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iJV  4UUy  .bJD  1«JD  ^ 

Baxter,  Richard,  1615-1691. 
The  reformed  pastor 


SELECT 
CHRISTIAN   AUTHORS, 

WITH 

INTRODUCTORY  ESSAYS. 


N°-  42. 


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^ 


•"^:> 


rUbLlSEFJ)  BY    MTILLIAK    t^OLLINS   CrLASGOW. 


Ku'^i  <xix%teeLhj  W.l^izdss  E 


THE 

REFORMED  PASTOR, 


/ 
BY     / 


RICHARD   BAXTER. 

REVISED    AND    ABRIDGED, 

BY  THE 

REV.  WILLIAM  BROWN,  M.  D. 


WITH 

AN   INTRODUCTORY  ESSAY, 

BY 

DANIEL  WILSON,  D.  D. 

LORD   BISHOP   OF  CALCUTTA. 
FOURTH   EDITION. 


GLASGOW: 
PRINTED  FOR  WILLIAM  COLLINS ; 

OLIVER  &  BOYD,  WJI.  WHYTE  &  CO.  AND  WM.  OLIPHANT,  EDINBURGH 

W.  F.  WAKEMAN,   AND  WM.  CURRY,  JUN.  &  CO.  DUBLIN  ; 

WHITTAKER,  TREACHER,  &  ARNOT  ;   HAMILTON,  ADAMS,  &  CO- 

AND  SIMPKIN  &  MARSHALL,  LONDON. 


M.DCCC.XXXV. 


Printed  by  W.  Colli'is  ft  Co. 
Gla'gow. 


PRIHGETOn 


THEOLOGICAL^ 
INTRODUCTORY  ESSAY. 


The  name  of  Baxter  is  too  well  known,  to  require 
any  thing  to  be  said,  by  way  of  introduction,  to  such 
a  work  as  the  following.  It  is  one  of  the  best  of  his 
invaluable  practical  treatises.  In  the  whole  compass 
of  divinity  there  is  scarcely  any  thing  superior  to  it, 
in  close,  pathetic  appeals  to  the  conscience  of  the 
minister  of  Christ,  upon  the  primary  duties  of  his 
office.  The  main  object  is,  to  press  the  necessity  of 
his  bringing  home  the  truths  of  the  Gospel  to  every 
individual  of  his  flock,  by  affectionate,  catechetical 
instruction.  Some  account  of  the  work  will  be  found 
in  the  Preface  to  the  present  edition,  from  the  pen 
of  the  excellent  writer,  who  has,  with  extraordinary 
success,  prepared  it  for  the  public  eye.  The  Treatise 
is  now  adapted  for  the  clergy  of  every  confession. 
The  passing  controversies,  the  digressions,  the  long 
Latin  quotations,  the  local  matters,  are  omitted ;  but 
all  that  is  native  and  vigorous,  all  that  is  spiritual  and 
holy,  all  that  is  of  general  use,  and  belongs  to  every 
age,  is  retained,  and  placed  in  a  better  light.  A  few 
phrases  and  sentiments,  indeed,  will  still  be  found, 
which  partake  of  Baxter's  particular  character,  or  arise 


VI 

from  his  habits  of  thinking  on  controverted  matters. 
These  are  inseparable  from  human  infirmity :  and  he 
is  unworthy  the  name  of  a  Christian,  who  can  allow 
such  trifling  considerations  to  lessen  the  full  effect  of 
the  general  truths  of  the  Work,  on  his  own  heart 
and  conscience.  The  writer  of  these  lines  rejoices, 
for  his  own  part,  to  bear  his  testimony  to  the  high 
value  of  this  powerful  book.  It  is  peculiarly  grati- 
fying to  him,  as  an  Episcopal  clergyman,  to  introduce 
the  manly  and  eloquent  pages  of  this  great  Non- 
conformist divine.  The  ministers  of  every  church 
should  desire  to  have  their  errors  boldly  exposed,  and 
the  standard  of  the  apostolic  and  primitive  ages  placed 
full  before  their  eyes.  Till  we  can  bear  this,  we  are 
not  likely  to  see  any  considerable  revival  of  religion 
amongst  us.  To  be  firm  in  our  own  conviction  of 
duty,  and  act  consistently  with  our  vows  to  our  seve- 
ral divisions  of  Christ's  church,  is,  indeed,  a  para- 
mount obligation.  But  to  rise  above  the  mere  details 
of  a  particular  discipline,  and  enter  into  the  high  and 
spiritual  designs  of  the  ministry  generally,  as  founded 
on  the  authority,  and  governed  by  the  Spirit,  and 
dedicated  to  the  glory  of  Christ,  is  the  only  method 
of  really  promoting  our  several  interests.  We  best 
advance  the  prosperity  of  our  various  bodies,  when 
we  seek  the  honour  of  our  great  Master,  and  the 
salvation  of  souls ;  and  make  our  ecclesiastical  plat- 
forms entirely  subservient  to  these  high  ends. 

To  the  ministers  then,  of  all  churches,  and  espe- 
cially the  Protestant  churches  of  Europe  and  Ame- 
rica, the  writer  now  ventures  to  appeal.  Wherever, 
indeed,  the  name  of  Christ  is  preached,  in  every  part 
of  the  world,  by  the  clergy  of  every  confession,  thero 


Vll 

would  he  direct  his  voice.  Being  called  on  to  re- 
commend "  The  Reformed  Pastor  "  by  some  in- 
troductory observations,  he  would  endeavour  to  make 
it  the  occasion  of  exciting  the  most  pungent  grief, 
and  the  most  entire  reformation;  and  would  thus 
urge  his  brother  ministers  to  follow  up,  in  the  pre- 
sent day,  what  Baxter  began  amongst  his  contempo- 
raries nearly  two  centuries  since.  What  is  done  in 
one  period,  must  be  repeated  in  another; — every  age 
needs  to  be  stirred  up  afresh.  Baxter  was  preceded, 
and  has  been  followed,  by  writers  on  the  same  argu- 
ment. Gildas  and  Salvian,*  the  names  on  his  origi- 
nal title-page,  were  two  distinguished  writers,  who,  in 
the  fifth  and  sixth  centuries,  alarmed  a  careless  church 
by  the  thunders  of  their  denunciations.  Immediately 
before  our  Author's  own  time,  the  divine  Herbert, 
as  he  is  called,  delineated  his  "  Country  Parson," 
with  a  tenderness  and  skill  peculiar  to  himself.f 
Sixty  years  afterwards,  the  mild  and  persuasive  ex- 
hortations of  the  "  Pastoral  Care,"  were  addressed, 
by  Bishop  Burnet,  to  the  whole  body  of  the  English 
clergy. J  But  for  much  more  than  a  century  since 
that  time,  no  first-rate  book  on  this  subject  has  ap- 
peared. The  publisher  of  the  present  edition  has 
therefore  done  well,  in  bringing  forward  this  incom- 
parable Treatise  of  Baxter,  in  his  series  of  "  Select 
Christian  Authors," — this  is  to  make  the  energy  and 
pathos  of  the  seventeenth  century  bear  on  the  feeble 
Christianity  of  the  nineteenth. 


*  The  first  title  of  Baxter's  "  Reformed  Pastor,"  was  "  Gildas 
et  Salvianus." 

t  "  Herbert's  Country  Parson"  was  first  published  in  1632. 
t  "  Burnet's  Pastoral  Care," — a  work  in  every  one's  hand. 


VIU 

Such  is  the  opportunity  on  which  the  writer  of 
these  introductory  pages  seizes,  for  addressing  his 
appeal  to  his  honoured  brethren  of  every  name,  and 
more  especially  to  the  clergy  of  his  own  church,  with 
the  view  of  carrying  on  Baxter's  great  design,  and 
reviving  the  power  of  true  religion  amongst  them. 
May  he  open  his  heart  in  all  simplicity?  May  he 
at  least,  after  thirty  or  forty  years'  observation,  sug- 
gest to  his  younger  brethren  something  which  may 
tend,  under  the  blessing  of  God,  to  promote  a  re- 
turn to  primitive  zeal  and  love  amongst  the  clergy? 
May  he  be  permitted  to  admonish  and  rouse  his  own 
conscience,  whilst  he  attempts  to  excite  others  ? 
And  O,  blessed  Spirit  of  Christ  !  descend  Thou  upon 
the  writer  and  the  readers  of  these  pages  !  Vouch- 
safe success !  Fulfil  thy  gracious  office,  as  the 
Comforter  of  the  Church,  by  touching  our  hearts, 
and  reviving  thy  work  effectually  amongst  us  !  Let 
thy  ministers  be  open  to  thy  reproofs,  and  "  hear 
ichat  the  Spirit  saith  unto  the  churches  /" 

In  the  first  place,  then,  your  attention,  honoured 
and  beloved  brethren  in  Christ,  shall  be  directed  to 
some  topics  of  humiliation;  in  the  next,  to  some 
grounds  of  hope;  and,  lastly,  to  several  points  of 
duty,  as  subservient  to  a  revival  of  pure  Christianity 
amongst  us. 

I.  In  the  first  place,  permit  me  to  ask.  Have  we 
not  great  cause  for  humiliation  before  our  God, 
when  we  look  back  on  our  ministry  ?  This  is  the 
first  topic. — If  Baxter  had  occasion  to  lament  the 
worldly-mindedness,  the  party  spirit,  the  time-serving, 


1^ 

the  cowardice,  the  neglect  of  individual  catechising, 
the  pride,  formality,  and  lukewarmness  of  the  minis- 
ters of  his  own  day,  and  in  his  own  order ;  have  we 
not  cause  to  lament  these,  and  the  like  evils,  amongst 
ourselves?  Look,  brethren,  into  the  apostolical 
epistles,  and  read  the  remonstrances  and  reproofs 
which  were  required  in  the  first  age ;  and  say  if  they 
are  not  even  more  necessary  now.  Call  to  mind  the 
state  of  the  seven  churches  of  Asia,  at  the  close  of 
the  Inspired  Canon ;  weigh  every  sentence  of  our 
Lord's  rebukes ;  and  say  whether  we  are  not  now  in 
the  condition  of  those  churches — whether  the  Lao- 
dicean lukewarmness,  especially,  has  not  crept  over 
us.  Reflect  only  on  the  corruption  of  our  nature  ; 
the  artifices  of  Satan,  as  illustrated  by  the  whole 
stream  of  ecclesiastical  history ;  and  the  uniform  ope- 
ration of  long  external  peace  upon  the  purity  of  the 
faith ;  and  say  whether,  from  the  necessary  course  of 
things,  we  are  not  in  danger  of  a  declining  state  in 
a  day  like  the  present. 

But  let  us  come  to  facts.  Let  us  look  back  to 
our  first  entrance,  each  of  us,  upon  the  sacred  minis- 
try, and  examine  what  were  our  motives.  Were  we 
duly  sensible  of  the  importance  of  the  office  ?  Had 
we  any  competent  understanding  of  the  doctrine  of 
Christ  ?  Did  we  feel  as  we  ought  the  value  of  souls  ? 
Alas !  how  many  of  us  rushed  into  the  vineyard, 
without  any  of  the  views  and  feelings  most  essentially 
required  !  And  those  of  us  who  hope  we  were  moved, 
in  some  measure,  by  the  Holy  Spirit,  how  faint  was 
our  love  to  Christ !  how  narrow  the  limits  of  our 
knowledge,  and  faith,  and  zeal !  how  imperfect  our 

A3 


(levotedness  of  heart  to  the  one  object,  the  salvation 
of  souls ! 

And  smce  we  have  been  in  the  sacred  office,  what 
have  we  been  about  ?  How  have  our  hearts  been 
towards  our  Saviour?  How  have  we  studied  our 
Bibles?  How  have  we  persevered  in  the  spirit  of 
prayer  ?  How  have  we  watched  against  the  world  ? 
How  have  we  sought  to  overcome  the  wicked  one? 
How  have  we  honoured  the  Holy  Ghost?  How 
have  we  glorified  Christ  our  Lord?  What  have  we 
done  with  our  time,  our  talents,  our  opportunities, 
our  influence,  our  various  means  of  doing  good  to 
ourselves  and  others  ?  I  do  not  speak  of  infirmities 
and  smaller  errors  merely,  from  which  none  are 
exempt,  nor  of  the  effects  of  momentary  temptations ; 
but  I  speak  of  the  strain  and  course  of  our  ministry, 
of  our  character  and  spirit.  O  what  cause  have  we 
for  the  deepest  humiliation  before  our  God ! 

But  let  us  enter  yet  further  into  details,  that  thus 
our  hearts  may  be  filled  with  godly  compunction. 

1.  What  has  been  the  state  of  our  hearts 
during  the  course  of  our  ministry  ?  Have  there  been 
no  declines  there  ?  Have  we  been  advancing  in  love 
to  Christ,  in  humiliation,  in  prayer,  in  communion 
with  God,  in  devotional  study  of  the  Bible,  in  self- 
examination  ?  Have  we  been  "  growing  in  grace, 
and  in  the  knowledge  of  our  Lord  and  Saviour  Jesus 
Christ?"  Have  we  been  "  in  the  love  of  God?" 
Have  we  felt  as  the  ministers  of  Christ?  Alas! 
brethren,  if  one  may  speak  for  another,  we  have  too 
much  departed  in  heart  from  the  Lord  !  There  has 
often  been  a  mortal  coldness,  a  decay  in  the  springs 
of  life.      The  source  of  all  our  failures  has  been  in  a 


XI 

spiritual  torpor  and  indifference  as  to  Christ,  and  sal- 
vation, and  the  divine  life,  within  ourselves.  We 
have  sunk  too  much  into  the  creature,  into  selfish- 
ness, into  human  wisdom,  into  the  world.  God  has 
not  had  our  hearts.  We  have  not  loved  our  Lord 
Jesus  Christ  in  fervour  and  sincerity.  Hence  our 
other  evils. 

2.  What  have  been  the  style  and  charac- 
ter OF  OUR  PUBLIC  PREACHING?  Has  it  been,  in 
the  full  sense  of  the  terms,  evangelical,  close,  affec- 
tionate, appropriate,  searching?  Have  we  preached 
"  Jesus  Christ,  and  him  crucified?"  Have  we  pleaded 
with  souls  ?  Have  we  aimed  simply,  intensely,  at  their 
salvation  ?  Have  we  followed  the  model  of  the  holy 
Apostles  ?  Have  we  been  "  instant  in  season,  out  of 
season?"  Have  we  been  earnest,  affectionate,  im- 
portunate, with  our  hearers  ?  On  all  these  points, 
God  knows  what  sins  we  have  been  committing  ! 
God  knows  how  we  have  "  preached  ourselves,  in- 
stead of  Christ  Jesus  the  Lord."  God  knows  what 
tame  subordinate  topics,  what  human  inventions, 
what  commandments  and  opinions  of  rnen,  have  some- 
times weakened  and  deformed  our  public  ministry  ! 

3.  Our  PRIVATE  diligence  amongst  the  fami- 
lies and  individual  members  of  our  flocks,  what  has 
it  been  ?  This  is  the  question  which  Baxter  thought 
he  had  the  greatest  occasion  to  press  in  the  year  1655; 
and  is  it  not  much  more  applicable  in  1829?  Have 
we  been  as  shepherds  amongst  their  flocks?  Have 
we  looked  after  each  individual  sheep  with  an  eager 
solicitude  ?  Have  we  denied  ourselves,  our  own  ease, 
and  pleasure,  and  indulgence,  in  order  to  "  go  after 
Christ's  sheep,  scattered  in  this  naughty  world,  that 


Xll 

they  might  be  saved  in  Christ  for  ever?"  What 
do  the  streets  and  lanes  of  our  cities  testify  concern- 
ing us  ?  What  do  the  highways  and  hedges  of  our 
country  parishes  say  as  to  our  fidehty  and  love  to 
souls  ?  What  do  the  houses,  and  cottages,  and  sick 
chambers  of  our  congregations  and  neighbourhoods 
speak  ?  Where  have  we  been  ?  What  have  we 
been  doing  ?  Has  Christ,  our  Master,  seen  us  fol- 
lowing his  footsteps,  and  "  going  about  doing  good  ?'* 
Brethren,  we  are  verily  faulty  concerning  this.  W^e 
have  been  content  with  public  discourses,  and  have 
not  urged  each  soul  to  the  concerns  of  salvation. 
We  have  not  brought  Christ  and  his  offers,  and 
placed  them  full  before  the  view  of  each  perishing 
sinner.  We  have  not  pressed  these  offers  upon 
their  acceptance,  with  the  frequency,  the  affection, 
the  importunity,  which  the  case  demanded. 

4.  But  let  us  enter  our  studies,  and  remember  all 
our  sins  in  our  private  duties  ;  in  our  preparation 
for  our  public  work,  in  our  prayers,  in  the  devotional 
and  close  application  of  truth  to  our  own  consciences. 
O,  what  do  our  libraries,  and  closets,  and  places  of 
study  and  preparation  say  !  What  has  become  of 
all  those  hours,  which  we  professed  to  spend  in 
prayer  before  God,  with  the  Bible  in  our  hands,  and 
our  ministry  in  our  hearts  !  How  much  time  have 
we  frittered  away  in  vain  reading;  in  the  gratifica- 
tion of  curiosity;  in  pursuing  "  oppositions  of  sci- 
ence falsely  so  called ;"  in  reading  the  last  new  book 
on  divinity ;  in  examining  the  last  new  criticism ;  in 
amusing  our  minds  with  the  last  review,  the  last  piece 
of  history,  the  last  philosophical  dissertation  !  I  speak 
not  against  any  department  of  sound  and  manly  know- 


Xlll 

ledge ;  in  its  place,  and  to  certain  ministers,  at  certain 
times,  each  is  indispensable.  But  have  we  kept  these 
things  in  their  places  ?  Have  they  not  superseded 
other  more  immediate  duties  ?  Has  not  our  reading 
been  too  much  governed  by  inclination,  rather  than 
conscience,  and  a  sense  of  duty  ?  And  in  the  pre- 
paring of  our  sermons,  alas  !  how  cold,  how  formal, 
have  we  often  been  !  Prayer  has  been  the  last  thing 
we  have  thought  of,  instead  of  being  the  first.  We 
have  made  dissertations,  not  sermons;  we  have  con- 
sulted commentators,  not  our  Bibles ;  we  have  been 
led  by  science,  not  by  the  heart :  and  therefore  have 
our  discourses  in  public,  and  our  instructions  in  pri- 
vate, been  so  tame,  so  lifeless,  so  uninteresting  to 
the  mass  of  our  hearers,  so  little  savouring  of  Christ, 
so  little  like  the  inspired  example  of  St.  Paul. 

5.  Suffer  yet  further  the  word  of  exhortation, 
brethren ;  and  let  us  review  our  walk  before  men, 
our  general  carriage,  our  conduct  in  our  families,  our 
behaviour  in  the  sight  of  others,  our  arrangement  of 
our  days  and  hours,  our  diligence  and  perseverance 
in  the  several  branches  of  our  calling.  Can  we  an- 
swer before  God  the  questions  arising  from  topics 
like  these  ?  Have  we  been  "  wholesome  examples 
of  Christ"  to  our  people?  Have  we  been  separate 
from  the  spirit,  fashions,  maxims  of  the  world? 
Have  we  shown  to  our  people  "  the  more  excellent 
way?"  Have  we  lived,  as  well  as  preached,  the 
Gospel  of  Christ  ?  Have  we  given  an  assurance  to 
every  one,  of  sincerity  in  our  doctrine,  by  our  habi- 
tual walk  ?  Has  our  "  conversation  been  in  hea- 
ven ?"  Have  we  led  the  way  to  others  in  heavenly- 
mindedness,  humility,  self-denial,  spiritual  affections, 


XIV 

superiority  to  the  frowns  and  allurements  of  the 
world?  Have  we  been  willing  to  bear  reproach  for 
Christ  ?  Have  we  followed  our  crucified  Saviour  to 
his  glory,  with  our  cross  upon  our  shoulders  ?  Bles- 
sed Jesus  !  Thou  knowest  the  guilt  of  thy  ministers 
in  this  respect,  above  all  others !  We  have  been 
divines,  we  have  been  scholars,  we  have  been  dispu- 
tants, we  have  been  students, — we  have  been  every 
thing  but  the  holy,  self-denying,  laborious,  consistent 
ministers  of  thy  despised  Gospel !  We  have  been 
courting  the  world;  we  have  been  trying  to  serve 
God  and  mammon ;  we  have  loved  the  praise  of  men 
more  than  the  praise  of  God.  The  state  of  our 
hearts  has  been  cold ;  our  public  preaching  has  been 
defective ;  our  duties  amongst  our  flock,  our  studies, 
have  been  full  of  evil;  but  our  walk  before  men, 
when  compared  with  the  spirituality  of  thy  holy  ex- 
ample, and  the  standard  of  our  profession,  has  been 
worst  of  all.  It  is  into  this  sewer  and  receptacle 
that  all  our  secret  corruptions  have  been  flowing ;  it 
is  here  they  have  been  poured  out.  And  now,  in 
the  review  of  these  instances  of  our  departure  from 
thee,  O  our  God !  we  would  humble  ourselves,  in  an 
unaffected  abasement  of  soul !  But  we  would  not 
stop  here :  we  would  go  on  to  confers  before  Thee 
the  sad  effects  of  these  evils  in  the  general  condition 
of  thy  church. 

6.  For  our  humiliation,  beloved  brethren,  will  be 
far  from  complete,  unless  we  look  our  whole  state  full 
in  the  face.  Let  us  consider  what  have  been  the 
consequences  of  the  above  more  private  and  personal 
evils.  Let  us  look  back,  each  of  us,  on  our  past 
history.     Let  us  remember  those  times  of  peculiar 


XV 

GUILT  AND  BACKSLIDING,  which  have  dishonoured 
our  God;  when  Satan  has  come  in  like  a  flood ;  when 
we  have  shamefully  yielded  to  temptation, — disgraced 
our  sacred  profession, — grieved,  and  almost  caused 
the  Holy  Spirit  to  forsake  us, — laid  waste  our  con- 
sciences, and  weakened  the  whole  simplicity  and  en- 
ergy of  our  subsequent  ministry.      Why  is  it,   that 
things  are  at  the  low  ebb  with  many  of  us,  which  we 
have  pointed  out  in  the  preceding  pages  ?      Is  it  not 
because  of  some  great  sins,  which,  though  known  to 
few  of  our  fellow-creatures,  have  been  well  known  to 
our  God  and  Saviour?      The  dreffs  of  an  outraged 
piety  can  never  suffice  for  the  right  discharge  of  the 
sacred  office.      If  the  writer  may  freely  speak,  he 
would  put  it  to  every  minister's  conscience,  to  say, 
whether,  in  some  cases,  temptation  and  secret  ini- 
quity; peculiar  departures  in  heart  from  the  Lord; 
and  scenes  in  former  years,  which  memory  too  faith- 
fully records ;  have  not  left  the  traces  and  associa- 
tions of  evil  so  strongly  imprinted  on  the  habits, — 
have  not  corrupted  so  deeply  the  first  principles  of 
faith  and  love  in  the  heart,  as  to  mar  and  injure  the 
simplicity  of  the  soul,  and  produce  that  weak,  vacillat- 
ing, inefficient  ministry,  of  which  our  flocks  have  so 
long  had  reason  to  complain  ?     O  that  these  wounds 
may  be  effectually  healed,  by  the  application  of  the 
blood  and  Spirit  of  Christ !      O  that  a  deep  humilia- 
tion may  bring  us  back  to  our  God  !      O  that  the 
rest  of  our  ministry  may  be  honoured  by  the  full 
measure  of  the  divine  grace  and  communications  ! 
Backsliding  and  apostacy  of  heart,  too  often  leading 
to  open  sin,  are  the  offence  of  the  present  day. 
7,  Again,  how  much  should  we  be  abased  before 


XVI 

our  God,  for  the  fearful  errors  and  heresies 
which  have  risen  up  in  the  spiritual  church  !  This 
is  another  consequence  of  general  lukewarmness. 
We  speak  not  of  occasional  mistakes,  of  a  greater  or 
less  degree  of  accuracy  and  clearness :  but  of  open 
error,  and  departure  from  the  faith  of  Christ.  On  the 
one  hand,  how  much  has  been  written  and  preached, 
to  weaken  the  doctrine  of  the  fall;  of  the  grace  of 
Christ;  of  the  merciful  will  of  our  heavenly  Father, 
as  the  first  source  of  our  salvation ;  of  the  "  right- 
eousness of  God,  which  is  by  faith  of  Jesus  Christ, 
upon  all  and  unto  all  them  that  believe;"  of  the 
operations  of  the  Holy  Spirit;  of  the  promises  of 
persevering  grace ;  of  the  spirituality  and  extent  of 
Christian  obedience  ;  of  the  joy  and  delight  of  com- 
munion with  God,  and  the  anticipations  of  heaven  ! 
God  knows  how  we  have  erred,  many  of  us,  in  these 
respects !  For  example,  on  the  one  doctrine  of  re- 
generation and  the  new  creation  by  the  Holy  Spirit, 
how  much  error  has  infected  the  Protestant  churches  ! 
Can  we  wonder  that  the  Holy  Spirit  has  withdrawn 
from  us,  when  his  gracious  work  has  been  explained 
away,  denied,  opposed  by  unscriptural  statements  on 
the  nature  and  efficacy  of  the  sacraments?  And 
have  not  many  fatal  misapprehensions  and  misstate- 
ments appeared,  verging,  on  the  other  hand,  towards 
Antinomian  licentiousness,  and  the  abuse  of  the 
grace  of  Christ  ?  Have  not  frightful  over- statements 
respecting  the  decrees  of  God  been  made  ?  Have 
not  omissions,  almost  as  fatal,  of  practical  exhorta- 
tions, and  direct  appeals  to  the  consciences  of  sinners, 
enervated  the  whole  force  of  the  Gospel?  Have 
not  writings  been  published  on  prophecy,  and  the 


XVll 

doctrine  of  assurance,  which  directly  lead  to  spiritual 
presumption?  Have  not  errors  appeared  on  the 
doctrine  of  pardon,  and  on  the  immediate  blessedness 
of  the  believer  after  death  ?  O  brethren  !  humilia- 
tion before  God  indeed  becomes  us  in  such  a  time 
as  this. 

8.  From  these  and  similar  evils,  and  from  the  state 
of  mind  from  which  they  spring,  have  not  bitter 
CONTROVERSIES,  uncharitable  disputes,  heat,  accu- 
sation, alienation  of  heart,  a  spirit  of  party,  arisen 
in  the  church  ?  Does  not  even  the  world  mark  the 
animosity  of  our  controversies  ?  Do  we  not  cause 
the  enemies  of  the  Lord  to  blaspheme  ?  Do  we  not 
harden  the  consciences  of  the  ungodly?  Do  we  not 
prevent  and  defeat  much  of  the  success  of  the  Gospel  ? 
O  what  a  scene  have  our  great  religious  societies  pre- 
sented of  late  years  !  O  how  much  of  the  spirit  of 
party  still  lurks  in  our  minds — that  spirit  within  us 
"  which  Justeth  to  envy,"  as  the  Scripture  speaks  ! 

Let  each  one,  brethren,  examine  his  own  heart, 
his  own  circle,  his  own  congregation  and  church ; 
and  see  the  various  evils  and  corruptions  which  reign 
there,  in  these  and  similar  respects.  Let  him  yield 
to  the  deep  conviction  of  conscience;  let  him  humble 
his  soul  in  the  dust  before  God,  for  his  own  share 
in  these  provocations,  and  for  the  share  which  others 
have  borne  in  them.  We  never  can  expect  a  return 
of  divine  grace  till  our  deep  penitence  give  glory  to 
God,  in  confession  and  supplication.  Whilst  we 
keep  silence  and  justify  ourselves,  all  stands  still. 
When  the  floodgates  of  grief  are  thrown  open,  then, 
and  not  before,  may  we  hope  for  the  Lord  to  pour 
in  the  full  tide  of  his  Holy  Spirit. 


XVIU 

9.  And  remember,  brethren,  that  our  want  of 
SUCCESS  m  our  ministrations  is  to  be  traced  back  to 
the  same  causes,  and  is  a  further  call  to  contrition 
and  humiliation  in  the  sight  of  our  God.  We  all 
complain  of  the  little  fruit  which  attends  our  labours. 
A  dew  of  the  divine  grace  falls,  indeed,  here  and 
there ;  but  there  is  scarcely  any  where  an  abundant 
shower  of  blessing.  A  few  are  converted  in  our 
several  parishes  and  neighbourhoods,  and  we  collect 
a  little  circle  around  us ;  and  we  should  bless  God 
for  any  the  least  measure  of  success  :  but  we  seldom 
see  any  great  signals  of  divine  power, — a  general 
awakening  of  souls, — a  holy  and  overwhelming  influ- 
ence on  ministers  and  people,  which  bears  them  above 
the  world,  and  leads  them  to  live  and  walk  closely 
with  God.  The  evangelical  fisherman  does  not  cast 
out  a  wide  net,  and  enclose  a  great  multitude  of  fishes ; 
and  our  converts  do  not,  in  general,  go  on  consis- 
tently and  steadily;  they  often  turn  aside, — often 
decline, — often  "  fall  into  temptation  and  a  snare, 
and  many  foolish  and  hurtful  lusts," — often  divide 
into  sects  and  parties. 

And  why  is  all  this  ?  Because  we  have  forsaken 
our  God,  grieved  the  Holy  Spirit,  and  corrupted  the 
Gospel  of  Christ ;  because  our  own  hearts,  and  lives, 
and  prayers,  so  little  prepare  for  great  success;  be- 
cause we  expect  so  little,  exercise  so  little  faith  in 
the  divine  power,  and  seldom,  if  ever,  feel  an  eager 
and  insatiable  desire  for  the  conversion  of  souls. 

Now,  the  first  step  to  a  better  state  of  things, 
is  real  and  unaffected  shame  and  confusion  of  face 
before  God  for  our  past  neghgence  :    "  He  that 


XIX 

confesseth  and  forsaketh  his  sins,  shall  find  mercy." 
The  remarkable  confessions  of  Moses,  Ezra,  and 
Daniel ;  the  striking  humihations  of  the  prophets 
Isaiah,  Jeremiah,  and  Ezekiel ;  the  penitential  psalms 
of  the  holy  David;  the  whole  strain  of  the  Bible, 
both  in  the  Old  and  the  New  Testament ;  direct 
us  to  this  great  duty.  One  day  spent  in  fasting  and 
prayer  to  God,  is  worth  a  thousand  days  of  complaint 
and  lamentation  before  men.  Believe  me,  brethren, 
it  is  not  in  a  spirit  of  censoriousness,  or  self-exalta- 
tion, that  the  most  unworthy  of  the  Lord's  servants 
thus  addresses  you.  He  must,  alas  !  take  his  full 
share  of  guilt  and  sorrow  in  the  general  humiliation. 
But  he  speaks  from  love  to  souls ;  from  zeal  for  the 
glory  of  Christ ;  from  a  deep  conviction  of  duty,  on 
being  called  to  write  on  this  subject.  He  cannot — 
dare  not — will  not  keep  silence.  He  will  call  himself 
and  others  to  that  unreserved  and  penetrating  sense 
of  sin  and  demerit,  which,  by  the  grace  and  power 
of  the  Holy  Spirit,  may  lead  to  penitence,  to  confes- 
sion, to  real  and  abiding  amendment  and  reformation. 
Let  not  our  lay  brethren  misinterpret  the  strong 
language  of  humiliation  here  used.  It  is  not  of 
what  are  called  open  sins,  notorious  inconsistencies, 
gross  vices,  for  the  most  part,  that  we  speak ;  but  of 
those  secret  and  hidden  evils,  which,  under  a  virtuous 
and  pious  carriage,  may  yet  be  eating,  as  doth  a  can- 
cer, into  the  life  of  spiritual  religion  and  ministerial 
energy.  Nor  is  it  of  all  ministers  that  we  speak,  nor 
of  any  ministers  at  all  times,  and  in  all  respects ;  but 
it  is  of  some  at  sometimes,  and  of  all  only  as  to  some 
or  more  particulars.  Do  not,  therefore,  misapprehend 
these  pages.     Do  not  pervert  the  design  of  them  to 


XX 

corrupt  purposes.  Do  not  despise  your  ministers. 
Do  not  apply  to  individuals  what  belongs  only  to 
some  of  a  general  class.  Remember  that  it  is  partly 
in  chastisement  for  your  own  sins,  as  private  Chris- 
tians, that  these  evils  have  been  permitted  to  spread. 
The  corruption  is  general:  you  must  join  in  the 
general  humiliation.  You  have  not  prayed  for  your 
ministers  as  you  ought.  You  have  not  assisted  them 
in  their  labours.  You  have  not  been  docile  and 
fruitful  under  their  instructions.  You  have  frowned 
on  them,  and  put  them  in  fear,  when  they  were  dis- 
posed to  be  most  faithful.  You  have  enticed  and 
allured  them  into  sin,  by  your  worldliness,  your 
vanity,  your  lax  example  and  spirit.  The  priests, 
indeed,  are  called  to  the  deepest  humiliation ;  they 
are  the  first  in  the  procession  of  penitence,  but  the 
people  must  follow  after  them.  They  need  to  con- 
fess and  lament  their  own  sins,  and  those  of  their 
families.  They  must  join  with  their  pastors  in 
seeking  the  Lord,  and  imploring  his  grace  upon  the 
whol'e  church. 

But  to  return.  It  is  not  to  topics  of  humiliation 
that  this  address  must  be  confined :  we  pass  on  to  a 
more  cheering  part  of  our  subject. 

II.  There  are  many  grounds  of  hope  in  the 

PRESENT  DAY,  WHICH  MAY  ENCOURAGE  US  IN  OUR 
REFORMATION  AND  REPENTANCE. 

1.  For  God  is  at  work.  There  is  a  movement 
in  men's  minds  towards  salvation.  There  are  nume- 
rous events  in  providence  concurring  to  aid  the  spiri- 
tual church.  Satan,  indeed,  is  raging;  infidelity 
belches  forth  her  blasphemies;  opposition  to  truth 


XXI 

increases  in  many  quarters ;  men's  hearts  are  failing 
th'Cm  for  fear;  the  pubhc  press  is  an  instrument  of  in- 
calculable mischief  in  various  ways,  especially  that  part 
of  it  which  is  known  by  a  name — itself  a  reproach 
to  a  Christian  people — The  Sunday  Press.  Still 
God  is  at  work.  Mighty  things  seem  to  be  prepar- 
ing. Bishops,  and  pastors,  and  ministers,  and  mis- 
sionaries, and  catechists,  and  schoolmasters,  and  au- 
thors, and  translators,  are  rising  up  in  the  churches. 
The  power  committed  to  our  own  Protestant  country 
stretches  over  the  greater  divisions  of  the  globe.  The 
spirit  of  commerce,  and  enterprise,  and  discovery,  car- 
ries our  vessels  to  every  shore.  Our  foreign  bishops 
and  governors,  for  the  most  part,  favour  spiritual  re- 
ligion. The  Heathen  and  Mahommedan  nations 
are  moving,  inquiring,  rousing  themselves  from  the 
slumber  of  ages.  Popery  is  shaken  to  its  base,  by 
the  spirit  of  inquiry,  and  the  diffusion  of  the  Scrip- 
tures, and  of  education.  Such  a  time  encourages 
the  church  to  examine  herself,  and  lie  low  before 
her  God  in  dust  and  ashes;  to  separate  from  what 
provokes  the  Lord,  and  prepare  for  his  further 
blessings. 

2.  Then  the  machinery  of  religious  dis- 
semination is  erected,  and  in  operation ;  and  is 
ready  to  receive  from  the  Lord,  and  extend  to  the 
utmost  corners  of  the  earth,  the  richest  blessings, 
whenever  He  may  be  pleased  to  "  cause  his  face  to 
shine  upon  us,  that  we  may  be  saved."  Consider, 
beloved  brethren,  what  preparation  there  has  been 
made,  during  the  last  thirty  years,  for  the  ultimate 
diffusion  of  the  Gospel.  Whether  it  may  seem  fit 
to  Almighty  God  to  use  the  present  societies  chiefly 


XXll 

in  this  work,  we  know  not.  The  purifying  process, 
however,  through  which  many  of  them  have  passed, 
is  far  from  being  unfavourable  to  the  hope  of  their 
final  most  enlarged  success.  When  the  members 
and  leading  conductors  of  all  our  institutions  are  duly 
humbled,  and  led  more  feelingly  and  unreservedly  to 
ascribe  every  measure  of  success  to  God  alone;  when 
the  din  of  applause  and  flattery  is  silenced,  and  there 
is  room  for  God  to  be  glorified,  then  may  we  hope  that 
the  present  machinery  will  be  filled  and  animated  with 
the  Holy  Spirit,  and  carried  on  to  the  most  blessed 
results.  At  all  events,  we  may  rejoice  at  the  various 
plans  which  they  are  adopting  for  the  diffusion  of  the 
Gospel.  What  is  the  spread  of  education  and  know- 
ledge amongst  the  lower  orders  of  every  part  of  the 
world,  but  the  materials  of  divine  knowledge  and  love, 
when  God  shall  descend,  as  it  were,  and  impregnate 
it  with  his  grace  ?  What  is  the  public  press,  with 
its  immense  rapidity  of  production,  but  a  servant, 
waiting  for  the  divine  Master's  orders  ?  What  are 
the  churches,  and  other  places  for  the  worship  of 
Almighty  God,  lately  erected  in  our  own  country  and 
in  other  lands,  but  temples  ready  to  be  filled  with  the 
Divine  glory  ?  In  our  own  national  English  estab- 
lishment, recollect  only  the  two  hundred  new  churches, 
and  the  equal  number  of  enlarged  old  ones,  with  their 
five  or  six  hundred  thousand  new  sittings — half  of 
them  for  the  poor — all  subserving  the  glorious  Gos- 
pel of  the  blessed  God.  Remember,  also,  the  equal 
amount  of  accommodation  in  other  classes  of  the 
Christian  communities.  Conceive  of  eleven  or  twelve 
hundred  thousand  additional  hearers,  as  all  prepared 
for  the  faith  and  love  of  Christ ;  and  then  tell  me 


XXlll 

how  immense  and  rapid  may  be  the  result  of  the 
blessing.  We  know,  indeed,  that  at  present  much 
positive  evil  exists,  in  the  way  in  which  education  is 
conducted,  the  press  employed,  and  new  as  well  as 
old  churches  administered.  But  Hope  looks  up- 
ward to  the  God  of  all  grace ;  and  Penitence  abhors 
herself,  and  lies  abased  in  the  dust ;  and  humble  and 
fervent  Prayer  addresses  itself  to  the  throne  of 
mercy,  for  the  needful  gift  of  the  Holy  Spirit. 

With  regard  to  our  missions,  what  a  machinery 
has  been  put  together ;  what  preparations  made ;  what 
a  conflict  begun  against  the  prince  of  darkness  in  his 
own  dominions ;  what  a  footing  obtained  in  the  centre 
of  the  Heathen  and  Mahommedan  lands,  for  planting 
the  camp,  and  preparing  the  way,  and  bringing  in  the 
hosts  of  Messiah's  armies  !  And  does  not  the  mea- 
sure of  success  already  obtained, — the  schools  estab- 
lished in  Heathen  countries, — the  churches  founded, 
— the  converts  made, — the  holy  communion  of  saints 
established, — the  happy  and  triumphant  deaths  wit- 
nessed,— the  moralizing  and  humanizing  effects  of 
Christianity  on  uncivilized  man,  acknowledged  by 
governors  and  statesmen, — and  the  native  teachers 
and  missionaries,  raised  up  and  sent  forth  amongst 
the  heathen; — do  not  these  dawnings  of  grace  fore- 
tell the  bursting  forth  of  the  meridian  day  ?  Is  not 
this  twilight  the  herald  and  harbinger  of  the  full  ris- 
ing of  the  Sun  of  Righteousness  ? 

What,  especially,  does  the  movement  amongst  the 
ancient  people  of  God,  the  success  of  the  societies 
for  the  conversion  of  the  Jews, — the  spirit  of  inquiry 
awakened  amongst  that  remarkable  people, — the  se- 
rious discussions  going  on, — the  converts  made, — 


XXIV 

the  diflPusion  of  the  New  Testament  in  Hebrew,  and 
various  other  languages,  amongst  them, — the  educa- 
tion of  their  children  ; — what  is  all  this  but  machin- 
ery standing  ready  for  a  divine  hand  to  give  it  the 
full  impulse  ?  And  is  not  the  conversion  of  the  Jews 
connected  inseparably  with  that  of  the  Gentiles  ? 
What  will  the  fulness  of  the  Jews  be,  but  as  life  to 
a  dead  and  unregenerate  Gentile  world  ? 

