Queftibn voluroinoufly, by good men, that are for Difciptine,and Excommunication : When as the things that we make fuch a ftir about, arc Cafes that are not like to fall out in a Congrega- tion once(I think) in twenty years.For if a man have offended,and no man have admoniftied bim, nor the fa<3 by notorioufnefs or accufation be brought to the Church(or Officers)we are not bound to take notice of it,fo far as to fufpend anytnor do any that I know of plead for fuch a thing. But if the cafe be duly brought to the Paftors, cannot they go to the perfon, nor fend for him before the very hour of the Sacra- ment? cannot they try whether he be penitent, or not ? And if he be penitent ; we yield that he is not to be penally fufpended : Tf he be not after other admonitions, and the cafe is brought to the Church, how can the Officers be brund at the lame time to give the Sacrament to an Impenitent perron,and alfo to Avoid him for his lmpenkencyfor to tell the Con- gregation in order to bis recovery. If chtfe wen are An Appendix* are for DifcipHnc,thcy muft confefs chat I am bound either to tell the Congregation of this offendor (and that I muft do when he demandeth Communion ) or clfe, if telling the Officers be enough, I muft re- quire them to avoid him, if hebelmpenitenc. 2. And fo this brings us to the other fore of fufpenfion, which i* penal and properly fo called : And this is nothing but an avoiding of the Commu- nion of the offendor, pro bac vice. ' Vhere note, that it is one hing to be unfacisfied of the fa&, and ano- ther to be unfatisfied of the perfons repentance. In cafe the fad be not manifeft, we confefs there muft be no fufpenfion f fave what prudence requires on the firft mentioned grounds : as not properly pe- nal. ) But if the fad be manifeft any of thefe three wayes , i . By Notoreity. 2. Or violent pre- emption. 3 . Or valid Teftimony ; and yet the per- fon exprefs not his Repentance, we are bound by God to avoid Communion with him till he Repent : And therefore though I cannot fentence him as ha- bitually obftinate, and therefore (hall yet ftay lon- ger in a Courfe of admonition before we rcjeS him, as frqm his Church reUtion, or State of Communion ; yet on the proved A A of fin, till he manifeft his Re- pentance, I muft forbear the allual Communion with him, and deny him aftual Communion with us : For I cannot take him to be Penitent till he Profefs it (probably) : And if I take him not to be Penitent,! muft take him to be yet in his fin, E. G0 to be an adulterer, a drunkard , &c. and fo am frequently commanded to avoid him, and forbidden to have communion with him. And this fufpenfion is nor Qj % thm£ An Appendix, thing but Initial a&ual Excommunication. Even Ekciufion from the AU of communion, before (up- on the proof of fixed obfhnacy ) we exclude him from the ft ate of communion. This is plain , and me thinks is enough to end, or at leaft to quiet this neediefs confroverfie. 2. But if this be ail ^ If you would indeed ex- communicate only and not fufpend % this need not hinder any affcuation. If you will go further then o'.hcfs you may. As I confefs you have great caufe ro £0 further then the moft. .Objeft idSBnt (j*y others )h not denying them the Lerds S#fper.\a fufflctent exeraft efDifapiine en the moft ! What A* ycu more to thofe thai jon: not tyithych ? Either your not giving chem the Sacra- merft is Penal or. not. If not, its nuexercifeof Eif- cipltne at all. Do you exercife Difcipline on all the Counrry, whtn you give them not the Sacrament? If it b:^ penal , it is irregular and harfri dealing to puniflvand Initially excommunicate (for fo it is) one ifofaParifh without an orderly trial, orcalling them tofpeak for themfclvcs, or without taking Chrilts courfe of firft admonilhing them. So thac it feemstome not very much to differ from them that gather Churches irregularly, by rafting off che moft without a trval as no Church members. And itsabfurd to deprive them of adtoal communion fo many years, and yeaolet them remain in zftateof communion, without any quettipn. And if it be not a penal ftry but they keep away thcmfelve*, its grofc n'glctf to Jet them alone fo many years in the om,fli<-n of < hurch communion^nd Gods Or- dinances while they are members. As An Appendix. As Co our cafe, and the fecond part of the Ob- jeftion, Ianfwer : We rake not our felves to have a Paftoral charge of thofe thac feparate from us, and wilfully refufe to be members- of ourch ' *ge. We cannot make them our flock agamft rher wills. We caft not out a ma),thac caft not out iheftifdy^ but only in an orderly regular way of DtfcipHn* : But if many hundreds will Wt hdVtfw in hatred of Difcipline, that is notour fault, hu che it own. And yet I mufttellyout (batt'lcttibt them all fo pais : But though I think no: thac 1 bavefuch a charge of them as the reft, yet I fometime pubhke- ly admonirti the moitnx iridurf, and pray for them, andn?qi«re the Church to avoid :hcra, as 10 private fanrHlUrity,as they withdraw themfeives from Sacra- mental communion. For I think if a man call hitn- felf a Brother, that fe, a Chriftian,and yec live fcan- daloufly,! mutt av >id him,aad warn my oeople fo to do, tbotogb he n^verjoyned himfelftoany Church. Though >kiowwbae Tier's conjedurat obferva* tion is on AEls 21. that they are called niee* !v *Difci* pies as they are Chriftians not yet under Chtti c^-or- der and Officers, and they are called Brethren when they are under Officers and order : The obfervation hathit~, ufe ;but it is not fo always, buc ok otherwife. Object. 