Sermons upon several texts of Scripture by George Barker ...

A VISITATION SERMON Preached at Richmond, before the Bishop of Chester, in the Year, 1665.

Malachi, 2. 7.

For the priests lips should keep knowledg

THE First particle in the text shews the words to be rationall, and bids us look Back to enquire what it is in the forgo∣ing part of the Chapter, which they give an account of. There we find the Lord turning from the People whom he had Charged with severall Miscarriages, unto the Preists, Verse 1. And them he tells he had a word for even for them, A Word of Injunction Verse. 2. To heare and take notice of the great provocati∣ons among the People, and to lay it to Heart as a matter sadly to be Lamented, being bad in its Nature, dangerous in its Consequences; And not to rest here in a Fruitless Greiving for the dis∣honour of the great God, and the sins, Miseries and dangers of a poor People, but to turne their sorrow into Zeal, and to take an Effectuall course to secure the Sinking interest of the Nation, by re∣storing

God his due, and giving him againe the Glory he had been defrauded of. A Word of Comination to back this, either do as I Charge you or look to your selves, severall Blessings ye enjoy, I beleeve you would not willingly part with them, but take what other Course you will they shall be all blasted, if I suffer the Curse to come among you that will make havock, and I will be so far from restraining it, that I my self will send it. A word of Commemoration to drive all home, did I say I would Curse you, ye may well trust me for I have already begun and that upon your neglect herein; If Judgments threatned cannot awake you, pray let Judgments inflicted do it, though you may put by your Feares, sure you cannot put off your feeling too.

But least all this should be too little to work them up to a real Reformation, he goes two steps further.

1st. The threatening which he seemed to sus∣pend the execution of, untill he had made some tryall whether they would heare or no, here he denounces absolutely without any Reserues, least they should at least delay, Setting in good earnest to return to their duty out of hopes that Judg∣ment would however be deferred, if it could not be reversed.

2ly. That they might be more fully possest with distinct apprehensions of their danger, he represents it at large in two particulars, which touch nature where it has the quickest sense.

1st. Of pain, which unavoidably follows upon the Cutting of all hopes, of not only the Com∣forts but the Necessary supports of nature, while he threatens to Corrupt the very first principle, the seed of these.

2ly. Of shame, when that which should be the highest Honour, Proves the Greatest disgrace, and dung is as it were taken from their Sacrifices and thrown in their very faces.

Now least God in this way of Proceeding should be taxed of too much severity; he for the Vindication of himself declares,

1st. That there is Love in all this, and great Love too. The design of all his threatnings and Chastizings being only to reduce them to their primitive purity, and to interest them in those priviledges which the Tribe of Levi did at first enjoy.

2ly. However there is Justice in it, for if the Priests by their unfaithfulness in their place suffer the People to run into sin, and when they have done so, never lay it to heart, nor endeavour to reclaim them, it is but Just they should smart for it. Well, therefore may I proceed thus rigorously against the Priests—For they ought, to keep knowledge; where in the whole Verse you have,

1st. The Priests dignity declared (for the sence is Retrograde to the Words) as despicable as he Looks in the eyes of the proud profane World∣lings, he is no mean one in the Judgment of the

wisest, best and greatest. God himself pitches upon him as one of such Qualifications and hopes as render him fit to be trusted in an Imployment of highest Consequence, a message from the King of Heaven, unto the greatest on Earth, and such a Message also as concerns them more then all their Comforts in this Life, as much as their Souls, their very Souls and their unspeakeable, unconceiv∣able happiness or misery to all Eternity is worth. Men count it an Honour to be made use of as an Ambassador or Envoy to a forrain State, by one who setting aside his clothes and titles, is but Flesh and Blood like themselves, one whose approbati∣on of a Mans abilities and Faithfulness, is no cer∣tain Testimony of them, his Judgment being liable to a double miscarriage: The one by mistake, while he presumes the Man to be endowed with those vertues and accomplishments which he is really without, only hath the shadow of them.

The other by mis-valuing, while he over values his indifferent parts, and makes small of his notori∣ous Vices; but here is one approved by the God of greatest understanding and Wisdom, imployed by one who is LORD, not in title but in reality. One who has the command not of one small Army, but of all the forces on Earth, yea in Heaven and Hell too; The Generalissimo of all, who has them absolutely at his book.