3.  But  to  pass  from  the  hopes  beaming  upon  the 
frame-work  and  instrumentality  of  religious  exertions, 
what  encouragement  to  a  penitent  return  to  God  does 

THE  WIDE  DISSEMINATION  OF  THE  HoLY  SCRIP- 
TURES WITHOUT  HUMAN  ADDITIONS  furnish !  This 
is  more  than  machmery, — this  is  truth  itself,  and  in 
the  purest  form,  actually  diffused.  The  honour  thus 
put  upon  the  revelation  of  Almighty  God, — the  so- 
lemn and  impressive  reverence  excited  for  the  autho- 
ritative standard  of  truth, — the  separation  of  all  the 
infirm  and  mingled  productions  of  men  from  the  pure 
and  unmixed  Inspirations  of  the  Holy  Ghost, — the 
direct  means  and  source  of  divine  instruction  made 
accessible  to  the  whole  human  race, — the  best  refu- 
tation given  of  all  material  errors,  and  corruptions  of 
the  faith  of  Christ, — the  spring  of  consolation  and 
joy  opened  widely  to  a  sorrowful  world, — the  peace- 
ful Interpreter  of  salvation  speaking  in  its  gentle 
tones  to  the  miserable  child  of  man  in  all  nations, — 
the  foundation  of  civilization,  and  morals,  and  hu- 
manity, laid  in  every  country, — the  court  of  equity 
and  appeal,  as  to  religion,  erected,  and  thrown  open 
to  mankind; — these  are  the  things  which  God  has 
done,  by  the  four  or  five  thousand  Bible  institutions 
scattered  over  the  world.      What  a  preparation  is 


XXV 

thus  made  insensibly  for  a  return  to  the  simple  and 
commanding  doctrines  of  a  crucified  Saviour,  in  every 
part  of  the  visible  church  !  As  all  corruption,  and 
controversy,  and  separation,  sprung  from  a  departure 
from  the  Bible,  may  we  not  hope  that  purity,  peace> 
and  unity  of  heart,  will,  in  due  time,  arise  from  a  re- 
turn to  it  ?  And  what  an  inestimable  and  most 
abundant  storehouse  do  these  Bible  institutions  open 
for  all  other  societies  and  agents  for  rehgious  im- 
provement,—for  schools,  for  missionaries,  for  infant 
churches,  for  converts,  for  travellers  in  every  part  of 
the  world?  Join  to  this  noble  and  magnificent  so- 
ciety, the  deep  personal  humiliation  which  our  sins 
and  provocations  demand, — unite  with  it  supplications 
and  prayers  for  the  suf)ply  of  the  Holy  Ghost, — and 
what  is  there,  brethren,  which  we  may  not  hope  to 
receive  from  our  gracious  God  and  Saviour  ?  Let 
us,  as  the  ministers  of  the  sanctuary,  begin  with  our- 
selves, in  a  hearty  and  spiritual  subjection  of  soul 
before  the  Lord,  and  there  is  nothing  which  we  may 
not  hope  for  in  such  a  period  as  the  present. 

4.  Nor  is  it  a  slight  ground  of  further  encourage- 
ment, that  we  live  in  a  day  when  so  many  of  the 

TEMPTATIONS  OF  THE  GREAT  ADVERSARY  HAVE 
BEEN  ALREADY  DETECTED  AND  LAID  BARE,  by  the 

growing  experience  of  the  church.  Nothing  can  be 
more  important  than  a  knowledge  of  his  stratagems, 
as  likely  to  be  directed  against  a  revival  of  religion. 
'*  We  are  not  ignorant  of  his  devices,"  said  the 
blessed  Apostle  in  the  first  age.  For  eighteen  cen- 
turies since,  has  the  spiritual  church  been  learning  to 
discover  the  arts  of  the  subtle  foe.  Each  age  has 
varied  as  to  the  features  of  the  combat.  But  the 
B  42 


XXVI 

church  has  laid  up  the  lessons  which  her  Saviour  has 
taught  her,  and  pondered  them  in  her  heart.  We 
are  still,  indeed,  but  babes  in  this  warfare.  We 
have  still  need  to  watch  daily,  to  pray  without  ceas- 
ing. The  seed  of  the  woman  has  not  yet  crushed 
the  poisonous  head  of  the  serpent.  The  deepest 
humility,  and  self-distrust,  are  essential  to  our  safety. 
But  each  class  of  Satan's  temptations,  which  has  spent 
itself  and  discovered  its  true  character  in  former  times, 
is  so  much  of  valuable  experience  laid  up  for  those 
who  now  lead  the  Christian  armies,  under  the  great 
Captain  of  salvation.  They  are  so  many  stratagems 
detected;  they  are  so  many  exhausted  mines.  These 
self-same  artifices  are  not  likely  to  be  successful 
again,  if  we  do  but  profit  by  past  experience. 

Persecution  does  not  extinguish,  but  feed  and  en- 
large the  church. — This  lesson  we  have  been  learn- 

o 

ing  for  eighteen  hundred  years;  and  the  Christian 
martyr  and  confessor  is  bold  for  the  cause  of  God. 
Satan  will  work  in  vain  on  this  ground,  if  we  are 
firm  in  faith. 

Departures  from  the  Scripture,  superstitions,  the 
following  the  commandments  of  men,  sap  the  faith 
of  Christ. — The  lesson  has  been  taught  by  twelve 
centuries  of  incredible  apostacy :  the  church  is  on  its 
guard. 

Love,  union,  and  enlightened  benevolence,  streng- 
then the  foundations  of  each  particular  church  ;  bigo- 
try, dissension,  exclusion,  and  a  proud,  ambitious,  do- 
mineering temper,  divide  and  weaken  it — every  page 
of  ecclesiastical  history  attests  the  truth.  Satan 
cannot  again  triumph  in  this  way  as  he  has  done. 

Uniformity  in  opinion,  and  external  discipline,  even 


xxvii 

in  a  single  nation,  is  hopeless,  considering  the  in* 
firmity  of  man :  but  unity  of  heart  on  all  essential 
points,  with  liberality  and  charity- as  to  non-essential, 
produces  all  the  good  consequences  of  such  unifor- 
mity, besides  many  others  peculiar  to  itself.  The 
voice  of  universal  experience  has  made  this  the  per- 
suasion of  every  considerate  mind.  Satan  will 
surely  be  baffled  here,  in  the  present  day,  after  having 
gained  his  point  by  it  for  a  thousand  years. 

In  like  manner,  as  to  great  and  fatal  heresies. 
Can  our  spiritual  adversary  ever  rouse  again  the 
combat  of  Arianism,  and  throw  the  whole  church 
into  confusion  concerning  it,  while  we  bear  in  mind 
the  controversies  of  the  fourth,  and  two  following 
ages,  and  the  scourge  of  Mahommedanism  in  the 
seventh  ?  Could  Apollinarius,  or  Valentin  us,  or 
Nestorius,  or  Donatus,  or  Abelard,  make  any  way 
now,  in  the  teeth  of  the  records  which  have  exhibited, 
for  our  warning,  the  tares  which  the  enemy  sowed 
by  their  means  ?  Can  the  Pelagian  heresy  be  rein- 
stated by  any  artifices,  after  the  writings  of  St.  Au- 
gustine ? 

And  may  we  not  add,  dearest  brethren,  that  errors 
of  less  moment  than  these — what  we  may  rather  call 
over- statements — either  on  the  side  of  the  divine 
decrees,  or  the  free  agency  of  man,  will  not  again  be 
permitted  to  distract  and  alienate  the  hearts  of 
Christians,  if  we  only  call  to  mind  the  endless  feuds 
and  excesses  which  they  occasioned  for  more  than 
two  centuries  after  the  Reformation?  Has  the 
synod  of  Dort  been  described  and  delineated  in  vain  ? 
Can  Satan  agahi  drive  us  off  from  the  plain,  solid, 
b2 


XXVlll 

scriptural  ground  of  the  grace  and  power  of  Christ, 
into  the  thorny  labyrinth  of  metaphysical  subtilties? 

And  as  to  the  too  general  spirit  of  the  present 
age,  scepticism,  infidelity,  and  Socinianism  which 
follows  so  close  upon  their  heals,  can  the  great  ad- 
versary make  any  way  by  these  daring  impieties, 
after  the  experience  of  the  French  philosophy,  and 
the  German  Neologism,  for  now  nearly  half  a  cen- 
tury? 

Is  it  not,  then,  a  source  of  hope  for  the  future, 
that  Satan  has  been  so  frequently  defeated  in  his 
various  schemes  ?  Has  not  the  Lord  treasured  up 
for  us  the  remembrance  of  our  former  causes  of 
failure,  in  order  to  put  us  upon  our  guard  against 
the  appearances  of  similar  snares?  Shall  we  not, 
do  we  not,  profit  by  past  observation  ?  And  is  not 
this  an  encouragement  to  us  to  return  to  God,  with 
earnest  supplication,  that  he  would  "  bruise  Satan 
under  our  feet  shortly?"  Yes,  beloved,  upon  us 
''  the  ends  of  the  world  are  come."  The  gradual 
experience  and  admonitions  of  each  preceding  age  will 
guide  us,  if  we  seek  divine  grace,  amidst  the  snares  of 
the  great  adversary,  whether  he  present  himself  as 
a  roaring  lion,  or  instil  his  poison  as  a  serpent,  or 
attempt  to  dazzle  us  with  the  robes  of  an  angel  of 
light. 

5.  Once  more,  may  we  not  consider  it  as  a  most 
favourable   circumstance  in    the  present   day,   that 

PRAYER  FOR  THE  GRACE  OF  THE  HoLY  SpIRIT 
HAS  BEEN  MOST  EARNESTLY  AND  SOLEMNLY  IM- 
PLORED, in  almost  every  part  of  the  universal  church? 
During  the  last  seven  years,  thousands  and  tens  of 
thousands  of  prayers  have  been  oflPered  to  the  Father 


XXIX 

of  mercies,  for  the  outpouring  of  grace.  Courses  of 
sermons  have  been  delivered,  friendly  conferences 
have  taken  place,  books  and  tracts  have  been  pub- 
lished, the  attention  of  individual  Christians  has 
^been  fixed  on  this  one  great  blessincr.  Believers 
every  where  have  met  to  plead,  in  the  exercise  of 
simple  and  steadfast  faith,  the  explicit  promise,  that 
"  God  will  give  his  Holy  Spirit  to  those  that  ask 
him."  This  has  been  done  from  the  conviction 
which  long  experience  has  forced  upon  the  minds  of 
leading  ministers.  The  wisdom  gained  by  a  know- 
ledge of  Satan's  devices,  has  turned  men's  solicitude 
from  controversies  and  dispute,  to  prayer  for  the 
descent  of  the  heavenly  Dove,  to  brood  upon  the 
spiritual  chaos,  as  he  moved  upon  the  face  of  the 
waters  in  the  first  creation.  This  duty  of  prayer 
has  not,  indeed,  been  carried  to  any  thing  like  the 
fervour  and  perseverance  which  the  immense  urgency 
of  the  case  demands :  but  still,  so  far  as  it  has  gone, 
it  is  the  most  hopeful  of  all  indications, — it  bespeaks 
the  revisiting  of  the  churches  by  the  blessed  Saviour 
— it  augurs  times  of  greater  grace — it  prepares  the 
heart  to  use  all  the  means  which  may  be  proposed, 
of  diffusing  Christianity  with  more  simplicity  and 
vigour — it  teaches  us  to  honour  and  magnify  God, 
in  every  instance  of  success — it  enables  us  to  direct 
aright  the  young  affections  of  our  converts.  It  is 
impossible  to  reflect  upon  the  growing  attention  to 
the  doctrine  of  the  Holy  Ghost,  in  every  part  of  our 
own  country,  in  the  various  churches  of  the  Conti- 
nent, and  in  the  rising  and  important  nations  of 
the  new  world,  without  blessing  God  from  the  bot- 
tom of  our  hearts  for  his  goodness,  and  without  an- 


XXX 

tlcipatlng  a  large  and  abundant  shower  of  grace. 
This  is,  then,  the  very  moment  to  approach  our  God 
with  prostrate  hearts.  This  is  the  very  moment  not 
to  be  confident,  not  to  trust  in  present  appearances, 
not  to  rely  on  man,  or  machinery,  or  the  letter  of 
the  Bible,  or  past  experience ;  but  to  humble  our- 
selves deeply  before  our  God,  and  seek  him  with 
fasting,  and  weeping,  and  mourning. 

6.  And  to  this  duty  we  are  yet  further  encour- 
aged, by  considering  the  revivals  of  religion 
WHICH  are  actually  COMMENCING.  For,  is  there 
not  sufficient  indications  of  a  powerful  operation,  al- 
ready begun  by  the  Spirit  of  God  in  the  church,  to 
inspire  the  warmest  hopes  as  to  the  future  ?  Are 
not  the  authentic  accounts  from  our  American  breth- 
ren, enough  to  warm  the  most  fearful  heart?  Is 
not  our  God  awakening  multitudes  there  to  a  con- 
cern for  their  salvation,  by  the  instrumentahty  of 
truth  ?  Is  not  a  cry  raised  for  pardon  and  grace, 
by  numbers  pricked  to  the  heart  for  sin  ?  Do  not 
their  holy  consistent  walk,  their  sincere  love  to  Christ, 
their  activity  in  every  good  word  and  work,  testify 
the  reality,  as  well  as  the  Author,  of  the  change? 
And  have  not  these  revivals  been  granted  in  the  path 
of  duty,  and  by  the  use  of  means;  especially  by, 
what  is  the  subject  of  these  pages,  the  arousing  of 
ministers  to  humiliation,  diligence,  and  zeal  ?  Has 
not  this  awakened  state  of  the  minds  of  ministers 
led  to  a  new  strain  of  preaching,  a  new  fervour  in 
proposing  Christ  in  all  his  glory  to  a  sinful  world,  a 
new  boldness  in  applying  truth  with  penetrating 
discrimination  to  the  consciences  of  each  class  of 
bearers  ?  And  is  it  not  in  this  way,  that  God  bas 
vouchsafed  his  peculiar  grace  ? 


XXXI 

And,  in  our  own  country,  what  means  this  new 
anxiety  about  the  holy  ministry,  this  new  attention 
to  the  state  of  our  flocks,  this  new  spirit  of  confession 
and  humiliation,  this  new  inquiry  as  to  the  best 
means  of  reviving  primitive  Christianity,  and  pro- 
moting a  union  of  hearts  amongst  us,  which  has 
been  gaining  ground  now  for  some  time  ?  What 
means,  above  all,  the  particular  season  for  fasting  and 
prayer,  fixed  by  large  numbers  for  the  ensuing  day 
of  the  commemoration  of  our  Saviour's  passion  ? 
Can  any  signs  be  more  full  of  hope  than  these  ? 

Yes,  dear  friends,  it  is  to  no  uninteresting  duty, 
that  I  would  invite  you  and  myself — it  is  to  a  duty, 
called  for  by  the  mercies  of  God,  as  much  as  by  our 
own  sins.  Humiliation  for  the  past,  consideration 
of  the  best  means  of  increasing  our  ministerial  use- 
fulness for  the  future,  are  demanded  of  us  as  by  a 
voice  from  heaven.  What  had  Richard  Baxter, 
at  the  time  when  he  lived,  to  encourage  him  in  his 
address  to  the  clergy,  compared  with  what  invites 
and  impels  us?  What  was  there  in  the  close  of  the 
seventeenth  century,  to  animate  in  the  attempt  to 
convert  the  world,  compared  with  what  we  see  in  the 
nineteenth  ? 

7.  And  this  is  the  last  topic  of  hope  to  which  we 
may  advert ;  for  the  position  of  every  thing  in  the 
church  and  the  world,  compared  with  the  word  of 
prophecy,  indicates  expectation,  the  promise 

OF  NEW  blessings,  THE  ACCOMPLISHMENT  OF  ALL 

THE  GLORIOUS  PREDICTIONS  of  the  divine  mercy 
and  grace.  The  times  are  assuredly  drawing  on. 
The  fated  apostacies  have  hung  over  the  eastern  and 
western  nations  for  twelve  centuries,  with  all  that 


xxxu 

energy  of  spiritual  delusion  which  the  Scriptures  de- 
scribe. Divine  prophecy,  shining  as  a  lamp  in  a  dark 
place,  concurs  with  the  indications  which  we  have 
already  noticed  in  the  church  and  in  the  world,  to 
excite  expectation,  to  animate  to  eflPort,  to  humble  in 
confession  of  sin,  and  to  lead  to  determined  reforma- 
tion of  life  and  conduct  in  the  ministers  of  religion. 
The  times  in  which  we  are  cast  speak  for  themselves. 
All  is  movement.  All  is  big  with  expectation.  All 
portends  the  divine  judgments  upon  the  wicked,  and 
unwonted  blessings  upon  the  church.  We  live  in 
no  ordinary  period.  Unusual  circumstances  of  en- 
couragement demand  unusual  duties.  If  God  is  at 
work,  if  the  machinery  of  religious  dissemination  is 
prepared,  if  the  Holy  Scriptures  are  diffused,  if  the 
artifices  of  the  great  enemy  are  known,  if  the  grace 
of  the  Holy  Spirit  has  already  begun  to  be  implored, 
and  revivals  of  religion  to  be  granted ;  and  if  the 
whole  aspect  of  the  world  is  that  of  "  fields  white  al- 
ready to  the  harvest ;"  then,  surely,  this  is  a  time 
when  "  the  priests,  the  ministers  of  God,  should 
weep  between  the  porch  and  the  altar;"  and  should 
afterwards  address  themselves  to  the  peculiar  duties 
of  the  new  and  important  period  at  which  they  are 
arrived.  For  things  are  in  suspense.  Hope  is  not 
possession.  The  present  appearances  may  die  away 
and  expire,  after  a  transient  excitement.  God  may 
roll  all  back,  if  we  do  not  heartily  repent  as  a  people. 

in.  Let  us  then  consider,  as  the  last  general  to- 
pic, SOME  POINTS  OF  DUTY,  TENDING  IMMEDIATELY 
TO  PROMOTE  A  REVIVAL  OF  RELIGION  AMONGST 
THE  MINISTJ^RS  OF  THE  SANCTUA^lY^ 


XXXIU 

For  we  must  begin  with  ourselves.  A  revival  of 
Christianity  must  take  its  rise  with  the  ministers  of 
Christianity.  The  work  must  be  first  entered  upon 
at  home,  in  our  own  bosoms,  before  it  can  animate 
our  sermons,  and  shine  forth  in  our  example,  and 
make  us  a  pattern  to  our  flocks. 

1.  And,  therefore,  the  first  duty  we  would  urge 
upon  yau,  dear  brethren,  is  A  deeper  and  more 

FERVENT    PERSONAL    PIETY    BEFORE    GoD.        Our 

ministry  is  as  our  heart  is.  No  man  rises  much 
above  the  level  of  his  own  habitual  godliness.  Let 
us,  then,  each  determine,  by  the  grace  of  God,  on  a 
new  course.  Let  us  not  be  contented  with  our  pre- 
sent low  standard.  Let  us  inabibe_^more  of  the  grace 
of  Christ,  as  the  source  of  life  and  salvation.  O  let 
the  few  main  elements  of  truth  be  forcible,  energetic, 
vivid,  operative  within  us  !  The  infinite  evil  and  de- 
filement of  sin,  the  holiness  of  God,  the  value  of  the 
soul,  the  near  approach  of  death,  judgment,  and  eter- 
nity;  the  free  mercy  and  love  of  God  in  redemption ; 
the  inestimable  riches  of  Christ,  in  his  Deity,  offices, 
grace ;  the  personality  and  work  of  the  Holy  Ghost ; 
the  emptiness  of  the  world,  the  fulness  and  blessed- 
ness of  heaven — these  are  primary,  essential  truths. 
All  the  parts  of  Revelation  are  important,  all  its  pre- 
cepts are  important;  but  the  vivifying,  nourishing, 
elevating  points  are  these  first  simple  ones — Heaven 
and  hell,  Christ  and  salvation,  the  soul  and  eternity, 
absorb  every  thing.  Let  these  points  really  fill  our 
minds,  possess  our  affections,  sway  our  judgment, 
awaken  our  conscience,  govern  our  conduct.  Let 
these  things  be  sought  in  the  first  place,  be  renewed 
upon  the  heart  by  much  meditation  and  prayer  daily. 


XXXIV 

and  be  ever  before  our  eyes  and  attention,  as  the 
great  and  most  interesting  of  all  concerns.  Let  the 
other  parts  of  Christianity  be  made  to  bear  upon 
these.  Let  us  constantly  return,  as  it  were,  from  all 
other  religious  studies  and  discoveries,  to  these  first 
elements.  Every  thing  is  speculation,,  unless  it  be 
made  to  nourish  the  mighty  matters  between  God  and 
the  soul.  Let,  then,  prayer  for  the  Holy  Spirit,  and 
the  devout  reading  of  the  Bible,  and  the  diligent 
examination  of  the  heart,  be  all  directed  to  the  ele- 
vating our  personal  piety,  our  personal  contrition  for 
sin,  our  personal  faith  and  affiance  upon  Christ,  our 
personal  love  to  God  our  merciful  Father,  our  per- 
sonal watchfulness,  humility,  meekness,  diligence,, 
joy.  Let  spirituality  and  entire  devotedness  to  God,. 
b.e  at  the  fou^ndation  of  our  religious  character.  To 
be  ^^  spiritually  minded,"  to  be  "  constrained  by  the 
love  of  Christ,"  this  is  religion.  A  life  of  dependence 
on  the  Holy  Ghost — a  walk  with  God — a  crucifixion 
with  Christ— 'a  death  to-  all  creature-good,  all  crea- 
ture-reliance, all  creature-love — a  life  hidden  and  se- 
creted with  Christ  in  God,  this  is  religion.  O  breth- 
xeuy  the  writer  of  these  lines  speaks  here  with  shame 
and  sorrow.  The  source  of  all  evil  with  himself  is 
a  low  state  of  personal  religion.  We  may  allege 
other  things — and  no  doubt  other  things  are  not. 
without  their  influence — but  the  main  cause  of  our 
ministerial  defects  and  unfaithfulness,  is  our  own 
hearts.  A  revival  must  begin  with  ourselves,  with 
our  own  souls.  Our  people  will  never  rise  up  gene- 
rally, even  to  our  standard  ;  if,  therefore,  our  own. 
piety  is  weak,  our  own  love  cold,  our  own  faith  un- 
certain, our  own  devotedness  to  Christ  partial,  ouu 


XXXV 

own  self-denial  slight,  our  own  impression  of  eternity 
languid,  our  own  care  for  our  souls  faint,  what  can 
we  expect  our  people's  to  be  ?  How  can  we  preach 
and  pray  for  a  revival  of  religion  generally  through- 
out the  church,  unless  it  first  appear  in  ourselves  ? 

2.    S0LE3IN  SEASONS  FOR  FASTING  AND  PRAYER, 

should  be  fixed  in  our  several  neighbourhoods,  pa- 
rishes, and  congregations — that  God  may  be  hon- 
oured by  ingenuous  confession;  that  the  Divine 
Spirit  may  be  publicly  implored ;  that  the  arm  of  man 
and  the  help  of  creatures  may  be  renounced,  and  the 
power  and  grace  of  God  invoked;  that  pride,  and 
self,  and  vanity,  and  display,  and  human  gifts  and 
agency,  may  be  laid  in  the  dust,  and  God  alone  ex- 
alted. The  anniversary  of  his  ordination,  is  a  time 
which  each  one  should  seize  for  these  holy  purposes. 
The  return  of  Good  Friday  in  every  year,  is  another 
period  when  special  humiliation  may  well  be  mingled 
with  our  penitent  meditations  on  the  sorrows  of  our 
Lord.  If  this  latter  solemn  season  could  indeed  be 
employed  by  the  church  universal,  in  the  present  and 
following  years,  for  this  important  purpose,  unspeak- 
able blessings  might  follow.  The  whole  body  of  the 
faithful  would  then  be  prostrate  in  the  du5t  at  the 
same  time,  before  the  God  of  mercy- — pouring  out 
their  prayers  for  the  grace  of  the  Holy  Spirit,  and 
confessing  their  sins,  and  the  sins  of  their  fathers. 
Never  have  any  great  revivals  taken  place,  without 
special  fasting  and  prayer.  Humiliation  is  the  very 
soul  of  religion.  What  a  blessing  would  it  be  if  the 
bishops  and  pastors  of  the  churclies  were  led  to  take 
the  foremost  place  in  directing  and  encouraging  such 
holy  exercises  !      Our  suis  have  been  public;   ou? 


XXXVl 

penitence  should  be  so  likewise.  Our  provocations 
have  been  national ;  so  should  be  our  sorrow.  Our 
evils  have  flowed  from  a  negligent  and  worldly  state 
of  mind  in  the  ministers  of  Christ;  our  repentance 
should  begin  in  the  same  quarter. 

3.  Higher  views  of  the  true  dignity  and 
importance  of  the  christian  ministry,  is  a 
further  duty,  which  would  naturally  flow  from  in- 
creasing personal  piety  and  genuine  humiliation  of 
heart.     Notions  of  false  dignity  are,  indeed,  as  com- 
mon as  they  are  pernicious.     Ambition,  secular  do- 
minion, the  "  lording  it  over  God's  heritage,"  spiritual 
pride,  are  the  gangrene  of  the  church.      But  a  right 
conception  of  the  unparalleled  importance  of  the  office 
of  the   Christian  minister,  as   appointed  by  Christ 
himself,  as  the  instrument  of  grace,  as  the  ambassa- 
dor of  reconciliation,  as  representing,  and  standing  in 
the  place  of  the  Saviour,  as  the  depositary  and  pillar 
of  the  Truth,  as  the  messenger  of  the  Lord  of  Hosts^ 
the  steward  of  the  mysteries  of  God,  the  watchman, 
and  herald,  and  leader  of  the  army,  and  the  shepherd 
of  the  flock  of  Christ — such  a  conception  of  the  min- 
isterial office  is  essential  to  any  great  revival  of  reli- 
gion.     There  is  no  surer  mark  of  spiritual  decay, 
than  a  low  esteem  of  the  sacred  function.     Contempt 
for  God  and  salvation,  first  appears  in  contempt  for 
his  appointed  servants  and  ministers.     In  the  primi- 
tive church,  the  dignity  of  a  pastor  of  the  flock  of 
God,  was  considered  to  be  so  high,  so  responsible,  so 
sacred,  as  to  deter  men  from  coveting  its  more  diffi- 
cult and  responsible  appointments.      Ambrose,  and 
Chrysostom,  and  Augustine,  were  almost  compelled 
to  assume  the  episcopal  office.     At  the  Reformation^ 


XXXVH 

again,  the  importance  of  the  office  of  the  priesthood 
rose  in  the  estimation  of  the  awakened  church.      Its 
dignity  of  truth  and  grace,  put  to  flight  the  spurious 
glory  of  external  pomp  and  appearances.      Men  ac- 
knowledged, in  the  unassuming  and  meek  and  devout 
leaders  of  the  Reformation,  the  revival  of  the  primi- 
tive, the  true  character  and  elevation  of  the  pastoral 
employment.      Yes,   brethren,  we  must  abase  our- 
selves, indeed,  but  we  must  magnify  our  office. 
We  must  rise  to  the  high  and  elevated  character, 
which  it  impresses  upon  the  spiritual  pastor.      We 
must  no  longer  think  it  an  ordinary  matter,  a  thing 
of  course,  an  affiiir  which  may  be  done  at  any  time, 
a  concern  secondary  to  our  ease,  our  indulgence,  our 
scientific  and  literary  pursuits — no ;  it  must  take  the 
lead  of  every  thing.     It  must  occupy  all  our  care,  all 
our  time,  all  our  diligence,  all  the  best  and  most  per- 
severing eflPorts  of  our  minds  and  affections — all  our 
exertion,  and  self-denial,  and  study.    The  Gospel  is 
an  unspeakable  gift.      It  touches  on  eternity.      It 
concerns  both  worlds.     It  involves  the  glory  of  God, 
the  honour  of  Christ,  the  welfare  of  souls.      It  is 
founded  in  the  unutterable  agonies  of  the  cross,  and 
ceases  not  till  it  has  brought  the  penitent  sinner,  and 
landed  him  safely  in  heaven.    The^blessings  we  have 
to  offer  are  the  greatest;  the  woe  we  have  to  denounce 
is  the  most  fearful.     Every  thing  connected  with  our 
office  partakes  of  the  incomprehensible  importance  of 
the  gifts  of  the  Saviour  and  the  Holy  Spirit.      Till 
our  whole  souls  are  filled  with  our  sacred  calling, 
animated,  elevated,  absorbed — till  we  see  nothing  to 
be  important,  compared  with  our  work — till  nothing 
satisfies,  or  can  satisfy  us,  but  success  in  it — till  we 


XXXVlll 

look  on  the  affairs  of  human  pursuit,  and  human 
wisdom,  and  human  power,  and  human  glory,  as  the 
toys  of  children  in  the  comparison — till  we  draw  all 
our  studies,  all  our  affections,  every  faculty  of  our 
minds,  and  every  member  of  our  bodies,  to  this  one 
point — till  the  salvation  of  souls  is  the  one  thing  we 
aim  at,  the  one  object  of  desire,  the  ruling  passion  of 
our  souls,  we  can  never  expect  a  general  revival  of 
that  religion,  which  can  only  spring,  under  the  bless- 
ing of  God,  fi'om  such  principles  and  impressions. 

4.  Allied  to  this  part  of  our  duty,  is  a  deeper  con- 
sideration of  the  particular  design  of  the  Christian 
ministry, — which  is,  to  furnish  a  succession  of  men 

TO  EXPOUND  AND  APPLY  TRUTH.     This  folloWS  upon 

a  high  and  exalted  view  of  the  importance  of  the  office 
generally.  The  especial  design  must  be  far  better  un- 
derstood and  acted  upon  than  it  is  at  present,  if  grace 
is  to  revisit,  first  the  pastors,  and  then  the  flock.  Dear 
brethren,  is  not  the  great  end  of  the  ministry,  to  exhibit 
and  enforce  truth  upon  the  hearts  and  consciences  of 
men,  with  all  those  means  of  living,  feeling,  powerful 
appeal,  heartfelt  seriousness,  sympathy,  alarm,  invi- 
tation, promise,  threatening,  which  are  calculated  to 
move  a  creature  like  man,  and  which  God  has  ap- 
pointed as  the  ordinary  channel  for  conveying  the 
blessings  of  his  grace  ?  The  success  is  from  God 
alone.  Whoever  plants,  whoever  waters,  it  is  He 
that  gives  the  increase.  But  as  our  all- wise  and 
gracious  God  has  condescended  to  use  the  instru- 
mentality of  man  in  dealing  with  man,  in  awakening 
man,  in  converting  man ;  it  is  of  the  last  importance 
for  us  to  rise  up  to  the  special  design  of  this  dispen- 
sation.     If  God  uses  man,  he  uses  the  understand- 


XXXIX 

ing,  the  affections,  the  conscience  of  man,  to  work 
upon  the  understanding,  the  affections,  the  conscience 
of  his  fellow-men.  The  minister  is  a  living  organ, 
and  instrument,  and  herald  of  truth.  The  minister 
is  to  give  life,  as  it  were,  ta  the  Book,  to  the  written 
Revelation,  to  the  forgotten  or  perverted  record. 
The  ministry,  in  its  addresses  and  appeals  to  men,  is 
the  prophetical  voice  continued,  the  apostolical  doc- 
trine continued,  the  life  of  Christ  continued,  the 
discourses  of  our  Lord  continued,  the  miracles  con- 
tinued, the  warnings,  the  invitations,  the  promises^ 
the  whole  doctrine  continued,  inspired  with  new  life, 
and  exhibited  in  their  first  vigour. 

The  Gospel,  indeed,  is  left  us  in  the  Scriptures; 
but  its  success  is  dependent  on  the  Holy  Spirit  and 
the  holy  ministry — the  divine  Spirit  within;  the 
sacred  Word  without.  The  Holy  Spirit  effectually 
to  secure  the  heart,  to-  apply  and  render  operative 
the  truth  of  Christ,  to  glorify  him  before  men,  justify 
his  office,  fulfil  his  promises,  accomplish  his  designs 
— the  ministry  of  the  Word,  instrumentally,  to  ad- 
dress the  understanding  and  heart,  to  divide  truth  to 
each  class  of  persons,  to  vindicate  it  from  perversions, 
to  raise  it  from  neglect  and  indifference,  to  present 
it  as  the  m,eans  by  which  the  Spirit  is  pleased  to 
work.  Subordinate,  therefore,  is  all  this  living  and 
oral  teaching — in  itself  utterly  feeble  and  inefficient; 
but,  in  its  place,  of  incalculable  moment.  It  is  the 
link  between  the  written  Word  and  man's  salvation. 
To  preach  aright,  is  not  to  discuss  coldly  a  topic,  is 
not  to  indulge  in  metaphysical  statements,  is  not  to 
court  human  applause,  is  not  to  move  the  passions 
by  earthly  eloquence — it  is  a  much  higher  thing, — it 


xl 

is  to  give  a  tongue  to  Prophets  and  Apostles,  it  is  to 
speak  as  the  blessed  Saviour  and  St.  Paul  spake,  it 
is  to  make  truth  intelHgible,  forcible,  triumphant;  it 
is  to  clear  away  from  the  Bible  false  glosses,  and 
present  it  in  its  native  purity,  and  clothe  it  with  all 
the  attributes  of  a  living  instructor ;  it  is  to  give  to 
the  written  doctrine  the  tenderness  and  pathos,  the 
authority  and  force,  with  which  it  w^as  first  clothed 
by  the  Inspired  Authors.  Silence  the  ministry,  and 
the  Bible  is  misunderstood,  perverted,  closed — le- 
gends of  saints,  commandments  of  men,  superstition, 
usurp  its  place ;  or  else,  vapid  reasonings  of  philoso- 
phers, and  abortions  of  human  wisdom,  falsely  so 
called.  Silence  the  ministry, — but  what  am  I  say- 
ing? I  appeal,  brethren,  to  your  own  experience 
and  observation — what  has  brought  on  the  lukewarm- 
ness,  from  which  we  are  none  of  us  sufficiently 
aroused  ?  what  has  made  the  garden  of  the  Lord  a 
desert  ?  what  has,  in  many  places,  well  nigh  extin- 
guished Christianity?  Is  it  not  the  unscriptural, 
the  heartless  preaching,  which  has  mocked  the  mis- 
eries of  man,  and  betrayed  the  cause  of  God  ?  And 
where,  then,  is  a  revival  to  show  itself,  if  not  in  a 
new  strain  of  pulpit  instruction  ?  Who  are  first  to 
reform,  if  not  the  ministers  of  the  sanctuary  ?  And 
in  what  are  they  to  amend  their  ways,  if  not  in  the 
preaching  of  the  Word?  O,  belbved  brethren,  if 
our  God  revisit  us,  we  shall  have  other  sermons  than 
have  been  too  often  heard  in  these  latter  ages  !  We 
shall  have  our  Chrysostoms,  our  Austins,  our  Lu- 
thers,  our  Latimers,  our  Baxters,  revived  amongst  us. 
A  fashionable  essay  will  pass  for  nothing ;  a  reputa- 
ble discourse  will  no  longer  be  the  standard;  the  Bible 


xli 

will  no  longer  be  deserted  for  the  ethics  of  heathen- 
ism, or  the  refinements  and  fastidiousness  of  an  ener- 
vated Gospel — but  the  ministry  will  represent  and 
urge  truth  in  its  pristine  simplicity,  upon  the  hearts 
of  men — the  Saviour  will  again  be  known  in  all  his 
glory — the  Bible  will  be  studied  in  the  light  of  the 
Spirit,  its  true  meaning  seized,  its  great  designs  un- 
derstood; the  state  of  man  acknowledged  and  felt; 
the  errors  of  human  corruption  refuted,  the  subter- 
fuges of  the  human  heart  exposed ;  and  truth  brought 
home  irresistibly  to  the  conscience.  Things  will  no 
longer  be  left  in  the  mere  letter  of  Scripture,  but 
taken  out  from  the  record,  clothed  with  living  feel- 
ings, cleared  from  essential  error,  and  applied  boldly 
and  aflPectionately  to  the  cases  of  men.  The  state  of 
our  national  Protestant  churches  has  been  a  portent 
'—our  sermons  are  an  evasion — our  doctrine  a  form 
— our  views  of  the  whole  essential  design  of  a  living 
instrumentality  in  the  church,  low  and  inefficient. 
May  God  awaken  our  consciences,  brethren,  to  a  due 
consideration  of  these  things,  and  to  an  immediate 
return  to  this  part  of  our  duty. 

5.  But  this  topic  naturally  leads  on  to  what  Bax- 
ter, in  the  following  work,  most  insists  on,  the 

NECESSITY  OF  INDIVIDUAL,  CATECHETICAL  IN- 
STRUCTION, bringing  home  truth  to  the  cases  of  each 
member  of  our  congregation  and  flock  in  private — 
the  discharge,  in  a  word,  of  the  pastoral  duties.  For 
what  have  we  been  doing  as  ministers  ?  Lamentably 
as  we  have  failed  in  a  general  estimate  of  the  vast 
importance  of  our  office,  and  in  a  view  of  its  especial 
design,  we  have  failed  as  lamentably  in  all  those  parts 
of  it,  which  regard  personal  inspection,  and  vigilance 


xlii 

over  our  flocks.  We  have  confined  ourselves  to 
preaching,  to  ecclesiastical  duties,  to  occasional  visits 
to  the  sick,  to  the  administration  of  the  sacraments, 
to  the  external  and  secular  relation  in  which  we 
stand  to  our  parishes;  but  what  have  v/e  done  in 
personal  care  and  direction,  in  afiPectionate  cateche- 
tical conferences,  in  going  from  house  to  house,  in 
visiting  every  family  and  individual  in  our  districts, 
in  becoming  acquainted  with  the  character,  the  wants, 
the  state  of  heart,  the  habits,  the  attendance  on  public 
worship,  the  observation  of  the  Sabbath,  the  instruc- 
tion of  children  and  servants,  the  family  devotions  of 
each  house.  And  yet,  all  this  ought  to  have  been 
done,  and  must  be  done,  if  a  general  revival  of  reli- 
gion is  to  be  expected.  Nothing  short  of  this  can 
come  up  to  the  ends  of  our  calling,  or  fulfil  the  com- 
mands of  God,  or  accomplish  the  will  of  the  Holy 
Ghost,  or  satisfy  that  system  of  means  which  the 
Saviour  has  established  in  his  church.  For  the  public 
ministry  is  not  sufiicient,  not  adequate  to  the  urgency 
of  the  case.  In  a  crowded  congregation,  numbers 
do  not  understand,  do  not  give  attention,  do  not 
apply.  It  is  when  we  come  to  them  in  private  and 
individually — and  with  all  the  influence  which  affec- 
tion, and  character,  and  official  station  give,  that  we 
touch  the  conscience.  And  consider,  brethren,  how 
many  there  are,  in  every  neighbourhood,  who  never 
come  to  the  public  church — consider  the  masses  of 
people  in  our  larger  towns,  who  must  be  sought  out 
by  the  minister  of  grace — consider  the  numbers  who 
are  detained  at  home  by  illness  and  infirmity,  or  by 
the  bad  arrangement  of  family  concerns — consider 
that  almost  every  victim  of  gross  vice  or  scepticism  is 


xliii 

withdrawn  from  your  sermons — consider,  in  short, 
that  in  your  churches  you  collect  only  the  better  sort 
of  people,  those  in  whom  some  good  habits,  some 
parental  care,  some  force  of  conscience  operates ;  but 
that  those  who  most  need  your  instruction,  lie  hid  in 
the  retirement  and  insensibility  which  can  only  be 
reached  by  direct  and  personal  inquiry.  National 
schools,  Sunday  schools,  local  schools,  infant  schools, 
do  much ;  but  these  only  prepare  the  young  for  the 
very  catechetical  instruction  and  care  which  we  are 
now  enforcing.  Every  family  who  will  receive  you 
— and  almost  all  will — should  be  visited,  and  that 
every  year,  if  possible.  On  the  details  of  these 
duties,  the  following  work  will  be  an  admirable  guide. 
Baxter  was  himself  a  pattern  in  these  respects. 

The  immediate  good  effects  of  such  labour  will 
he  incalculable.  You  will  be  able  to  apply  and  set 
home  your  public  sermons  to  the  conscience  of  each 
person.  You  will  induce  them  to  attend  church 
with  more  constancy  and  more  interest,  as  expecting 
to  be  catechised  afterwards,  A  congregation  as- 
sembled to  hear  the  minister  who  sees  them  all  in 
private,  is  a  family  under  the  eye  of  a  father — there 
is  a  quickness,  a  mutual  sympathy,  an  interest  which 
nothing  else  can  awaken.  Then  the  minister  thus 
acquires  knowledge  of  the  human  heart  rapidly — 
collects  materials,  the  best  materials,  for  his  sermons 
— learns  simplicity  in  his  style — is  enabled  to  di- 
vide and  apportion  out  the  Word  of  Truth  with 
more  discrimination — and  nourishes  his  own  heart 
and  his  personal  religion — his  private  studies  and 
meditations  are  made  more  fruitful,  more  devotional. 
WhUst  he  is  engaged  in  composing  and  preaching> 


xliv 

he  is  giving  out  to  others;  but  whilst  he  is  occupied 
with  familiar  conferences,  he  is  taking  in  for  himself 
— the  first  is  the  pump,  exhausting  the  reservoir — 
the  second  is  the  native  spring,  drinking  in  supplies 
from  its  parent  earth.  One  half-hour's  practical 
study  of  the  human  heart  in  personal  visits,  gives  an 
impulse  to  ten  hours'  speculative  meditation  from 
books  and  authors. 

