Gildas Salvianus, the reformed pastor shewing the nature of the pastoral work, especially in private instruction and catechizing : with an open confession of our too open sins : prepared for a day of humiliation kept at Worcester, Decemb. 4, 1655 by the ministers of that county, who subscribed the agreement for catechizing and personal instruction at their entrance upon that work / by their unworthy fellow-servant, Richard Baxter ...

CHAP. II. (Book 2)

SECT. I.

IV. HAving shewed you, What it is to Take heed to our selves, and Why it must be done? I am next to shew you, What it is to Take heed to all the Flock, and wherein it doth consist and must be exercised. It was first necessary to take into Consideration, What we must be, and what we must do for our own souls, before we come to that which must be done for others: Ne quis aliorum vulnera medendo ad salutem, ipse per neg∣ligentiam suae salutis intumescat; ne proximos juvando, se deser••t; ne alios erigens, cadat, saith Gregor. M. de cur. past. l. 4. Yea left all his labours come to nought, because his heart and life is nought that doth perform them. Nonnulli enim sunt qui solerti curâ spiritualia praecepta prescrutantur, sed quae intelli∣gendo penetrant, vivendo conculcant: repente decent quae non opere, sed meditatione didicerunt: & quod verbis praedicant, moribus impugnant; unde fit ut cum pastor per abrupta graditur, ad praecipitium grex sequa∣tur. Idem ib. li. 1. cap. 2. When we have led them to the living waters, if we muddy it by our filthy

lives, we may lose our labour, & yet they be never the better. Aquam pedibus perturbare, est sancta medi∣tationis studia male vivendo corrumpere, inquit Idem. ibid.

Before we speak of the work it self, we must begin with somewhat that is implyed and presuppo∣sed.

And 1. It is here implyed, that Every Flock should have their own Pastor (one or more) and every Pa∣stor his own Flock. As every Troop or Company in a Regiment of souldiers must have their own Captain and other officers, and every souldier know his own Commanders and Colours: so is it the will of God, that every Church have their own Pastors, and that all Christs Disciples do know their Teachers that are over them in the Lord, 1 Thes. 5. 12, 13. The Universal Church of Christ must consist of particular Chur∣ches guided by their own Over-seers; and every Christian must be a member of one of these Chur∣ches; except those that upon Embassages, travels, or other like cases of necessity, are deprived of this advantage, Acts 14. 23. They ordained them Elders in every Church; so Tit. 1. 5. and in many places this is clear. Though a Minister be an Officer in the Universal Church, yet is he in a special manner the Overseer of that particular Church which is com∣mitted to his charge: As he that is a Physitian in the Common-wealth may yet be the Medicus vel Archiater cujusdam Civitatis, and be obliged to take care of that City, and not so of any other: so that though he may and ought occasionally to do any good he can else where that may consist with his fide∣lity to his special charge, (when an unlicenced per∣son

may not) yet is he first obliged to that City, and must allow no help to others that must occasion a neglect of them, except in great extraordinary cases, where the publike good requireth it. So is it be∣twixt a Pastor and his special Flock. When we are Ordained Ministers without a special charge, we are licenced and commanded to do our best for all, as we shall have a call for the particular exercise: but when we have undertaken a particular charge, we have restrained the exercise of our gifts and guidance so specially to that, that we may allow others no more then they can spare, of our time and help, ex∣cept where the publike good requireth it, which must be first regarded. From this Relation of Pa∣stor and Flock, arise all the duties which mutually we owe. As we must be true to our trust, so must our people be faithful to us, and obey the just Directions that we give them from the word of God.

2. When we are commanded to Take heed to all the Flock; it is plainly implyed, that the Flocks must be no greater regularly and ordinarily then we are ca∣pable of Over-seeing or taking heed of. That particu∣lar Churches should be no greater, or Ministers no fewer, then may consist with a Taking heed to all. For God will not lay upon us natural impossibilities: He will not bind men on so strict account as we are bound, to leap up to the Moon, to touch the Stars, to number the sands of the Sea. If it be the Pasto∣ral work to Over-see and Take heed to all the Flock, then sure there must be such a proportion of Pastors assigned to each Flock, or such a number of souls in the care of each Pastor, as he is able to take such heed to as is here required. Will God require of

one Bishop to take the charge of a whole County, or of so many Parishes or thousands of souls, as he is not able to know or to over-see? Yea and to take the sole Government of them, while the particular Teachers of them are free from that undertaking? Will God require the blood of so many Parishes at one mans hands, if he do not that which ten or twenty, or an hundred, or three hundred men can no more do then I can move a Mountain? Then wo to poor Prelates? This were to impose on them a natural or unavoidable necessity of being damned. Is it not therefore a most doleful case that learned sober men should plead for this as a desirable privi∣ledge? or draw such a burden wilfully on them∣selves? and that they tremble not rather at the thoughts of so great an undertaking? O happy had it been for the Church, and happy for the Bi∣shops themselves, if this measure that is intimated by the Apstole here had been still observed: and the Diocess had been no greater then the Elders or Bishops could Over-see and Rule, so that they might have Taken heed to all the Flock? Or that Pastors had been multiplyed as Churches multiplyed, and the number of Over-seers proportioned so far to the number of souls, that they might not have let the work be undone, while they assumed the empty ti∣tles, and undertook impossibilities! And that they had rather prayed the Lord of the harvest to send forth more Labourers, even so many as had been proportioned to the work; and not to have under∣taken all themselves. I should scarce commend the prudence or humility of that Labourer (let his parts in all other respects be never so great) that

would not only undertake to gather in all the har∣vest in this County himself, and that upon pain of death yea of damnation, but would also earnestly contend for this prerogative.

Obj. But there are others to Teach, though one only have had the Rule.

Answ Blessed be God it was so: and no thanks to some of them. But is not Government of great concernment to the good of souls, as well as Preach∣ing? If not, then what matter is it for Church-Governors? If it be, then they that nullifie it by undertaking impossibilities, do go about to ru••ne the Churche, and themselves. If only preaching be ne∣cessary, let us have none but meer Preachers: what needs there then such a stir about Government? But if Discipline (in its place) be necessary too, what is it but enmity to mens salvation 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 w••ll command an Army alone, may as well say, It shall be destroyed for want of command: And the School-master that will Over-see or Govern all the Schools in the County alone, may as well say plainly, they shall be all ungoverned: And the Phy∣sitian that will undertake the Guidance of all the sick people in a whole Nation, or County, when he is not able to visit or direct the hundreth man of them, may as well say, Let them perish.

Ob. But though they cannot Rule them by them∣selves, they may do it by others.

Answ. The nature of the Pastoral work is such, as must be done by the Pastor himself. He may not delegate a man that is no Pastor to Baptize or admi∣nister

the Lords Supper, or to be the Teacher of the Church: No more may he commit the Government of it to another. Otherwise by so doing he makes that man the Bishop, if he make him the immediate Ruler and Guid of the Church: And if a Bishop may make each Presbyter a Bishop, so he do but de∣rive the power from him, then let it no more be held unlawful for them to Govern, or to be Bishops. And if a Prelate may do it, it is like Christ or his Apostles might and have done it; for as we are to preach in Christs name, and no in any mans; so its likely that we must Rule in his name. But of this somewhat more anon.

Yet still it must be acknowledged that in case of necessity, where there are not more to be had, one man may under take the charge of more souls then he is able well to over-see particularly. But then he must only undertake to do what he can for them, and not to do all that a Pastor ordinarily ought to do. And this is the case of some of us that 〈◊〉〈◊〉 greater Parishes then we are able to take 〈…〉〈…〉 ••eed to, as their state requireth; I must prote•••• or my own part, I am so far from their boldness in 〈…〉〈…〉 venture on the sole Government of a County, that I would not for all England have undertaken to have been one of the two that should do all the Padoral work that God enjoyneth to that one Parish where I live, had I not this to satisfie my conscience, that through the Churches necessities more cannot be had; and therefore I must rather do what I can, than leave all undone because I cannot do all. But cases of un∣avoidable necessity, are not to be the standing con∣dition of the Church; or at least it is not desirable

that it should so be. O happy Church of Christ, were the Labourers but Able and Faithful, and proportion∣ed in number to the number of souls; So that the Pa∣stors were so many, or the particular Flocks or Churches so small, that we might be able to Take heed to All the Flocks.

SECT. II.

HAving told you these two things that are here implyed. I come next to the duty it self that is exprest. And this Taking heed to All the Flock in general is, A very great care of the whole and every part, with great watchfulness and diligence in the use of all those holy actions and Ordinances which God hath required us to use for their salvation.

More particularly, this work is to be consider∣ed:

1. In respect to the subject matter of it.

2. In respect to the object.

3. In respect to the work it self, or the Actions which we must do.

And 4. In respect to the End which we must in∣tend. Or it is not amiss if I begin first with this last, as being first in our intention, though last as to the attainment.

1. The ultimate end of our Pastoral over-sight, is that which is the ultimate end of our whole lives; Even the Pleasing and Glorifying of God, to which is connext the Glory of the humane nature also of Christ, and the Glorification of his Church,

and of our selves in particular: And the neerer ends of our office, are, the sanctification, and holy obedi∣ence of the people of our charge, their unity, order, beauty, strength, preservation and increase; and the right worshipping of God, especially in the so∣lemn Assemblies.

By which it is manifest, that before a man is capa∣ble of being a true Pastor of a Church according to the mind of Christ, he must have so high an esti∣mation of these things, that they may be indeed his ends.

1. That man therefore that is not himself taken∣up with the predominant love of God, and is not himself devoted to him, and doth not devote to him all that he hath and can do; that man that is not ad∣dicted to the pleasing of God, and maketh him not the Center of all his actions, and liveth not to him as his God and Happiness: That is, that man that is not a sincere Christian himself, is utterly unfit to be a Pastor of a Church.

And if we be not in a case of desperate necessity, the Church should not admit such, so far as they can discover them. Though to inferiour common works (as to teach the Languages, and some Philosophy, to translate Scriptures, &c.) they may be admitted. A man that is not heartily devoted to God, & addicted to his service & honour, will never set heartily about the Pastoral work: nor indeed can he possibly (while he remaineth such) do one part of that work, no nor of any other, nor speak one word in Christian sincerity. For no man can be sincere in the means, that is not so in his intentions of the end. A man must heartily Love God above all,

before he can heartily serve him before all.

2. No man is fit to be a Minister of Christ that is not of a publike spirit as to the Church, and de∣lighteth not in its beauty, and longeth not for its fe∣licity: As the good of the Common-wealth must be the end of the Magistrate (his neerer end) so must the felicity of the Church be the end of the Pastors of it. So that we must rejoyce in its welfare, and be willing to spend and be spent for its sake.

3. No man is fit to be a Pastor of a Church that doth not set his heart on the life to come, and regard the matters of everlasting life, above all the mat∣ters of this present life: and that is not sensible in some measure how much the inestimable riches of glory are to be preferred to the trifles of this world. For he will never set his heart on the work of mens salvation, that doth not heartily believe and value that salvation.