2ly. You have upon this a double duty founded.

1st. Of the Priest, therefore it is expected from him to preserve Knowledge; Even in the most

corrupt and degenerate age, let him Remember whose business he is about, whose dependent he is, and let him not be Afraid of Speaking sea∣sonable and vsefull truths, tho' they may thwart the Interests of the very Greatest, and Provoke their Indignation against him, and so Expose himself unto Hazards, the Lord of Hosts whose, Messenger he is, Is able to protect him in the Work he sets him about, let the whole World and Hell too do its worst, and he will do it in spite of them.

2ly. Of the people, it is Justly expected from them, that they should not onely give the Minister an hearing when he comes to seek them, but they should also seek him, that they May hear at his mouth what is the Message he brings from Heaven, and what the Lord requires at their hands. If they dare venture to put an affront upon the Lord of hosts and an high one too, and Engage him against them, they may Suffer him to send on pur∣pose to them about their greatest concerns, and declare to the World that they neither Value him nor his Messenger nor his Message any more then if it came from a vain weak Foolish mortall Inconsiderable man like themselves, nay not so much, they'l not stir to the door to hear it.

And all this is suggested to Justify God in the severity he seemes to make Vse of while he pun∣ishes and threatens the Preists so very sharply. Well may God make them smart with a witness while they suffer the People to dishonour him

and undo themselves, which possibly might have been prevented, if they Would be mindfull of their duty in Letting the People know theirs, and the great danger they run upon in neglecting it. Which they were much obliged to do, being so greatly confided in by the high God to be Em∣ployed by him about such a message, and concern∣ed to do, least they incur the displeasure of the great God the Lord of Hosts. And pray what danger had they run upon if they had been in∣genuous and Faithfull? Need they have feared to be the least harmed by feeble man having the Lord of Hosts, in whose Message they were em∣ployed, standing at their back to defend them? So that.

3ly. Ye have the Improvement made of both by Application to the present occasion.

Doct. It is one of the main Dutyes of the Ministers to preserve Knowledge by their Lips; If by their Unfaithfulness in the discharge of this duty they Suffer people to dishonour the great God, and ruine their Poor Souls, they have no reason to Quarrel with God, if he make their lives Mi∣serable, and their Persons despicable. Ver. 3.

1st. I do not say that it is the duty onely of the Minister; No every Particular person has a Soul, a precious Soul to look after, which with∣out knowledge, and real powerfull Knowledge is like to be miserable unto all Eternity, and if it be so, he'l find that he himself is the most to blame; He therefore should get knowledge and

preserve it in himself whatever it cost him.

Every Master of a family should preserve the Knowledge which is according to Godliness in his Family, and if this should fail it will not Justify him at the great day when the Impartial God enquires how comes it to pass that thy Wife, thy Child, thy Servants were so grosly Ignorant of God? And by reason of this are now like to be as Extreamly Miserable? to say then, alass Lord the Minister did not teach them as he ought. If it be so as thou sayest, will his Neglect of his duty Excuse thy sin, while thou Neglectest thine, or rather will it not agravate it? that when thou plainly seest the danger to be so Extreme great with those Poor Souls, that Perish they must in all likelyhood, unless thou took due care and paines about them to save them, seing none else Would heed them: thou seest them take the directest Course unto utter destruction, and yet for all the Love thou so much pretendedst to them, never hadst the pity to their perishing Souls as once to aske them that serious Question what mean you? know you whether you are going?

The School-Master should preserve saving Knowledge among his Scholars; Has he not such Advantages by the awe that he has them in, to mould their tender years almost what way he pleases, which few else have? Has he not them then under his instruction and discipline when they are not onely docible but pliable also? And can he satisfy his Conscience, and Answer it to

God if he Improve this opportunity no further then to instruct them well in the grounds of Lan∣guages, arts and sciences; If he bring them under the precepts of morality and civility, so that they can Command their passions and appetites and evidence their good breeding by their seemly and sober behaviour in every thing, when in the mean while he do's no more to the saving of the Soul, by bringing it to the true Knowledge of God in Christ then as if his Scholars carried no such things about them: or they were onely con∣cerned in the advantages of his life. If one of these Poor wretches should meet his Master at the great day and say, O Master, I am undone and I may partly thank you for it, while I was with you in my tender age, before Custome in Sin had hardened my heart, I had then some ten∣derness of Conscience, and if you had but then at spare times minded me of my sinfull, miser∣able, Dangerous state, you might then have put me in such a way as would have saved me from this Endless Torment I am now Entering into, what will he be able to returne to this?