It  is  in  this  way,  also,  that  agents  and  teachers 
from  amongst  our  people  will  be  found  out,  and  ani- 
mated and  directed  in  labour.  If  we  are  at  work 
ourselves,  others  will  rise  up  to  work  with  us.  Lay- 
agency  is  of  incalculable  moment.  A  minister  can- 
not undertake  every  thing  himself,  he  must  not  fritter 
away  his  time,  he  must  not  widen  too  much  his  field 
of  personal  effort — he  must  concentrate,  he  must  in- 
fluence, he  must  be  the  centre  to  a  hundred  hands 
and  minds  moving  around  him.  This  is  more  espe- 
cially the  case  in  populous  places,  where  the  actual 
efforts  of  any  one  or  two  ministers  would  be  lost  in 
detail,  and  his  public  instructions  would  be  hasty 
and  undigested  effusions,  if  he  attempted  individual 
instruction.  Wisdom,  therefore,  must  be  exercised. 
Others  must  be  set  to  work,  and  a  machinery  be 
erected,  of  which  he  takes  only  the  general  guidance. 
Cases  also  occur,  in  which  the  department  of  a  minis- 
ter's duty  may  be  writing  books,  directing  public 
societies,  travelling  in  order  to  animate  others — 
each  must  judge  for  himself  before  God — there 
must  be  secretaries,  and  speakers,  and  visitors  of  our 
great  religious  societies,  as  well  as  pastors  of  particu- 
lar flocks.  But  these  considerations  only  increase 
the  importance  of  the  great  body  of  ministers  giving 


xlv 

their  whole  souls  to  the  particular  inspection  of  their 
people,  partly  by  themselves,  and  partly  by  the 
agency  of  others.  Nothing  will  so  immediately  tend 
to  a  revival  of  grace,  and  the  real  power  of  Chris- 
tianity. Nothing  will  promote  personal  religion  so 
much  in  our  own  hearts.  Nothing  will  promote  more 
the  spirit  of  prayer.  Nothing  will  more  quicken  and 
aid  in  the  practical  understanding  of  the  Holy  Scrip- 
tures. Nothing  will  more  rouse  us  to  the  redemp- 
tion of  time.  Nothing  will  more  separate  and  sever 
the  heart  from  the  vanities  of  the  world,  the  calls  of 
human  folly,  the  impertinence  of  visiting,  the  corrup- 
tions of  pleasure.  Nothing  will  more  tend  to  sound 
and  solid  success  in  our  ministry.  Our  estimate  of 
what  constitutes  a  real  blessing  will  rise.  Our  ex- 
cessive reliance  on  mere  preaching  will  be  moderated. 
Our  hasty  conclusions  of  good  being  done,  because 
people  will  crowd  to  a  popular  sermon,  will  listen  to 
an  intellectual  and  manly  discussion,  will  be  moved 
by  fervid  appeals,  will  yield  to  the  affection  of  a 
preacher's  manner,  will  assume  an  orthodox  profes- 
sion, entertain  ministers  at  their  table,  admire  and 
defend  them  in  private,  follow  many  parts  of  their 
advice,  subscribe  to  societies  at  their  suggestion,  and 
range  themselves  on  their  side — hasty  conclusions, 
from  such  equivocal  marks,  will  be  corrected.  We 
shall  estimate  success  by  solid  conversion,  by  a  change 
of  heart  and  character,  by  the  love  of  Christ,  by  a 
regard  to  eternal  things,  by  the  crucifixion  of  the  old 
man,  and  a  consistent  obedience  to  the  will  of  God. 
These  effects  have  the  stamp  of  heaven.  And  when 
the  Holy  Spirit  begins  extensively  to  grant  these  to 
us,  a  revival  of  religion  is  begun,  and  all  the  highest 


xlvi 

ends  of  the  ministry  are  accomplished.  And  this  can 
only  be  expected,  as  our  views  of  the  importance  of 
our  office,  our  apprehension  of  its  especial  design, 
and  our  following  of  it  out  into  catechetical  and  af- 
fectionate application,  lead  us  to  the  full  use  of  that 
system  of  means  to  which  our  Divine  Lord  has  pro- 
mised a  blessing. 

6.  But,  in  the  next  place,  a  conscientious  ad- 
herence to  the  doctrine  of  the  Holy  Ghost, 
as  contained  in  the  whole  body  of  the  Scrip- 
tures, must  accompany  the  above  directions,  or  all 
will  fail.  Nothing  sanctifies  and  saves  but  Truth. 
The  Holy  Bible  is  the  only  storehouse  of  religious 
doctrine.  An  implicit  and  silent  submission  of  the 
whole  soul  of  a  minister  to  the  Revealed  Will  of  the 
eternal  and  incomprehensible  God,  is  indispensable 
to  any  enlarged  success.  Inspired  men,  speaking  as 
they  were  moved  by  the  Holy  Ghost — handing  down 
to  a  lost  world  all  the  Revelation  which  Infinite 
Wisdom  saw  needful  and  best,  and  in  the  manner  and 
form  which  was  most  suitable  to  the  designs  of  God 
and  the  state  of  man — delivering  to  the  church  un- 
mixed, and  absolutely  pure  truth,  without  any  de- 
fect, any  omission,  any  superfluity,  any  exaggeration, 
any  mistake — leaving  us  the  standard  of  all  doctrine, 
the  rule  of  all  practice,  the  example  of  all  holiness — 
such  is  the  Bible — the  interpretation  of  which,  and 
the  application  to  the  cases  of  men,  is  left  as  a  solemn 
trust,  with  the  stewards  of  Christ's  mysteries.  Breth- 
ren, a  revival  of  religion  must  spring  from  a  revival 
of  the  authority  of  the  Bible,  a  revival  of  the  unli- 
mited sovereignty  of  the  Inspired  Book,  in  over- 
ruling all  the  errors  of  men,  in  swaying  every  heart, 


xlvii 

in  governing  and  curbing  every  imagination,  in  de» 
ciding  every  controversy,  in  being  itself  the  element 
and  matter  of  all  our  instructions  in  public  and  pri- 
vate. The  Divine  medicine  must  not  be  adulterated 
and  weakened  by  the  admixtures  of  man;  or  our 
maladies  will  never  be  cured.  The  cup  of  salvation 
must  not  be  corrupted  with  "  the  wine  of  Sodom,  and 
the  grapes  of  Gomorrah;"  or  the  wounds  of  men 
will  remain  unhealed.  We  must  return  to  our  Bibles. 
When  the  language  and  terms  of  this  blessed  Book 
are  perverted  by  heresies,  we  must  draw  up,  indeed,  ^ 
forms  of  belief;  when  truth  is  calumniated,  we  must 
publish  our  confessions  of  faith ;  and  when  schism  and 
division  abound,  we  must  have  public  models  of  doc- 
trine and  discipline,  for  the  guidance  of  pastors  and 
people;  but  these  are  not  the  Bible — by  these  we 
express  our  solemn  opinion  in  brief,  upon  particular 
points  of  truth,  and  protect  the  flock  from  the  incur- 
sion of  hirelings  and  false  teachers — but  the  filling 
up  of  these  outlines  is  to  be  taken  from  the  Bible — 
we  are  to  preach  and  expound,  not  the  fallible  sum- 
maries of  man,  but  the  infallible  Word  of  God. 

And  in  doing  this,  three  things  are  of  the  last 
importance.        We  must,  first,    seize   the   main 

COMMANDING     TRUTHS      OF      ScRIPTURE,     as     the 

Apostles,  in  the  concluding  and  finishing  part  of 
Revelation,  have  summed  them  up.  In  every  work, 
consisting  of  so  many  parts,  this  would  be  necessary  ; 
but  in  the  Bible,  the  inspired  penmen  have  not  left 
it  in  doubt,  but  have  told  us  that  Christ,  the 
POWER  OF  God  and  the  wisdom  of  God,  is  the 
centre  and  corner-stone  of  Revelation.  The  glory 
of  Christ,  then,  and  the  work  of  that  Holy  Spirit, 


xlviii 

whom  he  has  left  with  us  as  his  representative,  and 
the  great  Teacher  of  the  church — these  are  the  go- 
verning points,  around  which  all  other  truths  are 
arranged,  and  to  which  they  are  subordinate.  If  the 
minister  does  not  seize  this  commanding  discovery, 
in  vain  will  he  languish  about  other  matters.  If  he 
once  be  brought,  by  personal  contrition  and  faith,  to 
receive  Christ  Jesus  the  Lord,  and  to  rejoice  in  him, 
he  will  soon  find  that  he  is  possessed  of  the  key  to 
all  the  Bible,  that  he  has  discovered  the  pearl  of  un- 
known price,  that  he  is  enriched  with  unsearchable 
treasures  of  wisdom  and  knowledge.  This  doctrine 
of  Christ,  however,  is  not  the  mere  repetition  of  the 
term,  Christ ;  it  embraces,  of  course,  all  those  truths, 
which  prepare  the  hearts  of  men  for  receiving  him, 
and  which  teach  them  how  to  walk  in  him,  and  adorn 
his  Gospel.  This  doctrine  joins  on  upon  the  fall 
and  corruption  of  man,  and  the  infinite  evil  of  sin ; 
it  immediately  holds  by  the  person  and  operations  of 
the  Holy  Ghost;  it  leads  the  experienced  Christian 
to  refer  every  blessing  to  the  choice,  and  merciful 
will  of  God  his  heavenly  Father.  But  still  the  pro- 
minent figure  in  our  representations  of  Christianity, 
must  be  Christ  himself,  in  all  his  attributes  and 
grace.  A  revived  Christianity  is  a  revived  exhibi- 
tion of  the  glorious  person  of  Christ. 

But,  in  connection  with  this  main  discovery,  it  is 
most  important,  secondly,  to  give  their  due  place 

TO  ALL  the  other  TRUTHS,  EVEN  TO  THE  MOST 
SLIGHT  AND  APPARENTLY   INCONSIDERABLE  ONES, 

which  the  same  inspired  records  contain.  Not  a 
verse  in  the  Bible  but  has  its  weight.  All  the  his- 
tory, all  the  devotional  parts,  all  the  prophecies,  all 


xlix 

the  biographies,  all  the  examples,  all  the  inoral 
maxims,  all  the  precepts,  demand,  and  will  amply 
repay,  our  attention.  Things  are  stated,  not  abstract- 
edly, but  in  life  and  action,  and  as  they  are  to  be 
applied  to  practice.  The  Bible  is  not  a  theoretical, 
speculative  system;  it  is  a  system  embodied,  per- 
sonified, exhibited,  softened  down,  moulded  to  actual 
life  and  experience.  We  shall  make  the  greatest 
mistakes,  if  we  take  out  the  main  doctrines  of  Re- 
velation, and  then  presume  to  fashion,  expound,  apply 
them  after  our  own  notions.  No;  we  must  gather 
our  manner  of  teaching  Christ,  the  subordinate  doc- 
trines dependent  upon  him,  the  way  of  avoiding 
errors,  the  spirit  and  purpose  for  which  he  is  to  be 
preached,  the  different  dispensations  and  various  de- 
grees of  light  which  have  attended  his  doctrine  as 
the  appointed  Messiah  and  Saviour,  the  method  of 
addressing  the  consciences  of  men,  which  Patriarchs, 
and  Prophets,  and  Apostles,  adopted — in  short,  we 
must  gather  all  our  knowledge  from  the  Bible.  Our 
ministry  must,  in  all  its  parts,  be  the  Bible  expounded, 
amplified,  applied.  The  greatest  success  of  the  pastor 
is  uniformly  found  where  there  is  most  of  God  and 
least  of  man.  Even  the  simplest  principles  of  na- 
tural religion,  the  plainest  moral  maxims,  the  mere 
institutes  of  judicial  legislation,  the  slightest  cere- 
mony, the  very  enumeration  of  genealogies,  have 
some  beneficial  effect. 

Add  a  third  observation,  brethren.     Let  us  beware 

of  HUMAN  PASSION  MINGLING  WITH  OUR  EXPOSI- 
TIONS OF  THE  MAIN  DOCTRINES  OF  ScRIPTURE, 
AND  WITH  THE  SUBORDINATE  TOPICS  WHICH  ARISE 

FROM  THEM.      Human  passion  will  mingle ;  but  let 
C  42 


1 

us  beware.  Let  us  overstate  nothing;  let  us  not 
exaggerate,  magnify,  strain  matters  ;  let  the  ivord  of 
Christ  dwell  in  us  richly  in  all  vjisdom.  It  is  heat 
and  controversy  which  inflame  and  divide  the  church. 
Wide  differences  of  judgment  must  exist  on  a  multi- 
tude of  points  gathered  by  the  feeble  reason  of  man 
from  the  Holy  Scriptures.  But  these  are  of  little 
moment,  if  the  commanding  doctrines,  and  the  true 
spirit  of  Christianity  are  chiefly  enforced,  and  if  non- 
essential matters  are  not  dogmatically  and  fiercely 
urged. 

Dear  brethren,  let  the  Bible  be  our  religion,  our 
rule,  our  standard — the  Bible  in  all  its  parts — the 
Bible  in  its  unutterable  mysteries — the  Bible  in  every 
subordinate  statement — the  Bible,  softly  and  gra- 
ciously yielded  to,  and  imprinted  on,  a  spirit  of  wis- 
dom and  meekness.  When  this  is  done,  surely  our 
God  will  descend  upon  us ;  the  Spirit  of  grace  will 
glorify  his  own  truth ;  and  the  elements  of  the  con- 
version of  the  world,  accumulated  in  the  diffusion  of 
Bibles,  and  Missionaries,  and  Teachers,  will  be  ready 
to  burst  into  life  and  efiicacy  at  the  Divine  command. 
Let  the  Holy  Saviour,  the  Holy  Spirit,  the  Holy 
Scriptures,  be  our  motto  and  rallying-word  in  all  we 
undertake  or  hope  for. 

7.  A  DECIDED  SUPERIORITY  TO  THE  WORLD  AND 

ALL  SECULAR  CONSIDERATIONS,  is  another  point  of 
duty  essential  to  any  hopes  of  a  revival  of  religion. 
We  Hve  in  a  day  of  external  peace.  We  live  in  a 
time  of  much  evangelical  profession.  The  Gospel  is 
in  a  certain  way  fashionable.  Our  danger,  therefore, 
lies  peculiarly  on  the  side  of  the  world,  of  ease,  in- 
dulgence, pride,  conformity  to  the  opinion  of  others ; 


display  in  dress,  in  furniture,  in  houses;  a  life  of 
external  propriety,  without  much  self-denial  or  spiri- 
tuality. We  must,  then,  maintain  a  decided  supe- 
riority to  all  secular  considerations,  if  we  would  fulfil 
the  duties  already  suggested,  and  glorify  Christ.  We 
must  despise  the  frowns,  and  shun  the  smiles,  and 
avoid  the  maxims,  and  dread  the  benumbing  influ- 
ence, of  the  world.  We  must  be  well  aware  of  the 
surprising  tendency  there  is  in  every  human  heart  to 
lukewarmness,  to  the  love  of  praise,  to  secular  im- 
portance, and  the  gratification  of  the  flesh.  We 
are  walking  as  upon  enchanted  ground.  There  is 
a  stream  and  course  of  this  present  world,  flowing 
forwards  in  every  age,  and  swollen  with  human  con- 
cupiscence and  the  arts  of  Satan,  which  is  ever  ready 
to  carry  us  away.  No  man  can  keep  his  standing 
without  constant  prayer  and  watchfulness.  And  all 
these  dangers  are  augmented  in  a  time  of  toleration 
and  peace,  and  when  many  faithful  and  enlightened 
bishops  and  pastors  give  a  currency  to  truth.  In 
such  a  day,  Satan's  whole  force  is  directed  to  seduce 
and  to  flatter.  In  such  a  day,  ambition,  love  of 
power,  sordid  covetousness,  the  lording  it  over  God's 
heritage,  the  complacency  of  a  public  situation,  the 
secret  delight  in  considering  our  works,  our  congre-  \ 
gations,  our  parishes,  our  influence,  steal  upon  the  ] 
heart  unperceived.  The  world,  in  all  its  forms,  is 
in  direct  hostility  with  the  spiritual  church.  "  Filthy 
lucre"  is  again  and  again  condemned  by  St.  Paul, 
as  the  especial  snare  of  the  clergy.  Pride,  and  do- 
minion over  the  faith  of  the  people,  is  again  and 
again  held  forth  by  him  for  our  warning. 

In  two  ways  is  all  the  mischief  of  the  world  in- 
c2 


lii 

creased  tenfold.  It  seduces  under  the  guise  of 
LAWFUL  THINGS.  It  assumes  the  garb  of  prudence 
and  foresight.  It  hides  itself  under  the  mask  of 
benevolence.  It  appears,  as  the  management  of  our 
concerns,  the  living  on  terms  of  friendly  intercourse, 
the  relaxation  and  cheerful  society  which  our  severer 
studies  demand,  the  attention  to  our  friends  and  pa- 
trons, the  care  of  our  health,  the  seizing  of  opportu- 
nities for  doing  good  and  removing  prejudice.  Thus, 
under  the  semblance  of  what  is  lawful,  ministers  step 
over  the  boundary,  verge  towards  doubtful  indul- 
gences, and  compromise  their  character,  their  influ- 
ence, their  usefulness.  Thus  they  abridge  their  time, 
and  weaken  their  inclination  for  solid  study,  the  visits 
to  the  poor,  and  the  duties  of  devotion ;  and  thus, 
still  further  declines  from  God  are  brought  on. 

For  another  peculiar  danger  of  the  world  arises 
from  its  debauching  the  understanding,  and 

BIASSING  THE  DECISIONS  OF  THE  JUDGMENT.      The 

maxims  which  appeared  to  us  the  most  clear,  become 
doubtful.  The  practices  which  we  loudly  condemned, 
are  tolerated,  excused,  defended.  The  marks  of  a 
lukewarm  spirit,  which  we  had  laid  up  in  our  hearts, 
are  no  longer  conclusive.  The  interpretation  which 
we  put  on  the  scriptural  definition  of  the  world,  and 
the  scriptural  danger  arising  from  it,  slips  out  of  our 
memory.  The  resolutions  we  made  in  early  life, 
appear  harsh  and  impracticable.  We  are  now  of 
opinion  that  this  and  that  thing  is  lawful ;  we  now 
judge  such  and  such  practices  expedient;  we  now 
conclude  and  resolve,  that  there  is  no  harm  in  this 
and  the  other  indulgence.  Thus  Satan  gains  a  foot- 
ing in  the  heart ;  earthly  things  obtain  possession, 


liii 

Christ  and  his  doctrine  are  enfeebled,  the  pity  we 
once  felt  for  souls  has  lost  its  tone,  our  self-denial  is 
gone,  and  we  are  like  salt  which  has  lost  its  savour. 
Brethren,  let  us  awake  to  our  danger  ere  it  be  too 
late.  Let  us  shake  ourselves  from  the  slumbers  of  a 
worldly  state.  Let  us  dread  the  magical  enchant- 
ment of  earthly  objects.  Let  us  take  heed,  and 
beware  of  covetousness,  and  surfeiting,  and  the  plea- 
sures of  this  life.  If  a  revival  of  religion  is  our 
object  and  our  desire,  we  must  begin  at  home;  we 
must  cultivate  a  spiritual,  a  retired,  a  heavenly  reli- 
gion. Never  can  we  call  our  people  to  leave  that 
world  to  which  we  are  looking  back  ourselves. 

But  we  must  not  further  extend  these  suggestions. 
If,  dear  brethren,  these  things  are  as  we  have  been 
describing  them ;  if  the  causes  of  humiliation  are 
such  as  we  have  stated ;  if  the  grounds  of  hope  and 
encouragement  are  so  cheering;  if  the  duties  which 
should  be  earnestly  attended  to  are  so  numerous  and 
important ; — then,  may  the  writer  be  permitted  to 
address,  in  conclusion,  several  classes  of  his  brethren 
in  the  sacred  ministry? 

1.  Are  any  readers  of  these  pages  astonished 

AT  THE  GENERAL  TOPICS  WHICH  HAVE  BEEN  EN- 
FORCED ?  Does  the  whole  thing  appear  to  you 
new,  extravagant,  unnecessary?  Do  you  look  on 
the  whole  complexion  and  colour  of  the  statement  as 
unnatural  ?  Then  examine,  we  entreat  you,  whether 
this  doth  not  arise  from  your  own  wrong  state  of 
heart.  Perhaps  you  have  never  felt  your  sins,  as  an 
individual  penitent,  personally  accountable  to  God. 
Perhaps  you  have   never  once  wept  over  them  in 


liv 

deep  contrition.  Perhaps  you  have  never  seen  the 
spiritual  glory  of  Christ,  as  the  incarnate  Saviour, 
sacrificing  himself  on  the  cross  for  your  redemption. 
Perhaps  you  have  never  known  what  prayer,  and 
meditation,  and  communion  with  God,  and  love  to 
Christ,  and  hatred  of  sin,  and  the  denial  of  self,  and 
the  joy  of  pardon,  mean.  The  consequence  is,  you 
have  had  no  care  of  the  souls  committed  to  your 
charge — you  have  never  taught  them  their  need  of 
salvation — you  have  never  shown  them  a  Redeemer 
— you  have  never  held  out  to  them  the  Holy  Spirit, 
as  the  Author  of  life  and  grace :  and  how  can  topics, 
such  as  these  we  have  been  discussing,  be  intelligible 
to  you  ?  Strange  would  it  be,  if  you  did  not  start 
at  them.  You  are  not  merely  in  need  of  being 
aroused  to  greater  diligence ;  you  want  to  be  quick- 
ened from  a  death  in  trespasses  and  sins.  Awake, 
then,  dear  friend,  to  your  awful  state.  An  uncon- 
verted minister,  is  dragging  all  the  souls  of  his  people 
with  him  to  perdition.  He  is  a  blind  leader  of  the 
blind.  He  is  building  up  the  sinner  in  his  rebellion, 
his  self-righteousness,  his  negligence.  O  repent, 
then,  and  turn  to  God,  and  do  works  meet  for  re- 
pentance !  We  speak  not  to  you  of  a  revival  of 
religion  amongst  others ;  we  deal  with  you  for  your 
own  salvation.  We  plead  with  you  for  the  sheep, 
scattered  and  wandering,  and  having  no  shepherd. 
We  adjure  you  by  the  vows  of  your  ordination,  by 
the  blood  of  Christ,  by  the  grace  of  the  good  Spirit 
of  God,  by  the  value  of  souls,  by  the  unutterable 
importance  of  eternity,  to  awake  and  return  to  God. 
2.  You  say  you  are  moral,  diligent,  anxious 
for  the  good  of  your  parish.      But  is  this  all  ?      So 


Iv 

may  a  magistrate  be — so  a  statesman — so  a  landlord. 
But  you  are  called  to  be  the  minister  of  Christ.  You 
are  called  to  spiritual  duties.  You  are  called  to  bring 
men  to  salvation,  to  expound  the  doctrine  of  grace, 
to  prepare  a  lost  world  for  heaven.  And  doth  a  little 
common  morality,  such  as  Seneca  or  Epictetus  might 
have  taught;  or  some  general  benevolence,  gathered 
from  the  unavoidable  improvements  introduced  into 
society  by  the  Christian  spirit,  serve  to  discharge 
these  high  and  peculiar  obligations  ?  It  is  not  of 
morality,  but  of  Christianity,  that  you  are  the  minis- 
ter. It  is  not  of  benevolence,  but  of  salvation,  that 
you  are  the  herald.  Mere  decency,  mere  kindness 
of  heart,  mere  common  uprightness,  in  a  minister  of 
the  Gospel,  is  treachery  to  the  peculiar  trust  reposed 
in  him.  Nothing  can  be  indifferent  which  he  does. 
He  is  the  instrument  and  cause  of  the  condemnation 
of  his  people,  unless  he  is  positively  employing  all 
his  powers  for  their  salvation.  A  pilot  that  allows 
his  vessel  to  dash  upon  the  rocks,  is  guilty  of  the 
consequences  of  the  shipwreck. 

3.  But  you  are  not  merely  an  ordinary  decent 
minister,  living  a  quiet  and  benevolent  life ;  you  tell 
me  you  are  active,  studious,  fond  of  litera- 
ture, diligent  in  reading  works  of  science,  the  patron 
of  the  arts,  the  author  of  criticisms,  and  poems,  and 
dissertations ; — but  is  all  this  the  appropriate  work  of 
a  minister  of  religion  ?  Consider,  dear  reader,  can 
any  thing  be  more  opposed  to  the  simple  character 
of  a  herald  of  Christ,  than  a  mere  taste  for  elegant 
literature,  the  mere  labour  of  a  scientific  student, 
the  mere  ardour  of  the  philosopher  or  the  historian  ? 
Was  it  for  this  you  undertook  the  care  of  souls  ?     Is 


VI 


it  for  this  you  desert  your  closet,  your  sick  chambers, 
your  private  devotional  duties  ?  Believe  it,  the  pride 
of  human  knowledge  indisposes  more  to  the  humbling 
truths  and  precepts  of  the  Christian  ministry,  than 
almost  any  other  passion.  The  soul  is  barren,  the 
heart  is  filled  with  vanity,  the  habits  are  worldly.  A 
literary  spirit  in  a  minister  of  Christ,  is  direct  re- 
bellion against  the  first  claims  of  his  high  office. 
The  spirit  of  the  servant  of  God  is  not  literature, 
but  piety;  not  vanity  and  conceit,  but  lowliness  of 
heart ;  not  idle  curiosity,  but  sound  and  solid  know- 
ledge ;  not  philosophy,  but  the  Bible ;  not  the  pur- 
suit of  natural  discoveries,  but  the  care  of  souls,  the 
glory  of  Christ,  the  progress  of  the  Gospel;  not 
science,  but  salvation. 

4.  But  objections  may  be  advanced  to  the  state- 
ments of  this  Essay  byTHE  theological  inquirer, 
WHO  HAS  made  divinity  HIS  STUDY,  who  has  ex- 
amined Fathers  and  Commentators,  who  has  weighed 
opposite  arguments  and  systems  of  religion,  and  has 
imbibed  the  strongest  prejudices  against  the  principal 
statements  which  have  been  advanced.  He  under- 
stands not  what  revival  of  piety  can  be  necessary  in 
such  circumstances  as  ours  in  this  country.  He  ob- 
jects to  this  ardour,  this  over-statement,  as  he  terms 
it,  on  the  subject  of  spiritual  religion.  He  condemns 
it  as  feverish ;  he  imputes  it  to  a  spirit  of  party ;  he 
charges  it  with  enthusiasm  ;  he  complains  of  it  as 
impracticable  and  intolerant;  he  dismisses  it  with  a 
name  of  reproach. 

To  such  general  insinuations,  the  plain  answer  is, 
that  the  Holy  Scriptures  speak  most  decidedly,  and 
in  every  part,  the  language  we  have  been  holding. 


Ivii 

Every  page  of  the  Bible  demands  the  whole  heart  of 
man.  Every  epistle  of  St.  Paul  is  far  more  exalted 
in  doctrine  and  spirituality^  than  any  statement  we 
can  make.  The  very  last  accusation  brought  by  the 
Saviour  against  a  falling  church,  was  that  of  luke- 
WARMNESS — the  being  "  neither  cold  nor  hot."  Let 
the  objector  read  over  again  his  Bible ;  let  him  pray 
for  the  guidance  and  illumination  of  the  Holy  Spirit  ; 
let  him  enter  upon  religion  as  a  practical  matter  be- 
tween God  and  his  own  soul,  and  he  will  soon  form 
a  totally  different  judgment  from  that  which  he  now 
entertains.  Lay  aside  only,  beloved  reader,  all 
prejudices  of  every  kind ;  lay  aside  the  opinions 
of  divines  and  disputants  ;  lay  aside  the  censure  and 
applause  of  a  mistaken  world,  and  enter  upon  the 
question  of  religion,  as  before  the  divine  Saviour, 
and  you  will  soon  find  that  the  very  doctrines  you 
reject  are  the  centre-point  of  Revelation — the  ele- 
ment of  salvation — the  means  of  pardon  and  grace 
to  man.  O  the  power  which  our  wicked  hearts 
give  to  the  idlest  excuses  and  prejudices  on  the  sub- 
ject of  the  Gospel !  The  very  language  and  objec- 
tions you  bring  forward,  are  a  proof  of  the  need  of 
that  revival  of  Christianity  for  which  we  plead.  The 
cold  external  orthodoxy  of  the  present  day,  evaporates 
all  the  life  of  the  divine  doctrine,  leaves  man  to  his 
natural  powers,  fills  him  with  pride  and  self-conceit, 
is  content  with  a  dead  faith  and  a  worldly  life,  neglects 
the  care  of  souls,  and  builds  up  a  proud  self-right- 
eousness on  the  foundation  of  human  merit.  This 
lukewarm  temper  is  an  enemy  to  spiritual  religion, 
and  to  the  revival  of  it ;  because  such  topics  condemn 
c3 


Vlll 


the  lukewarmness  of  the  age,  as  the  greatest  provo- 
cation that  can  be  offered  to  God.  O,  if  it  should 
please  the  Almighty  Saviour  to  revive  his  work 
amongst  the  clergy,  the  very  first  effect  would  be 
the  detection  of  the  evils  of  this  disputatious,  self- 
confident,  worldly  spirit !  We  appeal  to  this  Savi- 
our to  defend  the  cause  of  his  own  truth.  We  ap- 
peal to  this  Saviour,  to  testify  to  his  real  Gospel,  by 
making  it  the  means  of  conversion  in  men.  We 
appeal  to  this  Saviour,  to  support  us  in  our  earnest 
endeavours  to  maintain  his  cause  in  a  gainsaying  age, 
to  grant  us  his  Spirit,  and  to  make  every  opponent  a 
happy  partaker  of  the  grace  which  he  has  previously 
condemned ! 

5.  But  are  there  not  many  young  and  well- 
disposed  MINISTERS,  who  may  take  up  these  pages, 
and  may  sincerely  desire  to  act  upon  the  advice  given, 
and  who  yet  may  need  some  further  encouragement  ? 
They  are  pressed  with  difficulties.  They  are  dis- 
countenanced. They  are  impeded.  They  are  in 
their  own  minds  far  from  being  strongly  built  up  in 
the  faith  of  Christ.  To  such  interesting  persons, 
we  would  say.  Go  on,  young  friends,  in  simplicity 
and  prayer.  Keep  your  hearts  with  all  diligence. 
If  you  are  sincere,  and  persevere  in  the  use  of  means, 
God  will  assuredly  guide  you  into  all  truth.  "  If 
any  man  will  do  his  will,  he  shall  know  of  the  doc- 
trine." The  weakest  Christian  shall  overcome, 
through  the  might  of  his  glorious  Captain.  Study 
your  Bible.  Act  on  what  you  know.  Be  much  in 
prayer.  Ask  advice  in  great  difficulties  from  pious 
and  judicious  friends.      Read  the  lives  of  eminently 


lix 

holy  ministers  and  missionaries.  *  Despair  of  nothing 
in  a  good  cause.  Go  much  amongst  the  sick  and 
dying.  Compare  what  you  see  and  feel  with  the 
Holy  Scriptures.  Fear  not  the  face  of  man.  Your 
difficulties  and  discouragements  will  lessen.  "  The 
path  of  the  just  is  as  the  shining  light,  which  shin- 
eth  more  and  more  unto  the  perfect  day." 

6.  Remember,  finally,  dear  brethren,  for  with 
this  admonition  I  would  conclude,  that  Satan,  our 

GREAT  ADVERSARY,  WILL  PECULIARLY  RESIST  ALL 
ATTEMPTS   AT   A  REVIVAL   OF    CHRISTIANITY.        It 

is  death  to  his  kingdom.  A  cold  orthodoxy  he  can 
bear  with.  A  literary  spirit  he  can  turn  to  his  own 
purposes.  A  merely  decent,  benevolent  person,  with 
the  name  of  a  clergyman,  he  retains  safely  in  his 
power.  But,  to  arouse  a  careless  age,  to  sound  the 
trumpet  amongst  the  teachers  of  religion,  to  call  on 
them  to  awake  from  spiritual  torpor,  and  then  arouse 
their  people,  this  kindles  all  the  wrath  of  the  wicked 
one. 

Yes,  beloved  brethren,  we  must  calculate  on  the 
bitterest  hostility,  and  the  most  subtle  artifices  of 
Satan,  as  we  proceed  in  our  holy  course.  But  be  not 
deterred,  "  Greater  is  he  that  is  for  us,  than  he 
that  is  in  the  world."  Let  us  repose  in  the  might  of 
the  Captain  of  our  salvation.  Let  us  draw  close  the 
bonds  of  mutual  love.  Let  us  be  prepared  to  ascribe 
all  the  glory  to  Him  who  hath  done  all  things  for  us  ; 


*  As  those  of  Gilpin,  Hooker,  Leighton,  the  two  Henrys,  Haly- 
burton,  Doddridge,  Braiiierd,  Schwartz,  Martyn,  Fletcher,  Scott, 
Richmond.  To  these  lives  we  would  add,  as  books  of  gi;eat  im- 
portance, Cecil's  Remains,  and  Quesnel  on  the  New  Testament, 
which  should  never  be  out  of  the  hands  of  a  young  minister.  In 
Mr.  Giily's  Horae-catecheticse  are  some  valuable  thoughts. 


and  we  need  not  fear  discomfiture.  The  power  of 
Christ  will  rest  upon  us — the  tie  of  united  affections 
will  brine  us  near  to  each  other  for  aid  and  succour 
— the  high  aim  of  the  glory  of  God  will  engage  all 
the  divine  attributes  in  our  behalf.  We  do  not  trust 
in  ourselves — we  do  not  seek  any  selfish  object — we 
do  not  desire  our  own  praise.  We  are,  indeed,  but 
unprofitable  servants,  even  after  we  have  done  all. 
To  Him,  therefore,  who  hath  loved  us  be  all  the 
honour  and  majesty  ascribed — in  his  name  let  us  go 
forth,  making  mention  of  his  righteousness,  even  of 
his  only — and  in  him  let  us  be  united  in  the  bond 
of  charity  and  love  !  In  this  spirit,  and  with  these 
ends,  a  revival  of  Christianity,  first  among  the  clergy 
of  all  our  churches,  and  then  amongst  the  laity, 
may  be  humbly  hoped  for.  All  the  topics  of  humi- 
liation, if  duly  felt,  will  inspire  confidence  of  this 
great  result — all  the  sources  of  hope,  from  the  cir- 
cumstances of  the  times,  will  fall  into  the  same 
general  feeling — whilst  every  duty  which  we  have 
pointed  out,  directly  tends  to  the  same  result.  The 
STRENGTH  OF  Christ  for  the  combat  with  Satan — 
the  TEMPER  OF  LOVE  for  the  efforts  of  the  church — 
the  GLORY  OF  God  for  the  ultimate  end  of  all,  form 
a  combination  which  will  conduct  to  the  greatest  re- 
sults— for  they  agree,  and  are  identified,  with  the 
very  song  which  angels  chaunted  at  the  birth  of  the 
Saviour,  "  Glory  to  God  in  the  highest,  on  eartli 
peace,  good-will  towards  men." 

D.  W. 
Islington,  March,  1829. 


PREFACE, 

BY  THE  EDITOR  OF  THIS  EDITION. 


Of  the  excellence  of  this  work,  it  is  scarcely  possible 
to  speak  in  too  high  terms.  It  is  not  a  Directory 
relative  to  the  various  parts  of  the  Ministerial  office, 
and  in  this  respect  it  may,  by  some,  be  considered  as 
defective ;  but  for  powerful,  pathetic,  pungent,  heart- 
piercing  address,  we  know  of  no  work  on  the  Pastoral 
office  to  be  compared  with  it.  Could  we  suppose  it 
to  be  read  by  an  angel,  or  by  some  other  being  pos- 
sessed of  an  unfallen  nature,  the  argumentation  and 
expostulations  of  our  Author  would  be  felt  to  be 
altogether  irresistible ;  and  hard  must  be  the  heart 
of  that  Minister  who  can  read  it  without  being  moved, 
melted,  and  overwhelmed ;  hard  must  be  his  heart, 
if  he  be  not  roused  to  greater  faithfulness,  diligence, 
and  activity  in  winning  souls  to  Christ.  It  is  a 
work  worthy  of  being  printed  in  letters  of  gold ;  it 
deserves,  at  least,  to  be  engraven  on  the  heart  of 
every  Minister. 

But,  with  all  its  excellencies,  the  "  Reformed 
Pastor,"  as  originally  published  by  our  Author, 
labours  under  considerable  defects,  especially  as  re- 
gards its  usefulness  in  the  present  day.  With  re- 
spect to  his  works  in  general,  he  makes  the  follow- 


Ixii 

ing  candid,  yet  just  acknowledgment : — "  Concern- 
ing almost  all  my  writings,  I  must  confess  that  my 
own  judgment  is,  that  fewer,  well  studied  and  po- 
lished, had  been  better;  but  the  reader,  who  can 
safely  censure  the  books,  is  not  fit  to  censure  the 
author,  unless  he  had  been  upon  the  place,  and  ac- 
quainted with  all  the  occasions  and  circumstances. 
Indeed,  for  the  '  Saints'  Rest,'  I  had  four  months' 
vacancy  to  write  it ;  (but  in  the  midst  of  continual 
languishing  and  medicine;)  but  for  the  rest,  I  wrote 
them  in  the  crowd  of  all  my  other  employments, 
which  would  allow  me  no  great  leisure  for  polishing 
and  exactness,  or  any  ornament ;  so  that  I  scarce  ever 
wrote  one  sheet  twice  over,  nor  stayed  to  make  any 
blots  or  interlinings,  but  was  fain  to  let  it  go  as  it 
was  first  conceived.  And  when  my  own  desire  was, 
rather  to  stay  upon  one  thing  long,  than  run  over 
many,  some  sudden  occasions  or  other  extorted  al- 
most all  my  writings  from  me ;  and  the  apprehension 
of  present  usefulness  or  necessity  prevailed  against 
all  other  motives."* 

The  "  Reformed  Pastor"  appears  to  have  been  writ- 
ten under  the  unfavourable  circumstanceshere  alluded 
to — amidst  disease  and  languishment — and  to  have 
been  hurried  to  the  press,  without  that  revision  and 
correction  which  were  of  so  much  importance  to  its 
permanent  usefulness.  The  arrangement  is  far  from 
logical :  the  same  topics,  and  even  the  same  heads  of 
discourse,  are  repeated  in  different  parts  of  the  work. 
It  is  interlarded,  according  to  the  fashion  of  the  age, 
with   numerous  Latin  quotations  from  the  Fathers, 

*  Baxter's  Narrative  of  his  Life  and  Times,  p.  124. 


Ixiii 

and  other  writers ;  and  the  controversies  and  history 
of  the  day  are  the  subject  of  frequent  reference,  and 
sometimes  of  lengthened  discussion.  To  this  it  may 
be  added,  that  the  language,  though  powerful  and  im- 
pressive, is  often  remarkably  careless  and  inaccurate. 

With  the  view  of  remedying  these  defects  of  the 
original  work,  the  Rev.  Samuel  Palmer,  of  Hackney, 
pubHshed,  in  1766,  an  Abridgment  of  it;  but  though 
it  was  scarcely  possible  to  present  the  work  in  any 
form,  without  furnishing  most  powerful  and  most 
impressive  appeals  to  the  consciences  of  ministers, 
we  apprehend  he  essentially  failed  in  presenting  it 
in  that  form  which  was  desirable.  We  would,  in 
fact,  greatly  prefer  the  work  in  its  original  form,  with 
all  its  faults,  to  the  abridgment  of  it  by  Palmer ;  if 
the  latter  was  freed  from  many  of  its  defects,  it  also 
lost  much  of  its  excellence.  We  may  often,  with 
advantage,  throw  out  extraneous  matter  from  the 
writings  of  Baxter  ;  but  abridgment  destroys  their 
spirit; — their  energy  and  pathos  are  enervated  and 
evaporated  by  it.  Besides,  Mr.  Palmer  has  moulded 
the  work  into  an  entirely  new  form;  and  though 
his  general  arrangement  may,  in  some  respects,  be 
more  logical  than  our  Author's,  yet,  in  other  respects, 
it  is  no  improvement.  The  arrangement  of  the  ori- 
ginal is  much  more  natural  and  easy;  and  there  is 
in  it  a  fulness  and  richness  of  illustration,  which  we 
in  vain  look  for  in  the  abridgment. 