4. He that delighteth not in holiness, hateth not iniquity, loveth not the Unity and Purity of the Church, and abhorreth not discord and divisions, and taketh not pleasure in the Communion of Saints, and the publike worship of God with his people, is not fit to be a Pastor of a Church. For none of all these can have the true ends of a Pastor, and there∣fore cannot do the works. For of what necessity the end is to the Means, and in Relations, is easily known.

SECT. III.

II. THE subject matter of the Ministerial work, is in general, spiritual things, or matters that concern the Pleasing of God, and the Salvation of our people. It is not about temporal and transitory things. It is a vile usurpation of the Pope and his Prelates to assume the management of the temporal sword, and immerse themselves in the businesses of the world; to exercise the violent coertion of the Magistrate, when they should use only the spiritual weapons of Christ. Our business is not to dispose of Common-wealths, nor to touch mens purses or persons by our penalties: but it consisteth only in these two things.

1. In revealing to men that Happiness, or chief Good, which must be their ultimate end.

2. In acquainting them with the right means for the attainment of this end, and helping them to use them, and hindring them from the contra∣ry.

1. It is the first and great work of the Ministers of Christ to acquaint men with that God that made them, and is their Happiness: to open to them the treasures of his Goodness, and tell them of the Glory that is in his presence, which all his chosen people shall enjoy: That so by shewing men the Certainty and the Excellency of the promised felici∣ty, and the perfect blessedness in the life to come, compared with the vanities of this present life, we

may turn the stream of their cogitations and affe∣ctions; and bring them to a due contempt of this world, and set them on seeking the durable treasure. And this is the work that we should lie at with them night and day: could we once get them right in regard of the end, and set their hearts unfeignedly on God, and heaven, the chiefest part of the work were done: for all the rest would undoubtedly follow.

And here we must diligently disgrace their seem∣ing sensual felicity, and convince them of the base∣ness of those pleasures which they prefer before the delights of God.

2. Having shewed them the right end, our next work is to acquaint them with the right means of at∣taining it. Where the wrong way must be disgra∣ced, the evil of all sin must be manifested, and the danger that it hath brought us into, and the hurt it hath already done us, must be discovered. Then have we the great mysterie of Redemption to disclose; the Person, Natures, Incarnation, Perfection, Life, Miracles, Sufferings, Death, Burial, Resurrection, Ascension, Glorification, Dominion, Intercession of the blessed Son of God. As also the tenor of his promises, the conditions imposed on us, the duties which he hath Commanded us, and the Everlasting Torments which he hath threatned to the final Im∣penitent neglecters of his grace. O what a treasury of his blessings and Graces, and the priviledges of his Saints have we to unfold! What a blessed life of Holiness and Communion therein have we to re∣commend to the sons of men: And yet how many temptations, difficulties and dangers to disclose, and

assist them against! How many precious spiritual duties have we to set them upon, and excite them to, and direct them in! How many objections of flesh and blood, and cavils of vain men, have we to confute! How much of their own corruptions and sinful inclinations to discover and root out! We have the depth of Gods bottomless Love and Mer∣cy, the depth of the mysteries of his Designs and Works, of Creation, Redemption, Providence, Justification, Adoption, Sanctification, Glorificati∣on; the depth of Satans temptations, and the depth of their own hearts, to disclose. In a word, we must teach them, as much as we can of the whole Word and Works of God. O what two volumns are there for a Minister to Preach upon! how great, how ex∣cellent, how wonderful and mysterious! All Chri∣stians are Disciples or Schollars of Christ, the Church is his School; we are his Ushers, the Bible is his Grammer: This is it that we must be daily teaching them. The Papists would teach them without book, lest they should learn heresies from the Word of truth; least they learn falshood from the Book of God, they must learn only the books or words of their Priests. But Our business is not to teach them without Book, but to help them to undrstand this Book of God. So much for the subject matter of our work.

SECT. IV.

III. THE Object of our Pastoral care is, All the Flock: That is, the Church and every member of it. It is considered by us, 1. In the whole body or society. 2. In the parts or indivi∣dual members.

1. Our first care must be about the whole. And therefore the first 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, so are we much more. But this is so commonly confessed, that I shall say no more of it.

2. But that which is less understood or consider∣ed, is, That All the Flock even each individual mem∣ber of our charge must be taken heed of and watch∣ed over by us in our Ministery. To which end, it is presupposed necessary, that (unless where absolute necessity forbiddeth it, through the scarcity of Pa∣stors, and greatness of the Flock) We should know every person 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 special charge that we have undertaken, if we know not who be of our charge, and who not (though we know the persons?) Our obligation is not to all neighbour Churches, or to all straglers, as great as it is to those whom we are set over. How can we tell whom to exclude, till we know who are includ∣ed? Or how can we refel the accusations of the offended, that tell us of the ungodly or defiled mem∣bers

of our Churches, when we know not who be members, and who not? Doubtless the bounds of our Parishes will not tell us, as long as Papists and some worse do there inhabit. Nor will bare hearing us certainly discover it, as long as those are used to hear that are members of other Churches, or of none at all. Nor is meer participation of the Lords Supper a sure note, while strangers may be admitted, and many a member accidentally be kept off. Though much probability may be gathered by these, or some of these, yet a fuller knowledge of our charge is necessary where it may be had, and that must be the fittest expression of Consent, because it is Con∣sent that is necessary to the Relation.

All the Flock being thus known, must afterward be Heeded. One would think all reasonable men should be satisfied of this, and it should need no further proof. Doth not a careful Shepherd look after every individual Sheep? And a good School∣master look to every individual Scholler, both for instruction and correction? And a good Physitian look after every particular Patient? And good Commanders look after every individual souldier? Why then should not the Teachers, the Pastors, the Physitians, the Guides of the Churches of Christ, take heed to every individual member of their charge? Christ himself the great and good Shep∣herd, and master of the Church, that hath the whole to look after, doth yet take care of every in∣dividual. In the 15. of Luke he telleth us that he is as the Shepherd that leaveth the ninety and nine sheep in the Wilderness to seek after one that was lost: or as the woman that lighteth a Candle, and sweepeth

the house, and searcheth diligently to find the one groat that was lost; and having found it, doth rejoyce, and call her friends and neighbours to rejoyce. And Christ telleth us, that even in heaven there is Ioy over one sinner that repenteth. The Prophets are oft sent to single men. Ezekiel is made a watch man over indi∣viduals: and must say to the wicked, Thou shalt surely dye, Ezek. 3. 18, 19. and 18 And Paul taught them publikely and from house to house, which was meant of his teaching particular families; for even the publike teaching was then in houses; and publikely and from house to house, signifie not the same thing. The same Paul warned every man, and taught every man, in all wisdom, that he might present every man perfect in Christ Iesus, Col. 1. 18. Christ expounded his publike parables, to the twelve a part, Mark 4. 34. Every man must seek the Law at the mouth of the Priest, M••l. 2 7. We must give an ac∣count of our watching for the souls of all that are bound to obey us, Heb. 13. 7. Many more passages in Scripture assure us that it is our duty to Take heed to every individual person in our Flock. And many passages in the antient Councils do plainly tell us, it was the practice of those times, till Churches began to be crowded, and to swell so big that they could not be guided as Churches should be (when they should rather have been multiplyed, as the Converts did increase.) But I will pass over all these, and mention only one passage in Ignatius or whoe∣ver it was I matter not much seeing it is but to prove what was then the custom of the Church) ad Poly∣carp. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. e. Let Assemblies

be often gathered; seek after (or enquire of) all by name: despise not servant-men or maids. You see it was then taken for a duty to look after every mem∣ber of the flock by name, though it were the mean∣est servant-man or maid. The Reasons of the neces∣sity of this I shall pass over now, because some of them will fall in when we come to the duty of Catechizing and personal instruction in the end.

Obj. But the Congregation that I am set over is so great that it is not possible for me to know them all, much less to take heed of all individu∣als.

Answ. 1. Is it necessity or not that hath cast you upon such a charge? If it be not, you excuse one sin with another: How durst you undertake that which you knew your self unable to perform, when you were not forced to it? It seems then you had some other ends in your undertaking, and never in∣tended to make it good, and be faithful to your trust. But if you think that you were necessitated to it, I must ask you, 1. Might not you pos∣sibly have procured assistance for so great a charge? Have you done all that you could with your friends and neighbours to get maintenance for ano∣ther to help you? 2. Have you not so much main∣tenance yourself as might serve your self and ano∣ther? What though it will not serve to maintain you in fulness? Is it not more reason that you should pinch your flesh and family, then undertake a work that you cannot do, and neglect the souls of so many men? I know it will seem hard to some that I say; But to me it seems an unquestionable thing:

That if you have but an hundred pounds a year, it is your duty to live upon part of it, and allow the rest to a competent assistant, rather then the Flock that you are over should be neglected. If you say, That this is hard measure; your wife and children cannot so live. I answer, 1. Do not many families in your Parish live on less? 2. Have not many able Ministers in the Prelates daies been glad of less, with liberty to preach the Gospel? There are some yet living (as I have heard) that have offered the Bishops to enter into bond to preach for nothing, so they might but have had liberty to preach. 3. If still you say, that you cannot live so neerly as poor people do, I further ask; Can your Parishoners better endure damnation, then you can endure want and poverty? What, do you call your selves Mi∣nisters of the Gospel, and yet are the souls of men so base in your eyes that you had rather they did eternally perish, then your selves and family should live in a low and poor condition? Nay, should you not rather beg your bread, then put such a thing as mens salvation upon a hazard, or disadvantage? Yea or hazard the damnation but of one soul? O Sirs, it is a miserable thing when men study and talk of Heaven and Hell, and the fewness of the saved, and the difficulty of salvation, and be not all this while in good sadness! If you were, you could ne∣ver sure stick at such matters as these, and let your people go to damnation, that you might live at higher rates in the world? Remember this, the next time you are preaching to them, that they cannot be saved without knowledge: and hearken whether conscience do not conclude, Its likely they

might be brought to knowledge, if they had but diligent instruction and exhortation privately man by man; and then were there another minister to assist me, this might be done: and then if I would live neerly and deny my flesh, I might have an assistant: and then it must conclude, Dare I let my people live in that Igno∣rance which I my self have told them is damning; rather then put my self and family to a little want?

And I must further say, that indeed this poverty is not so sad & dangerous a business as it is pretend∣ed to be. So you have but food and rayment, must 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 deliciously every day, that you must ex∣pect as that which must content you. A mans life con∣sisteth not in the abundance of the things that he pos∣sesseth. So your cloathing be warm, and your food be wholsom, you may as well be supported by it to do God service, as if you had the fullest satisfacti∣on to your flesh: A patcht coat may be warm, and bread and drink is wholsom food. He that wanteth not these, hath but a cold excuse to make for hazarding mens souls, that he may live on a ful∣ler dyet in the world.