Nor 2ly. Do I say it is the Ministers duty to preserve Knowledge Meerly by his Lips. No his very life should be a continuall Sermon, and in that he should let People see Knowledge di∣gested into practise, and good instructions exem∣plified before their eyes. For how can he Expect that the People should believe him who Evid∣ences by his Contrary practise that he do's not

believe himself? or whether is it more Likely they will follow him the way he points, or the way he walks? He tells us indeed that it is our duty to do so and so, and frights us with dread∣full dangers, if we do otherwise, but certainly he do's not think as he Speaks, for then he Would never do contrary; Sure he loves himself as well as he do's us, and he knowes what is good for himself; and what is good for him, can never be hurtfull for us.

But this I say one of the great dutys of the Mi∣nister is to preserve knowledg and right apprehen∣sions in People, agreeable to the very Nature of the things, and firm Perswasions of the rectitude of these Apprehensions, so as to be duly affected with those, and to be Powerfully Actuated by them.

If ye aske, what Knowledge? The resolution is easy out of the very text; that Knowledge which would Effectually restrain People from those practises, which did greatly provoke the Righteous God against them. And I pray you what do's skill in variety of Languages avail to this? will it reform Lives, and save Souls and Maintain Peace, and order, and Charity, to puzzle an Ignorant auditory with Sentences of Latin or Greek, either out of Heathen poets, or Philoso∣phers, or out of Fathers, Schoolmen, or Councells, that they do not the least understand; Or if they did, they know not how far they are to be heed∣ed; Will God be better served, and superiours

more obeyed, and Corruptions more mortified, and graces more exercised, and Afflictions better Improved, and our brethren more loved, and helped in the way to Heaven by the Ministers making a business of it to Perswade his auditours that he has a little Learning.

2ly. Out of the very nature of the thing: Is not that Knowledge to be Preserved by the Minister which is the most proper for a Divine, who is to speak as the Oracles of God, to Comm∣end himself to the very Consciences of his people not to their fancies and humours. To discourse of the Nature and properties and simpathies and Antipathies of things, the magintude, Motion & influence of the Stars, the situations dist∣ances and Temperature of places &c. This may be proper for a Philosopher; to discourse of the Intregues of Government, for a statesman; but what is this to a Divine? whose Business is to save the Souls of poor people, if it be possible, however to bring them to as great an outward Reformation as may be; And to keep up the honour of God in the World, and to secure the peace of societies by principles of Conscience, and to help Gods afflicted ones to bear up under their heavy Crosses, by those Comforts which the World is unacquainted with, and to teach those who are upright hearted to make a wise Improve∣ment of all Advantages, of providences, &c.

If ye aske what Knowledge serves these ends? there is.

1st. The Knowledge of God, Letting people know what an Holy God he is, that he cannot endure that they should allow themselves in the Least impurity of flesh or Spirit, a Righteous God who will render to every one Impartially accord∣ing to their wayes, without any respect of persons; a Mercifull God, who will pity humbled peni∣tents in their miseries, be they never so sinfull; A good God, who well deserves to be Loved with the whole heart and Soul; A dreadfull God, who will be greatly feared by all those, who are not stark mad, so as with their eyes broad open, desperately to run upon their ruine; A wise Powerfull, Alsufficient, true & faithfull God, who never yet did faile his people in any case, where they solely relied upon him, but has helped them, and do's help, even then, when the World con∣cludes there is no help for them in God, and they themselves do much question, whether there be or no. In a Word, that he is a God who Made Heaven and Earth, and do's oversee con∣tinually all Persons and Affaires in them, be they never so Secret, and he rules and disposes of them all every way as he pleases, without any controll, and he makes every passage to promote the Com∣fort & welfare of those that truely love and fear him, and will bring to utter shame and Misery all those who despise him, and choose the World for their portion, however he may suffer them to flourish for a while.