17. But aye tbtrt not feafons Vrhtn Difci- pline m&j be for born ? Anftp.Yes, no doubt, and preach'ng too, But thac muftnor be ordinarily. Us hard chnr rivrew.\s fcarce ercryetafeafon h England to execttte it. Iraaivail when it will be fe fonable, if not noiv ? Objed. 18. B-tt why fayw£o Without the Magi- ftrate, andUj h^ inter.} afide ? <3Lq 3 vinfa An Appendix. %Anfvt>. i. We go not without his Liccnfc, for be grants us Liberty. 2. Nor without bis encou- ragement ; 3 . But if we had ncither,for Difcipline, Sacraments, Preaching, or Praying, (hould we not afe them ? Is not Chrift our Matter ? Is not his Au- thority fufficienc? Ho*/ did all Chiftian Churches till Conftantines daye* ? See our Agreement tArtic+6.& Reg. 20. Whe- ther we go without or wrong ihe Magiftrate. Our monthly meeting in this Church for matters of Dis- cipline confiftetb of two or three Jufticesof Peace, two or three Presbyters, three or four Deacons, and about twenty four Delegates of the People, of the rnoft wife and pious men > chofen yearly by thera- felves to represent them, (not prohibiting any other to be there,) difclaimng arty proper office, but only looking that the Church have no wrong, and doing that which private members may do. Objed. 1 9. But Jomt of the Trelatical mtn an offended at eitr leaving out the claufi of Cbrifts Dt» [cent into HeB in our Profijfion. Anfw. The Creed is part of our Profeffion , and if thefe men cannot find it , and that claufc in our Papers, it is not our fault. 2. The reft is but our Expofition of the Creed, for our peoples underftanding. And cither that claufe is plain and commonly agreed on, as to the fenfe, or not. If it be, then what need wc expound it. If not, me thinks they fliould rather commend bur rnodefty tti at thought our felves unmeet Judges of An Appendix. af fb great a controverfie, where the Church is lb divided. 3. It feems a late claufe that came not into this Creed of fome hundred years after Chrift. 4. The word [ He B Jwas never put into the Creed by the Greek or Latine Church, «nd if it were a full and plain Tranllation of the Greek £fm% or the Latine inftri, we {hould the eafilier receive it with- out fcruple: But if we (hould change this £*g'/b word by a ftri&er Tranflacion,you would be offend- ed much more. See Dr. Hammond in his Praftical Catechifm,p.286f 287. againtt the Local defcent into Hell ac large. Or if you would lee much more ,read that learned Treatife of Sandford and P&k*r% *t Defcenfu Chri&i, and Biftiop Vfber in his anf«er to the Jefuit de Limbo , & Defcenfu Ckrifli ad inferos ? Read well but thofc two Difcourfes , and you will but pitty the felf-conceitcdnefs and confidence of fuch dry and raw Difcourfers , as Mr. Ajhwell and many of his (train, that feem to place more hope of their fuccefs in reproaching the contrary minded, and in bold pretence* to Antiquity and Untvcrfali- ty, then in any Evidence that (hould compell af- fent. Ifthefe men have the moderation of true Pro- teftants, let them hear the words of one of them (Biftiop VJber de £*'»£*, pag. 417. And to /peak truth lit id a matttr above the reach of the common Tipple to enter into the difcuffipn of the fuU meaning ofthit point of the defcention into He It : the determine* Hon Whereof dependetk upon the knowledge of tk*, learned Tongues and other Sciences that comet net Jti 4 Witki* \An Appendix. within the compafs of their under ft anding -It ha- ving hire kkftoift been further manifefted What dif- ferent Of *ion$ have been entertained by the Ancient Debtors of the Church. — — / leave it to be confi- dered by the Lear/ted, whether any fnch controverted matter may fir /y be brought in to expound the Rule of f ait h 3 ftkich beingcemmon both to the great and the fmaii ones in the Church, (Auguft. Ep.57. ad Dard.) tnrii continue fnch verities only a* generally Are agreed on by the common confentof all true Chrifiuwu Or if they* have mare refpeft to the judgement of a Jefuit, let them hear one of greateft name (there ci- ted.) Suarez. Tom. 2. in 3. fart. Thorn. Difp. 4$. f$El . 4. Si nomine arriculi.— — — if fa an Article of Faith we under /land, *A truth Which all the faith- fuS are bound explisitelj to know and believe : fo I do net think it necejf«ry to reck4*** this among the- Ar- ticles of Faith : Becaufe it is nor a matter altogether [0 necejfary for all men : and becaufe that, for this reafonperadventure,it is omitted in the Nicene Creed ; the knowledge of which Creed feemeth to be fufficient for fulfilling the 'Precept of faith :' Laftiy^ for this caufe per adventure Auguftine/i»^ other fathers ex- pounding the Creed \ do not unfold this myfterieto the people. And faith Bifhop Vfier^ ibid. That he defcended not into the Hell of the damned by the Effence of his fouler Locally, but virtually only^ by extending the *$£& of his power thither, is the common Do&riue of Thorn. Aquinas, andtte reft of the fchosl. Card. Bellarmine at fir ft held it to