Obj. If this Doctrine be received, then it will dis∣courage men from medling with great places; and so all Cities, Market-Towns, and other great Parishes will be left desolate.

Answ. It will discourage none but the carnal and self-seeking, and not those that thirst after the win∣ning of souls, & are wholly devoted to the service of

God, and have taken up the Cross and follow Christ in self-denyal. And for others, they are so far from being good Ministers, that they are not his Dis∣ciples or true Christians. Christ would not forbear to tell the world of the absolute necessity of self-deni∣all and resigning up all, and bearing the Cross, and mortifying the flesh, for fear of discouraging men from his service; but contrarily telleth them that he will have no other servants but such, and those that will not come on these terms, may go their waies, and take their course, and see who will lose by it, and whether he do more want their service, or they want his protction and favour.

Obj. But I am not bound to go to a charge which I cannot perform, and to take a greater place, when I am fit but for a less.

Answ. 1. If you would undertake it but for want of maintenance, then it is not unfitness, but poverty that is your discouragement: and that is no sufficient discouragement.

2. We are all bound to dispose of our selves to the greatest advantage of the Church, and to take that course in which we may do God the greatest service; and we know that he hath more work for us in greater Congregations then in lesser, and that the neglect of them would be the greatest injury and danger to his Church and interest: and there∣fore we must not refuse, but chuse the greatest work, though it be accompanied with the greatest difficul∣ties and suffering. It must be done, and why not by you as well as others?

Obj. But no man must undertake more then he can do.

Answ. I will add the rest of my enquiries, which will answer this objection. 3. Would the mainte∣nance of the place serve two others, that have less necessity, or smaller families then you? If it will, try to get two such as may accept it in your stead. 4. If this cannot be done, nor addition be procured, and there be really so little that you cannot have assistance, then these two things must be done. 1. You must take the charge with limitation, with a profession of your insufficiency for the whole work, and your undertaking only so much as you can do; and this you do for the necessity of the place that cannot otherwise be better supplyed. 2. You must not leave off the work of personal Over-sight, nor refuse to deal particularly with any, because you cannot do it with all: But take this course with as many as you are able: and withall put on godly neighbours, and specially parents and masters 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 Ru∣lers of the Common-wealth, for such a proportion of maintenance to great Congregations, that they may have so many Ministers to watch over them, as may personally as well as publiklely instruct and ex∣hort them. It may please God at last to put this in∣to the hearts of Governors, and to give them a love to the prosperity of his Church, and a conscience of their duty for the promoting of mens salvation.

Some more of these Objections we shall answer anon, under the Uses. So much for the distribution of the work of the Ministery, drawn from the Object materially Considered.

We are next to consider of it in reference to the several qualities of the object. And because we shall here speak somewhat of the Acts with the Object, there will be the less afterward to be said of them by themselves.

1. The first part of our Ministerial work lyeth in bringing unsound Professors of the faith to sinceri∣ty, that they who before were Christians in name and shew, may be so indeed. Though it belong not to us as their Pastors, to co••••••rt professed Infidels to the faith, because they cannot be members of the Church while they are professed Infidels; yet doth it belong to us as their Pastors, to convert these seeming Christians to sincerity, because such seeming Christians may be visible members of our Churches. And though we be not absolutely cer∣tain that this or that man in particular is unsound, and unsanctified, yet as long as we have a certainty that many such are usually in the Church, and have too great probability that it is so with several indivi∣duals whom we can name, we have therefore ground enough to deal with them for their conversion. And if we be certain by their notorious Impiety that they are no Christians, and so to be ejected from the Communion of Christians; yea if they were professed Infidels, yet may we deal with them for their conversion, though not as Their Pastors, yet as Ministers of the Gospel. So that upon these terms we may well conclude that, The work of con∣version is the great thing that we must first drive at, and labour with all our might to effect.

Alas, the misery of the unconverted is so great that it calleth lowdest to us for our compassion. If

truly converted sinner do fall, it will be but into sin which will sure be pardoned, and he is not in that hazard of damnation by it as others be. Not (as some unjustly accuse us to say) That God hateth not their sins as well as others, or that he will bring them to heaven, let them live never so wickedly: but the spirit that is within them will not let them live wickedly, nor to sin as the ungodly do; but they hate sin habitually, when through temptation they commit it actually; and as they have a General Repentance for all, so have they a particular Re∣pentance for all that is known; and they usually know all thats gross and much more, and they have no iniquity that hath dominion over them. But with the unconverted it is far otherwise. They are in the gall of bitterness and bond of iniquity, and have yet no part nor fellowship in the pardon of their sins, or the hopes of glory; We have therefore a work of greater necessity to do for them, even to open their eyes, and turn them from darkness to light, and from the power of Satan unto God; that they may re∣ceive forgiveness of sins, and inheritance among the sanctified by faith in Christ, Acts 26. 18. To soften and open their hearts to the entertainment of the truth, if God peradventure will give them Repentance to the acknowledging of it, that they may escape out of the snare of the Devil, who are taken Captive by him at his will, 2 Tim. 2. 25 That so they may be con∣verted, and their sins may be forgiven them, Mark 4. ••••. He that seeth one man sick of a mortal disease, & another only pained with the tooth-ach, will be moved more to compassionate the former, then the latter, and will sure make more haste to help him,

though he were a stranger, and the other were a Son. It is so sad a case to see men in a state of damnation, wherein if they should dye they are re∣medilesly lost▪ that me thinks we should not be able to let them alone, either in publike or private, what∣ever other work we have to do. I confess, I am for∣ced frequently to neglect that which should tend to the further encrease of knowledge in the godly, and may be called stronger meat, because of the lamen∣table necessity of the unconverted. Who is able to talk of Controversies or nice unnecessary points, yea or truths of a lower degree of necessity, how excellent soever, while he seeth a company of igno∣rant, carnal, miserable sinners before his face, that must be chang'd or damn'd? Me thinks I even see them entring upon their final woe! Me thinks I even hear them crying out for help, and speedyest help. Their misery speaks the lowder, because they have not hearts to seek or ask for help themselves. Many a time have I known, that I had some hearers of higher fancies, that lookt for rarities, and were addicted to despise the Ministery, if he told them not somewhat more then ordinary; and yet I could not find in my heart to turn from the observation of the necessities of the impenitent, for the humouring of these, nor to leave speaking to the apparently mi∣serable for their salvation, to speak to such novelists, for the clawing of their ears; no nor so much as otherwise should be done, to the weak for their con∣firmation, and increase in grace. Me thinks as Pauls Spirit was stir'd within him, when he saw the Atheni∣ans so addicted to Idolatry, Acts 17. 16. so it should cast us into one of his paroxisms, to see so many

men in great probabilitie of being everlastingly un∣done; and if by faith we did indeed look upon them as within a step of hell, it should more effectu∣ally untye our tongues, then they tell us that Croesus danger did his sons. He that will let a sinner go to hell for want of speaking to him, doth set less by souls then the Redeemer of souls did, and less by his neighbour then rational Charity will allow him to do by his greatest enemy. O therefore Brethren, whomsoever you neglect, neglect not the most mi∣serable! Whatever you pass over, forget not poor souls that are under the condemnation and curse of the Law, and may look every hour for the infer∣nal execution, if a speedy change do not prevent it. O call after the impenitent, and ply this great work of converting souls whatever else you leave undone.

2. The next part of the Ministerial work, is for the building up of those that are already truly converted. And according to the various states of these, the work is various. in general, as the persons are either such as are young and weak, or such as are in danger of growing worse, or such as are already declining, so our work is all reducible to these three, Confirmation and Progress, Preservation and Restau∣ration.

1. We have many of our flock that are young and weak; though of long standing, yet of small proficiency or strength, Heb. 5. 11, 12. And indeed it is the most common condition of the godly: Most of them ••••ick in weak and low degrees of grace: And it is no easie matter to get them higher. To bring them to higher and stricter opinions, is

very easie; that is, to bring them from the truth in∣to error, on the right hand as well as on the left: but to encrease their knowledge and gifts is not easie; but to encrease their graces is the hardest of all. It is a very troublesom thing to be weak: It keepeth under dangers, it abateth consolation, and delight in God, and taketh off the sweetness of his waies, and maketh us go to work with too much backwardness, and come off with little peace or pro∣fit: It maketh us less serviceable to God and man, to bring less honour to our Master and profession, and do less good to all about us. We find small be∣nefit by the means we use: we too easily play with the Serpents baits, and are insnared by his wiles. A Seducer will easily make us shake, and evil may be made appear to us as Good, truth as falshood, sin as a duty; and so on the contrary; we are less able to resist and stand in an encounter; we sooner fall; we hardlier rise; and are apter to prove a scandal and reproach to our profession; We less know our selves, and are more apt to be mistaken in our own estate not observing corruptions when they have got advantage: we are dshonourable to the Gospel by our very weakness, and little useful to any about us; and in a word, though we live to less profit to our selves or others, yet are we unwilling and too unrea∣dy to dye.

And seeing the case of weakliness is comparative∣ly so sad, how diligent should we be to cherish and encrease their grace? The strength of Christians is the honour of the Church. When men are inflamed with the Love of God, and live by a lively working saith, and set light by the profits and honours of the

world, and love one another with a pure heart fer∣vently, and can bear and heartily forgive a wrong, and suffer joyfully for the cause of Christ, and study to do good, and walk in offensively and harmlesly in the world, as ready to be servants of all men for their good, becoming all things to all men to win them, and yet abstaining from the appearances of evil, and seasoning all their actions with a sweet mixture of Prudence, Humility, Zeal and Heavenly spirituality; O what an honour are such to their professions? What ornaments to the Church? and how excel∣lently serviceable to God and man! Men would sooner believe that the Gospel is indeed a word of truth and power, if they could see more such effects of it upon the hearts and lives of men. The world is better able to read the nature of Religion in a mans life then in the Bible. They that obey not the word, may be won by the conversations of such as these, 1 Pet. 3. 1. It is therefore a necessary part of our work, to labour more in the polishing and perfecting of the Saints, that they may be strong in the Lord, and fitted for their masters use.

2. Another sort of Converts that need our special help, are those that labour under some particular distemper, that keeps under their graces, and ma∣keth them temptations and troubles to others, and a burden to themselves. For alas too many such there are. Some that are specially addicted to Pride, and some to worldliness, and some to this or that sensual desire, and many to frowardness, and disturbing pas∣sions. It is our duty to set in for the assistance of all these, and partly by disswasions and clear discove∣ries of the odiousness of the sin, and partly by suit∣able

directions about the way of remedy, to help them to a fuller conquest of their corruptions. We are leaders of Christs Army against the powers of darkness, and must resist all the works of darkness wherever we find them, though it be in the children of light. We must be no more tender of the sins of the godly then the ungodly, nor any more be∣friend them or favour them. By how much more we love the persons above others, by so much the more must we express it in the opposition of their sins. And yet we must look to meet with some tender persons here, especially when iniquity hath got any head, and made a party; and many have fallen in love with it; They will be as pettish and impatient of a reproof as some worser men, and interest piety it self into their faults, and say that a Minister that preacheth against them, doth preach against the godly; A most haynous crime! to make God and godliness accessory to their sins; When all the world besides hath not the thousandth part of that enmity and opposition against them. But the Mi∣nisters of Christ must do their duties, for all mens peevishness; and must not so far hate their Brother, as to forbear the plain rebuking of him, or suffer sin to lie upon his soul, Levit. 19. 17. Though it must be done with much prudence, yet done it must be.