2ly. The Knowledge of the world, how little

there is in it to fill the capacities, to supply the needs, to satisfie the desires of an Immortall soul, how vain and unsavory all the Comforts of it are, especially to such an one as is awakened to a due sense of the wretched Misery and ex∣treme danger of a poor soul, and the concern∣ments of Eternity; How uncertain all the en∣joyments, Exposed to infinite hazards and runn∣ing 1000. ways and while possest, are oft made wearisome by the Cumber of them, vexations by the Crosses interwoven with them, danger∣ous by the snares of them. A Minister can do no greater service to God, and Souls, then by rubbing off the paint from the Face of this Tempting whore, stripping her of her Gawdy Ornaments, whereby she do's bewitch the Jn∣habitants of the Earth.

3ly. The Knowledge of our selves; How nobly Descended from Adam the Son of God, the Master-ship of Gods Creation; how Richly Accomplished with Wisdome, Righteousness, and Power; how largely Capacitated for higher and more glorious enjoyments; how Lamentably Degenerated into a state of shame, misery and danger; How dark, polluted, and Distempered our Souls are; how frail and crazy our bodies, how vain and miserable our Lives, how sad and Hopeless our Death; How Unconceiveably wretched, if we come short of Christ; how strang∣ly Senseless of one Need of him, how Grosly Ignorant of the way to him; how foolishly con∣tent

to take up short of him; How few reall Friends we have to our Souls, how many slie Enemies, quite out of Favour with God, out of Peace with our selves;

The Curses of the Law we are to Expect, the Joyes and Glorys of Heaven we may hear of in∣deed, but cannot hope for; Hell with it's Torments and Confusions is our portion.

4ly. The Knowledge of Christ, in him there is merit Enough to Appease a Provoked God, to Satisfie violated Justice, he has peace Enough to speak to a troubled Conscience, ease to give to a burdened spirit, he can quicken the dead heart, subdue the stubborne, strengthen the weak, soften the hard, enlarge the strait, compose the distract∣ed, make Fruitfull the barren; He can inform the ignorant, rectify the mistaken, Councell the Foolish, Resolve Doubts, Discover Wants, Distempers, Dangers, Remedies, Supplies, helps, &c. He can give grace to make holy, Heaven∣ly, meek, Lowly, Selfdenying, obedient, resign∣ed, patient, Dependant upon God, every way pious toward God, Just and Charitable to bre∣thren.

5ly. Knowledge of the way to Christ, The true, the onely way, the ready and sure way. That this is obedience and self denyall, faithfulness to God and their own Souls in these, as light and strength is given in. For onely this way a man comes to find Really and Experimentally the blindness, weakness, Poverty, & Corruption of his

nature and heart which else at best he knows but by hearsay, untill by putting himself out to the ••utmost he finds that his Soul is little else but a lump of Darkness and Sin; duty he knows but very Faintly, what he Knows though it be but little he is not able to practise, the Law comes in here, sayes do this and Lawe; he is not able to do it though it cost him his life, it sayes refrain such courses, or my curse is against you, your Souls & Bodies, as to the concernments of this Life and the other, yet though it bring never so much misery he is not able to refrain, Notwithstanding all his reasonings with himself, his Resolutions & endea∣uours: Either put of your Lusts and be Clothed with the graces of the spirit or else no enterance into Heaven; he finds he can do neither.

I say till a man come to follow God faithfully according to that discovery, which he makes of himself unto his Conscience, he will never come so far as to understand really the Depravedness of his nature, the strict requirings of the Law, his vtter in ability to help himself, and so never finds any need of Christ, never is in good Earnest to lay hold of him; but Contents himself with a Christ of his own making, and so Lives and Dies in his corrupt nature, and all his groundless hopes wherewith he flattered himself do not save him from the misery he never thought of.

6ly. Knowledge of the priviledges which are in Christ; God reconciled, Conscience quieted, the heart at rests the Soul purified and enlightened,

filled with Peace passing understanding, Joy un∣speakable and full of Glory, the Man himself and his, as to all their Concernments here and hereafter under the Charge of that providence which over rules all; God continually present to guide him in his wayes, to comfort and help in Afflictions, and to make People seek after Christ not onely out of necessity, but out of Choice, as one who has enough in him to Recompence for all the losses and crosses in the way to him.

7ly. Knowledge of Dutyes, what God requires of all, to practise for their own good, and the good of their Brethren, and how to practise it in such a way as the good that God drives at by it may be Attained.