The  work  which  is  now  presented  to  the  public, 
is  not,  strictly  speaking,  an  abridgment.  Though 
considerably  less  than  the  original,  it  has  been  re- 
duced in  size,  chiefly  by  the  omission  of  extraneous 
and  controversial  matter,  which,  however  useful  it 


Ixiv 

might  be  when  the  work  was  originally  published, 
is  totally  inapplicable  to  the  circumstances  of  the  pre- 
sent age.  In  some  instances  I  have  also  changed  the 
order  of  the  particulars ;  but  the  chief  transposition 
which  I  have  made  is  of  the  "  Motives  to  the  Over- 
sight of  the  Flock,"  which  our  Author  placed  in  his 
Application,  but  which  I  have  introduced  in  that 
part  of  the  discourse  to  which  they  refer,  just  as  we 
have  "  Motives  to  the  Oversight  of  Ourselves,"  in 
the  preceding  part  of  the  treatise.  Some  of  the 
particulars  which  he  has  under  the  head  of  Motives, 
I  have  introduced  in  other  parts  of  the  body  of  the 
discourse,  to  which  they  appeared  more  naturally  to 
belong.  But  though  I  have  used  some  freedom  in 
the  way  of  transposition,  I  have  been  anxious  not  to 
sacrifice  the  force  and  fulness  of  our  Author's  illus- 
trations to  mere  logical  arrangement.  Many  of  the 
same  topics,  for  instance,  are  still  retained  in  the 
Application,  which  had  occurred  in  the  body  of  the 
discourse,  and  are  there  touched  with  a  master's 
hand,  but  which  would  have  lost  much  of  their  pathos 
and  energy,  had  I  separated  them  from  that  particu- 
lar connection  in  which  they  stand,  and  introduced 
them  in  a  different  part  of  the  work.  I  have  also 
corrected  the  language  of  our  Author;  but  I  have 
been  solicitous  not  to  modernize  it.  Though  to 
adopt  the  phraseology  and  forms  of  speech  employed 
by  the  writers  of  that  age,  would  be  a  piece  of  silly 
affectation  in  an  author  of  the  present  day,  yet  there 
is  something  simple,  venerable,  and  impressive  in  it, 
as  used  by  the  writers  themselves. 

While,  however,  I  have  made  these  changes  on 
the  original,  1  trust  that  I  have  not  injured,  but  im- 


Ixv 

proved  the  work ;  that  the  spirit  of  its  great  Author 
is  so  much  preserved,  that  those  who  are  most  fami- 
liar with  his  writings  would  scarcely  have  been  sen- 
sible of  the  alterations  I  have  made,  had  I  not  stated 
them  in  this  place. 

Having  long  been  anxious  to  present  to  the  public 
an  edition  of  the  "  Reformed  Pastor,"  I  began  to 
prepare  it  a  considerable  time  ago ;  and  having  of- 
fered it  to  the  present  publisher,  he  informed  me 
that  the  Rev.  Daniel  Wilson  of  London,  had 
previously  agreed  to  write  an  Introductory  Essay  to 
that  work.  In  this  arrangement  I  feel  peculiar 
pleasure,  as  I  have  no  doubt  his  recommendation 
will  introduce  it  to  the  notice  of  many,  by  whom 
otherwise  it  might  have  remained  unknown. 

Before  I  conclude,  I  cannot  help  suggesting  to 
the  friends  of  religion,  that  they  could  not  perhaps 
do  more  good  at  less  expense,  than  by  presenting 
copies  of  this  work  to  the  Ministers  of  Christ 
throughout  the  country.  There  is  no  class  of  the 
community  on  whom  the  prosperity  of  the  Church 
of  Christ  so  much  depends  as  on  its  Ministers.  If 
their  zeal  and  activity  languish,  the  interests  of  reli- 
gion are  likely  to  languish  in  proportion ;  while,  on 
the  other  hand,  whatever  is  calculated  to  stimulate 
their  zeal  and  activity,  is  likely  to  promote,  in  a  pro- 
portional degree,  the  interests  of  religion.  They 
are  the  chief  instruments  through  whom  good  is  to 
be  effected  in  any  country.  How  important,  then, 
must  it  be  to  stir  them  up  to  holy  zeal  and  activity 
in  the  cause  of  the  Redeemer !  A  tract  given  to  a 
poor  man  may  be  the  means  of  his  conversion  ;*  but 
a  work  such  as  this,  presented  to  a  Minister,  may, 


Ixvi 

through  his  increased  faithfulness  and  energy,  prove 
the  conversion  of  multitudes.  Ministers  themselves 
are  not  perhaps  sufficiently  disposed  to  purchase  works 
of  this  kind :  they  are  more  ready  to  purchase  books 
which  will  assist  them,  than  such  as  will  stimulate 
them  in  their  work.  If,  therefore,  any  plan  could 
be  devised  for  presenting  a  copy  of  it  to  every  Minis- 
ter of  the  various  denominations  throughout  the 
United  Kingdom,  what  incalculable  good  might  be 
effected  !  There  are  many  individuals  to  whom  it 
would  be  no  great  burden  to  purchase  twenty  or 
even  fifty  copies  of  such  a  work  as  this,  and  to  send 
it  to  Ministers  in  different  parts  of  the  country ;  or 
several  individuals  might  unite  together  for  this  pur- 
pose. I  can  scarcely  conceive  any  way  in  which 
they  could  be  more  useful. 

To  the  different  Missionary  Societies,  I  trust  I 
may  be  allowed  to  make  a  similar  suggestion.  To 
furnish  every  Missionary,  or  at  least  every  Mission- 
ary Station,  with  a  copy  of  the  Reformed  Pastor, 
would,  I  doubt  not,  be  a  powerful  mean  of  promot- 
ing the  grand  object  of  Christian  Missions.  Sure 
I  am  of  this,  there  is  no  work  so  much  calculated  to 
stimulate  a  Missionary  to  holy  zeal  and  activity  in 
his  important  labours. 

WILLIAM  BROWN. 
Edinburgh,  March  12^A,  1829. 


CONTENTS. 


Page 

Dedication 73 

Introduction 89 


PART  I. 

THE    OVERSIGHT    OF    OURSELVES. 

CHAP.  I. — The  Nature  of  this  Oversight,     ,        .  91 

I.  See  that  the  work  of  grace  be  thoroughly  wrough  t  in 
your  own  souls, 91 

II.  See  that  you  be  not  only  in  a  state  of  grace,  but  that 
your  graces  are  in  vigorous  and  lively  exercise,        .         102 

III.  See  that  your  example  contradict  not  your  doctrine,   104 

IV.  See  that  you  live  not  in  those  sins  against  which  you 
preach  in  others, 110 

V.  See  that  you  be  not  destitute  of  the  qualifications  ne- 
cessary for  the  work,  .         .         ,         ,         .         Ill 

CHAP.  II. — The  Motives  TO  this  Oversight,      .        .116 

I.  You  have  a  heaven  to  win  or  lose  as  well  as  other  men,  116 

II.  You  have  a  depraved  nature  as  well  as  others,      .         118 
HI.  You  are  exposed  to  greater  temptations  than  others,  119 

IV.  You  have  many  eyes  upon  you,  and  there  will  be  many 

to  observe  your  falls, 121 

V.  Your  sins  will  have  more  heinous  aggravations  than 
other  men's, 122 


Ixviii  CONTENTS. 

Page 

VI.  Such  important  works  as  yours  require  greater  grace 
than  other  men's, 12^ 

VII.  The  honour  of  Christ  lieth  more  on  you  than  on 
other  men, 125 

VIII.  The  success  of  your  labours  materially  depends  on 
your  taking  heed  to  yourselves,      ....         127 


PART  II. 

THE    OVERSIGHT    OF    THE    FLOCK. 

CHAP.  I. — The  Nature  of  this  Oversight. — This  Over- 
sight extends  to  all  the  flock,  .         .         .         .137 

I.  We  must  labour  for  the  conversion  of  the  unconverted,  146 

II.  We  must  give  advice  to  inquirers  who  are  under  con- 
victions of  sin,       150 

III.  We  must  study  to  build  up  those  who  are  already 
partakers  of  divine  grace,  .         .         .         .         .      154< 

IV.  We  must  exercise  a  careful  oversight  of  families,  158 

V.  We  must  be  diligent  in  visiting  the  sick,       .         .  160 

VI.  We  must  be  faithful  in  the  reproof  and  admonition  of 
offenders 163 

VII.  We  must  not  neglect  the  exercise  of  Church  disci- 
pline  164 

CHAP.  II The  Manner  of  this  Oversight — The  Min- 
isterial work  must  be  carried  on,       .        .        .        .172 

I.  Purely  for  God,  and  the  salvation  of  souls,     .         .         172 

II.  Diligently  and  laboriously, 173 

III.  Prudently  and  orderly,       .         .         .         .         .          174> 

IV.  Insisting  chiefly  on  the  greatest  and  most  necessary 
things, 175 

V.  With  plaiimess  and  simplicity,      .         .         .         .         177 

VI.  With  humility, 179 

VII.  With  a  mixture  of  severity  and  mildness,  .         180 

VIII.  With  affection,  and  seriousness,  and  zeal,    .         .     180 


CONTENTS.  Ixix 

Page 

IX.  With  tender  love  to  our  people,         .         .         .         180 

X.  With  patience, 182 

XI.  With  reverence, 18.3 

XII.  With  spirituality, 184 

XIII.  With  earnest  desires  and  expectations  of  success,    185 

XIV.  Under  a  deep  sense  of  our  own  insufficiency,  and 

of  our  dependence  on  Christ,         .         .         .         .         187 

XV.  In  unity  with  other  ministers,       .         .         .         .188 


CHAP.  III.— The  Motives  to  this  Oversight,  .         190 

I.  From  the  relation  in  which  we  stand  to  the  flock: — 
We  are  Overseers,  .         .         .         .         .         .190 

II.  From  the  efficient  cause  of  this  relation : — The  Holy 
Ghost, 196 

III.  From  the  dignity  of  the  object  which  is  intrusted  to 
our  care: — The  Church  of  God,        ....     198 

IV.  From  the  price  paid  for  the  Church : — "  Which  he 
hath  purchased  with  his  blood,"    ....         199 


PART  III. 

APPLICATION. 

CHAP.  I The  Use  OF  HuMiUATioN,  .        .        .        .201 

I.  On  account  of  our  pride, 206 

II.  Our  not  seriously,  unreservedly,  and  laboriously,  lay- 
ing out  ourselves  in  our  work,  ....     218 

1.  By  negligent  studies, 219 

2.  By  dull,  drowsy  preaching,        ....  220 

3.  By  not  helping  destitute  congregations,  .  224< 

III.  Our  prevailing  regard  to  our  worldly  interests,  in 
opposition  to  the  interests  of  Christ,  .         .         .  224- 

1.  By  temporizing,   ......         224 

2.  By  worldly  business, 225 

3.  By  barrenness  in  works  of  charity,         .         .         226 

IV.  Our  undervaluing  the  unity  and  peace  of  the  church,  232 

V.  Our  neglect  of  church  discipline,     ....     242 


IXX  CONTENTS. 

Page 

CHAP.  II The  Duty  of  Personal  Catechising  and 

Instructing  the  flock  particularly  recommended,     253 

Section  I. — Motives  to  this  duty,        ....        254) 

Article  I Motives  from  the  Benefits  of  the  Work,    .     254" 

I.  It  will  be  a  most  hopeful  mean  of  the  conversion  of 
sinners, 256 

II.  It  will  essentially  promote  the  edification  of  saints,      258 

III.  It  will  make  our  public  preaching  better  understood 

by  our  people, 259 

IV.  It  will  make  us  more  familiar  with  them,  and  assist 

us  in  winning  their  affections,        ....         260 

V.  It  will  make  us  better  acquainted  with  their  spiritual 
state,  and  enable  us  better  to  watch  over  them,  .     26^ 

VI.  It  will  assist  us  in  the  admission  of  persons  to  the 
sacraments,  .......         261 

VII.  It  will  show  men  the  true  nature  of  the  ministerial 
office,      .         • 261 

VIII.  It  will  show  our  people  the  nature  of  their  duty  to 
their  ministers, 263 

IX.  It  will  give  the  governors  of  the  nation  more  correct 
views  of  the  Christian  ministry,  and  so  may  procure 
from  them  further  help, 266 

X.  It  will  exceedingly  facilitate  the  ministerial  work  in 
succeeding  generations, 271 

XI.  It  will  conduce  to  the  better  ordering  of  families,  and 

the  better  spending  of  the  Lord's  day,       .        .         .     272 

XII.  It  will  preserve  many  ministers  from  idleness  and 
mispending  their  time, 272 

XIII.  It  will  contribute  to  subdue  our  own  corruptions,  * 
and  to  exercise  our  own  graces,         ....     273 

XIV.  It  will  withdraw  both  ourselves  and  our  people 
from  vain  controversies,  and  the  lesser  matters  of  reli- 
gion,     273 

XV.  It  will  probably  extend  over  the  whole  country,    .     274! 

XVI.  It  is  likely  to  be  a  work  which  will  not  stop  with 
those  who  are  engaged  in  it,  .         c         .         .         275 

XVII.  The  weight  and  excellency  of  the  duty  recom- 
mended,   276 


CONTENTS.  Ixxi 

Page 
Article  II — Motives  from  the  Difficulties  of  the  Work,  279 

I.  Difficulties  in  ourselves, 280 

II.  Difficulties  in  our  people,  ....        281 

Article  III — Motives  from  the  Necessity  of  the  Work,   283 

I.  It  is  necessary  for  the  glory  of  God,  .         .         .     283 

II.  It  is  necessary  to  the  welfare  of  our  people,         .        286 

III.  It  is  necessary  to  our  ovv^n  welfare,       ,        .        .     288 

Article  IV. — Application  of  these  Motives,     .        ,        290 

Section  II. — Objections  to  this  Duty,     ....    305 

Section  III. — Directions  for  this  Duty,       .        .        .        329 

Article  I — Directions  for  bringing  our  People  to  submit 
to  the  Exercise, 330 

I.  Conduct  yourselves  in  the  general  course  of  your  life 
and  ministry,  as  to  convince  them  of  your  ability  and 
sincerity,  and  love  to  them, 330 

II.  Convince  them  of  the  benefit  and  necessity  of  this 
exercise, 332 

III.  Put  catechisms  into  the  hands  of  every  family  in 
your  congregation,  whether  rich  or  poor,        .         ,         335 

IV.  Deal  gently  with  them,  and  remove  every  kind  of 
discouragement, 336 

V.  Expostulate  with  such  as  are  obstinate  and  disobe- 
dient,   337 

Article  II. — Directions  for  Prosecuting  the  Exercise 
with  Success, 337 

I.  Address  a  few  words  to  them  in  general,  to  mollify 
their  minds,  and  to  remove  all  offence,       .         .         .     339 

II.  Take  them  one  by  one,  and  deal  with  each  of  them 
apart, 3iO 

III.  Take  an  account  of  what  each  of  them  has  learned 

of  the  catechism, 34-1 

IV.  Try  by  further  questions  how  far  they  understand 
what  they  have  learned, 341 


Ixxii  CONTENTS. 

Page 

V.  When  you  have  tried  their  knowledge,  proceed  next 

to  instruct  them  yourselves,      .....     344 

VI.  If  they  are  grossly  ignorant,  or  appear  to  be  uncon- 
verted, make  some  prudent  inquiry  into  their  state,         347 

VII.  Endeavour  to  impress  their  heart  with  a  sense  of 
their  deplorable  condition,     .         .         .         .         .         351 

VIII.  Conclude  with  an  exhortation  to  them  to  believe 
in  Christ,  and  to  the  diligent  use  of  the  external  means 

of  grace,  ........     352 

IX.  At  dismissing  them,  mollify  their  minds  by  a  few 
words  deprecating  any  thing  like  offence,  and  endeavour 
to  engage  the  masters  of  families  to  carry  on  the  work 
you  have  begun,   .......         356 

X.  Keep  a  list  of  your  people  in  a  book,  with  notes  of 
their  character  and  necessities,  ....     357 

XI.  Through  the  whole  course  of  the  exercise,  see  that 

the  manner  as  well  as  the  matter  be  suited  to  the  end,    357 

XII.  If  God  enable  you,  extend  your  charity  to  those  of 

the  poorer  sort,  before  they  part  from  you,     .         .         360 


:^ 


DEDICATION. 


To  my  Reverend  and  Dearly-beloved  Brethren, 
the  faithful  Ministers  of  Christ,  in  Britain  and 
Ireland,  Grace  and  Peace  in  Jesus  Christ  be 
increased. 

Reverend  Brethren, 
The  subject  of  this  Treatise  so  nearly  concerneth 
yourselves,  and  the  churches  committed  to  your  care, 
that  it  emboldeneth  me  to  this  address,  notwithstand- 
ing the  imperfections  in  the  manner  of  handling  it, 
and  the  consciousness  of  my  great  unworthiness  to 
be  your  monitor. 

Before  I  come  to  my  principal  errand,  I  shall  give 
you  an  account  of  the  reasons  of  the  following  work, 
and  of  the  freedom  of  speech  I  have  used,  which  to 
some  may  be  displeasing. 

.  When  the  Lord  had  awakened  his  ministers  in 
this  county,*  and  some  neighbouring  parts,  to  a 
sense  of  their  duty  in  the  work  of  catechizing,  and 

*  Worcestershire. 

D  42 


74 

private  instruction  of  all  in  their  parishes  who  would 
not  obstinately  refuse  their  help,  and  when  they  had 
subscribed  an  agreement,  containing  their  resolutions 
for  the  future  performance  of  it,  they  judged  it 
unmeet  to  enter  upon  the  work,  without  a  solemn 
humbhng  of  their  souls  before  the  Lord,  for  their 
long  neglect  of  so  great  and  necessary  a  duty ;  and 
therefore,  they  agreed  to  meet  together  at  Worces- 
ter, December  4,  1655,  and  there  to  join  in  humi- 
liation and  in  earnest  pray6r  to  God,  for  the  pardon 
of  our  neglects,  and  for  his  special  assistance  in  the 
work  which  we  had  undertaken,  and  for  the  success 
of  it  with  the  people  whom  we  had  engaged  to  instruct; 
at  which  time,  amppg  others,  I  was  desired  by  them 
to  preach.  In  compliance  with  their  wishes,  I  pre- 
pared the  followiiig  Discourse ;  which,  though  it 
proved  longer  than  could  be  delivered  in  one  or  two 
sermons,  yet  I  intended  to  have  entered  upon  it  at 
that  time,  and  to  have  delivered  that  which  was  most 
pertinent  to  the  occasion,  and  to  have  reserved  the 
rest  to  another  season.  But,  before  the  meeting, 
by  the  increase  of  my  ordinary  pain  and  weakness,  I 
was  disabled  from  going  thither ;  t9  recompense 
which  unwilling  omission,  I  easily  yielded  to  the 
request  of  divers  of  the  brethren,  forthwith  to  pub- 
lish the  things  which  I  had  prepared,  that  they  miglit 
read  that  which  they  could  not  hear. 

If  it  should  be  objected,  that  I  should  not  have 
spoken  so  plainly  and  sharply  against  the  sins  of  the 
ministry,  or  that  I  should  not  have  pubhshed  it  to 
the  view  of  the  world;  or,  at  least,  that  I  should 
have  done  it  in  another  tongue,  and  not  in  the  ears 
of   the   vulgar — especially,   at   such   a  time,   when 


75 

Quakers  and  Papists  are  endeavouring  to  brincr  the 
ministry  into  contempt,  and  the  people  are  too  prone 
to  hearken  to  their  suggestions, — I  confess  I  thouglit 
the  objection  very  considerable;  but  that  it  prevailed 
not  to  alter  my  Vesolution,  is  to  be  ascribed,  among 
others,  to  the  following  reasons  : — 1.  It  was  a  pur- 
posed solemn  humiliation  that  we  had  agreed  on, 
and  that  this  was  intended  for.  And  how  should 
we  be  humbled  without  a  plain  confession  of  our 
sin  ?  2.  It  was  principally  our  own  sins  that  the 
confession  did  concern;  and  wljo  can  be  offended 
with  us  for  confessing  our  own  sins,  and  taking  the 
blame  and  shame  to  ourselves,  which  our  consciences 
told  us  we  ought  to  do?  3.  When  the  sin  is  open 
in  the  sight  of  the  world,  it  is  in  vain  to  attempt  to 
hide  it;  and  when  the  sin  is  pubHc,  the  confession 
should  also  be  pubhc.  If  the  ministers  of  England 
had  sinned  only  in  Latin,  I  would  have  made  shift 
to  have  admonished  them  in  Latin,  or  else  have  said 
nothing  to  them.  But  if  they  will  sin  in  Enghsh, 
they  must  hear  of  it  in  English.  Unpardoned  sin 
will  never  let  us  rest  or  prosper,  though  we  be  at 
ever  so  much  care  and  cost  to  cover  it :  our  sin  will 
surely  find  us  out,  though  we  find  not  it  out.  The 
work  of  confession  is  purposely  to  make  known  our 
sin,  and  freely  to  take  the  shame  to  ourselves ;  and 
if  "  he  that  confesseth  and.  forsaketh  his  sins  shall 
have  mercy,"  no  wonder  if  "  he  that  covereth  them 
shall  not  prosper."  If  we  be  so  tender  of  ourselves, 
and  so  loath  to  confess,  God  will  be  the  less  tender 
of  us,  and  he  will  indite  our  confessions  for  us.  He 
will  either  force  our  consciences  to  confession,  or  his 
judgments  shall  proclaim  our  iniquities  to  the  world. 
D  2 


76 

4.  Many  who  have  undertaken  the  work  of  the  min- 
istry, do  so  obstinately  proceed  in  self-seeking,  negli- 
gence, pride,  and  other  sins,  that  it  is  become  our 
necessary  duty  to  admonish  them.  If  we  saw  that 
such  would  reform  without  reproof,  we  would  gladly 
forbear  the  publishing  of  their  faults.  But  when 
reproofs  themselves  prove  so  ineffectual,  that  they 
are  more  offended  at  the  reproof  than  at  the  sin,  and 
had  rather  that  we  should  cease  reproving,  than  that 
themselves  should  cease  sinning,  I  think  it  is  time  to 
sharpen  the  remedy.  For  what  else  should  we  do? 
To  give  up  our  brethren  as  incurable  were  cruelty, 
as  long  as  there  are  further  means  to  be  used.  "  We 
must  not  hate  them,  but  plainly  rebuke  them,  and 
not  suffer  sin  upon  them."  To  bear  with  the  vices 
of  the  ministers,  is  to  promote  the  ruin  of  the  church ; 
for  what  speedier  way  is  there  for  the  depraving  and 
undoing  of  the  people,  than  the  pravity  of  their  guides? 
And  how  can  we  more  effectually  promote  a  reforma- 
tion, than  by  endeavouring  to  reform  the  leaders  of 
the  church  ?  For  my  part,  I  have  done  as  I  would 
be  done  by;  and  it  is  for  the  safety  of  the  church, 
and  in  tender  love  to  the  brethren,  whom  I  ven- 
ture to  reprehend,  not  to  make  them  contemptible 
and  odious,  but  to  heal  the  evils  that  would  make 
them  so.  But,  especially,  because  our  faithful  endea- 
vours are  of  so  great  necessity  to  the  welfare  of  the# 
church,  and  the  saving  of  men's  souls,  that  it  will  not 
consist  with  a  love  to  either,  to  be  negligent  our- 
selves, or  silently  to  connive  at  negligence  in  others. 
If  thousands  of  you  were  in  a  leaking  ship,  and 
those  that  should  pump  out  the  water,  and  stop  the 
leaks,  should  be  sporting  or  asleep,  or  even  but  fa- 


77 

vouring  themselves  in  their  labours,  to  the  hazard- 
ing of  you  all,  would  you  not  awaken  them  to  their 
work,  and  call  on  them  to  labour  as  for  your  lives  ? 
And  if  you  used  some  sharpness  and  importunity 
with  the  slothful,  would  you  think  that  man  was  in 
his  wits  who  would  take  it  ill  of  you,  and  accuse  you 
of  pride,  self-conceitedness,  or  unmannerliness,  to 
presume  to  talk  so  saucily  to  your  fellow-workmen, 
or  that  should  tell  you  that  you  wrong  them  by 
diminishing  their  reputation — would  you  not  say, 
"  The  work  must  be  done,  or  we  are  all  dead  men  ? 
Is  the  ship  ready  to  sink,  and  do  you  talk  of  repu- 
tation ?  or  had  you  rather  hazard  yourself  and  us, 
than  hear  of  your  slothfulness  ?"  This  is  our  case, 
brethren.  The  work  of  God  must  needs  be  done  ! 
Souls  must  not  perish,  while  you  mind  your  worldly 
business,  or  worldly  pleasure,  and  take  your  ease,  or 
quarrel  with  your  brethren  !  Nor  must  we  be  silent 
while  men  are  hastened  by  you  to  perdition,  and  the 
church  brought  into  imminent  danger,  for  fear  of 
seeming  too  uncivil  and  unmannerly  with  you,  or 
displeasing  your  impatient  souls  !  Would  you  be 
but  as  impatient  with  your  sins  as  with  our  reproofs, 
you  should  hear  no  more  from  us,  but  we  should  be 
all  agreed  !  But  neither  God  nor  good  men  will 
let  you  alone  in  such  sins.  Yet  if  you  had  betaken 
yourselves  to  another  calling,  and  would  sin  to  your- 
selves only,  and  would  perish  alone,  we  should  not 
have  so  much  necessity  of  molesting  you  as  now  we 
have;  but  if  you  will  enter  into  the  office  of  the 
ministry,  which  is  for  the  necessary  preservation  of 
us  all,  so  that,  by  letting  you  alone  in  your  sin,  we 
must  give  up  the  church  to  loss  and  hazard, — blame 


78 

ns  not,  if  we  talk  to  you  more  freely  than  you  would 
have  us  do.      If  your  own  body  were  sick,  and  you 
will  despise  the  remedy,  or  if  your  own  house  were 
on  fire,  and  you  will  be  singing  or  quarrelling  in  the 
streets,  I  could  possibly  bear  it,  and  let  you  alone ; 
(which  yet,  in  charity,  I  should  not  easily  do;)  but 
if  you  will  undertake  to  be  the  physician  of  an  hos- 
pital, or  to  a  whole   town  that  is  infected  with  the 
plague,  or  will  undertake  to  quench  all  the  fires  that 
shall  be  kindled   in   the  town,  there  is  no  bearing 
with  your  remissness,  how  much  soever  it  may  dis- 
please you  :  take  it  as  you  will,  you  must  be  told  of 
it;  and  if  that  will  not  serve,  you  must  be  told  of 
it  still  more  plainly;  and,  if  that  will  not  serve,  if 
you  be  rejected  as  well  as  reprehended,  you  may- 
thank  yourselves.      I  speak  all  this  to  none  but  the 
guilty.      And  thus  I  have  given  you  those  reasons 
which  forced  me  to  publish,   in  plain  English,  so 
much  of  the  sins  of  the  ministry,  as  in  the  following 
treatise  I  have  done.       And   I  suppose   the  more 
penitent  and  humble  any  are,  and  the  more  desirous 
of  the  true  reformation  of  the  church,  the  more  easily 
and  fully  will  they  approve  such  free  confessions  and 
reprehensions.      But  I  find  it  will  be  impossible  to 
avoid  offending  those  who  are  at  once  guilty  and  im- 
penitent :  for  there  is  no  way  of  avoiding  this,  but 
by  our  silence,  or  their  patience;  and  silent  we  can- 
not be,  because  of  God's  commands ;   and   patient 
they  cannot  be,  because  of  their  guilt  and  impeni- 
tence.     But  plain  dealers  will  always  be  approved 
in  the  end;  and  the  time  is  at  hand  when  you  will 
confess  that  they  were  your  best  friends. 

But  my  principal  business  is  yet  behind.     I  must 


79 

now  take  the  boldness,  brethren,  to  become  your 
monitor,  concernmg  some  of  the  necessary  duties, 
of  which  I  have  spoken  in  the  ensuing  discourse. 
If  any  of  you  should  charge  me  with  arrogance  or 
immodesty  for  this  attempt,  as  if  hereby  I  accused 
you  of  negligence,  or  judged  myself  sufficient  to  ad- 
monish you,  I  entreat  your  candid  interpretation  of 
my  boldness,  assuring  you  that  I  obey  not  the  coun- 
sel of  my  flesh  herein,  but  displease  myself  as  m-.:ch 
as  some  of  you;  and  would  rather  have  the  ease  and 
peace  of  silence,  if  it  were  consistent  with  my  duty 
and  the  church's  good.  But  it  is  the  mere  neces- 
sity of  the  souls  of  men,  and  my  desire  of  their  sal- 
vation, and  the  prosperity  of  the  church,  which 
force  me  to  this  arrogance  and  immodesty,  if  so  it 
must  be  called.  For  who  that  hath  a  tongue  can  be 
silent,  when  it  is  for  the  honour  of  God,  the  welfare 
of  his  church,  and  the  everlasting  happiness  of  so 
many  souls  ! 

The  firsts  and  chief  point,  which  I  have  to  pro- 
pose to  you,  is  this,  Whether  it  be  not  the  unques- 
tionable duty  of  the  generality  of  ministers  in  these 
three  nations,  to  set  themselves  presently  to  the  work 
of  catechizing  and  instructing,  individually,  all  that 
are  committed  to  their  care,  who  will  be  persuaded 
to  submit  thereto  ?  I  need  not  here  stand  to  prove 
it,  having  sufficiently  done  this  in  the  following  dis- 
course. Can  you  think  that  holy  wisdom  will  gain- 
say it  ?  Will  zeal  for  God,  will  delight  in  his  ser- 
vice, or  love  to  the  souls  of  men,  gainsay  it? — 1. 
That  people  must  be  taught  the  principles  of  religion, 
and  matters  of  greatest  necessity  to  salvation,  is  past 
doubt  among  us.      2.  That  they  must  be  taught  it 


80 

in  the  most  edifying,  advantageous  way,  I  hope  we 
are  agreed.  3.  That  personal  conference,  and  ex- 
amination, and  instruction,  hath  many  excellent  ad- 
vantages for  their  good,  is  no  less  beyond  dispute. 
4.  That  personal  instruction  is  recommended  to  us 
by  Scripture,  and  by  the  practice  of  the  servants  of 
Christ,  and  approved  by  the  godly  of  all  ages,  is,  so 
far  as  I  can  find,  without  contradiction.  5.  It  is 
past  doubt,  that  we  should  perform  this  great  duty 
to  all  the  people,  or  as  many  as  we  can :  for  our  love 
and  care  of  their  souls  must  extend  to  all.  If  there 
are  five  hundred  or  a  thousand  ignorant  people  in 
your  parish  or  congregation,  it  is  a  poor  discharge  of 
your  duty,  now  and  then  to  speak  to  a  few  of  them, 
and  to  let  the  rest  alone  in  their  ignorance,  if  you 
are  able  to  afford  them  help.  6.  It  is  no  less  cer- 
tain, that  so  great  a  work  as  this  is  should  take  up 
a  considerable  part  of  our  time.  Lastly,  It  is  equally 
certain  that  all  duties  should  be  done  in  order,  as  far 
as  possible,  and  therefore  should  have  their  appointed 
times.  And  if  we  are  agreed  to  practise,  according 
to  these  commonly  acknowledged  truths,  we  need 
not  differ  upon  any  doubtful  circumstances. 

I  do  now,  in  the  behalf  of  Christ,  and  for  the 
sake  of  his  church,  and  the  immortal  souls  of  men, 
beseech  all  the  faithful  ministers  of  Christ,  that  they 
will  presently  and  effectually  engage  in  this  work. 
Combine  for  the  -unanimous  performance  of  it,  that 
it  may  more  easily  procure  the  submission  of  your 
people.  I  must  confess,  I  find,  by  some  experience, 
that  this  is  the  work  that,  through  the  grace  of  God, 
must  reform  indeed ;  that  must  expel  our  common 
prevailing  ignorance;  that  must  bow  the  stubborn 


81 

hearts  of  sinners ;  that  must  answer  their  vain  ob- 
jections, and  take  off  their  prejudices ;  that  must 
reconcile  their  hearts  to  faithful  ministers,  and  help 
forward  the  success  of  our  pubUc  preaching;  and 
make  true  godliness  a  commoner  thinff  than  it  has 
hitherto  been.  I  find  that  we  never  took  the  best 
course  for  demohshinff  the  kingdom  of  darkness  till 
now.  I  wonder  at  myself,  how  I  was  kept  off  from 
so  clear  and  excellent  a  duty  so  long.  But  the  case 
was  with  me,  as  I  suppose  it  is  with  others.  I  was 
long  convinced  of  it,  but  my  apprehensions  of  the 
difEculties  were  too  great,  and  my  apprehensions  of 
the  duty  too  small,  and  so  I  was  long  hindered  from 
the  performance  of  it.  I  imagined  the  people  would 
scorn  it,  and  none  but  a  few,  who  had  least  need, 
wauld  submit  to  it,  and  I  thought  my  strength  would 
never  go  through  with  it,  having  so  great  burdens 
on  me  before;  and  thus  I  long  delayed  it,  which  I 
beseech  the  Lord  of  mercy  to  forgive.  Whereas, 
upon  trial,  I  find  the  difficulties  almost  nothing  (save 
only  through  my  extraordinary  bodily  weakness)  to 
that  which  I  imagined;  and  I  find  the  benefits  and 
comforts  of  the  work  to  be  such,  that  I  would  not 
wish  that  I  had  forborne  it  for  all  the  riches  in  the 
world.  We  spend  Monday  and  Tuesday,  from 
morning  almost  to  night,  in  the  work,  taking  about 
fifteen  or  sixteen  families  in  a  week,  that  we  may  go 
through  the  parish,  in  which  there  are  upwards  of 
eight  hundred  families,  in  a  year;  and  I  cannot  say 
yet  that  one  family  hath  refused  to  come  to  me,  and 
only  a  few  persons  excused  themselves  and  shifted  it 
off.  And  I  find  more  outward  signs  of  success  with 
most  that  do  come,  than  from  all  my  public  preach- 
d3 


82 

iiig  to  them.  If  you  say,  it  is  not  so  in  most  places ; 
I  answer,  I  wish  that  the  blame  of  this  may  not  lie 
with  ourselves.  If,  however,  some  refuse  your  help, 
that  will  not  excuse  you  for  not  affording  it  to  them 
that  would  accept  of  it.  If  you  ask  me,  what  course 
I  take  for  order  and  expedition,  I  may  here  mention, 
that,  at  the  delivery  of  the  catechisms,  I  take  a  cata- 
logue of  all  the  persons  of  understanding  in  the  pa- 
rish, and  the  clerk  goeth  a  week  before,  to  every 
family,  to  tell  them  what  day  to  come,  and  at  what 
hour,  (one  family  at  eight  o'clock,  the  next  at  nine, 
and  the  next  at  ten,  &c.)  And  I  am  forced  by  the 
number  to  deal  with  a  whole  family  at  once  ;  but 
ordinarily  I  admit  not  any  of  another- family  to  be 
present. 

Brethren,  do  I  now  invite  you  to  this  work,  with- 
out the  authority  of  God,  without  the  consent  of  all 
antiquity,  without  the  consent  of  the  reformed  Di- 
vines, or  without  the  conviction  of  your  own  con- 
sciences? See  what  the  Westminster  Assembly 
speak  occasionally,  in  the  Directory,  about  the  visi- 
tation of  the  sick  :  "  It  is  the  duty  of  the  minister 
not  only  to  teach  the  people  committed  to  his  charge 
in  public,  but  privately  and  particularly  to  admonish, 
exhort,  reprove,  and  comfort  them  upon  all  season- 
able occasions,  so  far  as  his  time,  strength,  and  per- 
sonal safety  will  permit.  He  is  to  admonish  them 
in  time  of  health  to  prepare  for  death.  And  for  that 
purpose,  they  are  often  to  confer  with  their  minister 
about  the  estate  of  their  souls,"  &c.  Read  this  over 
again  and  consider  it.  Hearken  to  God,  if  you  would 
have  peace  with  God.  Hearken  to  conscience,  if 
you  would  have  peace  of  conscience.     I  am  resolved 


to  deal  plainly  with  you,  though  I  should  displease 
you.  It  is  an  unlikely  thing  that  there  should  he  a 
heart  sincerely  devoted  to  God  in  the  breast  of  that 
man,  who,  after  advertisements  and  exhortations,  will 
not  resolve  on  so  clear  and  important  a  duty.  I 
cannot  conceive  that  he  who  hath  one  spark  of  saving 
grace,  and  so  hath  that  love  to  God  and  delight  in 
his  service,  which  is  in  all  the  sanctified,  could  pos- 
sibly be  drawn  to  oppose  or  refuse  such  a  work  as 
this ;  except  under  the  power  of  such  a  temptation 
as  Peter  was,  when  he  denied  Christ,  or  when  he 
dissuaded  him  from  suffering,  and  heard  a  half  ex- 
communication, "  Get  thee  behind  me,  Satan ;  thou 
art  an  offence  unto  me :  for  thou  savourest  not  the 
things  that  be  of  God,  but  those  that  be  of  men." 
You  have  put  your  hand  to  the  plough :  you  are 
doubly  devoted  to  him  as  Christians,  and  as  Pastors ; 
and  dare  you,  after  this,  draw  back  and  refuse  his  work? 
You  see  the  work  of  reformation  at  a  stand ;  and  you 
are  engaged  by  many  obligations  to  promote  it ;  and 
dare  you  now  neglect  the  means  by  which  it  must 
be  done  ?  Will  you  show  your  faces  in  a  Christian 
congregation,  as  ministers  of  the  gospel,  and  pray 
for  a  reformation,  and  for  the  conversion  and  salva- 
tion of  your  hearers,  and  for  the  prosperity  of  the 
church ;  and  when  you  have  done,  refuse  to  use  the 
means  by  which  all  this  must  be  accomplished  ?  I 
know  carnal  wit  will  never  want  words  and  show  of 
reason,  to  gainsay  that  truth  and  duty  which  it  abhors. 
It  is  easier  now  to  cavil  against  duty  than  to  perform 
it:  but  wait  the  end,  before  you  pass  your  final 
judgment.  Can  you  make  yourselves  believe  that 
you  shall  have  a  comfortable  review  of  these  neglectsj 


84 

or  make  a  comfortable  account  of  them  to  God?  I 
dare  prognosticate,  from  the  knowledge  of  the  nature 
of  grace,  that  all  the  godly  ministers  in  England  will 
make  conscience  of  this  duty,  and  address  themselves 
to  it,  except  those  who,  by  some  extraordinary  acci- 
dent, are  disabled,  or  who  are  under  such  tempta- 
tions as  aforesaid.  I  do  not  hopelessly  persuade  you 
to  it,  but  take  it  for  granted  that  it  will  be  done. 
And  if  any  lazy,  or  jealous,  or  malicious  hypocrites, 
do  cavil  against  it,  or  hold  off,  the  rest  will  not  do 
so :  but  they  will  take  the  opportunity,  and  not  re- 
sist the  warnings  of  the  Lord.  And  God  will  un- 
case the  hypocrites  ere  long,  and  make  them  know, 
to  their  sorrow,  what  it  was  to  trifle  with  him.  Woe 
to  them,  when  they  must  account  for  the  blood  of 
souls  !  The  reasons  which  satisfied  them  here  against 
duty,  will  not  then  satisfy  them  against  duty;  but 
will  be  manifested  to  have  been  the  effects  of  their 
folly,  and  to  have  proceeded  radically  from  their  cor- 
rupted wills,  and  carnal  interest.  Nor  wdll  their  con- 
sciences own  those  reasons  at  a  dying  hour,  which 
now  they  seem  to  own.  Then  they  shall  feel  to  their 
sorrow,  that  there  is  not  that  comfort  to  be  had  for 
a  departing  soul,  in  the  review  of  such  neglected 
duty,  as  there  is  to  them  that  have  wholly  devoted 
themselves  to  the  service  of  the  Lord.      I  am  sure 

MY  ARGUMENTS  FOR  THIS  DUTY  WILL  APPEAR 
STRONGEST  AT  THE  LAST,  WHEN  THEY  SHALL  BE 
VIEWED  AT  THE  HOUR  OF  DEATH,  AT  THE  DAY  OF 
JUDGMENT,  AND  ESPECIALLY  IN  THE  LIGHT  OF 
ETERNITY. 