3. Another sort that our work is about, is De∣clining Christians, that are either fallen into some scandalous sin, or else abate their zeal and diligence, and shew us that they have lost their former Love! As the case of back-sliders is very sad, so our dili∣gence must be great for their recovery. Its sad to

them to lose so much of their Life, and peace, and serviceableness to God: and to become so service∣able to Satan & his cause. It is sad to us to see that al our labour is come to this, and that when we have taken so much pains with men, and bad so much hopes of them, all should be so far frustrate. It is saddest of all to think that God should be so abus∣ed by those that he hath so loved, and done so much for, and that the enemy should get such advantage upon his graces, and that Christ should be so wound∣ed in the house of a friend, and the name of God evil spoken of among the wicked through such; and all that fear God should be reproached for their sakes. Besides that partial back-sliding hath a natu∣ral tendency to total Apostacie, and would effect it, if special grace prevent it not.

The sadder the case of such Christians is, the more lieth upon us for their effectual recovery, to restore those that are but overtaken with a fault by the Spirit of meekness, Gal. 6. 12. and yet to see that the sore be throughly searcht and healed, and the joynt be well set again, what pain soever it cost; and especially to look to the honour of the Gospel, and to see that they rise by such free and full confessions and significations of true Repentance, that some re∣paration be thereby made to the Church, and their holy profession, for the wound of dishonour that they had given it by their sin. Much skill is required to the restoring of such a soul.

4. Another part of the Ministerial work is about those that are fallen under some great Temptation. Much of our assistance is needful to our people in such a case. And therefore every Minister should

be a man that hath much insight into the Tempters wiles. We should know the great variety of them, and the cunning craft of all Satans instruments that lie in wait to deceive, and the methods and devices of the grand deceiver! some of our people lie un∣der Temptations to Error and Heresie, especially the young unsettled, and most self-conceited: and those that are most conversant or familiar with Se∣ducers. Young, raw ungrounded Christians, are commonly of their mind that have most interest in their esteem, and most opportunity of familiar talk to draw them into their way. And as they are tin∣der, so deceivers want not the sparks of zeal, to set them on a flame. A zeal for error and opinions of our own, is natural, and easily kindled and kept alive: but it is far otherwise with the spiritual zeal for God. O what a deal of holy Prudence and In∣dustry is necessary in a Pastor to preserve the flock from being tainted with heresies, and falling into noxious conceits and practices, and especially to keep them in Unity and Concord, and hinder the ri∣sing or increase of Divisions. If there be not a notable conjunction of all accomplishments, and a skilful improvement of parts and interests, it will hardly be done, especially in such times as ours, when the sign is in the head, and the disease is Epide∣mical. If we do not publikely maintain the credit of our Ministery, and second it by unblamable ex∣emplary lives, and privately meet with Seducers, and shame them; if we be not able to manifest their folly, and follow not close our staggering people be∣fore they fall, how quickly may we give great ad∣vantage to the enemy, and let in such an inundation

of sin and calamity, that will not easily be again cast out!

Others lie under a temptation to worldliness! and others to gluttony or drunkenness; and others to iust; some to one sin, and some to another. A faithful Pastor therefore should have his eye upon them all, and labour to be acquainted with their natural temperament, and also with their occasions and affairs in the world, and the company that they live or converse with, that so he may know where their temptations lie: and then speedily, prudently and diligently to help them.

5. Another part of our work is to comfort the disconsolate, and to settle the Peace of our peoples souls, and that on sure and lasting grounds. To which end, the quality of the Complainants, and the course of their lives had need to be known; for all people must not have the like Consolations that have the like complaints. But of this I have spoken already elsewhere, and there is so much said by many, espe∣cially Mr. Bolton in his Instructions for right Com∣forting, that I shall say no more.

6. The rest of our Ministerial work is upon those that are yet strong: For they also have need of our assistance: Partly to prevent their temptations and declinings, and preserve the grace they have; part∣ly to help them for a further progress and encrease; and partly to direct them in the improving of their strength for the service of Christ, and the assistance of their brethren. As also to encourage them, especially the aged, the tempted, and afflicted to hold on, and to persevere that they may attain the Crown. All these are the objects of the Ministerial

work, and in respect to all these we must Take heed to all the Flock. Abundance more distributions of our work, with directions how to perform it to rich and poor, young and old, &c. You may find in Gregor. M. de cura pastorali, worth the reading. You may have the Book by it self of Mr. Ier. Ste∣phens Edition.

SECT. V.

IV. HAving done with our work in respect of its Objects; I am next to speak of the Acts themselves. But of this I shall be very brief. 1. Because they are intimated before. 2. And be∣cause they are so fully handled by many. 3. And be∣cause I find I have already run into more tediousness then I intended.

1. One part of our work, and that the most ex∣cellent, because it tendeth to work on many, is the publike preaching of the word. A work that requi∣reth greater skill, and especially greater life and zeal, then any of us bring to it. It is no small mat∣ter to stand up in the face of a Congregation, and deliver a Message of salvation or damnation, as from the living God, in the name of our Redeemer. It is no easie matter to speak so plain, that the igno∣rant may understand us, and so seriously, that the deadest hearts may feel us; and so convincingly, that the contradicting Cavilers may be silenced. I know it is a great dispute whether preaching be proper to the Ministers or not? The decision seems not very

difficult. Preaching to a Congregation as their or∣dinary Teacher, is proper to a Minister in office; And Preaching to the unbelieving world (Jews, Mahometans or Pagans) as one that hath given up himself to that work, and is separated and set apart to it, is proper to a Minister in office: But Preaching to a Church or to Infidels, occasionally, as an act of Charity, extraordinarily, or upon special call to that act, may be common to others. The Governor of a Church, when he cannot preach himself, may in a case of necessity appoint a private man pro tempore, to do it that is able (as Mr. Thorndike hath shew∣ed.) But no private man may obtrude without his consent, who by office is the Guide and Pastor of that Church. And a master of a family may preach to his own family, and a School-master to his Schol∣lars, and any man to those whom he is obliged to teach; so be it he go not beyond his ability, and do it in a due subordination to Church-teaching, and not in a way of opposition and division. A man that is not of the trade, may do some one act of a trades-man in a Corporation for his own use, or his family, or friend; but he may not addict or separate himself to it, or set it up, and make it his profession, nor live upon it, unless he had been Apprentice and were free. For though one man of ten thousand may do it of himself as well as he that hath served an Apprentiship, yet it is not to be presumed that it is ordinarily so: And the standing Rule must not bend to rarities and extraordinaries, lest it undo all: For that which is extraordinary and rare in such cases, the Law doth look upon as a non ens.

But the best way to silence such usurping Teach∣ers,

is for those to whom it belongeth, to do it themselves so diligently, that the people may not have need to go a begging; and to do it so judiciously, and affectingly, that a plain difference may appear between them and usurpers, and that other mens works may be shamed by theirs; and also by the ad∣ding of holy lives, and unwearied diligence to high abilities, to keep up the reputation of their sacred office, that neither Seducers, nor tempted ones may fetch matter of Temptation from our blemishes, or neglects. But I shall say no more of this duty.

2. Another part of our Pastoral work is to ad∣minister the holy mysteries, or Seals of Gods Cove∣nant, Baptism and the Lords Supper. This also is claimed by private usurpers: but I'le not stand to discuss their claim. A great fault it is among our selves, that some are so careless in the manner, and others do reform that with a total neglect, and others do lay such a stress on circumstances, and make them a matter of so much contention, even in that ordinance where Union and Communi∣on is so profest.

3. Another part of our work is to Guide our people, and be as their mouth in the publike prayers of the Church, and the publike praises of God: as also to bless them in the name of the Lord. This sacerdotal part of the work is not the least, nor to be so much thrust into a corner as by too many of us it is. A great part of Gods service in the Church-Assemblies, was wont in all ages of the Church till of late, to consist in Publike Praises and Eucharisti∣cal acts in holy Communion: and the Lords Day

was still kept as a day of Thanksgiving, in the Hymns and Common rejoycings of the faithful, in special Commemoration of the work of Redemption, and the happy condition of the Gospel Church. I am as apprehensive of the necessity of Preaching as some others: but yet me thinks, the solemn Praises of God should take up much more of the Lords day then in most places they do. And me thinks, they that are for the magnifying of Gospel Prviledges, and for a life of love and heavenly joyes, should be of my mind in this; and their worship should be Evangelical as well as their Doctrine pretendeth to be.

4 Another part of the Ministerial work, is, to have a special care and over-sight of each member of the Flock. The parts whereof are these that follow.

1. We must labour to be acquainted with the state of all our people as fully as we can; Both to know the persons, and their inclinations, and conver∣sations, to know what are the sins that they are most in danger of, and what duties they neglect for the matter or manner, and what temptations they are most liable to. For if we know not the temperament or disease, we are like to prove but unsuccessful Phy∣sitians.

2. We must use all the means we can to instruct the ignorant in the matters of their salvation; by our own most plain familiar words; by giving or lending, or otherwise helping them to books that are fit for them: by perswading them to learn Ca∣techisms; and those that cannot read, to get help of their neighbours; and to perswade their neighbours,

to afford them help, who have best opportunities thereto.

3. We must be ready to give advice to those that come to us with cases of conscience, especially the great case which the Jews put to Peter, and the Jaylor to Paul and Silas, Acts 16. What must we do to be saved? A Minister is not only for Publike Preaching, but to be a known Counsellor for their souls, as the Lawyer is for their estates, and the Phy∣sitian for their bodies: so that each man that is in doubts and straits, should bring his case to him and desire Resolution. Not that a Minister should be troubled with every small matter, which judicious neighbours can give them advice in as well as he, no more then a Lawyer or Physitian should be troubled for every trifle or familiar case, where others can tell them as much as they: but as when their estate or life is in danger they will go to these, so when their souls are in danger they should go to Ministers: As Nicodemus came to Christ and as was usual with the people to go to the Priest, whose lips must pre∣serve knowledge, and at whose mouth they must ask the Law, because he is the Messenger of the Lord of hosts. And because the people are grown unac∣quainted with the office of the Ministery, and their own necessity and duty herein, it belongeth to us to acquaint them herewith, and to press them publike∣ly to come to us for advice in such cases of great concernment to their souls. We must not only be willing of the trouble, but draw it upon our selves by inviting them hereto. What abundance of good might we do, could we but bring our people to this? And doubtless much might be done in it, if we did

our duties. How few have I ever heard that heartily prest their people to their duty in this? A sad case; that peoples souls should be so injured and hazard∣ed, by the total neglect of so great a duty, and Mi∣nisters scarce ever tell them of it, and awaken them to it! were they but duly sensible of the need and weight of this, you should have them more frequent∣ly knocking at your doors, and open their cases to you, and making their sad complaints, and begging your advice. I beseech you put them more on this for the future, and perform it carefully when they seek your help. To this end its very necessary that we be acquainted with Practical Cases, and specially that we be acquainted with the nature of true Grace, and able to assist them in trying their states, and resolve the main question that concerns their everlasting life or death. One word of seasonable prudent advice given by a Minister to persons in ne∣cessity, hath done that good that many Sermons would not have done.