To shew what the man owes to himself, his Soul & his Body; To keep his body in Chastity & Sobriety; To get his Soul quickened with the Life of Christ, enlightened with the Knowledge of all it's reall concernments, what he owes to others, as a Magistrate, a Subject, a Minister, a Parishioner; A Master or Servant, an Husband, a Wife; a Father, a Child &c. And to make people know that their dutyes are their interests too, and nor made Necessary by being enjoyned, but therefore enjoyned because discerned by the wisdom of God to be vsefull; Not burdens laid on People Arbitrarily by God, to make a vain ostentation of his Soveraignty, but prescriptions Accomodate to the Necessitous and Distemper∣ed Condition of apostate nature, to direct them

what Course to take for their recovery, and to do this with that authority, which may awe them, to make vse of these directions, though contrary to their inclinations, To shew them the means, the Encouragements, and to Answer their ob∣jections.

8ly. Knowledge of Liberty, That an upright Per∣son may in certain cases Act this way, or that way, as their shall be occasion, without danger of Sin∣ning even in matters of Religion, which as to the Externall and Mutable part of it do's admitt of great latitude, and may be Modellized this way, or that way, as it shall be found to serve most for it's main ends, the generall good of Souls and the peace of states; And where it is thus ordered upon serious Deliberation by those who have authority; what before was indifferent in it self, now becomes necessary, by vertue of Gods Law which requires us to, Submit to every ordi∣nance of man for the Lords sake, and those who know the things Injoyned to be indifferent and do not submit, they are the more guilty. Those who question the Indifferency of them, if indeed they were indifferent and be Commanded, Sin still, while they do not submit, because they do that which ought not to be done, in Refusing, though indeed they are excusable and to be piti∣ed and born with in all meekness, And to be prayed for, because what they do, they doe not willfully, but Ignorantly, and so their neglect of duty is rather their weakness then their sin.

Only they are to be desired and admonished not to hug their own mistakes, but to be ready to receive Satisfaction, and seek out for it in the vse of all means and not sit down peremtorily Concluding it is not to be had, because they do not meet with it as soon as is to be wished. They do no small Service unto God and the Nation, yea unto poor mistaken Souls also, who, so far as is Possible, endeavour to deliver tender Con∣sciences from these groundless scruples. Wher∣with they Needlesly Trouble themselves and others, and hinder themselves from the vigorous minding the grand vsefull Necessary things of Religion, which are almost generally Resolved upon without dispute by all parties; And who make People to Understand that they may be as well Superstitious on the one hand while they make that unlawfull to be done (yea even when it is Commanded by Authority) which God has left wholly to the discretion of his People, as on the other hand while they will needs have that Necessary in it self which God Never made so.

9ly. Knowledge of Sins, not sparing to let all know wherein they do amiss, and how far they do amisse and what dangers they incur. Without fear to loss their Favour though never so valu∣able, to provoke their Indignation though never so Dreadfull, to prejudice themselves as to their owne Temporall interests, that People being made Sensible which way they do Amis••e may know

how to prevent Judgment, and betake them∣selves to serious Humiliation and Reformation, and this is the greatest Love and Faithfulnesse to Souls, and what will in the Isluegain us the greatest Favour and Respect, not onely from God, but men also, when we will not sit still and look on while we see them making hast to undo them∣selves. But throw away all Considerations of our selves and run to save them from Ruine, though for our pains at the First we get nothing but ill will and worse words at the best.

10ly. Knowledge of Providences; Nationall, domesticall and personall letting them plainly see how God do's appear in his Judgments against Sin, and Encourage uprightness with his mercies, that so they may lay bold on the Present advan∣tage of Providence while it is fresh in their minds and has the Powerfullest Influence upon the heart, to work their Souls up unto a Greater Decestation of iniquity and a more ardent Love of Righteousness. Knowledge of these things.

1st. Ought to be preserued, because else the great God will be provoked by mans Sins and so a floudgate let open to all Judgments; Precious Souls will be lost, Souls better worth then the whole World, Souls which Christ counted not too dearly purchased with the price of his own Blood, Souls capable of and made for the Enjoy∣ments of God to Eternity will be quite Lost; The

Nation will be Miserably Distracted by sad de∣visions which are as well the naturall result of want of Knowledge, as the Just Judgment of God upon it.