be probable, that Chnfts foul did defcend thither, not only by his effe£lsf but by his An Appendix* hit real Prefenct alfo : but after having cenfifored better of the matter > herefolved that the Opinion of Thomas and the other fchooUmen "torn to be follow* td, And whereas fome of them do with confidence perfwade us that this Article was in the Creed from the beginning , they might alfo from a Jefiiit have learned more modefly ; John 'Bufensy de defcenfu Chri(liiThcf.7>'i. cited by Bifliop Vfher de Limbo, p. 309. who faith, Saint Cyprian sor Ruffinus rather in hts Expofition of the Creed dtnieth that this Ar- ch is read in the Creed of the Church of Rome, or the Churches of the Safi : and fome of the mo ft An- cient Fathers, while either they gather npthefumm of the Chrifiian Faith ; or expound the Creed of the Apoftles}have omittedtkis paint oflDoBrine I But at tyhat time it was inferted into the Creed, it cannot cer- tainly be determined. So far the Jefuit. And yet I will not imitate Mr. AJhVcels Royal Author { on hi* Title Page) and fo believe it to be from the Apo- ftks,till auothercertain Author is found out, as he faith ,of the Creed : but I will contrarily believe it is not by the Apoftles, becaufe it cannot be proved by the affirmers to be by them, and becaufe I can prove a time fince them , when it was not in the common Creed. And faith Bifhop Vfher > ib./?*g. 310. The fir ft particular Church that is fyown to have infertedthU Article into her Creed, is that of Aquileia • Which ad ded alfo the Attributes of Invifible and Impaffible unto God the Father Almighty in the beginning of the Creed^ as affeareth by Ruffinus, who framed hi* Ex pofitio*: An Appendix. portion of the Creed according to the order ttfed in that Church. 3 ut whether any other Church in the fyorld for five hundred years after Chrifi ( Mark this ) Aid fottotothe Aqutleians inputting the one ofthefe Addi- tions to the *S4>o filet Creed more then the other % can h^dlytl fuppofe^be fbewed out of any approved Te- stimony of Antiquity. He goes on further to prove this by Inftances of many Authors recitals of the Creed, and out of Tome ancient Manufcripts, as is there to be fecn,p4£. 510,511. Mr. AJhwll thank- fully confefleth fome things that he learned of him ; if he had had the patience to have learned thefe and many more before he had fo far exalted himfelf againft thofethat be not of his opinion, he had not done amifs. Whether the Adrians firft put it into the Church Creed, I leave men to con jt&ure as they fee caufe, when they have perufed the faid ^ifhops Allegati- ons,/*.^, but certainly, when the Ntcene Fathers bad none of it ( the Symbols of the Eaftcrn Church, not knowing it, as Ruffinue tells us ) Thefe bajlard Fasherlings, the Arrians (faith the Biftiop) did not only infert this elaufe £ He defcended to the places under the earthy but aided for amplification [_Whom Hell it felf trembled aQ The like did they in ano- ther,and a third Creed. And as Ruffians teftifiethtbtt thU Article ^as net* tber in the Eaftern nor Roraanc Creeds, fo he adjojn* ith prefently (as the Ttsjbop noteth^ p. 3 3 9 J £ yet the force or meaning of the Voord feemeth to be the fame, in that he is faid to have been buried.^ which fome (faith the 'Bi/hop) think, to be the caufe, Why in all An appendix. the an/Sent Symbols that are l^nown to have been writ* ten within the firft fix hundred years after Ckrifi, (that of Aquileia only excepted, which Ruffinus/*/- lofted) where the burial is expreffed, there the defend- ing into Hell is omitted, as in that of Conftantinoplc, for Example* commonly caledthe Nicenc Creed : and on the other fide, where the defctnt into HeRu mention* ed* there the Article of the bur ial u pafi over, asm that of^ Athanafius : And to f*y the truth, the terms of Burial and Dcfccnding into Hell in the Scripture* phrafe, tend much to the etcprtffing of the f elf- fame thinr&c. So He. Theft good men therefore that ( fome of them ovtr their Pots in the Alehoufe) do learnedly Re- proach usf for not expounding the Article of the DefcenttoHrli, ornottwicccxprcffingit, fbould bavcconfideitd, that with us they more reproach the Nice ne and twenty o her Creeds : yea, that of Aiarctliut in Epphamus 9wh\ch is nearcft to that now called the Apoftles of any fo ancient a Form that t have met with : And they (houtd have thought it enough in as to retain it in our Creed , without prc- fuming to expound it § till they can aofwerwhat Bifliop Vfher* Parker f tad other Proteftanta in this caufe have delivered : Or if they be of their mind, they (hould confefs that it is expreffed in the terms which we in our explication do retain. But, as they mutt confefs, the Creed was nor de- livered by the Apoftles in Englifb, and fo the word Hell was not in the Orginal, fo if we mud Hick to the Creed indeed, we muft tranflate it truly, and you muft help us to fome word that is of as comprchen- five An Appendix. five a fignification as a£m is : which (asisraoft largely proved by Vfhtr and Par^befides many more) fignifieth the Q ftate of the dead] in ge- neral • or as applyed to fouls [ the invifible ftate of fcpa*ated fouls j whereas, (whatever the Etimofo- gi$ of the word £ Hdl] be, yet) we are fare that the common ufe (which is the Mafter of language) hath among the vulgar appropriated it to the damneds place or ftate of Torment,faith Biihop !