4. We must also have a special eye upon families, to see that they be well ordered, and the duties of each relation performed. The life of Religion, and the welfare and glory of Church and State, depend∣eth much on family Government and duty. If we suffer the neglect of this, we undo all. What are we like to do our selves to the Reforming of a Congregation, if all the work be cast on us alone, and Masters of families will let fall that necessary duty of their own, by which they are bound to help us! If any good be begun by the Ministery in any soul in a family, a careless, prayerless, worldly fami∣ly is like to stiffle it, or very much hinder it. Where∣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 elsewhere shewed more at large) I beseech you therefore do all that you can to promote this business, as ever you desire the true Reformation and welfare of your Parishes. To which end let these things following be per∣formed.

1. Get certain information how each family is or∣dered, and how God is worshippped in them: that you may know how to proceed in your carefulness for their further good.

2. Go now and then among them, when they are like to be most at leisure, and ask the master of the family, Whether he pray with them, or read the Scripture, or what he doth? And labour to con∣vince the neglecters of their sin. 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 promise of them that they will be more conscionable therein for the future.

3. If you find any unable to pray in tolerable expressions, through ignorance and disuse, perswade them to study their own wants, and get their hearts affected with them, and so go oft to those neigh∣bours who use to pray, that they may learn: and in the mean time perswade them to use a form of prayer rather then none. Only tell them that it is their sin and shame that they have lived so negligently, as to be now so unacquainted with their own necessities, as not to know how to speak to God in prayer;

when every beggar can find words to ask an alms; and therefore tell them that this form i•• but for ne∣cessity, as a crutch to a Cripple, while they cannot do as well without it; but they must not resolve to take up there, but to learn to do better as soon as they can, seeing prayer should come from the feel∣ing of the heart, and be varied both according to our necessities and observations. Yet is it ne∣cessary to most unaccustomed ill-bred people, that have not been brought up where prayer hath been used, that they begin at first with the use of a form, because they will else be able to do no∣thing at all, and in sense of their disability will wholly neglect the duty, though they desire to perform it. For many disused persons can mutter out some honest requests in secret, that be not able before others to speak tolerable sense. And I will not be one of them that had rather the duty were wholly neglected, or else prophaned and made con∣temptible, then encourage them to the use of a sorm, either recited by memory, or read.

4. See that they have some profitable moving book (besides the Bible) in each family: If they have not, perswade them to buy some of small price, and great use; such as Mr. Whateleys New Birth, and Dod on the Commandments; or some smaller moving Sermons; If they be not able to buy them, give them some if you can: if you cannot, get some Gentlemen or other rich persons that are willing to good works, to do it. And engage them to read on it at nights when they have leisure, and especially on the Lords day.

5. By all means perswade them to pro∣cure

all their children to learn to read Eng∣lish.

6 Direct them how to spend the Lords day: how to dispatch their worldly businesses so as to prevent encombrances and distractions; and when they have been at the Assemblie, how to spend the time in their families: The life of Religion lieth much on this, because poor people have no other free considerable time: and therefore if they lose this they lose all, and will remain ignorant and bru∣tish. Specially perswade them to these two things. 1. If they cannot repeate the Sermon, or otherwise spend the time profitably at home, that they take their fa∣mily with them, and go to some godly neighbour that spends i•• better, that by joyning with them, they may have the better help. 2. That the Master of the family will every Lords day at night cause all his family to repeat the Catechism to him, and give him some account of what they 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 special charge con∣cerning them, and make them understand what a sin it is to connive at them and tolerate them.

Neglect not therefore this necessary part of your work: Get masters of families to their duties, and they will spare you a great deal of labour with the rest, or further much the success of your labours. If a Captain can get his Lieutenant, Cornet, and other inferiour officers to do their duties, he may rule the Souldiers with less trouble, then if all should lie upon his own hands alone. You are like to see no general Reformation, till you procure family Re∣formation.

Some little obscure Religion there may be in here and there one; but while it sticks in single persons, and is not promoted by these societies, it doth not prosper, nor promise much for future in∣crease.

5. Another part of the work of our private Over-sight consisteth in a vigilant opposing of Se∣ducers, and seeking to prevent the Infection of our Flock, and speedy reclaiming those that begin to itch after strange 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 must speedily with all our skill and diligence make out for their relief. The means I shall shew in the Directions in the end.

6. Another part of this oversight lieth in the due encouragement of those that are humble, up∣right, obedient Christians, and profit by our teach∣ing, and are an honour to their Profession: We must in the eyes of all the Flock, put some difference be∣tween them and the rest by our Praises, and more special samiliarity, and other testimonies of our ap∣probation and rejoycing over them; that so we may both encourage them, and incite others to imitate them. Gods graces are amiable and honourable in all; even in the poorest of the Flock, as well as in the Pastors: and the smallest degrees must be cher∣rished and encouraged, but the highest more openly honoured and propounded to imitation. They that have slighted or vilified the most gracious, because they were of the Laity, while they claimed to them∣selves the honour of their Clergy, though adorned with little or none of that grace, as they shewed

themselves to be Proud and Carnal, so did they take the next way to debase themselves by self-exaltation, & to bring the office it self into contempt. For if there be no honour due to the Real sanctity of a Christian, much less to the relative sanctity of a Pastor: and he that vilifieth the Person, cannot well plead for the honouring of Robes and empty Titles: Nor can he expect that his people should give him the ho∣nour of a Pastor, if he will not give them the love and honour that is due to Christians and members of Christ. As the Orator said to Domitius, Cur ego te habeam ut principem, cum tu me non habeas ut Se∣natorem. It was an unchristian course therefore, which our late Prelates and their Agents took, who discountenanced none so much as the most godly, whom they should have rejoyced in, and encourag∣ed; and made them not only the common scorn, but also the objects of their persecuting rage, as if they had fed their Flock for the Butcher, and called them out for suffering as they came to any maturity. This vilifying and persecuting the most diligent of the Flock, was neither the note of Christian Shep∣herds, nor the way to be so esteemed. As Hierom saith, Quid de Episcopis, qui verberibus timeri vo∣lunt, canones dicant, bene fraternitas vestra novit. Pastores enim facti sumus, non percussores. Egregius praedicator dixit, Argue, obsecra, increpa, in omni pa∣tientiâ & doctrina: Nova vero at{que} inaudita est illa praedicatio, qu•• verberibus exi•• it sidem. Much more might he have said, quae verberibus castigat pie••a∣tem.

7. Another part of our Over-sight lieth in visi∣ting the sick, and helping them to prepare either

for a fruitful life, or a happy death: Though this be the business of all our life and theirs, yet doth it at such a season require extraordinary care both of them and us. When time is almost gone, and they must be now or never reconciled to God & possessed of his grace: O how doth it concern them to re∣deem those hours, and lay hold upon eternal life! And when we see that we are like to have but a few daies or hours time more to speak to them in order to their endless state, What man that is not an Infi∣del, or a block, would not be with them, and do all that he can for their salvation in that short space!

Will it not waken us to compassion to look upon a languishing man, and to think that within a few daies his soul will be in heaven or hell? Surely it will much try the faith and seriousness of Ministers or others, to be about dying men! and they will have much opportunity to discern whether they are themselves in good sadness about the matters of the life to come. So great is the change that is made by death, that it should awaken us to the greatest sensibility, to see a man so neer it, and should provoke us in the deepest pangs of compassion, to do the office of inferiour Angels for the soul before it is departed from the flesh, that it may be ready for the convoy of superiour Angels, to transmit it to the prepared glory when it is removed from sin and misery. When a man is almost at his journeys end, and the next step puts him into heaven or hell, its time for us to help him if we can, while there is hope. As Bernard saith, The death of the righteous is bona propter requiem, melior propter novitatem, opti∣ma propter securitatem: sed mors peccatorum est

mala in mundi amissione, pejor in carnis separatione, pessima in vermis ignis{que} duplici contritione. Could they have any hope that it would be their ultima linea rerum, and that they have no more to suffer when that dismal day is past, they might have such abatements of their terror as to die as brutes, who fear no sorrow after death. But its so far otherwise, that death it self is the smallest matter that they need to care for: Sed moneudo quo ire Cogantur, ut August. Its not the prima mors quae animam pellit violenter è corpore, thats the most terrible, sed secunda quae animam nolentem tenet in corpore, in quit Idem.

And as their present necessity should move us to take that opportunity for their good, so should the advantage that sickness and the fore-sight of death affordeth. There are few of the stoutest hearts but will hear us on their death-bed, that scorned us be∣fore. They will then let fall their fury, and be as tame as Lambs, that were before as intractable as wasps or mad men. A man may speak to them then, that could not before. I find not one of ten of the most obstinate scornful wretches in the Parish, but when they come to dye, will humble themselves, con∣fess their fault, and seem penitent, and promise if they should recover, to do so no more. If the very Meditations of death be so effectual in the time of health that it is saith August, quasi Clavis carnit omnes motus superbiae ligno crucis affigens (l. 2. de Doct. Christ.) much more when it comes in as it were at the window, and looks men in the face. Cyprian saith to those in health, Qui se quotidie re∣cordatur moriturum esse, contemnit praesentia, & ad futura festinat: much more qui sentit se statim

moriturum. Nil it a revocat à peccato, saith Austin, quam frequens mortis meditatio. O how resolvedly will the worst of them seem to cast away their sins, and promise a reformation, and cry out of their fol∣ly, and of the vanity of this world, when they see that death is in good sadness with them, and away they must without delay! Perhaps you will say, that these forced changes are not cordial, and there∣fore we have no great hope of doing them any sa∣ving good. I confess that it is very common to be frighted into uneffectual purposes, but not so com∣mon to be at such a season converted to fixed reso∣lutions. And as Austin saith, Non potest male mori, qui bene vixerit; & vix bene moritur qui male vixit. Yet vix and nunquam be not all one: It should make both them and us the more diligent in the time of health, because it is vix; but yet we should be∣stir us at the last, in the use of the last remedies, because it is not nunquam.