2ly. By the Ministers for,

1st. Who have better Abilities their parts (which though they Commend not to God, yet none can deny, but they make more fit for the Service of God where they are rightly vsed) Ordinarily more nimble and solid then others, these more enlarged and heightened by educat∣ion and Converse with the most Understanding Persons Living, and the serious most digested thoughts of such as are dead, and Further Im∣proved by their own Observation, and Exper∣ience of their owne hearts and Lives, besides that of others whereby they Understand the weak∣ness and Corruption of Nature, in its present state, the Temptations and Snares, which Or∣dinarily do Occurr, the helps which are most vsefull &c.

2ly. Who have fairer Opportunities, they being by the Good Providence of God, and the Wisdome and piety of former Ages so competent∣ly Provided for, that they need not lay out their thoughts, time and strength about Providing for themselves and Familys the Necessaries of this Life. So that they have more leisure to give themselves up to the studying of, and Pursuing after the great things of Eternity, and holding out these clearly and distinctly to others engaging

them to make sure of them.

3ly. Whose calling is it but theirs thus to do? Others indeed as Christians are obliged to pro∣mote Knowledge as far and to preserve it as much as they can without neglect of other Necessary duties which are incumbent on them, and which are in the First place to be Considered. But who but the Ministers are they whose main work it is, whom God the great Master in his Large Family of the World has as it were Comitted the Keyes of Knowledge to take in and lay out as there shall be occasion, To whom God as it were has said: This is your task, Look ye to it, my other business I have comitted to the Charge of my other Servants, I do not Expect you should trouble your selves with it.

3ly. This by their Lips, for.

1st. Doctrine is the seed and so more proper to begin a Reformation in the hearts and Lives of People which is most generally wanting.

2ly. Its more pure, Example being Doctrine ripened into some maturity and groweth is not free from it's stubble, Chaffe, and Tares, and few are able to say be ye Followers of me, with∣out that Limitation so far as I am of Christ.

3ly. Its more vniversall, Example Reaching unto those few onely with whom we Particularly converse vnless it be by Report which ordinari∣ly makes wrong Representation of every thing.

2ly. Doctrine rather then writing, which do's more Affect dull, People, more instruct Ignorant

People, they by reason of their manifold distract∣ions, generally being not able to Compose their minds unto a Calm perusall of any Sober Di∣course.

Vse. 1st. See the great honour conferred by God himself upon the Minister, in that he trusts him with that, which is of highest Esteem, even with men of the World; for who are they all∣most that count it not a greater reproach to be called Fool then Knaue; yea and that Knowledge too, which is of greatest vse, of grandest Con∣cernment, which is the main Security of Gods Honour and Souls welfare. And where are those proud ones then, who dare despise such as the King of Heaven is pleased thus to Honour? Let others boast of their being keepers of the Liberty of their Country, of the Peace of their Country, let it be Enough for thee that thou art one of Gods Preservers of Knowledge, in matters of the greatest value.

O take heed of being Treacherous in a matter of highest trust, neither be thou so Disingenuous as to disapoint him, who has so much Honoured thee above others, by failing his Expectations, in the discharge of thy trust.

2ly. See what is a Necessary Qualification in a Minister, the want of which cannot be dis∣pensed with in any wise; he is to preserve Knowledge, and this is his Office, at least the main part of it. Now how can he do this, if he have it not?

O that this were more seriously Considered both by the Candidates of the Ministry, and also by those, in whom the power of presenting and Instituting is invested by the Laws! Do any appoint a Blind Man to be a Watchman, or a She∣pherd, or pitch upon a Cripple to make a Foot Post of?

Indeed were the primary intention of benefices meerly for the sustentation of those in them, it were another matter; but when this is only taken in, as it lies in the way to an higher end, and as it is Necessary to fit the more for the better service of the Community, in that which is most Considerable; What an horrible abuse is it of the Charity of Predecessors, and the gracious pro∣vidence of God, to serve private interests, with such a palpable wrong unto so many Souls, who by this means are Extremely indangered, if not certainly ruined.

And let me tell you, untill an expedient be found out to give a Check unto the many Mis••arriages this way, and an effectuall course taken to prosecute it to the utmost, it is in vain to hope that Honovr will be ever Re∣••••or••d to the Ministry, which it has already lost, or those reduced into the bosome of the Church, as it now stands, who through manifold (I wish I could say altogether groundless) Prejudices have had their minds alienated from it, and upon that have Sepa∣rated.