And  now,  brethren,  I  earnestly  beseech  you,   in 
the  name  of  God,  and  for  the  sake  of  your  people's 


85 

souls,  that  you  will  not  slightly  slubber  over  this 
work,  but  do  it  vigorously,  and  with  all  your  might ; 
and  make  it  your  great  and  serious  business.  Much 
judgment  is  required  for  the  managing  of  it.  Study, 
therefore,  beforehand,  how  to  do  it,  as  you  study 
your  sermons.  I  remember  how  earnest  I  was  with 
some  of  the  last  parliament,  that  they  would  settle 
catechists  in  our  assemblies;  but  truly  I  am  not 
sorry  that  it  took  not  effect,  unless  for  a  few  of  the 
larger  congregations.  For  I  perceive,  that  all  the 
life  of  the  work,  under  God,  doth  lie  in  the  prudent, 
effectual  management  of  it,  in  searching  men's  hearts, 
and  setting  home  the  truth  to  their  consciences;  and 
the  ablest  minister  is  weak  enough  for  this,  and  few 
of  inferior  parts  would  be  found  competent.  For  I 
fear  nothing  more,  than  that  many  ministers,  who 
preach  well,  will  be  found  but  imperfectly  qualified 
for  this  work,  especially  to  manage  it  with  old,  igno- 
rant, dead-hearted  sinners.  And,  indeed,  if  the 
ministers  be  not  reverenced  by  the  people,  they  will 
rather  slight  them,  and  contest  with  them,  than 
humbly  learn  and  submit  to  them :  how  much  more 
would  they  do  so  by  inferior  men  ?  Seeing,  then, 
the  work  is  cast  upon  us,  and  it  is  we  that  must  do 
it,  or  else  it  must  be  undone,  let  us  be  up  and  doing 
with  all  our  might.  When  you  are  speaking  to 
your  people,  do  it  with  the  greatest  prudence  and 
seriousness,  and  be  as  earnest  with  them  as  for  life 
or  death ;  and  follow  it  as  closely  as  you  do  your 
public  exhortations.  I  profess  it  is  to  me  the  most 
comfortable  work,  except  public  preaching,  (for  there 
I  speak  to  more,  though  yet  with  less  advantage  to 
each  individual,)  that  ever  I  yet  did  set  my  hand  to. 


86 

And  I  doubt  not  others  will  find  it  so  too,  if  they 
only  perform  it  faithfully. 

My  second  request  to  the  ministers  in  these  king- 
doms is,  that  they  would  at  last,  without  any  more 
delay,  unanimously  set  themselves  to  the  practice  of 
those  parts  of  Christian  discipline  which  are  unques- 
tionably necessary,  and  part  of  their  work.  It  is  a 
sad  case,  that  good  men  should  settle  themselves  so 
long  in  the  constant  neglect  of  so  important  a  duty. 
The  common  cry  is,  "  Our  people  are  not  ready  for 
it ;  they  will  not  bear  it."  But  is  not  the  fact  rather, 
that  you  will  not  bear  the  trouble  and  hatred  which 
it  will  occasion  ?  If  indeed  you  proclaim  our  churches 
incapable  of  the  order  and  government  of  Christ,  what 
do  you  but  give  up  the  cause  to  them  that  withdraw 
from  us,  and  encourage  men  to  look  out  for  better 
societies,  where  that  discipline  may  be  had?  For 
though  preaching  and  sacraments  may  be  omitted  in 
some  cases  till  a  fitter  season,  and  accordingly  so  may 
discipline — yet  it  is  a  hard  case  to  settle  in  a  constant 
neglect,  for  so  many  years  together,  as  we  have  done, 
unless  there  were  an  absolute  impossibility  of  the 
work.  And  if  it  w^ere  so-  because  of  our  incapable 
materials,  it  would  plainly  call  us  to  alter  our  consti- 
tution, that  the  matter  may  be  capable.  I  have 
spoken  plainly  afterwards  of  this,  which  I  hope  you 
will  conscientiously  consider.  I  now  only  beseech 
you,  if  you  would  give  a  comfortable  account  to  the 
chief  Shepherd,  and  would  not  be  found  unfaithful 
in  the  house  of  God,  that  you  do  not  wilfully  or  negli- 
gently delay  it  as  if  it  were  a  needless  thing;  nor 
shrink  from  it,  because  of  the  trouble  to  the  flesh 
that  doth  attend  it ;  for  as  that  is  a  sad  sign  of  hy- 


87 

pocrisy,  so  the  costliest  duties  are  usually  the  most 
comfortable ;  and  you  may  be  sure  that  Christ  will 
bear  the  cost. 

My  last  request  is,  that  all  the  faithful  ministers 
of  Christ,  would,  without  any  more  delay,  unite  and 
associate  for  the  furtherance  of  each  other  in  the 
work  of  the  Lord,  and  the  maintaining  of  unity  and 
concord  in  his  churches.  And  that  they  would  not 
neglect  their  brotherly  meetings  to  those  ends,  nor 
yet  spend  them  unprofitably,  but  improve  them  to 
their  edification,  and  the  effectual  carrying  on  the 
work.  Read  that  excellent  letter  of  Edmond  Grin- 
dal.  Archbishop  of  Canterbury,  to  Queen  Elizabeth, 
for  ministerial  meetings  and  exercises.  You  will  find 
it  in  Fuller's  History  of  the  Church  of  England. 

Brethren,  I  entreat  your  pardon  for  the  infirmi- 
ties of  this  address ;  and,  earnestly  longing  for  the 
success  of  your  labours,  I  shall  daily  beg  of  God,  that 
he  would  persuade  you  to  those  duties  which  I  have 
liere  recommended  to  you,  and  would  preserve  and 
prosper  you  therein,  against  all  the  serpentine  subtlety 
and  rage  that  are  now  engaged  to  oppose  and  hinder 
you. 

Your  unworthy  Fellow-servant, 

RICHARD  BAXTER, 
Aj^ril  15,  1656. 


PEIHCfiTON     \ 


THEOLOGIO& 


THE 


REFORMED  PASTOR. 


Acts  xx.  28. 

Take  heed  therefore  unto  yourselves^  and  to  all  the  flock, 
over  the  which  the  Holy  Ghost  hath  made  you  over- 
seers, to  feed  the  church  of  God,  which  he  hath  pur- 
chased  with  his  own  blood. 

Reverend  and  dearly-beloved  Brethren, 
Though  some  think  that  Paul's  exhortation  to  these 
elders,  doth  prove  him  their  ruler,  we  who  are  this 
day  to  speak  to  you  from  the  Lord,  hope  that  we 
may  freely  do  so,  without  any  jealousies  of  such  a 
conclusion.  Though  we  teach  our  people,  as  officers 
set  over  them  in  the  Lord,  yet  may  we  teach  one 
another,  as  brethren  in  office,  as  well  as  in  faith.  If 
the  people  of  our  charge  must  "  teach,  and  admonish, 
and  exhort,  each  other  daily,"  no  doubt  teachers  may 
do  it  to  one  another,  without  any  supereminence  in 
power  or  degree.  We  have  the  same  sins  to  mor- 
tify, and  the  same  graces  to  be  quickened  and  streng- 
thened, as  our  people  have :  we  have  greater  works 


90 

than  they  have  to  do,  and  greater  difficuhies  to  over- 
come, and  therefore  we  have  need  to  be  warned  and 
awakened,  if  not  to  be  instructed,  as  well  as  they. 
So  that  I  confess  I  think  we  should  meet  together 
more  frequently,  if  we  had  nothing  else  to  do  but 
this.  And  we  should  deal  as  plainly  and  closely 
with  one  another,  as  the  most  serious  among  us  do 
with  our  flocks,  lest  if  they  only  have  sharp  admoni- 
tions and  reproofs,  they  only  should  be  sound  and 
lively  in  the  faith.  That  this  was  Paul's  judgment, 
I  need  no  other  proof  than  this  rousing,  heart-melt- 
ing exhortation  to  the  Ephesian  elders.  A  short  ser- 
mon, but  not  soon  learned  !  Had  the  bishops  and 
teachers  of  the  church  but  thoroughly  learned  this 
short  exhortation,  though  to  the  neglect  of  many  a 
volume  which  hath  taken  up  their  time,  and  helped 
them  to  greater  applause  in  the  world,  how  happy 
had  it  been  for  the  church,  and  for  themselves  ! 

In  further  discoursing  on  this  text,  I  propose  to 
pursue  the  following  method : — 

First,  To  consider  what  it  is  to  take  heed  to 
ourselves. 

Secondly,  To  show  why  we  must  take  heed  to 
ourselves. 

Thirdly,  To  inquire  what  it  is  to  take  heed  to 
all  the  flock. 

Fourthly,  To  illustrate  the  manner  in  which 
we  must  take  heed  to  all  the  flock. 

Fifthly,  To  state  some  motives  why  we  should 
take  heed  to  all  the  flock. 

Lastly,  To  make  some  application  of  the  whole. 


91 


PART  I. 

THE    OVERSIGHT    OF    OURSELVES. 


I 


CHAPTER  I. 

THE    NATURE    OF   THIS    OVERSIGHT. 

First,  Let  us  consider,  What  it  is  to  take  heed 
to  ourselves. 

I.  See  that  the  work  of  saving  grace  be  thoroughly 
wrought  in  your  own  souls.  Take  heed  to  your- 
selves, brethren,  lest  you  should  be  destitute  of  that 
saving  grace  of  God  which  you  offer  to  others,  and 
be  strangers  to  the  effectual  working  of  that  gospel 
which  you  preach ;  and  lest,  while  you  proclaim  to 
the  world  the  necessity  of  a  Saviour,  your  own 
hearts  should  neglect  him,  and  you  should  miss  of 
an  interest  in  him  and  his  saving  benefits.  Take 
heed  to  yourselves,  lest  you  perish,  while  you  call 
upon  others  to  take  heed  of  perishing;  and  lest  you 
famish  yourselves  while  you  prepare  food  for  them. 
Though  there  is  a  promise  of  shining  as  the  stars,  to 
those  who  turn  many  to  righteousness,  Dan.  xii.  3. 
that  is  on  supposition  that  they  are  first  turned  to  it 
themselves.  Their  own  sincerity  in  the  faith  is  the 
condition  of  their  glory,  simply  considered,  though 
their  great  ministerial  labours  may  be  a  condition  of 


92 

the  promise  of  their  greater  glory.  Many  a  man 
hath  warned  others  that  they  come  not  to  that  place 
of  torment,  while  yet  they  hastened  to  it  themselves: 
many  a  preacher  is  now  in  hell,  who  hath  a  hun- 
dred times  called  upon  his  hearers  to  use  the  utmost 
care  and  diligence  to  escape  it.  Can  any  reason- 
able man  imagine,  that  God  should  save  men  for 
offering  salvation  to  others,  while  they  refused  it 
themselves ;  and  for  telling  others  those  truths  which 
they  themselves  neglected  and  abused?  Many  a 
tailor  goes  in  rags,  that  maketh  costly  clothes  for 
others ;  and  many  a  cook  scarcely  licks  his  fingers, 
when  he  hath  dressed  for  others  the  most  costly 
dishes.  Believe  it,  brethren,  God  never  saved  any 
man  for  being  a  preacher,  nor  because  he  was  an 
able  preacher;  but  because  he  was  a  justified,  sanc- 
tified man,  and  consequently  faithful  in  his  Master's 
work.  Take  heed,  therefore,  to  yourselves  first, 
that  you  be  that  which  you  persuade  your  hearers 
to  be,  and  believe  that  which  you  persuade  them  to 
believe;  and  heartily  entertain  that  Saviour  whom 
you  offer  to  them.  He  that  bade  you  love  your 
neighbours  as  yourselves,  did  imply  that  you  should 
love  yourselves,  and  not  hate  and  destroy  yourselves 
and  them. 

It  is  a  fearful  thing  to  be  an  unsanctified  profes- 
sor, but  much  more  to  be  an  unsanctified  preacher. 
Doth  it  not  make  you  tremble  when  you  open  the 
Bible,  lest  you  should  there  read  th^e  sentence  of 
your  own  condemnation?  .  When  you  pen  your 
sermons,  little  do  you  think  that  you  are  drawing  up 
indictments  against  your  own  souls  !  When  you 
are  arguing  against  sin,  that  you  are  aggravating 


93 

your  own  !  When  you  proclaim  to  your  hearers 
the  unsearchable  riches  of  Christ  and  his  grace,  that 
you  are  publishing  your  own  iniquity  in  rejecting 
them ;  and  your  unhappiness,  in  being  destitute  of 
them  !  What  can  you  do  in  persuading  men  to 
Christ,  in  drawing  them  from  the  world,  in  urging 
them  to  a  life  of  faith  and  holiness ;  but  conscience, 
if  it  were  awake,  would  tell  you  that  you  speak  all 
this  to  your  own  confusion  ?  If  you  speak  of  hell, 
you  speak  of  your  own  inheritance ;  if  you  describe 
the  joys  of  heaven,  you  describe  your  own  misery, 
seeing  you  have  no  right  to  "  the  inheritance  of  the 
saints  in  light."  What  can  you  say,  for  the  most 
part,  but  it  will  be  against  your  own  souls?  O 
miserable  life  !  that  a  man  should  study  and  preach 
against  himself,  and  spend  his  days  in  a  course  of  self- 
condemning  !  A  graceless,  inexperienced  preacher, 
is  one  of  the  most  unhappy  creatures  upon  earth : 
and  yet  he  is  ordinarily  very  insensible  of  his  unhappi- 
ness ;  for  he  hath  so  many  counterfeits  that  seem 
like  the  gold  of  saving  grace,  and  so  many  splendid 
stones  that  resemble  Christian's  Jewels,  that  he  is 
seldom  troubled  with  the  thoughts  of  his  poverty, 
but  thinks  he  is  "  rich,  and  increased  in  goods,  and 
stands  in  need  of  nothing;  when  he  is  poor,  and 
miserable,  and  blind,  and  naked."  He  is  acquainted 
with  the  Holy  Scriptures,  he  is  exercised  in  holy 
duties,  he  liveth  not  in  open  disgraceful  sin,  he 
serveth  at  God's  altar,  he  reproveth  other  men's 
faults,  and  preacheth  up  holiness  both  of  heart  and 
life  ;  and  how  can  this  man  but  be  holy  !  O  what 
aggravated  misery  is  this,  to  perish  in  the  midst  of 
plenty  ! — to  famish  with  the  bread   of  life  in  our 


94 

liands,  while  we  offer  it  to  others,  and  urge  it  on 
tliem  !  That  those  ordinances  of  God  should  be 
the  occasion  of  our  delusion,  which  are  instituted  to 
be  the  means  of  our  conviction  and  salvation  !  and 
that  while  we  hold  the  looking-glass  of  the  gospel 
to  others,  to  show  tliem  the  face  and  aspect  of  their 
souls,  we  should  either  look  on  the  back  part  of  it 
ourselves,  where  we  can  see  nothing,  or  turn  it  aside, 
that  it  may  misrepresent  us  to  ourselves!  If  such 
a  wretched  man  would  take  my  counsel,  he  would 
make  a  stand,  and  call  his  heart  and  life  to  an  ac- 
count, and  fall  a  preaching  a  while  to  himself  before 
he  preach  any  more  to  others.  He  would  consider 
whether  food  in  the  mouth,  that  goeth  not  into  the 
stomach,  will  nourish  ;  whether  he  that  nameth  the 
name  of  Christ  should  not  depart  from  iniquity; 
whether  God  will  hear  his  prayers,  if  he  regard 
iniquity  in  his  heart;  whether  it  will  serve  the  turn 
at  the  day  of  reckoning  to  say,  "  Lord,  Lord,  we 
have  prophesied  in  thy  name,"  when  he  shall  hear 
these  awful  words,  "  Depart  from  me,  I  know  you 
not;"  and  what  comfort  it  will  be  to  Judas  when  he 
has  gone  to  his  own  place  to  remember,  that  he 
preached  with  the  other  apostles,  or  that  he  sat  with 
Christ,  and  was  called  by  him.  Friend.  When 
iuch  thoughts  as  these  have  entered  into  their  souls, 
and  kindly  worked  a  while  upon  their  consciences, 
I  would  advise  them  to  go  to  their  congregation, 
and  preach  over  Origen's  Sermon  on  Psalm  I.  16,  i1. 
"  But  unto  the  wicked  God  saith.  What  hast  thou 
to  do  to  declare  my  statutes,  or  that  thou  shouldest 
take  my  covenant  in  thy  mouth?  seeing  thou  hatest 
instruction,    and    easiest   my  words   behind   thee." 


95 

And  when  they  have  read  this  text,  to  sit  down, 
and  expound  and  apply  it  by  their  tears  :  and  then 
to  make  a  full  confession  of  their  sin,  and  lament 
their  case  before  the  whole  assembly,  and  desire  their 
earnest  prayers  to  God  for  pardoning  and  renewing 
grace;  that  hereafter  they  may  preach  a  Saviour 
wh'om  they  know,  and  may  feel  what  they  speak, 
and  may  commend  the  riches  of  the  gospel  from  their 
own  experience. 

Alas  !  it  is  the  common  danger  and  calamity  of 
the  church,  to  have  unregenerate  and  inexperienced 
pastors,  and  to  have  so  many  men  become  preachers, 
before  they  are  Christians;  who  are  sanctified  by 
dedication  to  the  altar  as  the  priests  of  God,  before 
they  are  sanctified  by  hearty  dedication  as  the  dis- 
ciples of  Christ;  and  so  to  worship  an  unknown 
God,  and  to  preach  an  unknown  Christ,  to  pray 
through  an  unknown  Spirit,  to  recommend  a  state  of 
holiness  and  communion  with  God,  and  a  glory,  and 
a  happiness,  that  are  all  unknown,  and  like  to  be 
unknown  to  them  for  ever.  He  is  like  to  be  but  a 
heartless  preacher,  that  hath  not  the  Christ  and 
grace  that  he  preacheth  in  his  heart.  O  that  all 
our  students  in  our  universities  would  well  consider 
this  !  What  a  poor  business  is  it  to  themselves,  to 
spend  their  time  in  acquiring  some  little  knowledge 
of  the  works  of  God,  and  of  some  of  those  names 
which  the  divided  tongues  of  the  nations  have  im- 
posed on  them,  and  not  to  knov/  God  himself,  nor 
to  be  acquainted  v/ith  that  one  renewing  work  that 
should  make  them  happy  !  They  do  but  walk  in  a 
vain  show,  and  spend  their  lives  like  dreaming  men, 
while  they  busy  their  wits  and  tongues  about  abun- 


96 

dance  of  names  and  notions,  and  are  strangers  to 
God  and  the  life  of  saints.  If  ever  God  awaken 
them  by  his  saving  grace,  they  will  have  cogitations 
and  employments  so  much  more  serious  than  their 
-unsanctified  studies,  that  they  will  confess  they  did 
but  dream  before.  A  world  of  business  they  make 
themselves  about  nothing,  while  they  are  wilful 
strangers  to  the  primitive,  independent,  necessary 
Being,  who  is  all  in  all.  Nothing  can  be  rightly 
known,  if  God  be  not  known ;  nor  is  any  study  well 
managed,  nor  to  any  great  purpose,  if  God  is  not 
studied.  We  know  little  of  the  creature,  till  we 
know  it  as  it  stands  related  to  the  Creator:  single 
letters,  and  syllables  uncomposed,  are  no  better  than 
nonsense.  He  who  overlooketh  him,  who  is  the 
Alpha  and  Omega,  the  beginning  and  the  ending, 
and  seeth  not  him  in  all,  doth  see  nothing  at  all. 
All  creatures,  as  such,  are  broken  syllables ;  they 
signify  nothing  as  separated  from  God.  Were  they 
separated  actually,  they  would  cease  to  be,  and  the 
separation  would  be  an  annihilation  ;  and  when  we 
separate  them  in  our  fancies,  we  make  nothing  of 
them  to  ourselves.  It  is  one  thing  to  know  the 
creatures  as  Aristotle,  and  another  thing  to  know 
them  as  a  Christian.  None  but  a  Christian  can 
read  one  line  of  his  physics,  so  as  to  understand  it 
rightly.  It  is  a  high  and  excellent  study,  and  of 
greater  use  than  many  apprehend ;  but  it  is  the  small- 
est part  of  it  that  Aristotle  can  teach  us.  When 
man  was  made  perfect,  and  placed  in  a  perfect  world, 
where  all  things  were  in  perfect  order,  the  whole 
creation  was  then  man's  book,  in  which  he  was  to 
read  the  nature  and  will  of  his  great  Creator.    Every 


97 

creature  had  the  name  of  God  so  legibly  engraven 
on  it,  that  man  might  run  and  read  it.  He  could 
not  open  his  eyes,  but  he  might  see  some  image  of 
God ;  but  nowhere  so  fully  and  lively  as  in  himself. 
It  was,  therefore,  his  work  to  study  the  whole  volume 
of  nature,  but  chiefly  to  study  himself.  And  if  man 
had  held  on  in  this  course,  he  would  have  continued 
to  increase  in  the  knowledge  of  God  and  himself; 
but  when  he  would  needs  know  and  love  the  creature 
and  himself  in  a  way  of  separation  from  God,  he 
lost  the  knowledge  both  of  the  creature  and  of  the 
Creator,  so  far  as  it  was  worth  the  name  of  know- 
ledge ;  and  instead  of  it,  he  hath  got  the  unhappy 
knowledge  which  he  affected,  even  the  empty  no- 
tions and  fantastic  knowledge  of  the  creature  and 
himself,  as  thus  separated.  And  thus,  he  that  lived 
to  the  Creator  and  upon  him,  doth  now  live  to  and 
upon  the  other  creatures,  and  himself;  and  thus, 
"  every  man  at  his  best  estate,"  the  learned  as  well 
as  the  illiterate,  "  is  altogether  vanity.  Surely  every 
man  walketh  in  a  vain  show;  surely  they  are  dis- 
quieted in  vain."  And  it  must  be  observed,  that, 
as  God  laid  not  aside  the  relation  of  a  Creator  by 
becoming  our  Redeemer,  but  the  work  of  redemption 
standeth,  in  some  respect,  in  subordination  to  that 
of  creation,  and  the  law  of  the  Redeemer  to  the  law 
of  the  Creator — so  also  the  duty  which  we  owed  to 
God  as  Creator  hath  not  ceased,  but  the  duties  that 
we  owe  to  the  Redeemer,  as  such,  are  subordinate 
thereto.  It  is  the  work  of  Christ  to  bring  us  back 
to  God,  and  to  restore  us  to  the  perfection  of  holi- 
ness and  obedience;  and  as  he  is  the  way  to  the 
Father,  so  faith  in  him  is  the  way  to  our  former 
E  42 


98 

employment  and  enjoyment  of  God.  I  hope  you 
perceive  what  I  ahn  at  in  all  this,  namely,  that  to  see 
God  in  his  creatures,  and  to  love  him,  and  converse 
with  him,  was  the  employment  of  man  in  his  upright 
state ;  that  this  is  so  far  from  ceasing  to  be  our  duty, 
that  it  is  the  work  of  Christ  to  bring  us,  by  faith, 
back  to  it ;  and  therefore  the  most  holy  men  are  the 
most  excellent  students  of  God's  works,  and  none 
but  the  holy  can  rightly  study  them  or  know  them. 
*'  His  works  are  great,  sought  out  of  all  them  that 
have  pleasure  therein;"  but  not  for  themselves,  but 
for  Him  that  made  them.  Your  study  of  physics 
and  other  sciences  is  not  worth  a  rush,  if  it  be  not 
God  that  you  seek  after  in  them.  To  see  and  ad- 
mire, to  reverence  and  adore,  to  love  and  delight  in 
God  as  exhibited  in  his  works, — this  is  the  true  and 
only  philosophy;  the  contrary  is  mere  foolery,  and 
is  so  called  again  and  again  by  God  himself.  This 
is  the  sanctification  of  your  studies,  when  they  are 
devoted  to  God,  and  when  he  is  the  end,  the  object, 
and  the  life  of  them  all. 

And,  therefore,  I  shall  presume  to  tell  you,  by 
the  way,  that  it  is  a  grand  error,  and  of  dangerous 
consequence  in  Christian  academies,  (pardon  the 
censure  from  one  so  unfit  to  pass  it,  seeing  the  ne- 
cessity of  the  case  commandeth  it,)  that  they  study 
the  creature  before  the  Redeemer,  and  set  themselves 
to  physics,  and  metaphysics,  and  mathematics,  before 
they  set  themselves  to  theology;  whereas,  no  man 
that  hath  not  the  vitals  of  theology,  is  capable  of 
going  beyond  a  fool  in  philosophy.  Theology  must 
lay  the  foundation,  and  lead  the  way  of  all  our 
studies.      If  God  must   be   searched  after  in   our 


99 

search  of  the  creature,  then  tutors  must  read  God 
to  their  pupils  in  all;  and  divinity  must  be  the  be- 
ginning, the  middle,  the  end,  the  all,  of  their  studies. 
Our  physics  and  mataphysics  must  be  reduced  to 
theology;  and  nature  must  be  read  as  one  of  God's 
books,  which  is  purposely  written  for  the  revelation 
of  himself.  The  Holy  Scripture  is  the  easier  book  ; 
when  you  have  first  learned  from  it  God,  and  hh 
will,  as  to  the  most  necessary  things,  address  your- 
selves to  the  study  of  his  works,  and  read  every 
creature  as  a  Christian  and  a  divine.  If  you  sec 
not  yourselves,  and  ail  things,  as  living,  and  moving, 
and. having  being  in  God,  you  see  nothing,  whatever 
you  think  you  see.  If  you  perceive  not,  in  your 
study  of  the  creatures,  that  God  is  all,  and  in  ail, 
and  that  "  of  Him,  and  through  Him,  and  to  Him, 
are  all  things,"  you  may  think,  perhaps,  that  you 
"  know  something,  but  you  know  nothing  as  you 
ought  to  know."  Think  not  so  basely  of  your  phy- 
sics, and  of  the  works  of  God,  as  that  they  are  only 
preparatory  studies  for  boys.  It  is  a  most  high  and 
noble  part  of  holiness,  to  search  after,  behold,  ad- 
mire, and  love,  the  great  Creator  in  all  his  works ; 
how  much  have  the  saints  of  God  been  employed  in 
this  exalted  exercise  !  The  book  of  Job,  and  the 
Psalms,  may  show  us  that  our  physics  are  not  so 
little  related  to  theology  as  some  suppose.  I  do, 
therefore,  in  zeal  for  the  good  of  the  church,  propose 
it  for  the  consideration  of  all  pious  tutors,  whether 
they  should  not  as  timely,  and  as  diligently,  read  to 
their  pupils,  or  cause  them  to  read,  the  principal 
parts  of  practical  divinity,  (and  there  is  no  other,)  as 
any  of  the  sciences;  and  whether  they  should  not 
E  2 


100 

go  together  from  the  very  first  ?  It  is  well  that  they 
hear  sermons;  but  that  is  not  enough.  If  tutors 
would  make  it  their  principal  business,  to  acquaint 
their  pupils  with  the  doctrine  of  salvation,  and  labour 
to  set  it  home  upon  their  hearts,  that  all  might  be 
received  according  to  its  weight,  and  read  to  their 
hearts  as  well  as  to  their  heads,  and  so  carry  on  the 
rest  of  their  instructions,  that  it  may  appear  they 
make  them  but  subservient  unto  this,  and  that  their 
pupils  may  feel  what  they  aim  at  in  them  all,  and 
so  that  they  would  teach  all  their  philosophy  in  ha- 
hitu  theologicoy  this  might  be  a  happy  means  to  make 
a  happy  church  and  a  happy  country.  But,  when 
languages  and  philosophy  have  almost  all  their  time 
and  diligence,  and,  instead  of  reading  philosophy  like 
divines,  they  read  divinity  like  philosophers,  as  if  it 
were  a  thing  of  no  more  moment  than  a  lesson  of 
music  or  arithmetic,  and  not  the  doctrine  of  everlast- 
ing life  ; — this  it  is  that  blasteth  so  many  in  the  bud, 
and  pestereth  the  church  with  unsanctified  teachers ! 
Hence  it  is,  that  we  have  so  many  worldlings  to 
preach  of  the  invisible  felicity,  and  so  many  carnal 
men  to  declare  the  mysteries  of  the  Spirit;  and  I 
would  I  might  not  say,  so  many  infidels  to  preach 
Christ,  or  so  many  atheists  to  preach  the  living  God: 
and  when  they  are  taught  philosophy  before  or  with- 
out religion,  what  wonder  if  their  philosophy  be  all 
or  most  of  their  religion.  Again,  therefore,  I  ad- 
dress myself  to  all  who  have  the  charge  of  the  edu- 
cation of  youth,  especially  in  order  to  preparation  for 
the  ministry.  You  that  are  schoolmasters  and  tutors, 
begin  and  end  with  the  things  of  God.  Speak  daily 
to  the  hearts  of  your  scholars  those  things  that  must 


101 

be  wrought  in  their  hearts,  or  else  they  are  undone. 
Let  some  piercing  words  drop  frequently  from  your 
mouths,  of  God,  and  the  state  of  their  souls,  and 
the  life  to  come.  Do  not  say,  they  are  too  young 
to  understand  and  receive  them.  You  little  know 
what  impressions  they  may  make.  Not  only  the 
soul  of  that  boy,  but  many  souls  may  have  cause  to 
bless  God,  for  your  zeal  and  diligence,  yea,  for  one 
such  seasonable  word.  You  have  a  great  advantage 
above  others  to  do  them  good;  you  have  them  before 
they  are  grown  to  maturity,  and  they  will  hear  you 
when  they  will  not  hear  another.  If  they  are  des- 
tined to  the  ministry,  you  are  preparing  them  for 
the  special  service  of  God,  and  must  they  not  first 
have  the  knowledge  of  him  whom  they  have  to  serve? 
O  think  with  yourselves,  what  a  sad  thing  it  will  be 
to  their  own  souls,  and  what  a  wrong  to  the  church 
of  Christ,  if  they  come  out  from  you  with  common 
and  carnal  hearts,  to  so  great,  and  holy,  and  spiritual 
a  work  !  Of  a  hundred  students  in  one  of  our  col- 
leges, how  many  may  there  be  that  are  serious,  ex- 
perienced, godly  young  men  !  If  you  should  send 
one  half  of  them  on  a  work  that  they  are  unfit  for, 
what  bloody  work  will  they  make  in  the  church  or 
country  !  Whereas,  if  you  be  the  means  of  their 
conversion  and  sanctification,  how  many  souls  may 
bless  you,  and  what  greater  good  can  you  do  the 
church  !  When  once  their  hearts  are  savingly 
affected  with  the  doctrine  which  they  study  and 
preach,  they  will  study  it  more  heartily,  and  preach 
it  more  heartily ;  their  own  experience  will  direct 
them  to  the  fittest  subjects,  and  will  furnish  them 
with  matter,  and  quicken  them  to  set  it  home  to  the 


102 

conscience  of  their  hearers.  See,  therefore,  that 
you  make  not  work  for  the  groans  and  lamentation 
of  the  church,  nor  for  the  great  tormentor  of  the 
murderers  of  souls. 

S     II.   Content  not  yourselves  with  being  in  a  state 

1^o£  grace,  but  be  careful  that  your  graces  are  kept  in 

^     vigorous  and  lively  exercise,  and  that  you  preach  to 

yourselves  the  sermons  which  you  study,  before  you 

preach  them  to  others.     If  you  did  this  for  your  own 

-sakes,  it  would  not  be  lost  labour ;  but  I  am  speaking 
to  you  upon  the  pubHc  account,  that  you  would  do 
it  for  the  sake  of  the  church.  When  your  minds 
are  in  a  holy,  heavenly  frame,  your  people  are  likely 
to  partake  of  the  fruits  of  it.  Your  prayers,  and 
praises,  and  doctrine,  will  be  sweet  and  heavenly  to 
them.  They  will  likely  feel  when  you  have  been 
much  with  God :  that  which  is  most  on  your  hearts, 
is  likely  to  be  most  in  their  ears.  I  confess  I  must 
speak  it  by  lamentable  experience,  that  I  publish  to 
my  flock  the  distempers  of  my  own  souL  When  I 
let  my  heart  grow  cold,  my  preaching  is  cold ;  and 
when  it  is  confused,  my  preaching  is  confused ;  and 
so  I  can  often  observe  also  in  the  best  of  my  hearers, 
that  when  I  have  grown  cold  in  preaching,  they  have 
grown  cold  too ;  and  the  next  prayers  which  I  have 
heard  from  them  have  been  too  like  my  preaching. 
We  are  the  nurses  of  Christ's  little  ones.  If  we 
forbear  taking  food  ourselves,  we  shall  famish  them  ; 
it  will  soon  be  visible  in  their  leanness,  and  dull  dis- 
charge of  their  several  duties;  if  we  let  our  love 
decline,  we  are  not  likely  to  raise  theirs ;  if  we  abate 
our  holy  care  and  fear,  it  will  appear  in  our  preaching ; 
if  the  matter  show  it  not,  the  manner  will.      If  we 


103 

feed  on  unwholesome  food,  either  errors  or  fruitless 
controversies,  our  hearers  are  likely  to  fare  the  worse 
for  it.  Whereas,  if  we  abound  in  faith,  and  love, 
and  zeal,  how  would  it  overflow,  to  the  refreshing  of 
our  congregations,  and  how  would  it  appear  in  the 
increase  of  the  same  graces  in  them  !  O  brethren, 
watch  therefore  over  your  own  hearts :  keep  out  lusts, 
and  passions,  and  worldly  inclinations ;  keep  up  the 
life  of  faith,  and  love,  and  zeal ;  be  much  at  home, 
and  be  much  with  God.  If  it  be  not  your  daily 
business  to  study  your  own  hearts,  and  to  subdue 
corruption,  and  to  walk  with  God — if  you  make  not 
this  a  work  to  which  you  constantly  attend,  all  will 
go  wrong,  and  you  will  starve  your  hearers ;  or,  if 
you  have  an  affected  fervencv,  you  cannot  expect  a 
blessing  to  attend  it  from  on  high.  Above  all,  be 
much  in  secret  prayer  and  meditation.  Thence  you 
must  fetch  the  heavenly  fire  that  must  kindle  your 
sacrifices :  remember,  you  cannot  decline  and  neglect 
your  duty,  to  your  own  hurt  alone ;  many  will  be 
losers  by  it  as  well  as  you.  For  your  people's  sakes, 
therefore,  look  to  your  hearts.  If  a  pang  of  spiri- 
tual pride  should  overtake  you,  and  you  should  fall 
into  any  dangerous  error,  and  vent  your  own  inven- 
tions to  draw  away  disciples  after  you,  what  a  wound 
may  this  prove  to  the  church  of  which  you  have  the 
oversight  !  and  you  may  become  a  plague  to  them 
instead,  of  a  blessing,  and  they  may  wish  they  had 
never  seen  your  faces.  O,  therefore,  take  heed  to 
your  own  judgments  and  affections  !  Vanity  and 
error  will  slily  insinuate,  and  seldom  come  without 
fair  pretences :  great  distempers  and  apostacies  have 
usually  small  beginnings.      The  prince  of  darkness 


104 

doth  frequently  personate  an  angel  of  light,  to  draw 
the  children  of  light  again  into  darkness.  How  easily 
also  will  distempers  creep  in  upon  our  affections,  and 
our  first  love,  and  fear,  and  care  abate  !  Watch, 
therefore,  for  the  sake  of  yourselves  and  others. 

But,  besides  this  general  course  of  watchfulness, 
methinks  a  minister  should  take  some  special  pains 
with  his  heart,  before  he  is  to  go  to  the  congrega- 
tion:  if  it  be  then  cold,  how  is  he  likely  to  warm 
the  hearts  of  his  hearers  ?  Therefore,  go  then  to 
God  for  life :  read  some  rousing,  awakening  book,  or 
meditate  on  the  weight  of  the  subject  of  which  you 
are  to  speak,  and  on  the  great  necessity  of  your 
people's  souls,  that  you  may  go  in  the  zeal  of  the 
Lord  into  his  house.  Maintain,  in  this  manner,  the 
life  of  grace  in  yourselves,  that  it  may  appear  in  all 
your  sermons  from  the  pulpit — that  every  one  who 
comes  cold  to  the  assembly,  may  have  some  warmth 
imparted  to  him  before  he  depart. 

III.  Take  heed  to  yourselves,  lest  your  example 
-  IM^'^  contradict  your  doctrine,  and  lest  you  lay  such  stum- 
^  bling-blocks  before  the  blind,  as  may  be  the  occasion 
of  their  ruin ;  lest  you  unsay  with  your  lives,  what 
you  say  with  your  tongues ;  and  be  the  greatest 
hinderers  of  the  success  of  your  own  labours.  It 
much  hindereth  our  work,  when  other  men  are  all 
the  week  long  contradicting  to  poor  people  in  private, 
what  we  have  been  speaking  to  them  from  the  word 
of  God  in  public,  because  we  cannot  be  at  hand  to 
expose  their  folly;  but  it  will  much  more  hinder 
your  work,  if  you  contradict  yourselves,  and  if  your 
actions  give  your  tongue  the  lie,  and  if  you  build 
up  an  hour  or  two  with  your  mouths,  and  all  the 


105 

week  after  pull  down  with  your  hands  !  This  is 
the  way  to  make  men  think  that  the  word  of  God  is 
but  an  idle  tale;  and  to  make  preaching  seem  no 
better  than  prating.  He  that  means  as  he  speaks, 
will  surely  do  as  he  speaks.  One  proud,  lordly  word, 
one  needless  contention,  one  covetous  action,  may 
cut  the  throat  of  many  a  sermon,  and  blast  the  fruit 
of  all  that  you  have  been  doing.  Tell  me,  breth- 
ren, in  the  fear  of  God,  do  you  regard  the  success 
of  your  labours,  or  do  you  not  ?  Do  you  long  to 
see  it  upon  the  souls  of  your  hearers  ?  If  you  do 
not,  what  do  you  preach  for  ?  what  do  you  study  for  ? 
and  what  do  you  call  yourselves  the  ministers  of  Christ 
for  ?  But  if  you  do,  then  surely  you  cannot  find  in 
your  heart  to  mar  your  work  for  a  thing  of  nought. 
What !  do  you  regard  the  success  of  your  labours, 
and  yet  will  not  part  with  a  little  to  the  poor,  nor  put 
up  with  an  injury,  or  a  foul  word,  nor  stoop  to  the 
meanest,  nor  forbear  your  passionate  or  lordly  car- 
riage— no,  not  for  the  winning  of  souls,  and  attain- 
ing the  end  of  all  your  labours  !  You  little  value 
success,  indeed,  that  will  sell  it  at  so  cheap  a  rate, 
or  will  not  do  so  small  a  matter  to  attain  it. 

It  is  a  palpable  error  of  some  ministers,  who  make 
such  a  disproportion  between  their  preaching  and 
their  living — who  study  hard  to  preach  exactly,  and 
study  little  or  not  at  all  to  live  exactly.  All  the 
week  long  is  little  enough  to  study  how  to  speak 
two  hours;  and  yet  one  hour  seems  too  much  to 
study  how  to  live  all  the  week.  They  are  loath  to 
misplace  a  word  in  their  sermons,  or  to  be  guilty  of 
any  notable  infirmity,  (and  I  blame  them  not,  for  th^ 
matter  is  holy  and  weighty,)  but  they  make  nothing 
£3 


106 

of  misplacing  affections,  words,  and  actions,  in  the 
course  of  their  lives.  O  how  curiously  have  I  heard 
some  men  preach ;  and  how  carelessly  have  I  seen 
them  live  !  They  have  been  so  accurate  as  to  the 
composition  of  their  sermons,  that  seldom  preaching 
seemed  to  them  a  virtue,  that  their  language  might 
be  the  more  polite,  and  all  the  rhetorical  writers  they 
could  meet  with,  were  pressed  to  serve  them  for  the 
adorning  of  their  style — and  gauds  were  oft  their 
chiefest  ornaments.  They  were  so  nice  in  hearing 
others,  that  no  man  pleased  them  that  drowned  not 
affections,  or  dulled  not,  or  distempered  not  the  heart 
by  the  predominant  strains  of  a  fantastic  wit.  And 
yet,  when  it  came  to  matter  of  practice,  and  they 
were  once  out  of  church,  how  incurious  were  the 
men,  and  how  little  did  they  regard  what  they  said 
or  did,  provided  it  were  not  so  palpably  gross  as  to 
dishonour  them  !  They  that  preached  precisely, 
would  not  live  precisely !  What  a  difference  was 
there  between  their  pulpit  speeches,  and  their  fami- 
liar discourse  !  They  that  were  most  impatient  of 
barbarisms,  solecisms,  and  paralogisms,  in  a  sermon, 
could  easily  tolerate  them  in  their  life  and  conver- 
sation. 