And it will not be unuseful to our selves to read such Lectures of our own mortality: It is better to go into the house of mourning, then into the house of feasting: for it tendeth to make the heart better, when we see the end of all the living, and what it is that the world will do for those that sell their salvation for it. When we see that it will be our own case, and there is no escape;

(Scilicet omne Sacrum mors importuna prophanat, Omnibus obscuras injicit illa manus.)

it will make us talk to our selves in Bernards lan∣guage, Quare O miser non omni hora ad mortem

te disponis? Cogita te jam mortuum, quem scis neces∣sitate moriturum: distingue qualiter oculi vertentur in capite, venae rumpentur in corpore, & cor scinde∣tur dolore. When we see that (as he saith) death spareth none: inopiae non miseretur, non reveretur di∣vitias; non sapientiae, non moribus, non aetati deni{que} parcit; nisi quod senibus mors est in januis, juvenibus vero in insidiis; it will excite us the better to consi∣der the use of faith and holiness; that it is not to put by death, but to put by hell; not that we may not dye as certainly as others, but that we may dye bet∣ter, and be certainly happy after death.

Because I intend no such thing as a Directory for the whole Ministerial work, I will not stand to tell you particularly what must be done for men in that last extremity; but only choose out these three or four things to remember you of, passing by all the rest.

1. Stay not till strength and understanding be gone, and the time so short that you scarce know what to do; but go to them as soon as you hear that they are sick (whether they send for you or not.)

2. When the time is so short, that there is no op∣portunity to endeavour the change of their hearts in that distinct way, as is usual with others, nor to press truths upon them in such order, and stay the working of it by degrees; we must therefore be sure to ply the main, and dwell upon those truths which must do the great work: Shewing them the certainty and glory of the life to come, and the way by which it was purchased for us, and the great sin and folly of their neglecting it in time of health; but

yet the possibility that remaineth of obtaining it, if they but yet close with it heartily as their happi∣ness, and with the Lord Jesus as the way thereto, and abhorring themselves for their former evil, can now unfeignedly resign up themselves to him to be justified, sanctified, ruled and saved by him. Three things must be chiefly insisted on.

1. The End: The Certainty and Greatness of the Glory of the Saints in the presence of God: that so their hearts may be set upon it.

2. The sufficiency and necessity of the Redem∣ption by Jesus Christ; and the fulness of the Spirit, which we may and must be made partakers of: This is the principal way to the end; and the neerer end it self.

3. The Necessity and Nature of faith, repen∣tance and resolutions for New Obedience according as there shall be opportunity. This is the subser∣vient way, or the means that on our part must be performed.

3. Labour, upon Conviction and Deliberation, to engage them by solemn promise to Christ, and new obedience according to their opportunity: specially if you see any likelyhood of their reco∣very.

4. If they do recover, be sure to mind them of their promises. Go to them purposely to set it home, and reduce them into performance. And when ever after you see them remiss, go to them then, and mind them what they formerly said. And be∣cause it is of such use to them that recover (and hath been a means of the conversion of many a soul) it is very necessary that you go to them whose sick∣ness

is not mortal, as well as to them that are neerer death: that so we may have some advantage to move them to repentance, and engage them to new∣ness of life; and may afterward have this to plead against their sins: As a Bishop of Colen is said by Aeneas Sylvius to have answered the Emperour Sigismund, when he askt him, What was the way to be saved; that he must be what he purposed or promi∣sed to be, when he was last troubled with the stone and the gout; So may we hereafter answer these.

8. Another part of our Ministerial Oversight consisteth in the right comforting the consciences of the troubled, & setling our people in a well ground∣ed peace. But this I have spoken of elsewhere, and others have done it more at large.

9. Another part of this Oversight, is, in Re∣proving and admonishing those that live offensively or impenitently, and receiving the information of those that have admonished them more privately in vain. Before we bring such matters to the Congre∣gation, or to a Representative Church, it is ordina∣rily most fit for the Minister to try himself what he can do more privately to bow the sinner to repen∣tance, especally if it be not a publike crime. A great deal of skill is here required, and difference must be made according, to the various tempers of offenders; but with the most it will be necessary to fall on with the greatest plainness and power, to shake their careless hearts, and make them see what it is to dally with sin; to let them know the evil of it, and its sad effects, and the unkindness, unreason∣ableness, unprofitableness, and other aggravations; and what it is that they do against God and them∣selves.

For the manner, the following directions may be hither applyed.

10. The next part of our Oversight consisteth in the use of Church-Discipline: and this consisteth after the foresaid private Reproofs. 1. In more pub∣like Reproof. 2. And perswading the person to meet expressions of Repentance. 3. And Praying for them. 4. In restoring the Penitent. 5. And exclud∣ing and avoiding the impenitent.

1. And for Reproof, these things must be obser∣ved. 1. That the Accusations of none (no not the best in the Church) be taken without proof, nor rashly entertained, nor that a Minister should make himself a party, before he have a sufficient evidence of the case. It is better let many vicious persons go unpunished, or uncensured when we want full evi∣dence, then to censure one unjustly; which we may easily do if we will go upon too bold presumptions: and then it will bring upon the Pastors the scandal of partiality, and unrighteous and injurious dealing, and make all their reproofs and censures become contemptible.

2. Let there be therefore a less publike meeting of chosen persons (the Officers and some Delegates of the Church on their behalf) to have the hearing of all such cases before they be made more publike: that once a moneth at a set place, they may come together, to receive what charge shall be brought against any member of the Church, that it may be considered whether it be just and the offender may be dealt with then first: And if the fault be either less publike, or less hainous, so that a less publike profession of Repentance may satisfie, then if the

party shall there profess Repentance, it may suffice.

3. But if it be not so, or if the party remain im∣penitent, he must be reproved before all, and there again invited to Repentance. This duty is never the less, because our Brethren have made so little con∣science of the Practice of it; It is not only Christs command to tell the Church, but Pauls to rebuke such before all, and the Church hath constantly pra∣ctised it, till selfishness and formality caused them to be remiss in this and other duties together, and the Reformers have as much stood up for it as the rest; and as deeply are we engaged by Vows, Covenants, Prayers and other means, for the execution of it, (of which more in the Application) Austin saith, Quae peecantur coram omnibus, coram omnibus corripi∣endae sunt, ut omnes timeant: Qui secreto peccant in te, secreto corripe; nam si solus nosti, & eum vis coram aliis arguere, non es corrector sed proditor. Greg. Mag. in Registro saith, Manifesta peccata non sunt occulta correctione purganda: sed palam sunt arguendi qui palam nocent; ut dum aperta objurgatione sanantur, hi qui eos imitando deliquerant, corrigantur. Dum enim unus corripitur, plurimi emendantur; & melius est ut pro multorum salute unus condemnetur, quam ut per unius licentiam multi periclitentur. Isidore saith, Qui admonitus secrete de peccato corrigi negli∣git, publice arguendus est, ut vulnus quod occulte sa∣nari nescit, manifeste debeat emendari. If any shall say, that we shall thus be guilty of defaming men by publishing their crimes; I answer in the words of Bernard sup. Cantic. Cum carpuntur vitia, & inde scandalum oritur, ipse sibi scandali causa est, qui fecit

quod argui debet; non ille qui arguit. Non ergo ti∣meas contra charitatem esse, si unius scandalum mul∣torum recompensaveris pace. Melius est enim ut pereat unus quam unitas. There is no room for a doubt, whether this be our duty, nor any to doubt whether we are unfaithful as to the performance of it. I doubt many of us that would be ashamed to omit preaching or praying half so much, have little consi∣dered what we do in living in the willful neglect of this duty, and the rest of Discipline so long as we have done. We little think how we have drawn the guilt of swearing, and drunkenness, and fornicati∣on, and other crimes upon our own heads, for want of using Gods means for the cure of them. As Gregor. M. saith in Reg. Qui non corrigit rosecanda, committit: & facientis culpam habet, qui quod potest corrigere, negligit emendare, saith the Comedian. Si quid me s••is fecisse inscite aut improbe, si id non accusas, tuipse objurgandus es. Plaut.

If any say, There is little likelyhood that publike personal reprehension should do good on them, be∣cause they will be but enraged by the shame; I an∣swer.

1. Philo a Jew could say, (de Sacrif. Abel & Cain) We must endeavour as far as we are able to save those from their sins that shall certainly perish; imitating good Physitians, who when they cannot save a sick man, do yet willingly try all means for cure, least they seem to want success through their own neglects.

2. I further answer, It ill beseems the silly crea∣ture to implead the Ordinances of God as useless, or to reproach his service instead of doing it, and set

their wits against their Maker. God can make use of his own Ordinances, or else he would never have appointed them

3. The usefulness of this Discipline is apparent, to the shaming of sin, and humbling of the sinner; and manifesting the holiness of Christ, and his Do∣ctrine, and Church before all the world.

4. What would you have done with such sinners? give them up as hopeless? that were too cruel. Would you use other means why it is supposed that all other have been used without success; for this is the last remedy.

5. The Church of Christ hath found reason enough to use this course, even in times of persecu∣tion, when our carnal reason would have told them, that they should then above all have forborn it, for fear of driving away all their converts.

6. The principal use of this publike Discipline, is not for the offendor himself, but for the Church. It tendeth exceedingly to deter others from the like crimes, and so to keep pure the Congregations and their worship. Seneca could say, Vitia transmitit ad posteros, qui praesentibus culpis ignoscit. And elsewhere. Bonis nocet, qui malis parcit. If you say, that It will but restrain them as hypocrites, and not convert them. I answer, 1. As I said, it may preserve others. 2. Who knows how God may bless his Ordinance, even to them? 3. The restraint of sin, is a benefit not to be contemned. Audebo peccanti mala sun osten∣dere: vitia ejus si non excidero, inhibebo. Non desi∣nent; sed intermittent: fortasse autem desinent, si in∣termittendi consuetudinem fecerint, said the Moralist. Sen. Epist. 40. The scorns that I have heard from

many against the Scottish Ministers, for bringing of∣fendors to the stool of Repentance, (as if it were meer formality and hypocrisie, to take such a thing as satisfactory, when true Repentance is absent) hath discovered more of the accusers error then of theirs. For no doubt, it is true Repentance that they exhort men to; and it is true Repentance which offendors do profess: and whether they truly profess it, who can tell but God? It is not nothing that sin is brought to so much disgrace, and the Church doth so far acquit themselves of it. (But of this next.)

2. Next, To the duty of Publike Reproof, must be joyned an exhortation of the person to Repen∣tance, and to the Publike Profession of it for the satisfaction of the Church. For as the Church is bound to avoid Communion with impenitent scan∣dalous sinners, so when they have had the Evidence of their sin, they must see some 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 Profession of Repen∣tance first, and their actual reformation afterwards? both which must be expected.