3ly. See how to Judge of the Goodness or Sadness of Sermons; Ask, how they serve their Ends?

What poor Commendation is it of a Sermon, when People say of it; that it was Witty, or Rationall, or Learned, and it may be those people too, who are very incompetent Judges, what is genuine wit, clear reason, and solid Learning, when there is not one dram of Knowledge in it all, and there is never a sleepy Sinner is able to attest; it is good Physick, I found it gripe at my Conscience, awakening it; never a hungry Soul can say; it is good food, I found it warm at my heart, Refreshing and strengthening it.

4ly. Be not afraid to speak true Knowledge, let it offend who it will. If any be so bold, as to quarrell with thee about it, bid them, let thee alone, thou art about thy business, let them go and mind theirs. Tell them, thou wouldest not willingly provoke them, if thou Couldest help it, but thou darest not Neglect thy duty, and ask them, whether it be more Reasonable to humour them to their prejudice, or to be faithfull unto God, who has set thee this task, and unto them too, by endeavouring to do them good, if it be Possible, though thou hast no thanks, for thy pains from them. If thou canst satisfy those, who are contentious, it will be well, however thou needst not fear their Loud threats. Let them do their worst, thou art about thy duty, and he

that set thee thy Employment, is able to defers thee in it.

5ly. Be not discouraged in thy faithfull endea∣vours, though the success Answer not thy desire and Expectations. Though thou hast held forth Knowledge a long while, inculcated it again and again, and those, whom thou speakest to, are still as Ignorant Generally of those things, which should better their hearts, and Reform their Lives, and save their Souls, as ever, thou hast done this in Season and out of Season, they are still where they were.

It is sad indeed, that People should be so re∣solved on their sinfull courses, that when all is said, they should hold on still, whatever it cost them; but here is thy Comfort, thou hast dis∣charged thy duty, and thou shalt not in any wise lose thy reward. Go on still into Gods name.

6ly. Let the Judgments of God, which are out against the Ministry, lead us into a serious inquiry whether all these may not be inpured unto our neglect of this duty; we should preserve Know∣ledge, which will humble the proud Sinner, and feed the hungry Soul, but instead of wholesome food we put off our People with airy Notions we trouble them with hard disputes and subtleties. And can we wonder then, that the Name, which has been a high title of honour, should now be an Ordinary term of reproach; that the Calling, which formerly was so much loved and rever∣enced

by the soberest and wisest People, cannot now secure the Persons in it from Contempt and hatred; that, what is due to us by all Laws of 〈◊〉〈◊〉, and by all rules of Equity and Religion also, should be not onely grudged us, but obstinately refused by some, and that upon pretences of Conscience too.

It is to be feared that the threatning Verse. 3. has taken hold of us. O let us labour to be ••••••∣sible of our great guilt, and Exceedingly humbl∣ed for it, and let us Justify God in his Righteous Judgements against us, and be so wise, as to take the onely way for the removall of them, which is, setting our selves seriously about a reall refor∣mation herein.

7ly. Let the due Consideration of this being our duty stir us all up, to endeavour the faithfull discharge of it; let it be enough that we have hitherto wholly Neglected it, or much ••lubber∣ed it.

1st. Care we not, though we provoke the great God to lay us aside also, as he has done others? Can we expect that he should continue us in that Office, which we do not at all dis∣charge? Dare we trie, whether God will be as good as his word, and do to us, as he has former∣ly said, he Would do to others? Because thou hast rejected Knowledge, I will also reject thee that thou be no Preist to me. Hos. 4. 6.

2ly. Care we not, though so many precious

Souls, whom God has Committed to our Charge, be ruined to all Eternity, and while they roar under their unspeakable Torments, Curse us, who might have prevented it, if we had been Faith∣full? Have we no pitty to them? Must we not one day Answer for them? What shall we say, when God shall ask us, did not I appoint you to preserve Knowledge? How comes it to pass, that my People are Destroyed for want of Know∣ledge?