Certainly,  brethren,  we  have  very  great  cause  to 
take  heed  what  we  do,  as  well  as  what  we  say :  if 
we  will  be  the  servants  of  Christ  indeed,  we  must 
not  be  tongue  servants  only,  but  must  serve  him  with 
our  deeds,  "  and  be  doers  of  the  work,  that  we  may 
be  blessed  in  our  deed."  As  our  people  must  be 
"  doers  of  the  word,  and  not  hearers  only,"  so  we 
must  be  doers,  and  not  speakers  only,  lest  we  ''  de- 
ceive our  own  selves."      A  practical  doctrine  must 


107 

be  practically  preached.  We  must  study  as  hard 
how  to  live  well,  as  how  to  preach  well.  We  must 
think,  and  think  again,  how  to  compose  our  lives,  as 
may  most  tend  to  men's  salvation,  as  well  as  our 
sermons.  When  you  are  studying  what  to  say  to 
your  people,  if  you  have  any  concern  for  their  souls, 
you  will  be  often  thinking  with  yourself,  "  Ho'^ 
shall  I  get  within  them?  and  what  shall  I  say,  that 
is  most  likely  to  convince  them,  and  convert  them, 
and  promote  their  salvation  ?"  And  should  you  not 
as  diligently  think  with  yourself,  "  How  shall  I  live, 
and  what  shall  I  do,  and  how  shall  I  dispose  of  all 
that  I  have,  as  may  most  tend  to  the  saving  of  men's 
souls  ?"  Brethren,  if  the  salvation  of  souls  be  your 
end,  you  will  certainly  intend  it  out  of  the  pulpit  as 
well  as  in  it  !  If  it  be  your  end,  you  will  live  for 
it,  and  contribute  all  your  endeavours  to  attain  it. 
You  will  ask,  concerning  the  money  in  your  purse, 
as  well  as  concerning  other  means,  "  In  what  way 
shall  I  lay  it  out  for  the  greatest  good,  especially  to 
men's  souls  ?"  O  that  this  were  your  daily  study, 
how  to  use  your  wealth,  your  friends,  and  all  you 
have,  for  God,  as  well  as  your  tongues  !  Then 
should  we  see  that  fruit  of  your  labours,  which  is 
never  otherwise  likely  to  be  seen.  If  you  intend 
the  end  of  the  ministry  in  the  pulpit  only,  it  would 
seem  you  take  yourselves  for  ministers  .no  longer 
than  you  are  there.  And  if  so,  I  think  you  are  un- 
worthy to  be  esteemed  ministers  at  all. 

Let  me  entreat  you,  brethren,  to  do  well,  as  well 
as  say  well :  be  zealous  of  good  works.  Maintain 
your  innocency,  and  walk  without  offence.  Let 
your  lives  condemn  sin,  and  persuade  men  to  duty. 


108 

Would  you  have  your  people  more  careful  of  their 
souls  than  you  are  of  yours  ?      If  you  would  have 
them  redeem  their  time,  do  not  you  mispend  yours. 
If  you  would  not  have  them  vain  in  their  conference, 
see  that  you  speak  yourselves  the  things  which  may 
edify,   and   tend  to  minister  grace  to  the  hearers. 
Order  your  own  families  well,   if  you  would  have 
them  do  so  hy  theirs.      Be  not  proud  and  lordly,  if 
you  would  have  them  to  be  lowly.      There  are  no 
virtues  wherein  your  example  will  do  more,  at  least  to 
abate  men's  prejudice,  than  humility,  and  meekness, 
and  self-denial.     Forgive  injuries,  and  *'  be  not  over- 
come of  evil,  but  overcome  evil  with  good."      Do  as 
our  Lord,    "  who,  when  he  was  reviled,  reviled  not 
again."      If  sinners  be  stubborn  and  contemptuous, 
flesh  and  blood  will  persuade  you  to  take  up  their 
weapons,  and  to  master  them  by  carnal  means :   but 
that  is  not  the  way,  further  than  self-preservation  or 
public  good  may  require;  but  overcome  them  with 
kindness,  and  patience,  and  gentleness.      The  for- 
mer may  show  that  you  have  more  worldly  power 
than  they;  (wherein  yet  they  are  ordinarily  too  hard 
for  the  faithful;)   but  it  is  the  latter  only  that  will 
tell  them  that  you  excel  them  in  spiritual  excellency. 
y  If  you  believe  that  Christ  was  more  worthy  of  imi- 
\  tation  than  Cesar  or  Alexander,  and  that  it  is  more 
/  glory  to  be  a  Christian  than  to  be  a  conqueror,  or 
j     even  to  be  a  man  than  a  beast,  which  often  exceed 
\    us  in  strength,  contend  with  charity,  and  not  with 
I    violence;    set   meekness,    and   love,    and    patience, 
j  against  force,  and  not  force  against  force.      Remem- 
1    ber  you  are  obliged  to  be  the  servants  of  all.     "  Con- 
vdescend  to  men  of  low  estate."      Be  not  strange  to 


109 

the  poor  of  your  flock ;  they  are  apt  to  take  your 
strangeness  for  contempt.  Familiarity,  improved  to 
holy  ends,  may  do  abundance  of  good.  Speak  not 
roughly  or  disrespectfully  to  any  one ;  but  be  cour- 
teous to  the  meanest,  as  to  your  equal  in  Christ. 
A  kind  and  winning  carriage,  is  a  cheap  way  of  doing 
men  good. 

Let  me  entreat  you  to  abound  in  works  of  charity 
and  benevolence.  Go  to  the  poor,  and  see  what 
they  want,  and  show  your  compassion  at  once  to  their 
soul  and  body.  Buy  them  a  catechism,  and  other 
small  books,  that  are  most  likely  to  do  them  good, 
and  make  them  promise  to  read  them  with  care  and 
attention.  Stretch  your  purse  to  the  utmost,  and 
do  all  the  good  you  can.  Think  not  of  being  rich 
— seek  not  great  things  for  yourselves  or  posterity. 
What  if  you  do  impoverish  yourselves  to  do  a  greater 
good ;  will  this  be  loss  or  gain  ?  If  you  believe 
that  God  is  the  safest  purse-bearer,  and  that  to  ex'- 
pend  in  his  service  is  the  greatest  usury,  show  them 
that  you  do  believe  it.  I  know  that  flesh  and  blood 
will  cavil  before  it  will  lose  its  prey,  and  will  never 
want  something  to  say  against  this  duty :  but  mark 
what  I  say,  and  the  Lord  set  it  home  upon  your 
hearts — that  man  who  hath  any  thing  in  the  world 
so  dear  to  him,  that  he  cannot  spare  it  for  Christ,  if 
he  call  for  it,  is  no  true  Christian.  And  because  a 
carnal  heart  will  not  believe  that  Christ  calls  for  it 
when  he  cannot  spare  it,  and  therefore  makes  that 
his  self-deceivincr  shift,  I  say  further,  that  the  man 
who  will  not  be  persuaded  that  duty  is  duty,  because 
he  cannot  spare  that  for  Christ  which  is  therein  to 
be  expended,  is  no  true  Christian :  for  a  false  heart 


no 

corrupteth  the  understanding,  and  that  again  in- 
creaseth  the  delusions  of  the  heart.  Do  not  take 
it,  therefore,  as  an  undoing,  to  make  friends  of  the 
mammon  of  unrighteousness,  and  to  lay  up  treasure 
in  heaven,  though  you  leave  yourselves  but  little  on 
earth.  You  lose  no  great  advantage  for  heaven,  by 
becoming  poor:  *'  Qui  viam  terit,  eo  felicior  quo 
levior  incedit." 

I  know,  where  the  heart  is  carnal  and  covetous, 
words  will  not  wring  men's  money  out  of  their  hands ; 
they  can  say  all  this,  and  more  to  others;  but  saying 
is  one  thing,  and  doing  is  another.  But  with  those 
that  are  true  believers,  methinks  such  considerations 
should  prevail.  O  what  abundance  of  good  might 
ministers  do,  if  they  would  but  live  in  contempt  of 
the  world,  and  the  riches  and  glory  thereof,  and  ex- 
pend all  they  have  in  their  Master's  service,  and 
pinch  their  flesh,  that  they  may  have  wherewith  to 
do  good  !  This  would  unlock  more  hearts  to  the 
reception  of  their  doctrine,  than  all  their  oratory : 
and,  without  this,  singularity  in  religion  will  seem 
but  hypocrisy ;  and  it  is  likely  that  it  is  so.  "  Qui 
innocentiam  colit,  Domino  supplicat  qui  hominem 
periculo  surripit,  opimam  victimam  csedit;  haec  nostra 
sacrificia ;  heec  Dei  sacra  sunt ;  sic  apud  nos  reli- 
giosior  est  ille  qui  justior/'  says  Manutius  Felix. 
Though  we  need  not  do  as  the  Papists,  who  betake 
themselves  to  monasteries,  and  cast  away  property, 
yet  we  must  have  nothing  but  what  we  have  for  God. 

IV.  Take  heed  to  yourselves,  lest  you  live  in 
those  sins  which  you  preach  against  in  others,  and 
lest  you  be  guilty  of  that  which  daily  you  condemn. 
Will  you  make  it  your  work  to  magnify  God,  and. 


Ill 

■when  you  have  done,  dishonour  him  as  much  as 
others  ?  Will  you  proclaim  Christ's  governing 
power,  and  yet  contemn  it,  and  rebel  yourselves  ? 
Will  you  preach  his  laws,  and  wilfully  break  them  ? 
If  sin  be  evil,  why  do  you  live  in  it  ?  if  it  be  not, 
why  do  you  dissuade  men  from  it  ?  If  it  be  dan- 
gerous, how  dare  you  venture  on  it  ?  if  it  be  not, 
why  do  you  not  tell  men  so  ?  If  God's  threatenings 
be  true,  why  do  you  not  fear  them  ?  if  they  be  false, 
why  do  you  needlessly  trouble  men  with  them,  and 
put  them  into  such  frights  without  a  cause?  Do 
you  "  know  the  judgment  of  God,  that  they  who 
commit  such  things  are  worthy  of  death ;"  and  yet 
will  you  do  them  ?  "  Thou  that  teachest  another, 
t3achest  thou  not  thyself?  Thou  that  sayest  a  man 
should  not  commit  adultery,  dost  thou  commit  adul- 
tery? Thou  that  makest  thy  boast  of  the  law, 
through  breaking  the  law  dishonourest  thou  God  ?" 
What !  shall  the  same  tongue  speak  evil  that  speaketh 
against  evil  ?  Shall  those  lips  censure,  and  slander, 
and  backbite  your  neighbour,  that  cry  down  these 
and  similar  things  in  others  ?  Take  heed  to  vour- 
selves,  lest  you  cry  down  sin,  and  yet  do  not  over- 
come it ;  lest,  while  you  seek  to  bring  it  down  in 
others,  you  bow  to  it,  and  become  its  slaves  your- 
selves :  "  For  of  whom  a  man  is  overcome,  of  the 
same  is  he  brought  into  bondage."  "  To  whom  ye 
yield  yourselves  servants  to  obey,  his  servants  ye  are 
v/hom  ye  obey,  whether  of  sin  unto  death,  or  of  obe- 
dience unto  righteousness."  O  brethren  !  it  is  easier 
to  chide  at  sin,  than  to  overcome  it. 

Lastly,  Take  heed  to  yourselves,  that  you  be  not 
destitute   of  the    qualifications  necessary  for   your 


112 

work.  He  must  not  be  himself  a  babe  in  know- 
ledge, that  will  teach  men  all  those  mysterious  things 
which  are  to  be  known  in  order  to  salvation.  O 
what  qualifications  are  necessary  for  a  man  who  hath 
such  a  charge  upon  him  as  we  have !  How  many 
difficulties  in  divinity  to  be  solved;  and  these,  too, 
about  the  very  fundamental  principles  of  religion ! 
How  many  obscure  texts  of  Scripture  to  be  ex- 
pounded !  How  many  duties  to  be  performed, 
wherein  ourselves  and  others  may  miscarry,  if  in  the 
matter,  and  manner,  and  end,  we  be  not  well-in- 
formed !  How  many  sins  to  be  avoided,  which, 
without  understanding  and  foresight,  cannot  be  done ! 
What  a  number  of  sly  and  subtle  temptations  must 
we  open  to  our  people's  eyes,  that  they  may  escape 
them  !  How  many  weighty,  and  yet  intricate  cases 
of  conscience,  have  we  almost  daily  to  resolve  !  And 
can  so  much  work,  and  such  work  as  this,  be  done 
by  raw,  unqualified  men  ?  O  what  strongholds 
have  we  to  batter,  and  how  many  of  them  !  What 
subtle  and  obstinate  resistance  must  we  expect  from 
every  heart  we  deal  with  !  Prejudice  hath  so  blocked 
up  our  way  that  we  can  scarcely  procure  a  patient 
hearing.  We  cannot  make  a  breach  in  their  ground- 
less hopes  and  carnal  peace,  but  they  have  twenty 
shifts  and  seeming  reasons  to  make  it  up  again;  and 
twenty  enemies,  that  are  seeming  friends,  are  ready 
to  help  them.  We  dispute  not  with  them  upon 
equal  terms.  We  have  children  to  reason  with,  that 
cannot  understand  us.  We  have  maniacs  to  argue 
with,  that  will  bawl  us  down  with  raging  nonsense. 
We  have  wilful,  unreasonable  people  to  deal  with, 
who,  when  they  are  silenced,  are  never  the  more 


113 

convinced;  and  who  when  they  can  give  ycu  no 
reason,  will  give  you  their  resolution  :  like  the  man 
that  Salvian  had  to  deal  with,  who,  heing  resolved  to 
devour  a  poor  man's  substance,  and  being  entreated 
to  forbear,  replied,  "  He  could  not  grant  his  request, 
for  he  had  made  a  vow  to  take  it;"  so  that  the 
preacher,  audita  religiosissimi  sceleris  ratione,  was 
fain  to  depart.  We  dispute  the  case  against  men's 
wills  and  passions  as  much  as  against  their  under- 
standings ;  and  these  have  neither  reason  nor  ears. 
Their  best  arguments  are,  "  I  will  not  believe  you, 
nor  all  the  preachers  in  the  world,  in  such  things. 
I  will  not  change  my  nfind,  or  life ;  I  will  not  leave 
my  sins;  I  will  never  be  so  precise,  come  of  it  what 
will."  We  have  not  one,  but  multitudes  of  raging 
passions  and  contradicting  enemies,  to  dispute  against 
at  once,  whenever  we  go  about  the  conversion  of  a 
sinner;  as  if  a  man  were  to  dispute  in  a  fair  or  a 
tumult,  or  in  the  midst  of  a  crowd  of  violent  scolds. 
W^hat  equal  dealing,  and  what  success,  could  here 
be  expected?  Yet  such  is  our  work,  and  it  is  a 
work  that  must  be  done. 

O  brethren  !  what  men  should  we  be  in  skill,  re- 
solution, and  unwearied  diligence,  who  have  all  this 
to  do  ?  Did  Paul  cry  out,  "  Who  is  sufficient  for 
these  things  ?"  and  shall  we  be  proud,  or  careless, 
or  lazy,  as  if  we  were  sufficient  ?  As  Peter  saith  to 
every  Christian,  in  consideration  of  our  great  ap- 
proaching change,  "  What  manner  of  persons  ought 
we  to  be  in  all  holy  conversation  and  godliness  !"  so 
may  I  say  to  every  minister,  "  Seeing  all  these  things 
lie  upon  our  hands,  what  manner  of  persons  ought 
we  to  be  in  all  holy  endeavours  and  resolutions  for 


114 

our  work  !"  Tins  is  not  a  burden  for  the  shoulders 
of  a  child.  What  skill  doth  every  part  of  our  work 
require  !  and  of  how  much  moment  is  every  part ! 
To  preach  a  sermon,  I  think,  is  not  the  hardest  part ; 
and  yet  what  skill  is  necessary  to  make  the  truth 
plain — to  convince  the  hearers — to  let  irresistible 
light  in  to  their  consciences,  and  to  keep  it  there, 
and  drive  all  home — to  screw  the  truth  into  their 
minds,  and  work  Christ  into  their  affections — to  meet 
every  objection,  and  clearly  to  resolve  it — to  drive 
sinners  to  a  stand,  and  make  them  see  that  there  is 
no  hope;  but  thtit  they  must  unavoidably  either  be 
converted  or  condemned, — and  to  do  all  this,  in  re- 
spect of  language  and  manner,  as  beseems  our  work, 
and  yet  as  is  most  suitable  to  the  capacities  of  our 
hearers.  This,  and  a  great  deal  more  that  should 
be  done  in  every  sermon,  must  surely  be  done  with 
a  great  deal  of  holy  skill.  So  great  a  God,  whose 
message  we  deliver,  should  be  honoured  by  our  de- 
livery of  it.  It  is  a  lamentable  case,  that  in  a  mes- 
sage from  the  God  of  heaven,  of  everlasting  moment 
to  the  souls  of  men,  we  should  behave  ourselves  so 
weakly,  so  unhandsomely,  so  imprudently,  or  so 
slightly,  that  the  whole  business  should  miscarry  in 
our  hands,  and  God  should  be  dishonoured,  and  his 
work  disgraced,  and  sinners  rather  hardened  than 
converted;  and  all  this  through  our  weakness  or 
neglect !  How  often  have  carnal  hearers  gone  jeer- 
ing home  at  the  palpable  and  dishonourable  failings 
of  the  preacher!  How  many  sleep  under  us,  be- 
cause our  hearts  and  tongues  are  sleepy,  and  we 
bring  not  with  us  so  much  skill  and  zeal  as  to  awake 
them  ! 


U5 

Moreover,  what  skill  is  necessary  to  defend  the 
truth  against  gainsayers,  and  to  deal  with  disputing 
cavillers,  according  to  their  several  modes  and  case  ! 
And  if  we  fail  through  weakness,  how  will  they  in- 
sult over  us  !  Yet  that  is  the  smallest  matter;  but 
who  knows  how  many  v/eak  ones  may  thereby  be 
perverted,  to  their  own  undoing,  and  to  the  trouble 
of  the  church?  What  skill  is  necessary  to  deal  in 
private  with  one  poor  ignorant  soul  for  his  conversion ! 

O  brethren  !  do  you  not  shrink  and  tremble  under 
the  sense  of  all  this  work  ?  Will  a  common  measure 
of  holy  skill  and  ability,  of  prudence  and  other  qua- 
lifications, serve  for  such  a  task  as  this  ?  I  know 
necessity  may  cause  the  church  to  tolerate  the  weak ; 
but  woe  to  us,  if  we  tolerate  and  indulge  our  own 
weakness  !  Do  not  reason  and  conscience  tell  you, 
that  if  you  dare  venture  on  so  high  a  work  as  this, 
you  should  spare  no  pains  to  be  qualified  for  the 
performance  of  it  ?  It  is  not  now  and  then  an  idle 
snatch  or  taste  of  studies  that  will  serve  to  make  an 
able  sound  divine.  I  know  that  laziness  hath  learned 
to  allege  the  vanity  of  all  our  studies,  and  how  en- 
tirely the  Spirit  must  qualify  us  for,  and  assist  us  in, 
our  work — as  if  God  commanded  us  the  use  of 
means,  and  then  warranted  us  to  neglect  them — as 
if  it  were  his  way  to  cause  us  to  thrive  in  a  course 
of  idleness,  and  to  bring  us  to  knowledge  by  dreams 
when  we  are  asleep,  or  to  take  us  up  into  heaven, 
and  show  us  his  counsels,  while  we  think  of  no  such 
matter,  but  are  idling  away  our  time  on  earth  ! 
Strange  !  that  men  should  dare,  by  their  laziness,  to 
"  quench  the  Spirit,"  and  then  pretend  the  Spirit 
for  the  doing  of  it !     "  O  inestimabile  facinus  et  pro- 


116 

digiosum  !"  God  hath  required  us,  that  we  be  "  not 
slothful  in  business,  but  fervent  in  spirit,  serving 
the  Lord."  Such  we  must  provoke  our  hearers  to 
be,  and  such  we  must  be  ourselves.  O  therefore, 
brethren,  lose  no  time  !  Study,  and  pray,  and  con- 
fer, and  practise ;  for  in  these  four  ways  your  abilities 
must  be  increased.  Take  heed  to  yourselves,  lest 
you  are  weak  through  your  own  negligence,  and  lest 
you  mar  the  work  of  God  by  your  weakness. 


CHAPTER  II. 

THE  MOTIVES  TO  THIS  OVERSIGHT. 

Having  showed  you  what  it  is  to  take  heed  to 
ourselves,  I  shall  next  lay  before  you  some  motives 
to  av/aken  you  to  this  duty. 

I,  Take  heed  to  yourselves,  for  you  have  a  hea- 
ven to  win  or  lose,  and  souls  that  must  be  happy  or 
miserable  for  ever ;  and  therefore  it  concerneth  you 
to  begin  at  home,  and  to  take  heed  to  yourselves  as 
well  as  to  others.  Preaching  well  may  succeed  to 
the  salvation  of  others,  without  the  holiness  of  your 
own  hearts  and  lives ;  it  is,  at  least,  possible,  though 
less  usual ;  but  it  is  impossible  it  should  save  your- 
selves. Many  shall  say  at  that  day,  "  Lord,  Lord, 
have  we  not  prophesied  in  thy  name  ?"  to  whom  he 
will  answer,  "  I  never  knew  you ;  depart  from  me, 
ye  that  work  iniquity."  O  brethren,  how  many 
men  have  preached  Christ,  and  yet  have  perished 
for  want  of  a  saving  interest  in  him  !      How  many, 


117 

who  are  now  in  hell,  have  told  their  people  of  the 
torments  of  hell,  and  warned  them  to  escape  from 
them  !  How  many  have  preached  of  the  wrath  of 
God  against  sinners,  who  are  now  enduring  it !  O 
what  sadder  case  can  there  be  in  the  world,  than  for 
a  man,  who  made  it  his  very  trade  and  calling  to 
proclaim  salvation,  and  to  help  others  to  heaven,  yet 
after  all  to  be  himself  shut  out !  Alas  !  that  we 
sliould  have  so  many  books  in  our  libraries  which 
tell  us  the  way  to  heaven ;  that  we  should  spend  so 
many  years  in  reading  these  books,  and  studying 
the  doctrine  of  eternal  life,  and  after  all  this  to  miss 
it ! — that  we  should  study  so  many  sermons  of  sal- 
vation, and  yet  fall  short  of  it ! — that  we  should 
preach  so  many  sermons  of  damnation,  and  yet  fall 
into  it  !  And  all  because  we  preached  so  many 
sermons  of  Christ,  while  yet  we  neglected  him — of 
the  Spirit,  while  we  resisted  it — of  faith,  while  we 
did  not  ourselves  believe — of  repentance  and  con- 
version, while  we  continued  in  an  impenitent  and 
unconverted  state — and  of  a  heavenly  life,  while  we 
remained  carnal  and  earthly  ourselves.  If  we  will 
be  divines  only  in  tongue  and  title,  and  have  not  the 
divine  image  upon  our  souls,  nor  give  up  ourselves 
to  the  divine  honour  and  will,  no  wonder  if  we  be 
separated  from  the  divine  presence,  and  denied  the 
fruition  of  God  for  ever.  Believe  it,  brethren, 
God  is  no  respecter  of  persons :  he  saveth  not  men 
for  their  coats  or  callings;  a  holy  calling  will  not 
save  an  unholy  man.  If  you  stand  at  the  door  of 
the  kingdom  of  grace  to  light  others  in,  and  will  not 
go  in  yourselves,  you  shall  knock  in  vain  at  the  gates 
of  glory,  that  would  not  enter  at  the  door  of  grace. 


lis 

You  shall  then  find  that  your  lamps  should  have  had 
tlie  oil  of  grace,  as  well  as  of  mmisterial  gifts — of 
holiness  as  well  as  of  doctrine — if  you  would  have 
had  a  part  in  the  glory  which  you  preached.  Do  I 
need  to  tell  you,  that  preachers  of  the  gospel  must 
be  judged  by  the  gospel;  and  stand  at  the  same  bar, 
and  be  sentenced  on  the  same  terms,  and  dealt  with 
as  severely,  as  any  other  men  ?  Can  you  think  to 
be  saved,  then,  by  your  clergy ;  and  to  come  off  by  a 
legit  ut  clericiis,  when  there  is  wanting  the  credidit 
et  vixit  ut  Christianus?  Alas,  it  will  not  be  !  You 
know  it  will  not  be.  Take  heed,  therefore,  to  your- 
selves, for  your  own  sakes;  seeing  you  have  souls  to 
save  or  lose  as  v/ell  as  others. 

II.  Take  heed  to  yourselves,  for  you  have  a 
depraved  nature,  and  sinful  inclinations,  as  well  as 
others.  If  innocent  Adam  had  need  of  heed,  and 
lost  himself  and  us  for  want  of  it,  how  much  more 
need  have  such  as  we  !  Sin  dwelleth  in  us,  when 
we  have  preached  ever  so  much  against  it;  and  one 
degree  prepareth  the  heart  for  another,  and  one  sin 
incHneth  the  mind  to  more.  If  one  thief  be  in  the 
house,  he  will  let  in  the  rest;  because  they  have  the 
same  disposition  and  design.  A  spark  is  the  begin- 
I'ning  of  a  flame;  and  a  small  disease  may  cause  a 
greater.  A  man  who  knows  himself  to  be  purblind, 
should  take  heed  to  his  feet.  Alas  !  in  our  hearts, 
as  well  as  in  our  hearers,  there  are  an  averseness  to 
God, — a  strangeness  to  him, — unreasonable,  and 
almost  unruly  passions  !  In  us  there  is,  at  the  best, 
the  remnants  of  pride,  unbelief,  selfishness,  hypocrisy, 
and  all  the  most  hateful,  deadly  sins.  And  doth  it 
not  then  concern  us  to  take  heed  to  ourselves?      Is 


119 

SO  much  of  the  fire  of  hell  yet  unextmguishcdj  that 
at  first  was  kindled  m  us?  Are  there  so  many- 
traitors  in  our  very  hearts,  and  is  it  necessary  for  us 
to  take  heed  ?  You  will  scarcely  allow  your  little 
children  to  go  themselves  while  they  are  weak,  with- 
out calling  upon  them  to  take  heed  of  falling.  And, 
alas  !  how  weak  are  those  of  us  that  seem  strongest ! 
How  apt  to  stumble  at  a  very  straw  I  How  small  a 
matter  will  cast  us  down,  by  enticing  us  to  folly,  or 
kindling  our  passions  and  inordinate  desires,  by  per- 
verting our  judgments,  weakening  our  resolutions, 
cooling  our  zeal,  and  abating  our  diligence  !  Min- 
isters are  not  only  sons  of  Adam,  but  sinners  against 
the  grace  of  Christ,  as  well  as  others;  and  so  have 
increased  their  radical  sin.  These  treacherous  hearts 
of  yours  will,  one  time  or  other,  deceive  ycu,  if  you 
take  not  heed.  Those  sins  that  seem  now  to  lie 
dead  will  revive  :  your  pride,  and  worldliness,  and  many 
a  noisome  vice,  will  spring  up,  that  you  thought  had 
been  weeded  out  by  the  roots.  It  is  most  necessary, 
therefore,  that  men  of  so  much  infirmity  should  take 
heed  to  themselves,  and  be  careful  in  the  oversight 
of  their  own  souls. 

in.  Take  heed  to  yourselves,  because  you  are 
exposed  to  greater  temptations  than  other  men.  If 
you  will  be  the  leaders  against  the  prince  of  dark- 
ness, he  will  spare  you  no  further  than  God  re- 
straineth  him.  He  beareth  the  greatest  malice  to 
-those  that  are  engaged  to  do  him  the  greatest  mis- 
chief. As  he  hateth  Christ  more  than  any  of  us, 
because  he  is  the  General  of  the  field — the  Captain 
of  our  salvation — and  doth  more  than  all  the  world 
besides  against  his  kingdom, — so  doth  he  hate  the 


120 

leaders  under  him,  more  than  the  common  soldiers  : 
he  knows  what  a  rout  he  may  make  among  them,  if 
the  leaders  fall  before  their  eyes.  He  hath  long 
tried  that  way  of  fighting,  neither  against  great  nor 
small  comparatively,  but  of  smiting  the  shepherds, 
that  he  may  scatter  the  flock  :  and  so  great  hath 
been  his  success  this  way,  that  he  will  follow  it  as  far 
as  he  is  able.  Take  heed,  therefore,  brethren,  for 
the  enemy  hath  a  special  eye  upon  you.  You  shall 
have  his  most  subtle  insinuations,  and  incessant  so- 
licitations, and  violent  assaults.  As  wise  and  learned 
as  you  are,  take  heed  to  yourselves,  lest  he  outwit 
you.  The  devil  is  a  greater  scholar  than  you,  and 
a  nimbler  disputant ;  he  can  transform  himself  into 
an  angel  of  light  to  deceive  :  he  will  get  within  you, 
and  trip  up  your  heels  before  you  are  aware  :  he 
will  play  the  juggler  with  you  undiscerned,  and  cheat 
you  of  your  faith  or  innocence,  and  you  shall  not 
know  that  you  have  lost  it ;  nay,  he  will  make  you 
believe  it  is  multiplied  or  increased,  when  it  is  lost. 
You  shall  see  neither  hook  nor  line,  much  less  the 
subtle  angler  himself,  while  he  is  oflPering  you  his 
bait.  And  his  bait  shall  be  so  fitted  to  your  temper 
and  disposition,  that  he  will  be  sure  to  find  advan- 
tages within  you,  and  make  your  own  principles  and 
inclinations  betray  you :  and  whenever  he  ruineth 
you,  he  will  make  you  the  instruments  of  ruin  to 
others.  O  what  a  conquest  will  he  think  he  hath 
got,  if  he  can  make  a  minister  lazy  and  unfaithful, 
— if  he  can  tempt  a  minister  into  covetousness  or 
scandal !  He  will  glory  against  the  church,  and  say, 
'  These  are  your  holy  preachers  !  you  see  what  their 
preciseness  is,  and  whither  it  brings  them.'     He  will 


glory  against  Jesus  Christ  himself,  and  say,  '  These 
are  thy  champions  !  I  can  make  thy  chief  servants 
abuse  thee  !  I  can  make  the  stewards  of  thy  house 
unfaithful.'  If  he  did  so  insult  God  upon  .a  false 
surmise,  and  tell  him  he  could  make  Job  curse  him 
to  his  face,  what  will  he  do  if  he  should  prevail  against 
us  ?  And  at  last  he  will  insult  as  much  over  you, 
that  he  could  draw  you  to  be  false  to  your  great  trust, 
and  to  blemish  your  holy  profession,  and  to  do  so 
much  service  to  him  who  was  your  enemy.  O  do 
not  so  far  gratify  Satan — do  not  afford  him  so  much 
sport :  suffer  him  not  to  use  you  as  the  Philistines 
did  Samson — first  to  deprive  you  of  your  strength, 
and  then  to  put  out  your  eyes,  and  so  to  make  you 
the  matter  of  his  triumph  and  derision  ! 

IV.  Take  heed  to  yourselves,  because  there  are 
many  eyes  upon  you,  and  consequently  there  will  be 
many  to  observe  your  falls.  You  cannot  miscarry 
but  the  world  will  ring  of  it.  The  eclipses  of  the 
sun  by  day  are  seldom  without  witnesses.  As  you 
take  yourselves  for  the  lights  of  the  churches,  you 
may  expect  that  men's  eyes  will  be  upon  you.  If 
other  men  may  sin  without  observation,  so  cannot 
you.  And  you  should  thankfully  consider,  how  great 
a  mercy  this  is,  that  you  have  so  many  eyes  to  watch 
over  you,  and  so  many  ready  to  tell  you  of  your 
faults ;  and  thus  have  greater  helps  than  others,  at 
least  for  the  restraining  of  you  from  sin.  Though 
they  may  do  it  with  a  maUcious  mind,  yet  you  have 
the  advantage  of  it.  God  forbid  that  we  should 
prove  so  impudent,  as  to  do  evil  in  the  public  view  of 
all,  and  to  sin  wilfully  while  the  world  is  gazing  on  us  I 
**  They  that  sleep,  sleep  in  the  night;  and  thev  that 
F  42 


122 

are  drunken,  are  drunken  in  the  night."  Why,  con- 
sider that  you  are  always  in  the  open  light :  even 
the  light  of  your  own  doctrine  will  expose  your  evil 
doings.  While  you  are  as  lights  set  upon  a  hill, 
think  not  to  lie  hid.  Take  heed  therefore  to  your- 
selves, and  do  your  work  as  those  that  remember  that 
the  world  looks  on  them,  and  that  with  the  quick- 
sighted  eye  of  malice,  ready  to  make  the  worst  of  all, 
to  find  the  smallest  fault  where  it  is,  to  aggravate  it 
where  they  find  it,  to  divulge  it  and  to  take  advan- 
tage of  it,  and  to  make  faults  where  they  cannot  find 
them.  How  cautiously,  then,  should  we  walk  before 
so  many  ill-minded  observers  ! 

V.  Take  heed  to  yourselves,  for  your  sins  have 
more  heinous  aggravations  than  other  men's.  It 
was  a  saying  of  king  Alphonsus,  that  "  a  great  man 
cannot  commit  a  small  sin :"  much  more  may  we  say, 
that  a  learned  man,  or  a  teacher  of  others,  cannot 
commit  a  small  sin;  or,  at  least,  that  the  sin  is  great, 
as  committed  by  him,  which  is  smaller  as  committed 
by  another. 

1.  You  are  more  likely  than  others  to  sin  against 
knowledge,  because  you  have  more  than  they;  at 
least,  you  sin  against  more  light,  or  means  of  know- 
ledge. What !  do  you  not  know  that  covetousness 
and  pride  are  sins  ?  do  you  not  know  what  it  is  to 
be  unfaithful  to  your  trust,  and,  by  negligence  or 
selfishness,  to  betray  men's  souls  ?  You  know  your 
''  Master's  will,  and  if  you  do  it  not,  you  shall  be 
beaten  with  many  stripes."  There  must  needs  be 
the  more  wilfulness,  in  proportion  as  there  is  the 
more  knowledge. 

2.  Your  sins  have  more  hypocrisy  in  them  than 


123 

other  men's,  by  how  much  the  more  you  have  spoken 
a<xainst  them.  O  what  a  heinous  thiuff  is  it  in  us, 
to  Study  how  to  disgrace  sin  to  the  utmost,  and  make 
it  as  odious  in  the  eyes  of  our  people  as  we  can,  and 
when  we  have  done,  to  Hve  in  it,  and  secretly  cherish 
that  which  we  publicly  disgrace  !  What  vile  hypo- 
crisy is  it,  to  make  it  our  daily  work  to  cry  it  down, 
and  yet  to  keep  to  it, — to  call  it  publicly  all  naught, 
and  privately  to  make  it  our  bed-fellow  and  compan- 
ion,— to  bind  heavy  burdens  on  others,  and  not  to 
touch  them  ourselves  with  a  finger  !  What  can  you 
say  to  this  in  judgment  ?  Did  you  think  as  ill  of  sin 
as  you  spoke,  or  did  you  not?  If  you  did  not,  why 
would  you  Jissemblingly  speak  against  it  ?  If  you 
did,  why  would  you  cherish  it,  and  commit  it?  O 
bear  not  that  badge  of  a  hypocritical  Pharisee,  "  They 
say,  but  do  not !"  Many  a  minister  of  the  gospel 
will  be  confounded,  and  not  be  able  to  look  up,  by 
reason  of  this  heavy  charge  of  hypocrisy. 

3.  Your  sins  have  more  perfidiousness  in  them 
than  other  men's,  by  how  much  the  more  you  have 
engaged  yourselves  against  them.  Besides  all  your 
common  engagements  as  Christians,  you  have  many 
more  as  ministers.  How  often  have  you  proclaimed 
the  evil  and  danger  of  sin,  and  called  sinners  from  it ! 
How  often  have  you  denounced  against  it  the  terrors 
of  the  Lord  !  All  this  surely  implied,  that  you  re- 
nounced it  yourselves.  Every  sermon  that  you 
preached  against  it,  every  exhortation,  every  confes- 
sion of  it  in  the  congregation,  did  lay  an  engagement 
upon  you  to  forsake  it.  Every  child  that  you  bap- 
tized, and  every  administration  of  the  Supper  of  the 
Lord,  did  import  your  own  renouncing  of  the  world 
f2 


and  tlie  flesB,  and  your  engagement  to  Christ.  How 
often,  and  how  openly,  have  you  borne  witness  to  the 
odiousness  and  damnable  nature  of  sin  !  and  yet  will 
you  entertain  it,  notwithstanding  all  these  professions 
and  testimonies  of  your  own  ?  O  what  treachery  is 
it  to  make  sueh  a  stir  against  it  in  the  pulpit,  and, 
after  all,  to  entertain  it  in  thy  heart,  and  give  it  the 
room  that  is  due  to  God  \ 

VI.  Take  heed  to  yourselves,  because  such  im- 
portant works  as  ours  require  greater  grace  than 
other  men's.  Weaker  gifts  and  graces  may  carry 
a  man  through  in  a  more  even  course  of  life,  that  is 
not  liable  to  so  great  trials.  Smaller  strength  may 
serve  for  lighter  works  and  burdens.  But  if  you 
will  venture  on  the  great  undertakings  of  the  minis- 
try— if  you  will  lead  on  the  troops  of  Christ  against 
Satan  and  his  followers — if  you  will  engage  your- 
selves against  principalities  and  powers,  and  spiritual 
wickednesses  in  high  places — if  you  will  undertake 
to  rescue  captive  sinners  out  of  the  devil's  paws, — do 
not  think  that  a  heedless,  careless  course,  will  accom- 
plish so  great  a  work  as  this.  You  must  look  to 
come  off  with  greater  shame,  and  deeper  wounds  of 
conscience,  than  if  you  had  lived  a  common  life,  if 
you  think  to  go  through  such  momentous  things  as- 
these  with  a  careless  soul.  It  is  not  only  the  work 
that  calls  for  heed,  but  the  workman  also,  that  he 
may  be  fit  for  business  of  such  weight.  We  have 
seen  many  men  who  lived  as  private  Christians,  in 
good  reputation  for  parts  and  piety,  when  they  took 
upon  them  either  the  magistracy  or  military  employ- 
ment, where  the  work  was  above  their  gifts,  and 
temptations  did  overmatch  their  strength,  who  have 


^jroved  scandalotis  disgraced  men*  And  we  have 
seen  some  private  Christians  of  good  esteem,  who, 
having  thought  too  highly  of  their  parts,  and  thrust 
themselves  into  the  ministerid  office,  have  proved 
weak  and  empty  men,  and  have  become  greater  bur- 
dens to  the  church,  than  some  whom  we  endeavoured 
to  cast  out*  They  might  have  done  God  more  ser- 
vice in  the  liigher  rank  of  private  men,  than  they  do 
.among  the  lowest  of  the  ministry.  If,  then,  you 
will  venture  into  the  midst  of  enemies,  and  bear  the 
hurden  and  heat  of  the  day.  Take  heed  to  yourselves. 
VIL  Take  heed  to  yourselves,  for  the  honour 
of  your  Lord  and  Master,  and  of  his  holy  truth  and 
ways,  doth  lie  more  on  you  than  on  other  men. 
As  you  may  render  him  more  service,  so  you  may 
•do  him  more  disservice  than  others.  The  nearer 
men  stand  to  God,  tke  greater  dishonour  is  done  to 
Jiim  by  their  miscarriages;  and  the  more  will  they 
•be  imputed,  by  foolish  men,  to  God  himself.,  The 
lieavy  judgments  executed  on  Eli  and  on  his  house? 
were  because  they  kicked  at  his  sacrifice  and  oflPering: 
^  For  therefore  was  the  sin  of  the  young  men  great 
'before  the  Lord,  for  men  abhorred  the  offering  of 
the  LorcL"  It  was  that  great  aggravation,  of  "  caus- 
ing the  enemies  of  the  Lord  to  blaspheme,"  which 
provoked  God  to  deal  more  sharply  with  David 
than  he  would  otherwise  have  done.  If  you  be  in- 
deed Christians,  the  glory  of  God  will  be  dearer  to 
you  than  your  lives.  Take  heed  therefore  what 
you  do  against  it,  as  you  would  take  heed  what  you 
do  against  your  lives.  Would  it  not  wound  you  to 
:the  heart,  to  hear  the  name  and  truth  of  God  re- 
proached for  j^our  sakes, — :to  sfije  menj)oint.to  you. 