//?**%/?. 38 3. Some learned T^rot ell ants do obferve , thtt in theft Words there is no determinate mention mxde either of Afcending or Defcending, either of Heaven or He!lf taking Hell according to the vulgar acception ; but cf the general only » under which thefe contraries are indifferently comprehended : and that the words literally interpreted, impsrt no morerbttt tkk f- HrE WENT VNTO THE OTHER >. ] Allow us but this better Translation, and we fhall pleafe you : and fare you -will not fay, that the Apo- ftles agreed on your Translation. If .you fay , Then the words art fitp'trflaoxs, as in- timating no more then his Death before ex pre (fed. I anfwer, chat you may as well fay-, the Apottles fuperfluoufly exprefled, Cbrifts Reviving after his Xifag9 Rom. 14.9. f 'or this* End he bothT) yed, Rofe9 and Revived. When indeed his Reviving expre ffech not the firft Re-union of foul and bod/ t for that was before his Rifing ; but his ftate of Life among the living after. So here r tiis £>/?*?& expreflkth his Entrance into that ftate ; but &Ht fignifieth the World of foals- or ftate it felf of the Dead, which dying he prefently paflfed into. But of this Bifhop An Appendix. Biftiop Zffier hath faid enough in anfwer^.p^c^ 408. and forward. Buc yet for my part I (hall further tell you, that as I take the controverfie to be of no greater mo- ment then Sttartz.) VJber and others do exprefs, fa alfo 1 foppofe our difference about it is not fo great y as man] do imagine : Lay but afide the metaphy- seal controverfie about the Locality of Spirits, and the Popifh conceit of Chrifts fetching the Old Te- ftament Fathers from Hell,(which vjber fhews that Marion in likeliehood firft hatched) and then ot*r difference is but fmall. For what would you have chat we do not grant you ? Would you have us yield that Chrifts body lay in the Grave ? Why, who de- niethit ? Would you have us yield that his foul was in the Region of the dead, or in a ftate of re- paration from the body? Who is there thatquefti- ons it ? Would you have us yield that this ftate was penal both to foul and body? We eafily grant it you. Not that thrift had the pain of fenfe,or the lofs of Heaven, but the penalty of death : The fouls being feparated from the body was a penal ftate, as fuch. J f any fay, that Chrifts foul was in Paradife, and there is no pain: Ianfwcr, There may be fome- what penal!, where there is not that which vulgarly is called pain : And what Glory foever the fepara- ted foul of Chrift did partake of, yctthefeparation from the body, as jfeparation, was penal. There remaineth a defirein Separated fouls to be re-united to their bodies ; and therefore it is a better ftate ; and glory is not perfed till the man be perfeft; Death is a penalty to the whole man , and not to the An Appendix. the body alone * and thus far ic is rseft undoubted Truth, that both to the feparated foul of Chrii, and now of the Saints with Chrift; there is fome- tbifig penal in this reparation and iroperfedion, remaining, though joyned with exceeding Gloryf faith Bifliop VJber3 pag.^QO. Heaven it felf may be comprized Within the notion of *ctHs : Heaven I fays not confident as it is a place of Life and PetfeHi^ en , mr as it /hall be after the general RefnrretlUn ; but jo far forth only as Death ( the laft enemy that fhai be dtftrojed, I Cor. 15. z6. ) hath any footing therein^ that kto fa) ; as it is th? rectptacle of the Ipirits of dead men, held as yet diffevered from their bodies : which ft ate of dijfolutwn , though carried to Heaven it [eifyis (till a part of Deaths Vim fiory, (1 Cor. 15. 54, 55.) and the Saints imper- fefiien ( Heb.i 1 .40.) 1 bus he. And Teter plainly faith , Whom God did raife up , loofing the for- rows of Death , forafmtsch as it Was not peffiblo that he fhomld be holden of it% Afts 2.24. And Chrift be- ing raifed from the dead, dieth noft no more : Death bath no more dominion over him , faith Taut, Rom» 6.9. So chat be was,as to bis whole man,under fome Power or dominion of death for a time. Of this penalty on Chrifts feparated foul, and ours, fee raoft fully Parker, L.t.feZi>afi.ad%0. What would you have yet more granted ? Is it that Chrift triumphed over Satan ,and Hell, and convinc- ed the unbelieving impious damned fouls of their fin and remedilefs raifery? Wby,we do not deny it you : for as the damned man Luke 16. is faid to fee Abra- ham and LaKnarm in bis boforac , and the wicked ift An Appendix. in Hell have fucha knowledge of God and Hea- ven , as fufficeth to convince them of the lofs and inifery,and to torment them ; fo we deny not bnc they might have fuch a fight of Chrift.and he might make fuch a manifeflation of himfelf to them. Would you have us grant that he went to *"/«* to procure the deliverance of the captives of * Sn< ? we deny it not : His humiliation is the caufe of our exaltation • His death and going to «V»t was to purchafe deliverance for all his Members, dead and livmg, that the dead bodies might in time be raifed, and the feparated fouls be re- united to the bodies,& the whole man perfeded. Would you have us be- lieve that he went to bring the glad tidings of this to the fpirits of the juft ? we do. believe it, fo that they that believed in him before might intuitively behold their Lord in whom they believed , in their own prefent ftate, and might be the more comfort- ed in the afTurance of the Refurrcdion of their bodies, and their final perfection. But if befides all this you would have us believe, i. That Chrifts foul was Locally in its Eflence in the Hell of the damned. 