3ly. It is nothing to us that the Nation lies a Bleeding? Abroad the Sword bereaveth, at home there is as Death. Lam. 1. 20. Much sad com∣plaining of Poor people, many grounds of further fear, and what will be the end of all, the Lord onely knows; and all this, because The Lord has a Controversie with the Inhabitants of the Land, there being so little Knowledge of God in the Land▪ Hos. 4. 1.

4ly. Can we expect, that People should ever give over Separating from our Congregations, how strict soever the provision made by the Laws be, when having a great famine in their Souls, and a thirst for the word of Knowledge, they come amongst us, and get none?

If there be any here, that can account it noth∣ing, though the great and dreadfull God be pro∣voked, poor Souls be Everlastingly undone, a Flourishing Nation laid desolate, a Church well ordered as to the main, miserably torne in

pieces by Schismes, a Ministry, which hitherto God has Honoured, by using it to the Convert∣ing and edifying of Souls, laid aside as an useless instrument; I know not what to say to them, which I can hope will take the least hold of them; they may go and follow their Pleasures; ••ark and ••oil in the World to be Rich and great, and in the mean while quite forget, that it was any part of their duty to preserve saving Knowledge; Only let me tell them this, time may come, when they shall too late find, it was a duty; when Judgements have pursued and overtaken them, and Conscience is awakened out of its long sleep; when outward afflictions press and pinch, and Terrours of Death and Hell Affright, and all Comfort and help from Creatures fails, and the man knows not, which way to turne him, or what will become of him, then they will wish they had Considered it sooner.

But for you (My Brethren) who have engaged in this great work, following the inward call of God, being fully perswaded in your hearts, that by devoting your selves this way, you might do God and his People best service, let me speak a word to you and my self.

Let us make it appear, that how hard conceits soever some have of us, we have a sense of and regard to our duty, as well as they, while we faithfully discharge it; Let us confute the pre∣judices, which prevail much in the World

against us [as if we were a generation of men, that might be best spared] by being really use∣full; let us manage our business so, that their Consciences may Justify us, when their humours and Interests engage them most in the quarrell against us.

1st. Let us Labour to grow in Knowledge; Reall, Spirituall, Experimentall, Solid and usefull Knowledge; let us faithfully set our selves to do Gods will, and he will make us know it: Get our hearts made more pure, then our heads will be more clear: Earnestly press after the Spirit of truth and Knowledge, which is able to reveal unto us the hidden things of God, and to lead us into all truth; Let us study throughly our own hearts [we need not read over the Whole impression] and the Bible; these we shall find the best Books, out of which we may be sufficient∣ly furnished with what ever is usefull; Let us faithfully make use of our talents, that God may encrease them.

2ly. Let us in holding out Knowledge, be faithfull, instant in season and out of season, and wise also, let us meddle little with disputable Points; these, take them generally, come not near the heart of Religion, they do small good, a great deal of harm, making People proud, Talkative and quarrelsome, Diverting them also from the main of Religion to impertinencies.

Deal gently with Conscientious dissenters:

they will not be won by being reproached and ••ttaunted, by being rendred odious to those about them by Nicknames; Railing against their mis∣takes will not confute them, neither will it heal their Sores, to be ever in handling them.

No, it is Found by Experience that False: opinions are sooner undermined then battered, and the warm Sun causes the Traveller to lay aside that Cloak, which the Blustering wind could never have forced from him.

Make vse of Knowledge rather than shew of it, lest thou prejudice the more sober and un∣derstanding persons against thee, by giving them too Just cause to believe, that thou art studying more to gain applause, then to do good; Some, while they affect to seem learned, make them∣selves Ridiculous, yea, and nauseous too, while they vomit up, as it were, amongst the People their crude Matters; which, if they had been throughly digested into strength of reason, would have made the Consciences of People feel, that they do understand themselves; So, while they seek credit, they miss it, and also oft times render weighty matter inefficacious by Intermixing Dilute stuff with it, which Weakens the Force of it.

Let us thus set our selves to preserve Know∣ledge, and Knowledge shall preserve, yea, ad∣vance us, God himself will own us, wipe away

our reproach and secure our interest, and every way bless us; People shall owne us, and readily hear us, Chearfully submit to us in the Lord, heartily bless God for us; And we shall either see of the Travell of our Souls amongst them, and be Satisfied, or however we shall know that our Judgment is with the Lord, and our work with our God, though Israel be not gathered, and great shall be our reward in Heaven.