126 

and  say,  'There  goes  a  covetous  priest,  or  a  drunken; 
these  are  they  that  preach  for  strictness,  when  they 
themselves  can  Uve  as  loose  as  others;  they  con- 
demn us  by  their  sermons,  and  condemn  themselves 
by  their  lives;  notwithstanding  all  their  talk,  they 
are  as  bad  as  we  !'  O  brethren,  could  your  hearts 
endure  to  hear  men  cast  the  dung  of  your  iniquities 
in  the  face  of  the  holy  God,  and  in  the  face  of  the 
gospel,  and  of  all  that  desire  to  fear  the  Lord? 
Would  it  not  break  your  hearts  to  think,  that  all 
the  godly  Christians  about  you  should  suffer  re- 
proach for  your  misconduct?  Why,  if  one  of  you 
that  is  a  leader  of  the  flock,  should  be  insnared  but 
once  into  some  scandalous  crime,  there  is  scarcely  a 
man  or  woman  that  seeketh  diligently  after  their  sal- 
vation, within  the  hearing  of  it,  but,  besides  the  grief 
of  their  hearts  for  your  sin,  are  likely  to  have  it  cast 
in  their  teeth  by  the  ungodly  about  them,  however 
much  they  may  detest  it  and  lament  it.  The  un- 
godly husband  will  tell  the  wife,  and  the  ungodly 
parents  will  tell  their  children,  and  ungodly  neigh- 
bours and  fellow-servants  will  be  telling  one  another 
of  it,  saying,  '  These  are  your  godly  preachers  !  see 
what  comes  of  all  your  stir ;  are  you  any  better 
than  others  ?  You  are  even  all  alike.'  Such  words 
as  these  must  all  the  godly  in  the  country  hear  for 
your  sakes.  "  It  must  needs  be  that  offences  come, 
but  woe  to  that  man  by  whom  they  come."  O  take 
heed,  brethren,  of  every  word  you  speak,  and  of 
every  step  you  tread,  for  you  bear  the  ark  of  the 
Lord, — you  are  entrusted  with  his  honour  !  If 
you  that  "  know  his  will,  and  approve  the  things 
that  are  more  excellent,  being  instructed  out  of  the 


127 

law,  and  are  confident  that  you  yourselves  are  guides 
of  the  blmd,  and  lights  to  them  that  are  in  darkness, 
instructors  of  the  foolish,  teachers  of  babes ;"- — if 
you,  I  say,  should  live  contrary  to  your  doctrine, 
and  "  by  breaking  the  law,  should  dishonour  God, 
the  name  of  God  will  be  blasphemed  among  the 
ignorant  and  ungodly  through  you."  And  you  arc 
not  unacquainted  with  that  standing  decree  of  Hea- 
ven, "  Them  that  honour  me,  I  will  honour ;  and 
they  that  despise  me  shall  be  lightly  esteemed." 
Never  did  man  dishonour  God,  but  it  proved  the 
greatest  dishonour  to  himself.  God  will  find  out 
ways  enough  to  wipe  off  any  stain  cast  upon  him; 
but  you  will  not  so  easily  remove  the  shame  and  sor- 
row from  yourselves. 

Lastly,  Take  heed  to  yourselves,  for  the  success 
of  all  your  labours  doth  very  much  depend  upon  it. 
God  useth  to  qualify  men  for  great  works,  before 
he  employs  them  as  instruments  in  accomplishing 
them.  Now,  if  the  work  of  the  Lord  be  not  soundly 
done  upon  your  own  hearts,  how  can  you  expect  that 
he  will  bless  your  labours  for  effecting  it  in  others  ? 
He  may  do  it  if  he  please,  but  you  have  much  cause 
to  doubt  v^hether  he  will.  I  shall  here  mention 
some  reasons  which  may  satisfy  you,  that  he  who 
would  be  a  means  of  saving  others,  must  take  heed 
to  himself,  and  that  God  doth  seldom  prosper  the 
labours  of  unsanctified  men. 

1.  Can  it  be  expected  that  God  will  bless  that 
man's  labours,  (I  mean  comparatively,  as  to  other 
ministers,)  who  worketh  not  for  God,  but  for  him- 
self? Now,  this  is  the  case  with  every  unsanctified 
man.      None  but  the  converted  do  make  God  their 


1^8 

chief  end,  and  do  all  or  any  thing  heartily  for  his 
honour;  others  make  the  ministry  but  a  trade  to  live 
by.  They  choose  it  rather  than  another  calling, 
because  their  parents  did  destine  them  to  it ;  or  be- 
cause it  is  a  life  wherein  they  have  more  opportunity 
to  furnish  their  intellects  with  all  kind  of  science; 
and  because  it  is  not  so  toilsome  to  the  body,  to 
those  that  have  a  mind  to  favour  their  flesh ;  and 
because  it  is  accompanied  with  some  reverence  and 
respect  from  men,  and  because  they  think  it  is  a  fine 
thing  to  be  leaders  and  teachers,  and  have  others 
"  receive  the  law  at  their  mouth."  For  such  ends 
as  these  are  they  ministers,  and  for  these  do  they - 
preach ;  and,  were  it  not  for  these,  or  similar  objects, 
they  would  soon  give  over.  And  can  it  be  ex- 
pected that  God  should  much  bless  the  labours  of 
such  men?  It  is  not  for  him  they  preach,  but 
themselves,  and  their  own  reputation  or  gain.  It 
is  not  him,  but  themselves,  that  they  seek  and  serve; 
and,  therefore,  no  wonder  if  he  leave  them  to  them- 
selves for  the  success,  and  if  their  labours  have  no 
greater  a  blessing  than  themselves  can  give,  and  if 
the  word  reach  no  further  than  their  own  strength 
can  make  it  reach. 

2.  Can  you  think  that  he  is  likely  to  be  as  suc- 
cessful as  others,  who  dealeth  not  heartily  and  faith- 
fully in  his  work,  who  believeth  not  what  he  saith, 
and  is  not  truly  serious  when  he  seemeth  to  be  most 
diligent  ?  And  can  you  think  that  any  unsanctified 
man  can  be  hearty  and  serious  in  the  ministerial 
work  ?  A  kind  of  seriousness  indeed  he  may  have, 
such  as  proceedeth  from  a  common  faith  or  opinion 
that  the  word  is  true ;  or  he  may  be  actuated  by  a 


1S9 

'natural  fervour,  or  by  selfish  ends:  but  the  serious- 
ness and  fidelity  of  a  sound  believer,  who  ultimately 
iintendeth  God's  glory  and  men's  salvation,  this  he 
hath  not.      O  my  brethren,  all  your  preaching  and 
persuading  of  others,  will  be  but  dreaming  and  vile 
hypocrisy,  till  the  work  be  thoroughly  done  upon 
your  own  hearts.      How  can  you  set  yourselves,  day 
and  night,  to  a  work  to  which  your  carnal  hearts  are 
averse?      How  can  you  call,  with  serious  fervour, 
upon  poor  sinners,  to  repent  and  return  to  God,  that 
never  repented  or  returned  yourselves?      How  can 
you  follow  poor  sinners,  with  importunate  solicita- 
tions  to   take  heed  of  sin,  and  to  lead  a  holy  life, 
that  never  felt  yourselves  the  evil  of  sin,   or  the 
worth  of  holiness?      These   things  are  never  well 
known  till  they  are  felt,  nor  well  felt  till  they  are 
possessed:  and  he  that  feeleth  them  not  himself,  is 
not  likely  to  speak  feelingly  of  them  to  others,  nor 
to  help  others  to  the   feeling  of  them.      How  can' 
you  follow  sinners,  with  compassion  in  your  hearts, 
and  tears  in  your  eyes,  and  beseech  them,  in  the 
name  of  the  Lord,  to  stop  their  course,  and  return 
and  live,  that  never  had   so  much   compassion  on 
your  own  soul,  as  to  do  this  much  for  yourselves  ? 
What !  can  you  love  other  men  better  than  your- 
selves ?      Can  you  have  pity  on  them,  who  have  no 
pity  upon  yourselves  ?    Brethren,  do  you  think  they 
will  be  heartily  diligent  to  save  men  from  hell,  who 
are  not  heartily  persuaded  that  there  is  a  hell?     Or 
to  bring  men  to  heaven,  that  do  not  truly  believe  that 
there  is  a  heaven?      As  Calvin  saith  on  mytext: 
"Neque  enim  aliorum  salutem  sedulo  unquam  cura- 
bit  qui  suam  neghgit,"    He  who  hath  not  so  strong 

-F,3 


130 

a  belief  of  the  word  of  God,  and  of  the  life  to  come, 
as  will  withdraw  his  own  heart  from  the  vanities  of 
this  world,  and  excite  him  to  holy  diligence  for  sal- 
vation, cannot  be  expected  to  be  faithful  in  seeking 
the  salvation  of  other  men.  Surely  he  that  dare 
damn  himself,  dare  let  others  alone  in  the  way  to 
damnation ;  he  that,  like  Judas,  will  sell  his  Master 
for  silver,  will  not  stick  to  make  merchandise  of  the 
flock;  he  that  will  renounce  his  hopes  of  heaven, 
rather  than  leave  his  worldly  pleasures,  will,  hardly 
leave  them  for  the  saving  of  others.  We  may 
naturally  conceive,  that  he  will  have  no  pity  on 
others,  who  is  wilfully  cruel  to  himself;  that  he  is 
not  to  be  trusted  with  other  men's  souls,  who  is  un- 
faithful to  his  own,  and  will  sell  it  to  the  devil  for 
the  short  pleasures  of  sin.      I  confess,  that  man 

SHALL  NEVER  HAVE  MY  CONSENT  TO  HAVE  THE 
CHARGE  OF  OTHER  MEN's  SOULS,  AND  TO  OVER- 
SEE THEM  IN  ORDER  TO  THEIR  SALVATION,  THAT 
TAKES    NOT    HEED    TO  HIMSELF,  BUT   IS    CARELESS 

OF  HIS  OWN,  except  it  were  in  case  of  absolute  ne- 
cessity, that  no  better  could  be  had. 

3.  Do  you  think  it  is  a  likely  thing,  that  he  will 
fight  against  Satan  with  all  his  might,  who  is  him- 
self a  servant  to  Satan  ?  Will  he  do  any  great 
harm  to  the  kingdom  of  the  devil,  who  is  himself  a 
member  and  a  subject  of  that  kingdom  ?  Will  he 
be  faithful  to  Christ  who  is  in  covenant  with  his 
enemy?  Now,  this  is  the  case  of  all  unsanctified 
men,  of  whatever  rank  or  profession  they  be.  They 
are  the  servants  of  Satan,  and  the  subjects  of  his 
kingdom ;  and  are  they  like  to  be  true  to  Christ, 
that   are   ruled   by   the   devil  ?      What   prince  will 


131 

choose  the  friends  and  servants  of  his  enemy  to  load 
his  armies  in  war  ajrainst  him?  This  is  it  that 
hath  made  so  many  preachers  of  the  gospel  to  bo 
enemies  of  the  gospel  which  they  preach.  No  won- 
der if  such  deride  the  holy  obedience  of  the  faithful ; 
and  while  they  take  on  them  to  preach  a  holy  life, 
if  they  cast  reproaches  on  them  that  practise  it ! 
O  how  many  such  traitors  have  been  in  the  church 
of  Christ  in  all  ages,  who  have  done  more  against 
him,  under  his  colours,  than  they  could  have  done 
in  the  open  field!  They  speak  well  of  Christ  and 
godliness  in  the  general,  and  yet  slily  do  what  they 
can  to  brincp  them  into  diso-race,  and  make  men  be- 
lieve,  that  those  who  set  themselves  to  seek  God 
with  all  their  hearts  are  a  company  of  enthusiasts 
or  hypocrites,  Alas  !  how  many  such  wolves  have 
been  set  over  the  sheep  !  If  there  was  a  traitor 
among  the  twelve,  in  Christ's  family,  no. wonder  v 
there  be  many  now.  It  cannot  be  expected,  that 
slave  of  Satan,  "  whose  god  is  his  belly,  and  who 
mindeth  earthly  things,"  should  be  any  better  than 
"  an  enemy  to  the  cross  of  Christ."  What  though 
he  live  civilly,  and  preach  plausibly,  and  maintain 
outwardly  a  profession  of  religion  ?  He  may  be  as 
fast  in  the  devil's  snares,  by  worldliness,  pride,  a 
secret  distaste  of  diligent  godliness,  or  by  an  un- 
sound heart,  that  is  not  rooted  in  the  faith,  nor  un- 
reservedly devoted  to  Christ,  as  others  are  by  drunk- 
enness, un cleanness,  and  similar  disgraceful  sins. 
Publicans  and  harlots  do  sooner  enter  heaven  than 
Pharisees,  because  they  are  sooner  convinced  of  their 
sinfulness  and  misery. 

And  though  many  of  these  men  may  seem  ex- 


132 

cellent  preachers,  and  may  cry  down  sin  as  loudly  as 
others,  yet  it  is  all  but  an  afFected  fervency,  and  too 
commonly  but  a  mere  useless  bawling;  for  he  who 
cherisheth  sin  in  his  own  heart,  doth  never  fall  upon 
it  in  good  earnest  in  others.  I  know,  indeed,  that 
a  wicked  man  may  be  more  willing  of  the  reforma- 
tion of  others  than  of  his  own,  and  hence  may  show 
a  kind  of  earnestness,  in  dissuading  them  from  their 
evil  ways;  because  he  can  preach  against  sin  at  an 
easier  rate  than  he  can  forsake  it,  and  another  man's 
reformation  may  stand  with  his  own  enjoyment  of 
his  lusts.  And,  therefore,  many  a  wicked  minister 
or  parent  may  be  earnest  with  their  people  or  chil- 
dren to  amend,  because  they  lose  not  their  own 
sinful  profits  or  pleasures  by  another's  reformation, 
nor  doth  it  call  them  to  that  self-denial  which  their 
own  doth.  But  notwithstanding  this,  there  is  none 
of  that  zeal,  resolution,  and  diligence,  which  are 
found  in  all  that  are  faithful  to  Christ.  They  set 
not  against  sin  as  the  enemy  of  Christ,  and  as  that 
which  endangereth  their  people's  souls.  A  traitor- 
ous commander,  that  shooteth  nothing  against  the 
enemy  but  powder,  may  cause  his  guns  to  make  as 
great  a  sound  or  report  as  those  that  are  loaded 
with  bullets,  but  he  doth  no  hurt  to  the  enemy. 
So  one  of  these  men  may  speak  as  loudly,  and  mouth 
it  with  an  affected  fervency ;  but  he  seldom  doth  any 
great  execution  against  sin  and  Satan.  No  man 
can  fight  well,  but  where  he  hateth,  or  is  very  angry ; 
much  less  against  them  whom  he  loveth,  and  loveth 
above  all.  Every  unrenewed  man  is  so  far  from 
hating  sin  to  purpose,  that  it  is  his  dearest  treasure. 
Hence  you  may  see  that  an  unsanctified  man,  who 


133 

Joveth  tlie  enemy,  is  very  unfit  to  be  a  leader  ira 
Christ's  army ;  and  to  draw  others  to  renounce  the 
world  and  the  flesh,  since  he  cleaveth  to  them  him- 
self as  his  chief  good. 

4.  It  is  not  likely  that  the  people  will  regard  the 
doctrine  of  such  men,  when  they  see  that  they  do 
not  live  as  they  preach.  They  will  think  that  he 
doth  not  mean  as  he  speaks,  if  he  do  not  live  as  he 
speaks.  They  will  hardly  believe  a  man  that  seem- 
eth  not  to  believe  himself.  If  one  bid  you  run  for 
your  lives,  because  a  bear,  or  an  enemy,  is  at  your 
backs,  and  yet  do  not  mend  his  pace  himself,  you 
will  be  tempted  to  think  that  he  is  but  in  jest,  and 
that  there  is  really  no  such  danger  as  he  alleges. 
When  preachers  tell  people  of  the  necessity  of  holi- 
ness, and  that  without  it  no  man  shall  see  the  Lord, 
and  yet  remain  unholy  themselves,  the  people  will 
think  that  they  do  but  talk  to  pass  away  the  hour, 
and  because  they  must  say  somewhat  for  their  money, 
and  that  all  these  are  but  words  of  course.  Long 
enough  may  you  lift  up  your  voice  against  sin,  be- 
fore men  will  believe  that  there  is  any  such  evil  or 
danger  in  it  as  you  talk  of,  while  they  see  the  same 
man  that  reproach eth  it,  cherishing  it  in  his  bosom, 
and  making  it  his  delight.  You  rather  tempt  them 
to  think  that  there  is  some  special  good  in  it,  and 
that  you  dispraise  it,  as  gluttons  do  a  dish  which 
they  love,  that  they  may  have  it  all  to  themselves. 
As  long  as  men  have  eyes  as  well  as  ears,  they  will 
think  they  see  your  meaning  as  well  as  hear  it; 
and  they  are  apter  to  believe  their  sight  than  their 
hearing,  as  being  the  more  perfect  sense.  All  that 
^  minister  doth  is  a  kind  of  preachings  and  if  joe 


13i 

live  a  covetous   or  a  careless  life,  you  preach  these 
sins  to  your  people  by  your  practice.      If  you  drink, 
or  game,  or  trifle  away  your  time  in  vain  discourse, 
they  take  it  as  if  you  said  to  them,   '  Neighbours, 
this  is  the  life  you  should  all  live;  on  this  course 
you  may  venture  without  any  danger.'      If  you  are 
ungodly,    and  teach  not  your  families  the  fear  of 
God,  nor  contradict  the  sins  of  the   company  you 
are  in,  nor  turn  the  stream  of  their  vain  conversation, 
nor  deal   with  them  plainly  about   their   salvation, 
they  will  take  it  as  if  you  preached  to  them  that 
such  things  are  needless,  and  that  they  may  boldly 
do  so  as  well  as  you.      Nay,   you  do  worse  than  all 
this,  for  you  teach  them  to  think  evil  of  others,  that 
are  better  than   yourselves.      How  many  a  faithful 
minister,   and   private  Christian,   is   hated   and   re- 
proached for  the  sake  of  such  as  you  !      What  say 
the  people  to  them  ?      '  You  are  so  precise,  and  tell 
us  so  much  of  sin,  and  duty,  and  make  such  a  stir 
about  these  matters,  while  such   or  such  a  minister, 
that  is  as   great   a  scholar   as  you,    and  as  good  a 
preacher,  will  be  merry  and  jest  with  us,  and  let  ns 
alone,  and  never  trouble  himself  or  us  with  such  dis- 
course.     You   can   never  be  quiet,  but  make  more 
ado  than  needs;  and  love  to  frighten  men  with  talk 
of  damnation,  when  sober,  learned,  peaceable  divines, 
are  quiet,  and  live  with  us  like  other  men.'      Such 
are  the   thoughts  and  talk  of  people,   which   your 
negligence  doth  occasion.     They  will  give  you  leave 
to  preach  against  their  sins,  and  to  talk  as  much  as 
you  will  for  godliness  in  the  pulpit,  if  you  will  but 
let  t]:em  alone  afterwards,  and  be  friendly  and  merry 
with  tliem  when  you  have  done,  and  talk  as  they  do, 


135 

and  live  as  they,  and  be  indifferent  with  them  in 
your  conversation.  For  they  take  the  pulpit  to  be 
but  a  stage;  a  place  where  preachers  must  show 
themselves  and  play  their  parts ;  where  you  have 
liberty  for  an  hour  to  say  what  you  please ;  and 
what  you  say  they  regard  not,  unless  you  show  them, 
by  saying  it  personally  to  their  faces,  that  you  were 
in  good  earnest,  and  did  indeed  mean  them.  Is 
that  man  then  lil^ely  to  do  much  good,  or  fit  to  be  a 
minister  of  Christ-,  that  will  speak  for  him  an  hour 
on  the  Sabbath,  and,  by  his  life,  will  preach  against 
him  all  the  week,  yea,  and  give  his  public  words 
the  lie  ? 

And  if  any  of  the  people  be  wiser  than  to  follow 
the  examples  of  such  men,  yet  the  loathsomeness 
of  their  lives  will  make  their  doctrine  the  less  effec- 
tual. Though  you  know  the  meat  to  be  good  and 
wholesome,  yet  it  may  make  a  weak  stomach  rise 
against  it,  if  the  cook,  or  the  servant  that  carrieth  it, 
have  leprous,  or  even  dirty  hands.  Take  heed, 
therefore,  to  yourselves,  if  ever  you  mean  to  do  good 
to  others. 

Finally,  Consider  whether  the  success  of  your 
labours  depends  not  on  the  assistance  and  blessing 
of  the  Lord.  And  where  hath  he  made  any  pro- 
mise of  his  assistance  and  blessing  to  ungodly  men  ? 
If  he  do  promise  his  church  a  blessing  even  by  such, 
yet  doth  he  not  promise  them  any  blessing.  To 
his  faithful  servants  he  hath  promised  that  he  will 
be  wuth  them,  that  he  will  put  his  Spirit  upon  them, 
and  that  Satan  shall  fall  before  them  as  lightning 
from  heaven.  But  where  is  there  any  such  promise 
to  ungodly  ministers  ?      Nay,  do  you  not,  by  your 


136 

Ihypocrisy  and  your  abuse  of  God,  provoke  him  to 
forsake  you,  aud  to  blast  all  your  endeavours,  at 
least  as  to  yourselves,  though  he  may  bless  them  to 
his  chosen  ?  For  I  do  not  deny  but  that  God  may 
do  good  to  his  church  by  wicked  men,  yet  doth  he 
it  not  so  ordinarily,  nor  so  eminently,  as  by  his  own 
servants. 

And  what  I  have  said  of  the  wicked  themselves, 
doth  hold  of  the  godly,  while  they  are  scandalous 
and  backsliding,  in  proportion  to  the  measure  of 
Ltheir  sin. 


137 
PART  II. 

THE   OVERSIGHT   OF  THE   FLOCK, 


CHAPTER  L 

THE  NATURE  OF  THIS  OVERSIGHT, 

Having  showed  you  what  it  is  to  take  heed  to 
ourselves,  I  am  now  to  show  you,  Thirdly,  What 
it  is  to  take  heed  to  all  the  flock. 

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:  "  No  quis  aliorum  vulnera  medendo  ad 
salutem,  ipse  per  negligentiam  suae  salutis  intumescat, 
ne  proximos  juvando,  se  deserat;  ne  alios  erigens, 
cadat."*  Yea,  lest  all  his  labours  come  to  nought, 
because  his  heart  and  life  are  nought  that  doth  per- 
form them.  "  Nonnulli  enim  sunt  qui  solerti  cura 
spirituaha  prascepta  perscrutantur,  sed  quae  intel- 
ligendo  penetrant,  vivendo  conculcant :  repente  de- 
cent quae  non  opere  sed  meditatione  dedicerunt :  et 
quod  verbis  prasdicant,  moribus  impugnant;  unde 
iit  ut  cum  pastor  per  abrupta  graditur,  ad  praeci- 
pitium  grex  sequatur."-|-      When  we  have  led  them 

•  Grcigor,  de  Cura  Pastor,  lib.  iv,  f  IbUL 


138 

to  the  living  waters,  if  we  muddy  it  by  our  filthy 
lives,  we  may  lose  our  labour,  and  they  be  never  the 
better. 

Before  we  speak  of  the  work  itself,  we  shall 
notice  somewhat  that  is  supposed  in  the  words  be- 
fore us. 

1.  It  is  here  implied,  that  every  flock  should 
have  its  own  pastor,  and  every  pastor  his  own  flock. 
As  every  troop,  or  company,  in  a  regiment  of  soldiers, 
must  have  its  o\vn  captain  and  other  officers,  and 
every  soldier  knows  his  own  commander  and  colours  : 
so  it  is  the  will  of  God,  that  every  church  should 
have  its  own  pastor,  and  that  all  Christ's  disciples 
"  should  know  their  teachers  that  are  over  them  in 
the  Lord."  Though  a  minister  is  an  oflicer  in  the 
universal  church,  yet  is  he  in  a  special  manner  the 
overseer  of  that  particular  church  which  is  committed 
to  his  charge.  When  we  are  ordained  ministers 
without  a  special  charge,  we  are  licensed  and  com- 
manded to  do  our  best  for  all,  as  we  shall  have 
opportunity  for  the  exercise  of  our  gifts;  but  when 
we  have  undertaken  a  particular  charge,  we  have 
restrained  the  exercise  of  our  gifts  so  specially  to 
that  congregation,  that  we  must  allow  others  no  more 
than  it  can  spare  of  our  time  and  help,  except  where 
the  public  good  rcquireth  it,  which  must,  no  doubt, 
be  first  regarded.  From  this  relation  of  pastor  and 
flock,  arise  all  the  duties  which  we  mutually  owe  to 
each  other. 

2.  When  we  are  commanded  to  take  heed  to  all 
the  flock,  it  is  plainly  implied,  that  flocks  must  or- 
dinarily be  no  greater  than  we  are  capable  of  over- 
seeing,  or   "  taking  heed  to."      God  will  not  lay 


139 

upon  us  natural  impossibilities :  he  will  not  bind  men 
to  leap  up  to  the  moon,  to  touch  the  stars,  or  to 
number  the  sands  of  the  sea.  If  the  pastoral  office 
consists  in  overseeing  all  the  flock,  then  surely  the 
number  of  souls  under  the  care  of  each  pastor,  must 
not  be  greater  than  he  is  able  fo  take  such  heed  to 
as  is  here  required.  Will  God  require  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  oversee?  yea,  and  to  take  the  sole  gov- 
ernment of  them,  while  the  particular  teachers  of 
them  are  free  from  that  undertaking?  Will  God 
require  the  blood  of  so  many  parishes  at  one  man's 
hands,  if  he  do  not  that  which  ten,  or  twenty,  or  a 
hundred,  or  three  hundred  men,  can  no  more  do  than 
I  can  move  a  mountain?  Then  woe  to  poor  pre- 
lates !  Is  it  not,  then,  a  most  lamentable  case,  that 
learned  sober  men,  should  plead  for  this  as  a  desir- 
able privilege,  that  they  should  voluntarily  draw  on 
themselves  such  a  burden;  and  that  they  do  not 
rather  tremble  at  the  thoughts  of  so  great  an  under- 
taking ?  ( )  happy  had  it  been  for  the  church,  and 
happy  for  the  bishops  themselves,  if  this  measure, 
that  is  intimated  by  the  apostle  here,  had  still  been 
observed :  that  the  diocess  had  been  no  greater  than 
the  elders  or  bishops  could  oversee  and  rule,  so  that 
they  might  have  taken  heed  to  all  the  flock  :  or  that 
pastors  had  been  multiplied  as  churches  increased, 
and  the  number  of  overseers  been  proportioned  to 
the  number  of  souls,  that  they  might  not  have  let 
the  work  be  undone,  while  they  assumed  the  empty 
titles,  and  undertook  impossibilities  !  And  that  they 
had  rather  prayed  the  Lord  of  the  harvest,  to  send 


140 

forth  more  labourers,  even  so  many  as  were  propor- 
tioned to  the  work;  and  not  to  have  undertaken  all 
themselves.  I  should  scarcely  commend  the  prudence 
or  humility  of  that  labourer,  let  his  parts  be  ever  so 
^great,  that  would  not  only  undertake  to  gather  in  all 
the  harvest  in  this  county  himself,  and  that  upon 
pain  of  death,  yea,  of  damnation,  but  would  als© 
earnestly  contend  for  this  prerogative. 

But  it  may  be  said,  there  are  others  to  teach, 
though  one  only  have  the  rule. 

To  this  I  answer.  Blessed  be  God  it  is  so:  and  no 
thanks  to  some  of  them.  But  is  not  government  of 
great  concernment  to  the  good  of  souls,  as  well  as 
preaching?  If  it  is  not,  then  what  use  is  there  for 
church  governors?  If  it  is,  then  they  that  nullify  it 
by  undertaking  impossibilities,  do  go  about  to  ruin 
the  churches  -and  themselves.  If  only  preaching  be 
necessary,  let  us  have  none  but  mere  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  men's  salvation  to  exclude  it  ? 
and  it  is  unavoidably  excluded,  when  it  is  made  t© 
be  his  work  that  is  naturally  incapable  of  performing 
it.  The  general  that  will  command  an  army  alone, 
may  as  well  say.  Let  it  be  destroyed  for  want  of  com- 
mand :  and  the  schoolmaster  that  will  govern  all  the 
schools  in  the  county  alone,  may  as  well  say,  Let 
them  all  be  ungoverned:  and  the  physician  that  will 
undertake  the  charge  of  all  the  sick  people  in  a  whole 
nation,  or  county,  when  he  is  not  able  to  visit  the 
hundredth  mau  of  them,  may  as  well  say.  Let  them 
perish. 

'Yet  still  it  must  be  acknowledged,  that,  in  case  of 


141 

necessity,  "where  there  are  not  more  to  be  had,  one 
man  may  undertake  the  charge  of  more  souls  than 
he  is  well  able  to  oversee  particularly.      But  then 
he  must  undertake  only  to  do  what  he  can  for  them, 
and  not  to  do  all  that  a  pastor  ordinarily  ought  to  do. 
This  is  the  case  of  some  of  us,  who  have  greater 
parishes  than  we  are  able  to  take  that  special  heed 
to  which  their  state  requireth.      I  profess,  for  my 
own  part,  I  am  so  far  from  their  boldness,  that  dare 
venture  on  the  sole  government  of  a  county,  that  I 
would  not,  for  all  England,  have  undertaken  to  be 
one  of  the  two,  that  should  do  all  the  pastoral  work 
that  God  requireth  in  the  parish  where  I  live,  had 
I  not  this  to  satisfy  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  ail.      But  cases  of 
unavoidable  necessity  are   not  to  be  the  ordinary 
condition  of  the  church;  or,  at  least,  it  is  not  de- 
sirable that  it   should  so  be.      O  happy  church  of 
Christ,  were  the  labourers  but  able  and  faithful,  and 
proportioned  in  number  to  the  number  of  souls ;  so 
that  the  pastors  were  so  many,    or  the  particular 
churches  so  small,  that  we  might  be  able  to  "  take 
heed  to  all  the  flock  !" 

Having  mentioned  these  things,  which  are  sup- 
posed, we  shall  now  proceed  to  consider  the  duty 
which  is  recommended  in  the  text,  "  Take  heed  to 
all  the  flock:' 

It  is,  you  see,  all  the  flock,  or  every  individual 
member  of  our  charge.  To  this  end,  it  is  necessary 
that  we  should  know  every  person  that  belongeth 
to  our  charge ;  for  how  can  we  take  heed  to  them, 


if  we  do  not  know  them  ?  We  must  labour  to  be 
acquainted,  not  only  with  the  persons,  but  with  the 
state,  of  all  our  people;  with  their  inclinations  and 
conversation;  what  are  the  sins  to  which  they  are 
most  addicted  ;  and  what  duties  they  are  most  apt  to 
neglect,  and  what  temptations  they  are  most  liable 
to :  for  if  we  know  not  the  temperament  or  disease, 
we  are  not  likely  to  prove  successful  physicians. 

'Being  thus  acquainted  with  all  the  flock,  we  must 
afterward  take  heed  to  them.  One  would  imagine 
that  every  reasonable  man  w^ould  be  satisfied  of  this, 
and  that  it  would  need  no  further  proof.  Doth  not 
a  careful  shepherd  look  after  every  individual  sheep? 
and  a  good  teacher  after  every  individual  scholar? 
and  a  good  physician  after  every  particular  patient? 
and  a  good  commander  after  every  individual  soldier  ? 
Why  then  should  not  the  shepherds,  the  teachers, 
the  physicians,  the  guides,  of  the  churches  of  Christ, 
take  heed  to  every  individual  member  of  their  charge? 
Christ  himself,  the  great  and  good  Shepherd,  that 
hath  the  whole  to  look  after,  doth  yet  take  care  of 
every  individual;  like  him  whom  he  describes  in  the 
parable,  who  left  "  the  ninety  and  nine  sheep  in  the 
wilderness,  to  seek  after  one  that  was  lost."  The 
prophets  were  often  sent  to  single  men.  Ezekiel 
was  made  a  watchman  over  individuals ;  and  was  com- 
manded to  say  to  the  wicked,  "  Thou  shalt  surely 
die."  Paul  taught  his  hearers  not  only  "  publicly, 
but  from  house  to  house :"  and  in  another  place  he 
tells  us,  that  he  "  warned  every  man,  and  taught 
every  man,  in  all  wisdom,  that  he  might  present  every 
man  perfect  in  Christ  Jesus."  Many  other  passages 
of  Scripture  make  it  evident,  that  it  is  our  duty  to 


143 

take  heed  to  every  individual  of  our  flock;  and  many 
passages  in  the  ancient  councils  do  plainly  show,  that 
this  was  the  practice  of  the  primitive  ages ;  but  I 
shall  quote  only  one  from  Ignatius :  "  Let  assem- 
blies," says  he,  "  be  often  gathered :  inquire  after 
all  by  name;  despise  not  servant-men  or  maids." 
You  see  it  was  then  considered  as  a  duty  to  look  after 
every  member  of  the  flock  by  name,  not  excepting 
the  meanest  servant-man  or  maid. 

But  some  one  may  object,  '  The  congregatioii 
that  I  am  set  over  is  so  great  that  it  is  impossible  for 
me  to  know  them  all,  much  more  to  take  heed  to  all 
individually.' 

To  this  I  answer.  Is  it  necessity,  or  is  it  not,  that 
hath  cast  you  upon  such  a  charge  ?  If  it  be  not, 
you  excuse  one  sin  by  another.  How  durst  you  un- 
dertake what  you  knew  yourself  unable  to  perform, 
when  you  were  not  forced  to  it  ?  It  would  seem  you 
had  some  other  end  in  undertaking  it,  and  never  in- 
tended to  be  faithful  to  your  trust.  But  if  you  think 
that  you  were  necessitated  to  undertake  it,  I  would 
ask  you.  Might  you  not  have  procured  assistance  for 
so  great  a  charge  ?  Have  you  done  all  you  could 
with  your  friends  and  neighbours,  to  get  maintenance 
for  another  to  help  you?  Have  you  not  as  much 
maintenance  yourself,  as  might  serve  yourself  and 
another  ?  What  though  it  will  not  serve  to  main- 
tain you  in  fulness  ?  Is  it  not  more  reasonable,  that 
you  should  pinch  your  flesh  and  family,  than  under- 
take a  work  that  you  cannot  perform,  and  neglect  the 
souls  of  so  many  of  your  flock  ?  I  know,  that  what 
I  say  will  seem  hard  to  some,  but  to  me  it  is  an  un- 
questionable thing,  that,  if  you  have  but  a  hundred 


144 

pounds  a-year,  it  is  your  duty  to  live  upon  part  of  it, 
and  allow  the  rest  to  a  competent  assistant,  rather 
than  that  the  flock  you  are  over  should  be  neglected. 
If  you  say,  that  it  is  a  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'  days  been  glad 
of  less,  with  liberty  to  preach  the  gospel  ?      There 
are  some  yet  livmg,  as  1  have  heard,  who  have  offered 
the  bishops  to  enter  into  bond  to  preach  for  nothing, 
if  they  might  but  have  liberty  to  preach  the  gospel. 
3.  If  you  shall  still  say,  that  you  cannot  live  so  meanly 
as  poor  people  do,  I  further  ask.  Can  your  parish- 
ioners better  endure  damnation,  than  you  can  endure 
want  and  poverty  ?      What !   do  you  call  yourselves 
ministers  of  the  gospel,  and  yet  are  the  souls  of  men 
so  base  in  your  eyes,  that  you  had  rather  they  should 
eternally  perish,  than  that  you  and  your  family  should 
live  in  a  low  and  poor  condition  !     Nay,  should  you 
not  rather  beg  your  bread,  than  put  so  important  a 
matter  as  men's  salvation  upon  a  hazard,  or  disadvan- 
tage?— yea,    as  hazard  the   damnation  of  but   one 
soul  ?    O  brethren,  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  the  while  in  good  earnest.      If  you  were,  you 
could  never  surely  stick  at  such  matters  as  these,  and 
let  your  people  go  down  to  hell,  that  you  might  live 
in  higher  style  in  this  world.      Remember  this,  the 
next  time  you  are  preaching  to  them,  that  they  can- 
not be  saved  without  knowledge ;  and  hearken  whe- 
ther conscience  do  not  tell  you,  *  It  is  likely  they 
might  be  brought  to  knowledge,  if  they  had  but  dili- 


145 

gent  instruction  and  exhortation  privately,  man  by 
man :  and  if  there  were  another  minister  to  assist  me, 
this  might  be  done :  and,  if  I  would  live  sparingly, 
and  deny  my  flesh,  I  might  have  an  assistant.  Dare 
I,  then,  let  my  people  live  in  that  ignorance  which  I 
myself  have  told  them  is  damning,  rather  than  put 
myself  and  family  to  a  little  want?' 

Must  I  turn  to  my  Bible  to  show  a  preacher  where 
it  is  written,  that  a  man's  soul  is  worth  more  than  a 
world — much  more,  therefore,  than  a  hundred  pounds 
a-year?  Or  that  both  we  and  all  that  we  have  are 
God's,  and  should  be  employed  to  the  utmost  for  his 
service  ?  Or  that  it  is  inhuman  cruelty  to  let  souls 
go  to  hell,  for  fear  my  wife  and  children  should  fare 
somewhat  the  harder,  or  live  at  lower  rates :  when, 
according  to  God's  ordinary  way  of  working  by  means, 
I  might  do  much  to  prevent  their  misery,  if  I  would 
but  a  little  displease  my  flesh,  which  all,  who  are 
Christ's,  have  crucified  with  its  liiF:ts  ?  Every  man 
must  render  to  God  the  thhigs  that  are  God's,  and 
that,  let  it  be  remembered,  is  all  he  possesses.  How 
are  all  things  sanctified  to  us,  but  in  the  separation 
and  dedication  of  them  to  God  ?  Are  not  they  all 
his  talents,  and  must  be  employed  to  his  glory  ? 
Must  not  every  Christ'^n  first  ask,  In  what  way  may 
I  most  honour  God  with  my  substance  ?  Do  we 
not  preach  these  things  to  our  people?  Are  they 
true  to  them,  and  not  to  us?  Yea  more,  is  not  the 
church-maintenance  devoted,  in  a  special  manner,  to 
the  service  of  God  for  the  church?  And  should 
we  not  then  use  it  for  the  utmost  furtherance  of  that 
end  ?  If  any  minister,  who  hath  two  hundred  pounds 
a-year,  can  prove  that  a  hundred  pounds  of  it  may 
G  42 


146 

do  God  more  service,  if  it  be  laid  out  on  himself,  or 
wife  and  children,  than  if  it  maintain  one  or  two 
suitable  assistants  to  help  forward  the  salvation  of 
the  flock,  I  shall  not  presume  to  reprove  his  expenses  ; 
but  where  this  cannot  be  proved,  let  not  the  practice 
be  justified. 

And  I  must  further  say,  that  this  poverty  is  not 
so  intolerable  and  dangerous  a  thing  as  it  is  pre- 
tended to  be.  If  you  have  but  food  and  raiment, 
must  you  not  therewith  be  content  ?  and  what  would 
you  have  more  than  that  which  may  fit  you  for  the 
work  of  God  ?  It  is  not  "  purple  and  fine  linen,  and 
faring  sumptuously  every  day,"  that  is  necessary  for 
this  purpose.  "  A  man's  life  consisteth  not  in  the 
abundance  of  the  things  that  he  possesseth."  If 
your  clothing  be  warm,  and  your  food  be  wholesome, 
you  may  be  as  well  supported  by  it  to  do  God  ser- 
vice, as  if  you  had  the  fullest  satisfaction  to  your 
flesh.  A  patched  coat  may  be  warm,  and  bread  and 
water  are  wholesome  food.  He  that  wanteth  not 
these,  hath  but  a  poor  excuse  to  make  for  hazarding 
men's  souls,  that  he  may  live  on  dainties. 

But,  while  it  is  our  duty  to  take  heed  to  all  the 
flock,  we  must  pay  special  attention  to  some  classes 
in  particular.  By  many,  this  is  very  imperfectly  un- 
derstood, and  therefore  I  shall  dwell  a  little  upon  it. 

I.  We  must  labour,  in  a  special  manner,  for  the 
conversion  of  the  unconverted. 

The  work  of  conversion  is  the  great  thing  we 
must  drive  at ;  after  this  we  must  labour  with  all  our 
might.  Alas  !  the  misery  of  the  unconverted  is  so 
great,  that  it  calleth  loudest  to  us  for  compassion. 