2. And that thence he fetched the fouls of the old Fathers out of the Limbtajihzts part ofHell,hcre we muft leave you. 1. Becaufe that elfe we muft be worfe then the Pa pi Its , whofe School* men are content with a virtual prefence, and df- ny a Local ; 2. Becaufe we know not what Locali- ty of fpirits is: and 3. Becaufe in the later branch, we arc loath to be either Marcionites or papifls, till we fee more reafon for it : fpecially we have no mind of your Speculations in our Cmd. Otjifa An Appendix. ObjeB 20. The Jaft Obje&ion that I have been Troubled with, is againft toe Title that we put over the old Creed , The ancient Wefiern Creed. And what is the matter here ? Engagement to their opinion makes them jealous : and jealoufie fufpeft- eth themoft innocent Syllables. Was not this the Ancient We [tern Creed I Yes, no doubt, they mean not to deny ir, but chey think we intimate hereby a diftinftion between the Sajiern Creed and the We- fiern ; and confequently intimate that this Creed was not the univerfal Creed of the Church, and compofed and delivered for that ufe T)y the Apo- fties. But i . Our intimated diftin&ion can be fuppofed necefTarily to inthnare no more, then that the Eafl: and Weft did ordinarily make ufe of feveral Creeds, inBaptifm arid other folerani ties; and that this was it that the Weft made ufe of. So that whether the Eaft alfo and all Churches, ufed this fometime, or whether it were thus formed by the Apoftles, are queftions that we never intended to decide. But being called to it, I muft give a further account of my own opinion, i. You cannot in modefty fure either deny the forcfaid ground of the diftin&i- on, from the ufe of the feveral Churches,nor yet the antiquity of the terms of the dtftinftion ; much lefs can you think that learned and wife men have not ufed it, and brought it to our hands. He that is your chief author for the Apoftolike compofure of itt_ doth give you himfelf the matter and terms of this diftin#ion« I mean Ruffinas .-And Bifhop Vfher^ u[eth it frequently in tbc forefaid Difpute, and his differ tai* An Appendix. dijfertatio ie fjmbolis , and in other writings J t$ fay nothing ofPitbaus Voffius or any others. Why then doth the quarrell begin with us ? 2. I have read Mr. dfctoe/Iand others of his opi- nion, as impartially as I could* being as willing to believe that the Apoftles were the Authors of this Symbol as not, if I could fee any Evidence for it. But I muft confefs the reading of fuch writings as his, do more confira me in my former opinion. Which isasfolloweth. i. I do believe that Chrift himfelf is the Author of the ancient Creed ; cxprefly in Mat. 28. 19. *B aptiz,ing them into the nana of the Father \ and of the Sonjtnd of the Holy Qhofl. And that the Creed at fir ft conteined but thefe three Articles ; and that all that were baptized (at age) were to profefsthis Belief, t/**. that they Believed in the Father, Son and Holy Ghoft. And I defire them that are con- fident of the contrany opinion^ to confute what Parker hath fo copioufly brought for the proof of it. And Learned Ludov, Crocim that follow- cth him. 2. And yet I do fully Believe that before the New Tcftament was written,the Apoftles taught their Ca- techumens and perfons admitted to Baptifm, the fura of the Gofpel or Chriftian Religion in a few diftin<3 Articles. For it is certain that they could not deliver all the Hiftory or Dodrine of Chrift to every Convert ; and as Certain that they muft de- liver all the Eflentials before they could make a Chriftian, and that every Chriftian, that was con- certed by them, was made fuch by the power of Re thefe jin Appendix. t&efeEffential truths ! For the Effentials of fob- jrftive Chriftianity are the Image and Effe&s of the Eflentials of ObjeSive Chnftiamty , or Faith; as the Image in the wax is of that in the Stal. 3. 1 am perfwaded that the Method of the Apo- ftles in delivering their Creed or Eflential Veri- ties, was according to Chrifts platform ; even to deliver the Do&nne of the Trinity, and what was found neceffary to the explication of any one of the three Articles. And confequently that they ordina- rily taught the fame Do&rinc that is now in our Creed to all their Converts ; yet enlarging it efpe- cially on the ftcond Article which was it that the world did moft refift. 4. 1 do believe that it cannot be proved, and there- fore (hould not be affirmed f that the Apoftles did in any one precife form of words, explain the three Articles laid down by Chrift : but as they oidinanly preached the fame truths, and that much in the fame or like phrafe, nor affecting novelty ; fo they did not compofe this into any precife form of words : but delivered the fame great truths, in fuch expref- fions as they found meeeteft for the pcrfons with whom they had to do. 5. Thus I do believe that every Chriftian and Church was a living Gofpel, or book in which the Creed and all Effrntials of Chnftianity, doctrinal and praftical, were written, by the Spirit ofGod« through the Inftrumentality of the preaching of thefe fundamental truths: and this before the ScrU puueoftheNewTeftaraentwas written. 