3. To these may most fitly be adjoyned the pub∣like prayers of the Church, and that both for the Reproved before they are Rejected, and for the Rejected (some of them at least) that they may repent and be restored: but we are now upon the former. Though this is not expresly affixed to Dis∣cipline, yet we have sufficient discovery of Gods will concerning it in the general precepts: We are commanded to pray alway, and in all things, and for

all men, and in all places, and all things are said to be sanctified by it. It is plain therefore that so great a business as this should not be done without it! And who can have any just reason to be offended with us, if we pray to God for the changing of their hearts, and the pardon of their sins. It is therefore in my Judgement a very laudable course of those Chur∣ches that use for the three next daies together to de∣sire the Congregation to joyn in earnest prayer to God for the opening of the sinners eyes, and soft∣ning of his heart, and saving him from impenitency and eternal death! And though we have no ex∣press direction in Scripture just how long we shall stay to try whether the sinner be so impenitent as to be necessarily excluded, yet we must follow the ge∣neral directions, with such diversity as the case and quality of the person and former proceeding shall require, it being left to the discretion of the Church, who are in general to stay so long till the person manifest himself obstinate in his sin: not but that a temporal exclusion (called suspension) may oft be inflicted in the mean time; but before we pro∣ceeded to an exclusion à statu, it is very meet (ordi∣narily) that three daies prayer for him, and patience towards him should antecede.

And indeed I see no reason but this course should be much more frequent then it is; and that not only upon those that are members of our special charge, and do consent to Discipline, but even to those that deny our Pastoral oversight and Discipline, and yet are our ordinary hearers. For so far as men have Christian Communion or familiarity with us, so far are they capable of being excluded from Communi∣on.

Though the members of our special charge have fuller and more special Communion, and so are more capable of a fuller and more special exclusion; yet all those that dwell among us, and are our ordi∣nary hearers, have some Communion. For as they converse with us, so they hear the word, not as hea∣thens, but as Christians, and members of the univer∣sal Church into which they are baptized. And they joyn with us in publike prayers and praises in the celebration of the Lords day. From this therefore they are capable of being excluded, or from part of this, at least. Morally, if not Locally! For the pre∣cept of avoiding, and withdrawing from and not eat∣ing with such, is not restrained to the members of a Governed Church, but extended to all Christians that are capable of Communion.

When these ungodly persons are sick, we have daily bills from them to request the prayers of the Congregation: And if we must pray for them against sickness and temporal death; I know no reason but we should much more earnestly pray for them against sin and eternal death. That we have not their consent, is no disswasive: For that is their disease, and the very venom and malignity of it; and we do not take it to be sober arguing to say, I may not pray for such a man against his sickness, because he is sick: Or, if he were not sick, I would pray against his sickness. No more is it to say, If he were not impenitent so as to refuse our prayers, I would pray that he might be saved from his impenitency. I confess I do not take my self to have so strict a charge over this sort of men, that renounce my oversight, as I do over the rest that own it; and

thats the reason why I have called no more of them to publike Repentance, because it requireth most commonly more time to examine the matter of fact, or to deal with the person first more privately, that his impenitenc▪ may be discerned, then I can possibly spare from the duties which I owe to my special charge, to whom I am more indebted; and therefore may ordinarily expend no more on the rest (who are to me but as strangers, or men of ano∣ther Parish, and of no governed particular Church) then I can spare when I have done my main duty to my own Flock. But yet though I cannot use any such discipline on all that sort, nor am so much obli∣ged to do it, yet some of them that are most noto∣riously and openly wicked, where less proof and shorter debates are requisite, I intend to deal thus with hereafter, having found some success in that kind already. But specially to all those whom we take for Members of that particular Church which we are Pastors of; there is no question but this is our duty. And therefore where the whole Parish are members, Discipline must be exercised on the whole.

I confess much prudence is to be exercised in such proceedings, least we do more hurt then good; but it must be such Christian prudence as ordereth du∣ties, and suteth them to their ends, and not such car∣nal prudence as shall enervate or exclude them. It may be fit therefore for younger Ministers to consult with others, for the more cautelous proceeding in such works. And in the performance of it, we should deal humbly, even when we deal most sharply, and make it appear that it is not from any contending,

or Lordly disposition, nor an act of revenge for any injury but a necessary duty which we cannot con∣scionably avoid: And therefore it will be meet that we disclaim all such animosities, and shew the people the commands of God obliging us to what we do.

E. G. Neighbours and Brethren, sin is so hateful an evil in the eyes of the most holy God, how light so∣ever impenitent sinners make of it, that he hath provi∣ded the everlasting torments of Hell for the punishment of it; and no lesser means can prevent that punishment then the Sacrifice of the blood of the Son of God, ap∣plyed to those that truly Repent of it and forsake it; and therefore God that calleth all men to Repentance, hath commanded us to exhort one another daily, while it is called to day, least any be hardened through the de∣ceitfulness of sin, Heb. 3. 13. and that we do not hate our Brother in our heart, but in any wise rebuke our neighbour, and not suffer sin upon him, Lev. 19. 17. and that if our brother offend us, we should tell him his fault between him and us; 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 must be to us as a heathen or a Publican, Mat. 18. 17. and those that sin, we must rebuke before all, that others may fear, 1 Tim. 5. 20. and rebuke with all authority, Tit. 1. 15. Yea were it an Apostle of Christ that should openly sin, he must be openly reproved, as Paul did Peter, (Gal. 2. 11, 14.) and if they repent not, we must avoid them, and with such not so much as eat, 2 Thes. 3. 6, 12, 14. 1 Cor. 5. 11, 13. According to these commands of the Lord, having heard of the scandalous practice of N. N. of this Church (or Parish) and having re∣ceived

sufficient proof that he hath committed the odi∣ous sin of—We have seriously dealt with him to bring him to repentance; but, to the grief of our hearts, do perceive no satisfactory success of our en∣deavours; but he seemeth still to remain impenitent (or, still liveth in the same sin, though he verbally profess repentance.) We do therefore judge it our necessary duty, to proceed to the use of that further remedy which Christ hath commanded us to try; and hence we desire him in the Name of the Lord without any further de∣lay to lay by his obstinacy against the Lord, and to sub∣mit to his rebuke, and will, and to lay to heart the greatness of his sin, the wrong he hath done to Christ and to himself, and the scandal and grief that he hath caused to others; and how unable he is to contend with the Almighty, and prevail against the Holy God, who to the impenitent is a consuming fire! or to save him∣self from his burning indignation! And I do earnestly beseech him for the sake of his own soul, that he will but soberly consider, What it is that he can gain by his sin or impenitency, and whether it will pay for the loss of everlasting life? and how he thinks to stand before God in Iudgement, or to appear before the Lord Jesus one of these daies, when death shall snatch his soul from his body, if he be found in this impenitent state; when the Lord Jesus himself in whose blood they pretend to trust, hath told such with his own mouth, that except they repent they shall all perish, Luk. 13. 3, 5. And I do beseech him for the sake of his own soul, and require him as a Messenger of Iesus Christ, as he will answer the contrary at the Bar of God, that he lay by the stoutness and impenitency of his heart, and unfeignedly confess and lament his sin before God and this Congre∣gation!

And this desire I here publish, not out of any ill will to his person, as the Lord knoweth, but in love to his soul, and in obedience to Christ that hath made it my duty; desiring that if it be possible, that he may be saved from his sin, and from the power of Satan, and from the everlasting burning wrath of God, and may be reconciled to God, and to his Church, and therefore that he may be humbled by true contrition, before he be humbled by remediless condemnation.

Thus or to this purpose I conceive our publike admonition should proceed: And in some cases where the sinner taketh his sin to be small, the ag∣gravation of it will be necessary, and specially the citing of some texts of Scripture that do aggravate and threaten it.

And in case he either will not be present, that such admonition may be given him, or will not be brought to a discovery of Repentance (and to de∣sire the prayers of the Congregation for him) it will be meet that with such a preface as this afore expres∣sed, we desire the prayers of the Congregation for him our selves; That the people would consider what a fearful condition the impenitent are in, and have pitty on a poor soul that is so blinded and har∣dened by sin and Satan that he cannot pitty himself; and think what it is for a man to appear before the living God in such a case, and therefore that they would joyn in earnest prayer to God, that he would open his eyes, and soften and humble his stubborn heart, before he be in hell beyond remedy: And ac∣cordingly let us be very earnest in prayer for them, that the Congregation may be provoked affectio∣nately to joyn with us; and who knows but God

may hear such prayers, and the sinners heart may more relent, then our own exhortation could pro∣cure it to do. However, the people will perceive that we make not light of sin, and preach not to them in meer custom or formality. If Ministers would be conscionable in thus carrying on the work of God entirely and self-denyingly, they might make some∣thing of it, and expect a fuller blessing: But when we will shrink from all that is dangerous or ungrate∣ful, and shift off all that is costly or troublesom, they cannot expect that any great matter should be done by such a carnal partial use of means: and though some may be here and there called home to God, yet we cannot look that the Gospel should prevail, and run, and be glorified, where it is so lamely and defectively carryed on.

4. When a sinner is thus Admonished and Prayed for, if it please the Lord to open his eyes and give him remorse, before we proceed to any further cen∣sure, it is our next duty to proceed to his full recove∣ry, where these things must be observed.

1. That we do not either discourage him by too much severity, nor yet by too much facility and levi∣ty make nothing of Discipline, nor help him to any saving cure, but meerly slubber and palliate it over. If therefore he have sinned scandalously but once, if his Repentance seem deep and serious, we may in some cases Restore him at that time; that is, If the wound that he hath given us to the credit of the Church be not so deep as to require more ado for sa∣tisfaction, or the sin so hainous as may cause us to delay. But if it be so, or if he have lived long in the sin, it is most meet that he do wait in Peni∣tence

a convenient time before he be Resto∣red.

2. And when the time comes (whether at the first confession, or after) it is meet that we urge him to be serious in his humiliation, and set it home up∣on his conscience till he seem to be truly sensible of his sin; For it is not a vain formality, but the Re∣covery and saving of a soul that we expect.

3. We must see that he beg the Communion of the Church, and their prayers to God for his Pardon and Salvation.

4. And that he Promise to fly from such sins for the time to come, and watch more narrowly, and walk more warily.

5. And then we have these things more to do.

1. To assure him of the riches of Gods love, and the sufficiency of Christs blood to pardon his sins, and that if his Repentance be sincere, the Lord doth pardon him, of which we are authorized as his Messengers to assure him.

2. To charge him to persevere and perform his promises, and avoid temptations, and continue to beg mercy and strengthening grace.

3. To charge the Church that they imitate Christ in forgiving, and retain (or if he were cast out, re∣ceive) the Penitent person in their Communion, & that they never reproach him with his sins, or cast them in his teeth, but forgive and forget them as Christ doth.

4. And then to give God thanks for his recovery so far, and to pray for his confirmation, and future preservation.

5. The next part of Discipline, is the Rejecting

and Removing from the Churches Communion, those that after sufficient tryaldo remain impenitent. Where note.