6. This An Appendix. 6. This I believe was the great Tradition of the EfTencials of Religion, diftind from Scripture : Bap- tifm it felf was a notable means to deliver down thofe truchs. 7. Yet I am not againfta ftri& agreement upon fuch a form of Profefdon in firm** jj. without liberty to change a word ; but think that exadnefs is as nectffary in this both for the fake of Truth and Unity , as in moft matters that are left to man. 8. The Reafonswhy t cannot believe that this prefentforrn of words, as now in our hands, was either cornpofed by the ApoftIes,or the univerfal Creed, from the beginning, are thefe following, among many more. 1. Bccaufe of the No-proof that is brought by the Affirmersthat (hould prove it. 2. Becaufe I find the Fathers in the firft ages con- ftantly giving us the Creed of that Church tn other words ; and in forms all differing one from another, and not one of them giving us this very form of above three hundred years at leaft after Chrift. lgnatin$% Iren&us^ Origens Tertullian^ thrice, &C« recite the Churches faith, and fo do many others, and all in feveral forms of words, and not one of them in this form. So that it would make a man fliake the head to read fuch kind of proofs as Mr. Aptoells, that this isthcApoSles Creed,- he heaps up other forms to prove the Apoftolike corapofure of this form.What did he think of his Readers, when he offers them with higheft confidence fuch proofs as in©& effc&ually difprove the thing he brings them R r z ioto An Appendix. for. Who can think that all thefe men would offer to give u< the very Symbol of Chriftianity, in forms of their own, and various forms, and none of them ufe the Apoftles form , if fuch a thing in precifc terms had then been by chem commended to the Chur- ches, thefe willing men that can make their own faith, may believe many fuch matters as thefe ; but fo cannot I. The firft that I remember I have read that is like the prefent form, though maimed, is that of MarceRus in Epiphanim 72.Hercfies,which is delivered with fuch expreffions adjoyned, as would make a man imagine that it was the matter and not the form of words , which he profeffeth to have received from his Anceftors. Nor is there any one cited by Mr. ^/ZW/himfelf of thofe elder times, that feems the fame form with ours , but only this of CWarceilns^ and that of the Latine Ckryfo- Jlome ,and one of Tertullians de Veland. \ irg. feems to be part of this. And among fuch abundance of forms of words,it were ftrange if they could pof- fibly mifs fometime of delivering thefe few Prin- ciples in the terms we now ufe. And for that of Marcelltis it is in many things different from ours ; and that of TerttiRian is fo different that no man can prove that ever the Author had fecn our form : And as for that of Chrjfoftome, if it were his , be was about 400. years after Chrift ; but indeed there is no fuch matter in his works. No wonder if Mr. Afawell could not find it in Sir H. Savils I Edition, or Front* 'Duc&us des> but only in the La- , tine Edition of Erafmus, faith a far greater Anti- quary, Biftop VJber dt Umbo, p.310.311. For I 04 An Appendix. as for the two Latine Expefitions thereof that go under the name of S. Cbryfoftome (the later whereof hath i(i the former hath it not) and the others that are found in the tenth tomb of St. AuQins Vcorkj among the Sermons de tempore j becattfe the Authors of them% together -with the time Wherein they were writ- ten be altogether mkfloVvnt they can bring us littU light in tbi* Enquiry. And all the reft,of che three firft Centuries at leaft, that M. AJbwell citeth,are fet as if it were on purpofe to make his Reader wonder at his felf-confutation. 3. Another of myReafonsis, becaufe I find fo many claufes new in this form that we now have, and find withall that the arifing of new Hcrefies was an avowed reafon of adding new claufes to the Creed in thofe dayes, thar it makes me much fufped: that all thereft> except the three Effential Articles, were brought in by degrees, as Herefles gave occafion,and never formed all at once. That feveral new claufes arc added to this, Bi- (hop VJher may facisfre you in his Differtation de Sjmbofa&ni other writings,*/^. />, 1 1. [Quo tamen kodie Roman* Ecclefia mitur Symbolum^ additamen- tis aliquot auflius legi , res if fa inaicat- •] The additions not found in any of the ancienter Copies are thefe £ Creator of Heaven and Edrth 3 $dded to the firft Article : which in like!yhood was againft that Rabble of Hereticks thai: ieigned the world to be created by Angels, yea, bad Angels : alfo the word [conceived] is added ; the eideft forms having it [born of the Holy Ghofi , and the Virgin Marjr\ Alfo the word [DeadJ is added : and [He Defcendedinto Hell] and the name of [God] and the Rr 3 astributs An Appendix. attribute [_Almighty~\ to the Article of Chriftsfit* ing at the Fathers right hand. Alfo the word [Ca- thohkf\ is added to thc^Holy Church] and fo is [tke Communion of Saints^ and £ the life F ver la fling ~] All which are a confiderable pare of fo (horc a Form. And thatclaufes were ufedto be put into the Creed upon occafionofHerefie, is well known of other Creeds ; and Ruffinus confefleth of their ts4qttileian Creed, thus : His Additur Invifibilem & Jmpaffibilem : Sciendum quod duo ifti fermones in Ecclefiae Romans fymbolo non habentur : Conftac autem apud nos additos h^refeos caufa fabellii, fllius perfe&o qua? a noftrisPatri paffiana appella- tor. Uc ergo excluderetur talis iropietas de Patre, videntur base addidifle majores,^. Ruffin. in fymb. c.j. Saith Bifhop Z/V&r r in his Sermon of the Churches Unity, p. 17. This Creed, though for f lib fiance it was the fame every where ^ yet for Form was fomewhat different , And in fome places receivedmore Inlarge* tnents then in others. The Weftern Churches here- in applyed themfelves to the capacity of the meaner forti more then ihe Eaftcrn^W; ufngin their B^p- tifm that fborter Form of confeffion^ commonly called the Apofiles Creedt which in the more ancient times was briefer alfo then now it is : As we may eafilj per- ceive by comparing the fjmbol recited by Marcellus Ancyranus With the Sxpojitions of the Apoftles Creed Written by the Latine Dottors % wherein the mention of the Fathers being maker of Heaven and earth, Thefons Death and Dcfcending into Hell, and £hc communion of Saints u Wholly omitted. 1AII which, An Appendix. Which, though they were of undoubted verity] yet •and need not ntcefftrtly be inferted into that fymbol^Which is the badge and cognizance whereby 7be believer u to be differenced and dt/}ingu*fbed from the unbeliever. The Creed Which the Eattern frurches ufed in Btyifw, Was larger then this ; being e ther the fame, or very little different from that Which We com* monly calltht Nicene freed. And he begins his DifTertation defymh. thu? ££/- cetapuJ omnes tumorientis, turn occidentu Ecclefias ut unm Uomimts &'Baptifinus its&una fides fuerit^ una tamen & eadem verborum formula fidei fymbo- lum quo in cult'** "Domini vrofejfione,& Baptifmi fu-> fceptione% HUfunt ufie, no* fuijfe conceftum tomnium^ Romanum fwjfe brevjjimum, injymboli explicatione7 Ruffinus Aquileienfis Presbyter jamduium no: do- cuit : de adiitamentis Ettani apud Occidentales ad Rom^num h*>c avpofttit in proamnfuo fie pr&f.nus] And heufeththediiinctioninhis Preface 'LMe- am de- Occidentals & Orientals Ecclefia fymbolu fententiam, &C» Et pxjfirn peg* I 8>I 3 I£ 2Q3 2lf Z6,&c. 4. And it is enough to debilitate the force that fome imagine to lie in the Iitlc ApoftoL^k* that the Nicene Creed was as confidently % and for oughc ever I yet fa w proved, as ardently called the Apo* files Creed, as this, and faid to be de ivered frora the Apoftles. Saith V/her Diflert, p. 16. [Sed & ab Occidentalibus confimiliter Ecclefiis longius ijlud fymbolum & Apoftolicum h*b turn & Nicaenurrf etiam nom'natumfuijfe, obfervtre Iceat. S$c enim habetOrdo Romanes inprafatione fymboli cujut recU Rr a ' tat jin Appendix. Utioni prtmjfa , ante adminiflrationem baptiftui Erudite fufcipientes Evangelicifymboli Sacramen- tuw,a "Doming, infpiratum^ ab Apoftolis inflitu- tum, cu]us pauca quidem verba [tint , fed magna my fieria^Et incoent, facra ce/ebratiene Latina Miffa* *f#a circa annum T> C C. til ufufuit%de eodem adjicit \E%nitofymboh Apoftolorum dtcat facerdos, Domi* nusvobijcumr\ And pag. 17. he had before faid \_Hanc fideifor- mulam, utab Apofiolis Eccle/ia traditam,& a Ni- cams Patribus promulgatum , laudat Epiphanius.] And CjriUfot John) oiferufalem cals the Jerufdem Creed by the name of [Ayieti ^ ^o^him^nr'mtii\ Catfech. 1?. Biftiop Vjher de Limbo, pag. 3 09. faith, that, The Creed of the Council of Conftantinople, much larger then our common Creed, was it [elf no lefs then the other fN.B.) heretofore both accounted and named the Apoftles Creed : and it is not to be thought it would leave out any Article that Vvas then commonly believed to have been any parcel of the Creed received from the tsfppftles.J And he citeth for the Title Epiphtn. in ^yzv? ; pag. 518. andtheLatine ancient Mijfal before mentioned. And citing E pi- phan.zgzin to the fame purpofe in his Scrm.of unity, he addeth that (Xaffi3nus avcucketh as much^ohert he urgetb this again fl Neftorius,** the Creed ancient" ly received th* Chure'h of Antioch* from whence he c,;mc; Apdjthat the fecund general Council at Con* fkatir. approved it at moft ancient and agreeable to ptifm 3 */w^.Thcod. lib. 5 . cap. 9. Many other Rcafons that ftick with me are at large expreft in Tarkfr de Defccnf lib. 4. Which whoever An Appendix. whoever will read impartially with judgement , I dare venture him eafily upon Mr. A/bwetls anfwers to them : The fum of which alloweth the Fathers to make additions, as bting but an explication- when as our Queftion is only of the form of words : If any of them may be altered, and additions made, who knows which of them be Apoftolical ? and why may not others now do the like ? What com- miflion can thofe Fathers (hew more then other Pa- ftorf p{ the Church ? Far ami from believinghim, that none but by an Apoftolical fpirit could have known by the Scriptures Which Were fundamental tsdnicles of