1. That if a man have sinned but once (so scanda∣lously) or twice, it is but a Profession of Repen∣tance that we can expect for our satisfaction; but if he be accustomed to sin, or have oft broke such Promises, then it is an actual reformation that we must expect. And therefore he that will refuse either of these, to Reform, or to Profess and mani∣fest Repentance, is to be taken by us as living in the sin: For a hainous sin, but once committed, is mo∣rally continued in till it be Repented of; and a bare forbearing of the act is not sufficient.

2. Yet have we no warrant to rip up matters that are worn out of the publike memory, and so to make that publike again that is ceased to be publike: at least in ordinary cases.

3. Exclusion from Church-Communion, com∣monly called Excommunication, is of divers sorts or degrees, more then two or three, which are not to be confounded; of which, I will not so far digress as here to treat.

4. That which is most commonly to be practised among us, is, Only to remove an impenitent sinner from our Communion, till it shall please the Lord to give him Repentance.

5. In this Exclusion or Removal, the Minister or Governors 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, whose Communion the Church is bound to avoid: and the Peoples duty is Obedientially to

avoid him, in case the Pastors charge contradict not the word of God. So that he hath the Guiding or Governing Power; and they have, 1. A discerning power, whether his charge be just. 2. And an exe∣cutive power; For its they that must execute the sentence in part, by avoiding the Rejected, as he himself must execute it by denying him those Ordi∣nances and Priviledges not due to him, whereof he is the Administrator.

6. It is very convenient to pray for the Re∣pentance and restauration, even of the Excom∣municate.

7. And if God shall give them Repentance, they are gladly to be received into the Communion of the Church again: Of the manner of all these I shall say no more, they being things that have so much said of them already. And for the manner of other particular duties, of which I have said little or no∣thing, you have much already, as in other writings, so in the Directory of the late As∣semblie.

Would we were but so far faithful in the Pra∣ctice of this Discipline, as we are satisfied both of the matter and manner: and did not dispraise and reproach it by our negligence, while we write and plead for it with the highest commendations. It is worthy our consideration, Who is like to have the heavyer charge about this matter at the Bar of God? Whether those deluded ones that have re∣proached and hindred discipline by their tongues, because they knew not its nature and necessity; or we that have so vilified it by our constant omission, while with our tongues we have magnified it? If

hypocrisie be no sin, or if the knowledge of our Ma∣sters will be no aggravation of the evil of disobedi∣ence, then we are in a better case then they. I will not advise the zealous maintainers, and obstinate neglecters and rejecters of Discipline, to unsay all that they have said, till they are ready to do as they say, nor to recant their defences of Discipline, till they mean to practice it, nor to burn all the Books that they have written for it, and all the Records of their cost and hazzards for it, least they rise up in Judgement against them to their confusion; not that they recant their condemnation of the Pre∣lates in this, till they mean a little further to outgo them: But I would perswade them without any more delay, to conform their Practices to these Te∣stimonies which they have given, lest the more they are proved to have commended Discipline, the more they are proved to have condemned themselves for neglecting it.

I have often marvailed that the same men who have been much offended at the Books that have been written for Free Admission to the Lords Sup∣per, or for mixt Communion in that one part, have been no more offended at as Free permission in a Church state, and as Free admission to other parts of Communion; and that they have made so small a matter at as much mixture in all the rest: I should think that it is a greater profanation to permit an obstinate scandalous sinner, to be a stated member of that particular Church, without any private (first) and then publike Admonition, Prayer for him, or censure of him; then for a single Pastor to admit him to the Lords Supper, if he had no power to

censure him, as these suppose. I should think that the faithful Practice of Discipline in the other parts, would soon put an end to the Controversie about Free Admission to the Lords Supper, and heal the hurt that such Discourses have done to the rebellions of our people. For those Discourses have more modesty then to plead for a Free Admission of the Censured or Rejected ones; but its only of those that have yet their standing in that Church, and are not censured. And if when they forfeit their title to Church-Communion, we would deal with them in Christs appointed way, till we had either reclaimed them to Repentance, or censured them to be Avoid∣ed, it would be past controversie then that they were not to be admitted to that one act of Communion in the Supper, who are justly excluded from the whole. But as long as we leave them uncensured members, and tell a single Pastor that he hath no power to censure 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 uncensured members.

And as we thus our selves oppose Discipline by Parts, or cherish Church-corruption by parts, one party being for the Free admission 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; so some have learned to tye these ends together, and by holding both, to set open the doors of Church and Chancel, and pluck up the hedge, and lay the Vine-yard common to the Wilderness. It hath somewhat amazed me to hear some that I

took for Reverend godly Divines, to reproach as a Sect, the Sacramentarians and Disciplinarians! and when I desired to know whom they meant, they tell me, they mean them that will not give the Sacrament to all the Parish, and them that will make distinction by their Discipline. I had thought the Tempter had obtained a great victory if he had but got one god∣ly Pastor of a Church to neglect Discipline, as well as if he had got him to neglect Preaching: Much more if he had got him to approve of that neglect; but it seems he hath got some to scorn at the per∣formers of the duty which they neglect. As the impure were wont to reproach the diligent by the name of Puritans: so do these reproach the faithful Pastors by the name of Disciplinarians. And I could wish they would remember what the antient Re∣proaches were both Symptomatically and Effective∣ly, and accordingly Judge impartially of themselves, and fear a participation of the Judgement that be∣fell them. Sure I am, if it were well understood, how much of the Pastoral authority and work, consisteth in Church Guidance, it would be also dis∣cerned, that to be against Discipline is tantum non to be against the Ministery: and to be against the Ministery, is tantum non to be absolutely against the Church; and to be against the Church is neer to being absolutely against Christ. Blame not the harshness of the inference, till you can avoid it, and free your selves from the charge of it before the Lord. Prelates would have some Discipline; and other parties would have some. Yea Papists them∣selves would have some, and plead only against others about the form and manner of it. But these

are so much worse then all, that they would have none. Was not Christ himself the leader of these Disciplinarians who instituted Discipline, and made his Ministers the Rulers or Guides of his Church, and put the Keyes of the Kingdom into their hand, and commanded the very particular acts of Disci∣pline, and requireth the people to submit to them, and obey them in the Lord? What would these men have said, if they had seen the Practice of the anti∣ent Church for many hundred years after Christ, who exercised a Discipline so much more rigorous, then any among us do, and that even in the heat of hea∣then persecutions? as if they read but the antient Canons, and Cyprians Epistles, they may soon see, though they look no further. And it was not then (no nor after under Christian Magistrates) taken to be a useless thing; nor would it appear such now, if it were shewed in its strength and beauty by a vigo∣rous Practice: For its a thing that is not effectu∣ally manifested 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 see it they will be strangers to it: As it is in the military act, or in Navigation, or in the Government of Common-wealths, which are so little known till learned by experience. And that will tell us that, as Cyprian saith, Disciplina est custos spei, retinaculum fidei, dux itineris salutaris, fomes ac nutrimentum bonae indolis, magistra virtutis; facit in Christo manere semper, ac jugiter Deo vivere, ad promissa coelestia & divina praemia pervenire: Hanc & sectari salubre est, & aversari ac negliger•• lethale: as he begins his Book de Discipl. & hab. virg. pag. (mihi) 265. When the Martyrs and

Confessors would (upon others perswasions) have had some offendors restored before they had made Confession, and manifested openly Repentance for their sin, and been absolved by the Pastor; Cyprian resisteth it, and tels them that they that stand so firmly to the faith, should stand as firmly to Christs Law and Discipline: Sollicitudo lori nostri & timor Domini compellit, fortissimi ae beatissims Martyres, admonere vos literis nostris, ut à quibus tam devote & fortiter servatur fides Domino, ab iisdem lex quoque & Disciplina Domini reservetur, &c. Epist. 11. pag. 32. Upon which Goulartius puts this note, Locus de Nacessitate Disciplinae in Domo Dei, quam qui tollunt, & manifeste impios ac sceleratos ad mensam Christi, sine Censura Ecclesiastica, & acta Paenitentia, pro de∣lictorum ratione recipiunt, ii videant quam de gregi∣bus sibi commissis Pastori summo rationem reddituri sint; vel quid commune habeant in Ecclesiarum sua∣rum regimine cum beato illo Cypriani & aliorum verè Episcoporum Christianorum seculo. And Cyprian, Epist, 67. p. 199. mentioning Gods threatnings to negli∣gent Pastors, addeth, Cum ergo pastoribus talibus per quos. Dominicae oves negligantur & pereant, sic Domi∣nus comminetur, quid nos aliud facere oportet, quam colligendis & revocandis Christi ovibus exhibere dili∣gentiam plenam, & curandis lapsorum vulneribus pa∣ternae pietatis adhibere medicinam? In Epist. 61. 28, 38, 41, 49, 53, 55. and many other places of Cypri∣an; you may see that they were then no contemners of Discipline: Vide etiam, eundem de Orat. Domini••. pag. 313. in Pet. 4.

Saith Augustine, Ibi superbia, ubi negligitur Dis∣ciplina: Nam Disciplina est Magistra Religionis &

verae pietatis, quae nec ideo increpat ut laedat, nec ideo castigat ut noceat, &c. saith Bernard, Ep. 113. O quam compositum reddit omnem corporis statum, nec non & mentis habitum Disciplina! Cervicem submittit, ponit supercilia, componit vultum, ligat oculos, moderatur linguam, fraenat gulam, sedat iram, format in∣cessum.

I know that when the Church began to be taint∣ed with vain inventions, the word Discipline began to have another signification (for their own various Rules of life and austere impositions, touch not, taste not, handle not) but its the antient and truly Christi∣an Discipline that I am contending for. So much of the Acts of Pastoral Oversight.

From what hath been said, we may see that the Pastoral office is another kind of thing then those men have taken it to be, who think that it consisteth in preaching and administering Sacraments only; much more then they have taken for, that think it consisteth in making of new Laws or Canons to bind the Church: As if God had not made us Laws suf∣ficient; and as if he had committed the proper Legislative power over his Church to Ministers or Bishops? whose office is but to expound, and ap∣ply and execute in their places the Laws of Christ.

Obj. But will you deny to Bishops the power of making Canons? What are all those Articles that you have here agreed on among your selves about Catechizing and Discipline, but such things?

Answ. 1. I know Pastors 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 cases, if you wil cal this making

Canons. 2. And they may and ought to Agree among themselves for an unanimous performance of their duties, when they have discovered it; that so they may excite one another, and be more strong and successful in their work. 3. And they must determine of the Circumstances of worship in special, which God hath only determined in General, (as what time, and place they shall meet in, what Chapter read, what Text preacht on, what shape the Table, Cups, &c. shall be; where the Pulpit, when each person shall come to be catechized or instructed, and whither, &c.) But these are actions that are fitter to be ordered by them that are in the place, then by distant Canon-makers: And to Agree for unity in a necessary duty (as we have done) is not to make Laws, or arrogate Authority over our Brethren. Of this I refer you to Luther de Conciliis, at large: and to Grotius de Imper. sum. pot. That Canons are not properly Laws.