Faith : thus far to have fummed them up. When Scripture fo exprefly tells men, which are the Principles , and which Life and Death are laid upon. And further am r from believing him that there is fo much difference between the Creed and the Scripture as he exprefleth, as if there were no un- derftanding nor keeping our Religion for all the Scripture, were it not for the Creed , but the Whole frame of our Religion would fall inftantly to the ground ; and the contempt which he fpitteth in the face of the Scriptures, I muft needs fay, Idodif* like , and think it mpft unfeemly in a man that is fo tender of having the nakcdnefs of the fathers opened, and that hath no more fenfible an anfwer to give to thofe Teftimonies of the Churrfi of France and of England, fo valued by him, and of Cyril and P*fch*fius, who all take the Creed on the Authority of the Scripture from whence it is ga- thered (Teehis/>.n5,i$8,i69.&: 178^0 Obje&. 9. It An Appendix. It is paft my underftanding,that the bare words hbae Chrift was crucify ed^d$ad^buriid, &c . fliould teach a man more plainly to what end ic was char Chnft did all this , whether only for Example, as the So- cimmty or for Ranfome, facrificc, propitiation, &c. then the Scriptures that at large fet forth theie ends : As plain as the Creed is , he muft needs referve the undoubted Expofition and applying of this Rule to the Church and ancient Fathers, in tofafe writings (he faith, the Apoftles) have left it ut ; theft being their fucceffors, to tobofe care and cuflodj they not only com* mitted the Oracles of God in Anting, and the C'eed by word of mouth, but the Interpretation alfo of both , as they heard them expounded from their oVon mou*hsy While they preached and lived amongfl them ; for in vain had the Apoftles given them the Coords, if they had not given them the fen fe wit halite flop the mouths ofHereticks. -True; It were in vain , if the words themfelves are Non-fenfc. I know the Apoftles have fucceflbrs fo far, as to have the care of expounding this Scripture -Delivered to them, by the ordinary helps of Grace, Art, and Nature ; difcerning the fenfe by the words ; but Oh that I knew where to find that Church that could give me the fenfe of all Gods Oracles, by this undoubted Tradition.as from the Apoftles themfelves. Or that I knew the Names, or characters of thofe Fathers that had this Depi/itum ( The Senfe of the Scrip- tures) by Tradition from the Apoftles, and where I may find it left to as > Is it each Father Indivi- dually, or is it the greater number together ? And how (hall we take the Vote ? Or know which of tbem Art appendix. them to account a Father, and which not ? Surely when I read them telling us no more of the fenfeof thefe Oracles, and fo often erring, anddifagreeing, I cannot believe that their memories were all fo good as to deliver down from Father to Son an Ex- poiitionof the Bible, without writing, and if ever any of them had fuch a Voluminous Commentary in his brain,from the hand of an Apoftle, which was not thought meet to be given in writing, the I flue by this time may convince us, that either it was intend- ed only for themfclves, or elfe that indeed fuch a world of matter would have been furdyer kept in writing, then this Tradition hath hitherto kept it : JFor I Slink raoft of us love our flefhly eafe fo well, that if we knew where the Book or the Church were that would give us fuch a certain Expofition of Scripture, as from the Apoftlcs, we would be glad of it, not only to the quieting of our minds , but alfo for the fparing our time and labour that we now beftow in ftudymg. Yet ftill I fay as before , that I doubt not but the Principles were preached before the Gofpel was written , and that thoufands were made Chriftians by the Reception of thofe Principles ; and that all Chriftians and Churches of them , fucceffively contained thefe Principles written in their hearts ; and that the great Articles of the Creed, believing in God the Father, Son, and Holy Ghoft , were in terms impofed on the Church by Chrift himfelf : And that the meaning of them was ftill taught to the Catechumens and the Church. And that the Churches did well to keep the fumm of Faith in certain An Appendix* certain forms of words; and 1 would they had" made fewer, and changed them lefs : And I think it meet that they be ftill ufed in Baptifm , and on other occasions of publike confeffion of faith in ouc Congregations. Buc yet I am not convinced that the Apoftles did compofe this form of words.or any other to that ufe j Nor that it was compofed of fome hundreds of years after Chrift • though the fame Articles were then profefTed in fcveral Forms of words And thofc Articles were all delivered from Chrift and his Apoftles : Nor do I believe that the form how called the Apoftles Creed, was any more theirs or more ancient then foms other,- Forms ; nor that we owe it any more belief or reverence) then we do tkcjerufilemor T^icene Creed; and' yet I truly much reverence both, and believe them all. Nor do I think that ever this Creed was the Form which the Univerfal Church did ufe above others ; but think that in the third Century, the Nicene was the more common. So much (and per- haps too much) to thefe Objections. rW.^ftSV"