147 

If  a  truly  converted  sinner  do  fall,  it  will  be  but  into 
sin  which  will  be  pardoned,  and  he  is  not  in  that 
hazard  of  damnation  by  it  as  others  are.  Not  but 
that  God  hateth  their  sins  as  well  as  others,  or  that 
he  will  bring  them  to  heaven,  let  them  live  ever  so 
wickedly;  but  the  spirit  that  is  within  them  will  not 
suffer  them  to  live  wickedly,  nor  to  sin  as  the  un- 
godly do.  But  with  the  unconverted  it  is  far  other- 
wise. They  "  are  in  the  gall  of  bitterness,  and  in 
the  bond  of  iniquity,"  and  have  yet  no  part  nor 
fellowship  in  the  pardon  of  their  sins,  or  the  hope 
of  glory.  We  have,  therefore,  a  work  of  greater 
necessity  to  do  for  them,  even  "  to  open  their  eyes, 
and  to  turn  them  from  darkness  to  light,  and  from 
the  power  of  Satan  unto  God;  that  they  may  receive 
forgiveness  of  sins,  and  an  inheritance  among  them 
who  are  sanctified."  He  that  seeth  one  man  sick 
of  a  mortal  disease,  and  another  only  pained  with  the 
toothach,  will  be  moved  more  to  compassionate  the 
former  than  the  latter;  and  will  surely  make  more 
haste  to  help  him,  though  he  were  a  stranger,  and 
the  other  a  brother  or  a  son.  It  is  so  sad  a  case  to 
see  men  in  a  state  of  damnation,  wherein,  if  they 
should  die,  they  are  lost  for  ever,  that  methinks  we 
should  not  be  able  to  let  them  alone,  either  in  public 
or  private,  whatever  other  work  we  have  to  do,  I 
confess  I  am  frequently  forced  to  neglect  that  which 
should  tend  to  the  further  increase  of  knowledge  in 
the  godly,  because  of  the  lamentable  necessity  of  the 
unconverted.  Who  is  able  to  talk  of  controversies, 
or  of  nice  unnecessary  points,  or  even  of  truths  of  a 
lower  degree  of  necessity,  how  excellent  soever,  while 
he  seeth  a  company  of  ignorant,  carnal,  miserable 
G  2 


148 

sinners  before  his  eyes,  who  must  be  changed  or 
damned  ?  Methinks  I  even  see  them  entering  upon 
their  final  woe  !  Methinks  I  hear  them  crying  out 
for  help — for  speediest  help  !  Their  misery  speaks 
the  louder,  because  they  have  not  hearts  to  ask  for 
help  themselves.  Many  a  time  have  I  known  that 
I  had  some  hearers  of  higher  fancies,  that  looked  for 
rarities,  and  were  addicted  to  despise  the  ministry, 
if  I  told  them  not  something  more  than  ordinary; 
^nd  yet  I  could  not  find  in  my  heart  to  turn  from  the 
necessities  of  the  impenitent,  for  the  humouring  of 
them ;  nor  even  to  leave  speaking  to  miserable  sin- 
ners for  their  salvation,  in  order  to  speak  so  much 
as  should  otherwise  be  done,  to  weak  saints  for  their 
confirmation  and  increase  in  grace.  Methinks,  as 
Paul's  "  spirit  was  stirred  within  him,  when  he  saw 
the  Athenians  wholly  given  to  idolatry,"  so  it  should 
cast  us  into  one  of  his  paroxysms,  to  see  so  many 
men  in  the  greatest  danger  of  being  everlastingly 
undone.  Methinks,  if  by  faith  we  did  indeed  look 
upon  them  as  within  a  step  of  hell,  it  would  more 
effectually  untie  our  tongues,  than  Croesus'  danger 
did  his  son's.  He  that  will  let  a  sinner  go  down  to 
hell  for  want  of  speaking  to  him,  doth  set  less  by 
souls  than  did  the  Redeemer  of  souls;  and  less  by 
his  neighbour,  than  common  charity  will  allow  him 
to  do  by  his  greatest  enemy.  O  therefore,  brethren, 
whomsoever  you  neglect,  neglect  not  the  most  mis- 
erable !  Whatever  you  pass  over,  forget  not  poor 
souls  that  are  under  the  condemnation  and  curse  of 
the  law,  and  who  may  look  every  hour  for  the  infer- 
nal execution,  if  a  speedy  change  do  not  prevent  it ! 


149 

O  call  after  the  impenitent,  and  ply  this  great  work 
of  converting  souls,  whatever  else  you  leave  undone  !* 


•  These  powerful  and  impressive  observations,  we  cannot  too 
earnestly  recommend  to  the  attention  of  ministers.  We  have  no 
hesitation  in  saying,  that  tlie  most  of  preachers  whom  we  have 
known,  were  essentially  defective  in  the  grand  and  primary  ob- 
ject of  the  Christian  ministry — labouring  for  the  conversion 
OF  SOULS.  From  the  general  strain  of  some  men's  preaching, 
one  would  almost  be  ready  to  conclude,  that  there  were  no  sin- 
ners in  their  congregations  to  be  converted.  In  determining  the 
proportion  of  attention  which  a  minister  should  pay  to  particular 
classes  of  his  congregation,  the  number  of  each  class,  and  the  ne- 
cessities of  their  case,  are  unquestionably  the  jirincipal  considera- 
tions which  should  weigh  with  him.  Now,  in  all  our  congrega- 
tions, we  have  reason  to  fear,  the  unconverted  constitute  by  far 
the  majority;  their  situation  is  peculiarly  pitiable;  their  oppor- 
tunities of  salvation  will  soon  be  for  ever  over;  their  danger  is 
not  only  very  great,  but  very  imminent;  they  are  not  secure 
from  everlasting  misery,  even  for  a  sirjgle  moment.  Surely,  then, 
the  unconverted  demand  by  far  the  laigest  share  of  the  Christian 
minister's  attention  ;  and  yet  from  many  they  receive  but  a  very 
small  share  of  attention ;  their  case,  when  noticed  at  all,  is  no- 
ticed only,  as  it  were,  by  the  bye.  This,  no  doubt,  is  a  principal 
cause,  that  among  us  there  are  so  few  conversions  by  the  preach- 
ing of  the  Word,  and  especially  in  the  congregations  of  particular 
ministers.  We  feel  this  subject  to  be  of  such  transcendent  im- 
portance, that  we  trust  we  shall  be  excused  for  here  introducing 
a  quotation  connected  with  it,  from  another  work  of  our  Author, 
which  has  been  introduced  into  this  Series  of  "  Select  Christian 
Authors." 

"  It  is  not,"  says  he,  in  his  Mischiefs  of  Self- Ignorance,  "a 
general,  dull  discourse,  or  critical  observations  upon  words,  or 
the  subtile  decision  of  some  nice  and  curious  questions  of  the 
schools,  nor  is  it  a  neat  and  well-composed  speech,  about  some 
other  distant  matters,  that  is  likely  to  acquaint  a  sinner  with 
himself.  How  many  sermons  may  we  hear,  that  are  levelled  at 
some  mark  or  other,  which  is  very  far  from  the  hearers'  hearts, 
and  therefore  are  never  likely  to  convince  them,  or  open  and  con- 
vert tiiera?  And  if  our  congregations  \vere  in  such  a  case,  as 
that  they  needed  no  closer  quickening  work,  such  preaching  might 
be  borne  with  and  commended.  But  when  so  m.any  usually  sit 
before  us,  that  must  shortly  die,  and  yet  are  unprepared  for  death 
— and  thtit  are  condemned  by  the  law  of  God,  and  must  be  par- 
doned or  finally  condemned — that  must  be  saved  from  their  sins, 
that  they  may  be  saved  from  everlasting  misery, — I  think  it  is 
time  for  us  to  talk  to  them  of  such  things  as  most  concern  them, 


150 

II.  We  must  be  ready  to  give  advice  to  inquirers, 
who  come  to  us  with  cases  of  conscience ;  especially 


and  that  in  such  a  manner  as  may  most  effectually  convince, 
awaken,  and  change  them. 

"  A  man  tliat  is  ready  to  be  drowned,  is  not  at  leisure  for  a 
song  or  a  dance ;  and  a  man  that  is  ready  to  be  hanged,  methinks 
should  not  find  himself  at  leisure  to  hear  a  man  show  Ids  wit  and 
reading  only,  if  not  liis  folly  and  malice,  against  a  life  of  holiness. 
Nor  should  you  think  that  suitable  to  such  men's  case,  that  doth 
not  evidently  tend  to  save  them.  But,  alas  !  how  often  have  we 
heard  such  sermons  as  tend  more  to  diversion  than  direction,  to 
fill  their  minds  with  other  matters,  and  find  them  something  else 
to  think  of,  lest  they  should  study  themselves,  and  know  their 
misery!  A  preacher  that  seems  to  speak  i-eligious'i/,  by  a  dry, 
sapless  discourse,  that  is  called  a  sermon,  may  more  plausibly 
and  easily  ruin  him.  And  his  conscience  will  more  quietly  suffer 
him  to  be  taken  off  the  necessary  care  of  his  salvation,  by  some- 
thing that  is  like  it,  and  pretends  to  do  the  work  as  well,  than 
by  the  grosser  avocations  or  the  scorn  of  fools.  And  he  will  be 
more  tamely  turned  from  religion,  by  something  that  is  called 
religion,  and  which  he  hopes  may  serve  the  turn,  than  by  open 
wickedness,  or  impious  defiance  of  God  and  reason.  But  how 
often  do  we  hear  sermons  applauded,  which  force  us,  in  compas- 
sion to  men's  souls,  to  think,  '  O  what  is  all  this  to  the  opening 
of  a  sinner's  heart  unto  himself,  and  showing  him  his  unregenerate 
state!  What  is  this  to  the  conviction  of  a  self-deluding  soul, 
that  is  passing  into  hell,  with  the  confident  expectations  of  hea- 
ven !  What  is  this  to  show  men  their  undone  condition,  and  the 
absolute  necessity  of  Christ,  and  of  renewing  grace  !  What  is  in 
this  to  lead  men  up  from  earth  to  heaven,  and  to  acquaint  them 
with  the  unseen  world,  and  to  help  them  to  the  life  of  faith  and 
love,  and  to  the  mortifying  and  pardon  of  their  sins !  How  little 
bkill  have  many  miserable  preachers  in  the  searching  of  the  heart, 
and  helping  men  to  know  themselves,  whether  Christ  be  in  them, 
or  whether  they  be  reprobates!  And  how  little  care  and  dili- 
gence is  used  by  them,  to  call  men  to  the  trial,  and  help  them  in 
the  examining  and  judging  of  themselves,  as  if  it  were  a  work  of 
no  necessity !  "  They  have  healed  the  hurt  of  the  daughter  of 
my  people  slightly,  saying,  Peace,  peace,  when  there  is  no  peace, 
saith  the  Lord."  ' 

"  It  is  a  plain  and  terrible  passage,  '  He  that  saith  to  the 
wicked.  Thou  art  righteous;  him  shall  the  people  curse,  nations 
shall  abhor  him.'  -Such  injustice  in  a  judge  or  witness,  is  odious, 
that  determines  but  in  order  to  temporal  rewards  or  punishments. 
But  in  a  messenger  that  professeth  to  speak  to  men  in  the  name 
of  God,  and  in  the  stead  of  Jesus  Christ — when  the  determination 
Jiuth  respect  to  the  consciences  of  men,  and  to  their  endless  joy 


151 

the  great  case  which  the  Jews  put  to  Peter,  and  the 
gaoler  to  Paul  and  Silas,  "  What  must  we  do  to  be 

or  torment — how  odious  and  horrid  a  crime  must  it  be  esteemed, 
to  persuade  the  wicked  that  he  is  righteous,  or  to  speak  that 
which  tendeth  to  persuade  him  of  it,  though  not  in  open  plain 
expressions  !  What  perfidious  dealing  is  this  against  the  holy 
God !  What  an  abuse  of  our  Redeemer,  that  his  pretended 
messengers  should  make  him  seem  to  judge  quite  contrary  to  his 
holiness,  and  to  his  law,  and  to  the  judgment  which  indeed  he 
passeth,  and  will  pass,  on  all  that  live  and  die  unsanctified  ! 
What  vile  deceit  and  cruelty  against  the  souls  of  men  are  such 
preachers  guilty  of,  that  would  make  them  believe  that  all  is  well 
with  them,  or  that  their  state  is  safe  or  tolerable,  till  they  must 
find  it  otherwise,  to  their  everlasting  woe!  What  shame,  what 
punishment  can  be  too  great  for  such  a  wretch,  when  the  neglect, 
and  making  light  of  Christ  and  his  salvation,  is  the  common  road 
to  hell !  and  most  men  perish  because  they  value  not,  and  use 
not,  the  necessary  means  of  their  recovery.  For  a  man,  in  the 
name  of  a  minister  of  the  gospel,  to  cheat  them  into  such  under- 
valuings  and  neglects,  as  are  like  to  prove  their  condemnation, 
what  is  this  but  to  play  the  minister  of  Satan,  and  to  do  his  work 
in  the  name  and  garb  of  a  minister  of  Christ  ?  It  is  damnable 
treachery  against  Christ,  and  against  the  people's  souls,  to  hide 
their  misery,  when  it  is  your  office  to  reveal  it;  and  to  let  people 
deceive  themselves  in  the  matters  of  salvation,  and  not  to  labour 
diligently  to  undeceive  them.  But  some  go  farther,  and  more 
openly  act  the  part  of  Satan,  by  reproaching  the  most  faithful 
servants  of  the  Lord,  and  labouring  to  bring  the  people  into  a 
conceit,  that  seriousness  and  carefulness  in  the  matters  of  God 
and  salvation  are  but  hypocrisy  and  unnecessary  strictness.  And 
in  their  company  and  converse,  they  give  so  much  countenance  to 
the  ungodly,  and  cast  so  much  secret  or  open  scorn  upon  those 
that  would  live  according  to  the  Scriptures,  as  hardeneth  multi- 
tudes in  their  impenitency.  O  dreadful  reckoning  to  these  un- 
faithful shepherds,  when  they  must  answer  for  the  ruin  of  (heir 
miserable  flocks  !  How  great  will  their  damnation  be,  which 
must  be  aggravated  by  the  damnation  of  so  many  others  !  When 
the  question  is,  '  How  came  so  many  souls  to  perish  ?'  the  answer 
must  be,  Because  they  set  light  by  Christ  and  holiness,  whicli 
should  have  saved  them.  '  But  what  made  them  set  light  by 
Christ  and  holiness?'  It  was  their  deceitful  confidence,  that 
they  had  so  much  part  in  Christ  and  holiness  as  would  suffice  to 
save  them,  though,  indeed,  they  were  unsanctified  strangers  unto 
both.  They  were  not  practically  acquainted  with  their  necessi- 
ties. '  But  how  came  they  to  continue  thus  ignorant  of  them- 
selves, till  it  was  too  late  ?'  Because  they  had  teachers  that  kept 
them  strangers  to  the  nature  of  true  holiness,  and  did  not  labour, 


152 

saved?"      A  minister  is  not  to  be  merely  a  public 
preacher,  but  to  be  known  as  a  counsellor  for  their 


publicly  and  privately,  to  convince  thetn  of  tlieir  undone  condition, 
and  to  drive  them  to  Cinist,  tliat  by  liim  they  mij^bt  have  life. 
Woe  to  such  teachers  that  ever  they  were  burn,  that  must  then 
be  found  under  the  guilt  of  such  perfidiousness  and  cruelty !  Had 
they  ever  felt  themselves  what  it  is  to  be  pursued  by  the  law  and 
conscience,  and,  with  broken  hearts,  to  cast  themselves  on  Christ, 
as  their  only  hope  and  refuge ;  and  what  it  is  to  be  sanctified, 
and  to  be  sensible  of  all  his  love,  they  would  take  another  course 
with  sinners,  and  talk  of  sin,  and  Christ,  and  holiness,  at  other 
rates,  and  not  deceive  their  people  with  themselves." 

To  this  powerful  and  impressive  statement  of  our  Author,  I 
trust  the  reader  will  excuse  me  for  adding  the  following  quota- 
tion from  a  sermon  by  my  venerated  father,  "  On  the  Evil  of 
Neglecting  to  Raise  up  Spiritual  Children  to  Christ." 

"  Compassion,"  says  he,  "  to  the  infinite  need  of  our  children, 
servants,  hearers,  and  neighbours,  demands  our  utmost  care  and 
labour,  to  raise  up  a  spiritual  seed  to  Jesus  Christ.  You  parents 
and  masters  can  scarcely  look  about  you  in  your  houses,  but  you 
must  see  a  child  or  servant,  if  not  several, — nor  can  you  ministers 
look  from  your  pulpits,  but  you  behold  scores  or  hundreds  of 
hearers,  whose  souls  are  grievously  polluted  by  lusts — tormented 
by  devils — cursed  and  plagued  by  an  angry  God — standing  upon 
the  very  brink  of  eternity — under  a  sentence  of  divine  condem- 
nation— without  any  certainty  of  a  moment's  reprieve  from  hell 
— suspended  over  the  lake  of  fire  and  brimstone,  by  the  small 
thread  of  human  life,  and  almost  outwearied  patience  of  God. 
Hark  !  how  their  need  accosts  us  with  an  exceeding  bitter 
CRY,  '  Have  pity  on  me,  O  my  friends,  for  the  hand  of  God 
toucheth  me.  I  perish — I  perish, — I  for  ever — for  ever — perish  ! 
Have  pity  on  me — for  my  sins  sink  me — devils  dmg  me — and  an 
angry  God  thrusts  me  down  to  the  lowest  hell !  Ah  !  who  shall 
dwell  with  devouring  fire? — Who  shall  dwell  with  everlasting 
burnings  ? — Will  no  man — no  parent — no  master — no  minister 
care  for  my  soul  ?  Ah !  have  you  no  bowels — no  compassion 
for  an  immortal  soul  ?  Pretend  you  to  be  Christians,  while  so 
unlike  Christ?  Will  you  not  speak  one  word  to  me — or  utter 
one  groan  t.o  God  for  my  eternal  salvation?' — With  awful  dread 
let  us  look  abroad  into  the  world.  Of  about  a  thousand  millions 
of  inhabitants  of  ovr  globe,  perliaps  scarcely  ten — nay,  perhaps 
scarcely  five  millions,  have  the  gospel  of  salvation  truly  preached 
to  them.  In  our  own  country,  the  bulk,  particularly  of  the  ris- 
ing generation,  through  ignorance,  unconcern,  pride,  infidelity, 
and  profaneness,  appear  pushing  themselves  and  one  another 
headlong  into  the  bottomh.ss  pit. — What  can  we  be  but  beasts 
— but  devils,  if  we  stand  unconcerned  at  the  sight  1     Hark  how 


153 

souls,  as  the  physician  is  for  their  bodies,  and  the 
lawyer  for  their  estates :  so  that  each  man  who  is  in 
doubts  and  straits,  may  bring  his  case  to  him  for 
resolution ;  as  Nicodemus  came  to  Christ,  and  as  it 
was  usual  with  the  people  of  old  to  go  to  the  priest, 
"  whose  lips  must  keep  knowledge,  and  at  whose 
mouth  they  must  ask  the  law,  because  he  is  the 
messenger  of  the  Lord  of  hosts."  But  as  the  people 
have  become  unacquainted  with  this  office  of  the  min- 
istry, and  with  their  own  duty  and  necessity  in  this 
respect,  it  belongeth  to  us  to  acquaint  them  with  it ; 
and  to  press  them  publicly  to  come  to  us  for  advice 
about  the  great  concerns  of  their  souls.  We  must 
not  only  be  willing  to  take  the  trouble,  but  should 
draw  it  upon  ourselves,  by  inviting  them  to  come. 
What  abundance  of  good  might  we  do,  could  we  but 
bring  them  to  this  !  And,  doubtless,  much  might 
be  done  in  it,  if  we  did  our  duty.  Hov/  few  have  I 
ever  heard  of,  who  have  heartily  pressed  their  people 
to  their  duty  in  this  respect !  Oh  !  it  is  a  sad  case 
that  men's  souls  should  be  so  injured  and  hazarded 
by  the  total  neglect  of  so  great  a  duty,  and  that 
ministers  should  scarcely  ever  tell  them  of  it,  and 
awaken  them  to  it.  Were  your  hearers  but  duly 
sensible  of  the  need  and  importance  of  this,  you 
would  have  them  more  frequently  knocking  at  your 
doors,  and  making  known  to  you  their  sad  complaints, 
and  begging  your   advice.      I  beseech   you,    then, 

Jehovah  bespeaks  us  :  'If  thou  forbear  to  dehver  them  who  are 
drawn  unto  death — eternal  death  ; — and  those  that  are  ready  to 
be  slain — ready  to  be  damned ;  if  thou  sayest,  Behold,  we  knew 
it  not,  doth  not  he  that  pondcreth  the  heart  consider  it?  And 
he  that  keepeth  thy  soul,  doth  not  he  know  it?  And  shall  not 
he  render  to  every  man  according  to  his  works  ?'  " — EDiToa. 

g3 


154 

press  them  more  to  this  duty  for  the  future;  and 
see  that  you  perform  it  carefully  when  they  do  seek 
your  help.  To  this  end  it  is  .very  necessary  that 
you  be  well  acquainted  with  practical  cases,  and  espe- 
cially that  you  be  acquainted  with  the  nature  of  saving 
grace,  and  able  to  assist  them  in  trying  their  state, 
and  in  resolving  the  main  question  that  concerns 
their  everlastincf  life  or  death.  One  word  of  season- 
able,  prudent  advice,  given  by  a  minister  to  persons 
in  necessity,  may  be  of  more  use  than  many  sermons. 
"  A  word  fitly  spoken,"  says  Solomon,  "  how  good 
is  it  !" 

III.  We  must  study  to  build  up  those  w^ho  are 
already  truly  converted.  In  this  respect  our  work  is 
various,  according  to  the  various  states  of  Christians. 

1.  There  are  many  of  our  flock  that  are  young 
and  weak,  who,  though  they  are  of  long  standing, 
are  yet  of  small  proficiency  or  strength.  This,  in- 
deed, is  the  most  common  condition  of  the  godly. 
Most  of  them  content  themselves  with  low  degrees 
of  grace ;  and  it  is  no  easy  matter  to  get  them  higher. 
To  bring  them  to  higher  and  stricter  opinions  is 
comparatively  easy;  that  is,  to  bring  them  from  the 
truth  into  error,  on  the  right  hand  as  well  as  on  the 
left:  but  to  increase  their  knowledge  and  gifts  is  not 
easy,  and  to  increase  their  graces  is  the  hardest  of 
all.  It  is  a  very  sad  thing  for  Christians  to  be  weak: 
it  exposeth  us  to  danger,  it  abateth  our  consolations, 
and  taketh  ofi"  the  sweetness  of  wisdom's  ways;  it 
maketh  us  less  serviceable  to  God  and  man — to  bring 
less  honour  to  our  Master,  and  to  do  less  good  to  all 
about  us. 

Now,  seeing  the  case  of  weakness  in  the  converted. 


155 

is  so  sad,  how  diligent  should  we  be  to  cherish  and 
increase  their  grace  !  The  strength  of  Christians 
is  the  honour  of  the  church.  When  they  are  in- 
flamed with  the  love  of  God,  and  live  by  a  lively 
working  faith,  and  set  light  by  the  profits  and  hon- 
ours of  the  world,  and  love  one  another  with  a  pure 
heart  fervently,  and  can  bear  and  heartily  forgive  a 
wrong,  and  suflPer  joyfully  for  the  cause  of  Christ, 
and  study  to  do  good,  and  walk  inoffensively  and 
harmlessly  in  the  world,  are  ready  to  be  servants  to 
all  men  for  their  good,  becoming  all  things  to  all 
men,  in  order  to  win  them  to  Christ,  and  yet  abstain- 
ing from  the  appearance  of  evil,  and  seasoning  all 
their  actions  with  a  sweet  mixture  of  prudence,  hu- 
mility, zeal,  and  heavenly-mindedness,  O  what  an 
honour  are  such  to  their  professions  !  What  an 
ornament  to  the  church  !  and  how  serviceable  to  God 
and  man  !  Men  would  sooner  believe  that  the  gospel 
is  from  heaven,  if  they  saw  more  such  effects  of  it 
upon  the  hearts  and  lives  of  them  who  profess  it. 
The  world  is  better  able  to  read  the  nature  of  reli- 
gion in  a  man's  hfe  than  in  the  Bible.  "  They  that 
obey  not  the  word,  may  be  won  by  the  conversation  " 
of  such  as  are  thus  eminent  for  godliness.  It  is, 
therefore,  a  most  important  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  Master's  service. 

2.  Another  class  of  converts  that  need  our  special 
help,  are  those  who  labour  under  some  particular 
corruption,  which  keeps  under  their  graces,  and 
makes  them  a  trouble  to  others,  and  a  burden  to 
themselves.     Alas!  there  are  too  many  such  persons. 


156 

Some  arc  particularly  addicted  to  pride,  and  others 
to  worldly-mindedness ;  some  to  sensual  desires,  and 
others  to  frowardness,  or  other  evil  passions.  Now 
it  is  our  duty  to  give  assistance  to  all  these;  and 
partly  by  dissuasions,  and  clear  discoveries  of  the 
odiousncss  of  the  sin,  and  partly  by  suitable  direc- 
tions about  the  remedy,  to  help  them  to  a  more  com- 
plete conquest  of  their  corruptions.  We  are  leaders 
of  Christ's  army  against  the  powers  of  hell,  and  must 
resist  all  the  works  of  darkness  wherever  we  find 
them,  even  though  it  should  be  in  the  children  of 
light.  We  must  be  no  more  tender  of  the  sins  of 
the  godly  than  of  the  ungodly,  nor  any  more  befriend 
them  or  favour  them.  By  how  much  more  we  love 
their  persons,  by  so  much  the  more  must  we  manifest 
it,  by  making  opposition  to  their  sins.  And  yet  we 
must  expect  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  as  impatient  of  reproof  as  some 
worse  men,  and  perhaps  will  interest  even  piety  itself 
in  their  faults.  But  the  ministers  of  Christ  must 
do  their  duty,  notwithstanding  their  peevishness; 
and  must  not  so  far  hate  their  brother,  as  to  forbear 
rebuking  him,  or  suffer  sin  to  lie  upon  his  soul.  It 
must,  no  doubt,  be  done  with  much  prudence,  yet 
done  it  must  be. 

3.  Another  class  who  demand  special  help,  are 
declining  Christians,  that  are  either  fallen  into  some 
scandalous  sin,  or  else  abate  their  zeal  and  diligence, 
and  show  that  they  have  lost  their  former  love  !  As 
the  case  of  backsliders  is  very  sad,  so  our  diligence 
must  be  very  great  for  their  recovery.      It  is  sad  to 


157 

them  to  lose  so  much  of  their  life,  and  peace,  and 
serviceableness  to  God,  and  to  become  so  serviceable 
to  Satan  and  his  cause  !  It  is  sad  to  us  to  see  that 
all  our  labour  is  come  to  this;  and  that,  when  we 
have  taken  so  much  pains  with  them,  and  have  had 
so  much  hopes  of  them,  all  should  be  so  far  frustrated ! 
It  is  saddest  of  all,  that  God  should  be  so  dishonoured 
by  those  whom  he  hath  so  loved,  and  for  whom  he 
hath  done  so  much,  and  that  Christ  should  be  so 
wounded  in  the  house  of  his  friends.  Besides,  par- 
tial backsliding  hath  a  natural  tendency  to  total  apos- 
tacy,  and  would  effect  it,  if  specifil  grace  did  not 
prevent  it. 

Now,  the  more  melancholy  the  case  of  such 
Christians  is,  the  more  must  we  exert  ourselves  for 
their  recovery.  We  must  "  restore  those  that  are 
overtaken  in  a  fault,  in  the  spirit  of  meekness,"  and 
yet  see  that  the  sore  be  thoroughly  searched  and 
healed,  and  the  joint  be  well  set  again,  whatever 
pain  it  may  cost.  We  must  look  especially  to  the 
honour  of  the  gospel,  and  see  that  they  give  such 
evidence  of  repentance,  and  make  such  full  confession 
of  their  sin,  that  some  reparation  be  thereby  made 
to  the  church,  and  their  holy  profession,  for  the 
wound  they  have  given  to  religion.  Much  skill  is 
necessary  for  restoring  such  a  soul. 

4,  The  last  class  whom  I  shall  here  notice,  as 
requiring  our  attention,  are  the  strong;  for  they, 
also,  have  need  of  our  assistance :  partly  to  preserve 
the  grace  they  have  ;  partly  to  help  them  in  making 
further  progress,  and  partly  to  direct  them  in  im- 
proving their  strength  for  the  service  of  Christ,  and 
the  assistance  of  their  brethren ;  and  also  to  encour- 


158 

age  them  to  persevere,  that  they  may  receive  the 
cTown.  All  these  are  the  objects  of  the  ministerial 
work,  and  in  respect  to  each  of  them  we  must  "  take 
heed  to  all  the  flock." 

IV.  We  must  have  a  special  eye  upon  families, 
to  see  that  they  are  well  ordered^  and  the  duties  of 
each  relation  performed.  The  life  of  religion,  and 
the  welfare  and  glory  both  of  the  church  and  state, 
depend  much  on  family  government  and  duty.  If 
we  suffer  the  neglect  of  this,  we  shall  undo  all. 
What  are  we  like  to  do  ourselves  to  the  reforming 
of  a  congregation,  if  all  the  work  be  cast  on  us 
alone ;  and  masters  of  families  neglect  that  necessary 
duty  of  their  own,  by  which  they  are  bound  to  help 
us  ?  If  any  good  be  begun  by  the  ministry  in  any 
soul,  a  careless,  prayerless,  worldly  family,  is  likely 
to  stifle  it,  or  very  much  hinder  it;  whereas,  if  you 
could  but  get  the  rulers  of  families  to  do  their  duty, 
to  take  up  the  work  where  you  left  it,  and  help  it 
on,  what  abundance  of  ffood  mioht  be  done  !  I  be- 
seech  you,  therefore,  if  you  desire  the  reformation 
and  welfare  of  your  people,  do  all  you  can  to  pro- 
mote family  religion.  To  this  end,  let  me  entreat 
you  to  attend  to  the  following  thhigs : — 

1.  Get  information  how  each  family  is  ordered, 
that  you  may  know  how  to. proceed  in  your  ende,a- 
Tours  for  their  further  good. 

2.  Go  occasionally  among  them,  when  they  are 
likely  to  be  most  at  leisure,  and  ask  the  master  of 
the  family.  Whether  he  prays  with  them,  and  reads 
the  Scripture,  or  what  he  doth  ?  Labour  to  con- 
vince such  as  neglect  this  of  their  sin ;  and  if  you 
have  opportunity,  pray  with  them  before  you   go. 


159 

and  set  them  an  example  of  what  you  would  have 
them  do.  Perhaps,  too,  it  might  he  well  to  get  a 
promise  from  them  that  they  will  make  more  con- 
science of  their  duty  for  the  future. 

3.  If  you  find  any,  through  ignorance  and  want 
of  practice,  unable  to  pray,  persuade  them  to  study 
their  own  wants,  and  to  get  their  hearts  affected 
with  tliem;  and,  in  the  meanwhile,  advise  them  to 
use  a  form  of  prayer,  rather  than  not  pray  at  all. 
Tell  them,  however,  that  it  is  their  sin  and  shame 
that  they  have  lived  so  negligently,  as  to  be  so  igno- 
rant of  their  own  necessities,  as  not  to  know  how  to 
address  God  in  prayer,  when  every  beggar  can  find 
words  to  ask  an  alms  ;  and,  therefore,  that  a  form  of 
prayer  is  but  for  necessity,  as  a  crutch  to  a  cripple, 
while  they  cannot  do  without  it;  but  that  they  must 
resolve  not  to  be  content  with  it,  but  to  learn  to  do 
better  as  speedily  as  possible,  seeing  prayer  should 
come  from  the  bottom  of  the  heart,  and  be  varied 
according  to  our  necessities  and  circumstances. 

4.  See  that  in  every  family  there  are  some  useful 
books  beside  the  Bible.  If  they  have  none,  per- 
suade them  to  buy  some  :  if  they  be  not  able  to  buy 
them,  give  them  some,  if  you  can.  If  you  are  not 
able  yourself,  get  some  gentleman,  or  other  rich 
persons,  that  are  ready  to  good  works,  to  do  it. 
And  engage  them  to  read  them  at  night,  when  they 
have  leisure,  and  especially  on  the  Lord's  day. 

5.  Direct  them  how  to  spend  the  Lord's  day ; 
how  to  despatch  their  worldly  business,  so  as  to  pre- 
vent encumbrances  and  distractions;  and  when  they 
have  been  at  church,  how  to  spend  the  time  in  their 
families.      The  life  of  rehgion  dependeth  much  on 


160 

this,  because  poor  people  have  no  other  free  con- 
siderable time;  and,  therefore,  if  they  lose  this,  they 
lose  all,  and  will  remain  ignorant  and  brutish.  Per- 
suade the  master  of  every  family  to  cause  his  children 
and  servants,  to  repeat  the  catechism  to  him  every 
Sabbath  evening,  and  to  give  him  some  account  of 
what  they  have  heard  at  church  during  the  day. 

Neglect  not,  I  beseech  you,  this  important  part 
of  your  work.  Get  masters  of  families  to  do  their 
duty,  and  they  will  not.  only  spare  you  a  great  deal 
of  labour,  but  they  will  essentially  promote  the  suc- 
cess of  your  labours.  If  a  captain  can  get  the  offi- 
cers under  him  to  do  their  duty,  he  may  rule  the 
soldiers  with  far  less  trouble,  than  if  all  lay  upon 
his  shoulders.  You  are  not  likely  to  see  any  gen- 
eral reformation,  till  you  procure  family  reformation. 
Some  little  religion  there  may  be,  here  and  there, 
but  while  it  is  confined  to  single  persons,  and  is  not 
promoted  in  the  family  circle,  it  will  not  prosper,  nor 
promise  much  future  increase. 

V.  We  must  be  diligent  in  visiting  the  sick,  and 
assisting  them  to  prepare  either  for  a  fruitful  life,  or 
a  happy  death.  Though  this  should  be  the  business 
of  all  our  life,  yet  doth  it,  at  such  a  season,  require 
extraordinary  care  both  of  them  and  us.  When 
time  is  almost  gone,  and  they  must  now  or  never  be 
reconciled  to  God,  O  how  doth  it  concern  them  to 
redeem  those  hours,  and  to  lay  hold  on  eternal  life  ! 
And  when  we  see  that  we  are  like  to  have  but  a  few 
days  or  hours  more  to  speak  to  them,  in  order  to 
their  everlasting  welfare,  who,  that  is  not  a  block, 
or  an  infidel,  would  not  be  much  with  them,  and  do 
all  he  can  for  their  salvation  in  that  short  space  ! 


161 

Will  it  not  awaken  us  to  compassion,  to  look  on 
a  languishing  man,  and  to  think  that  within  a  few 
days  his  soul  will  be  in  heaven  or  in  hell  ?  Surely 
it  will  try  the  faith,  and  seriousness  of  ministers,  to 
be  much  about  dying  men  !  They  will  thus  have 
opportunity  to  discern  whether  they  themselves  are 
in  good  earnest  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  near  it,  and  should  excite 
in  us  the  deepest  pangs  of  compassion,  to  do  the 
office  of  inferior  angels  for  the  soul,  before  it  departs 
from  the  body,  that  it  may  be  ready  for  the  convoy 
of  superior  angels  to  the  "  inheritance  of  the  saints 
in  light."  When  a  man  is  almost  at  his  journey's 
end,  and  the  next  step  brings  him  to  heaven  or  hell, 
it  is  time  for  us,  while  there  is  hope,  to  help  him,  if 
we  can. 

And  as  their  present  necessity  should  move  us  to 
embrace  that  opportunity  for  their  good,  so  should 
the  advantage  that  sickness  and  the  prospect  of 
death  affordeth.  Even  the  stoutest  sinners  will  hear 
us  on  their  death-bed,  though  they  scorned  us  before. 
They  will  then  let  fall  their  fury,  and  be  as  gentle 
as  lambs,  who  were  before  as  untractable  as  lions. 
I  find  not  one  in  ten,  of  the  most  obstinate,  scornful 
wretches  in  my  parish,  but  when  they  come  to  die, 
will  humble  themselves,  confess  their  faults,  and 
seem  penitent,  and  promise,  if  they  should  recover, 
to  reform  their  lives.  Cyprian  saith  to  those  in 
health,  "  Qui  se  quotidie  recordatur  moriturum  esse, 
conteranit  preesentia,  et  ad  futura  festinat :"  much 
more,  "  qui  sentit  se  statira  moriturum."     Oh  !  how 


162 

resolvedly  will  the  worst  of  sinners  seem  to  cast  away 
their  sins,  and  cry  out  of  their  folly,  and  of  the 
vanity  of  this  world,  when  they  see  that  death  is  in 
good  earnest  with  them !  Perhaps  you  will  say, 
that  these  forced  changes  are  not  cordial,  and  that, 
therefore,  we  have  no  great  hope  of  doing  them 
any  saving  good.  I  confess  it  is  very  common  for 
sinners  to  be  frightened  into  ineffectual  purposes, 
but  not  so  common  to  be  at  such  a  season  converted 
to  the  Saviour.  It  is  a  rqmark  of  Augustine,  "  Non 
potest  male  mori,  qui  bene  vixerit ;  et  vix  bene 
moritur,  qui  male  vixit."  Yet  vix  and  nunquam 
are  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  bestir  us  at  the  last,  in  the 
use  of  the  best  remedies,  because  it  is  not  nunquam. 
But  as  I  do  not  intend  to  furnish  a  directory  for 
the  whole  ministerial  work,  I  will  not  stop  to  tell  you 
particularly  what  must  be  done  for  men  in  their  last 
extremity;  but  shall  notice  only  three  or  four  things, 
as  particularly  worthy  of  your  attention. 

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

2.  When  the  time  is  so  short,  that  there  is  no 
opportunity  to  instruct  them  in  the  principles  of  re- 
ligion in  order,  be  sure  to  ply  the  main  points,  and 
to  dwell  on  those  truths  which  are  most  calculated 
to  promote  their  conversion  ;  showing  them  the  glory 
of  the  life  to  come,  and  the  way  by  which  it  was 
purchased  for  us,  and  the  great  sin  and  folly  of 
their  having  neglected  it  in  time  of  health ;  but  yet 


163 

the  possibility  that  remaineth  of  their  still  obtaining 
it,  if  they  will  believe  in  Christ,  the  only  Saviour. 

3.  If  they  recover,  be  sure  to  remind  them  of 
their  promises  and  resolutions  in  time  of  sickness. 
Go  to  them  purposely  to  set  them  home  to  their 
consciences ;  and  whenever  afterwards  you  see  them 
remiss,  go  to  them,  and  put  them  in  mind  of  what 
they  said  when  they  were  stretched  on  a  sick-bed. 
And  because  it  is  of  such  use  to  them  who  recover, 
and  hath  been  the  means  of  the  conversion  of  many 
souls,  it  is  very  necessary  that  you  go  to  them  whose 
sickness  is  not  mortal,  as  well  as  to  those  who  are 
dying,  that  so  you  may  have  some  advantage  to 
move  them  to  repentance,  and  may  afterward  have 
this  to  plead  against  their  sins  ;  as  a  bishop  of  Colen 
is  said  to  have  answered  the  Emperor  Sigismund, 
when  he  asked  him  what  was  the  way  to  be  saved, 
that  "  he  must  be  what  he  purposed,  or  promised  to 
be,  when  he  was  last  troubled  with  the  stone  and  the 
gout/' 

VI.  We  must  reprove  and  admonish  those  who 
live  offensively  or  impenitently.  Before  we  bring 
such  matters  before  the  church,  or  its  rulers,  it  is 
ordinarily  most  fit  for  the  minister  to  try  himself 
what  he  can  do  in  private  to  bow  the  sinner  to 
repentance,  especially  if  it  be  not  a  public  crime. 
Here  there  is  much  skill  required,  and  a  difference 
must  be  made,  according  to  the  various  tempers  of 
the  offenders ;  but  with  the  most  it  will  be  necessary 
to  speak  with  the  greatest  plainness,  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,  in  respect  both  of  God  and  themselves. 


164. 

VII.  The  last  part  of  our  oversight  which  I  shall 
notice,  consisteth  in  the  exercise  of  church-discipline. 
This  consisteth,  after  the  aforesaid  private  reproofs, 
in  more  public  reproof,  combined  with  exhortation  to 
repentance — in  prayer  for  the  offended — in  restoring 
the  penitent — and  in  excluding  and  avoiding  the 
impenitent. 

1.  In  the  case  of  public  offences,  and  even  of 
those  of  a  more  private  nature,  when  the  offender 
remains  impenitent,  he  must  be  reproved  before  all, 
and  again  invited  to  repentance.  This  is  not  the 
less  our  duty,  because  we  have  made  so  little  con- 
science of  the  practice  of  it.  It  is  not  only  Christ's 
command  to  tell  the  church,  but  Paul's  to  "  rebuke 
before  all ;"  and  the  church  hath  constantly  practised 
it,  till  selfishness  and  formality  caused  them  to  be 
remiss  in  this  and  other  duties.  There  is  no  room 
to  doubt  whether  this  be  our  duty,  and  as  little  is 
there  any  ground  to  doubt  whether  we  have  been 
unfaithful  as  to  the  performance  of  it.  Many  of  us, 
who  would  be  ashamed  to  omit  preaching  or  praying, 
have  little  considered  what  we  are  doing,  while  living 
in  the  wilful  neglect  of  this  duty,  and  other  parts 
of  discipline,  so  long  as  we  have  done.  We  little 
think,  how  we  have  drawn  the  guilt  of  swearing, 
and  drunkenness,  and  fornication,  and  other  crimes, 
upon  our  own  heads,  by  neglecting  to  use  the  means 
which  God  has  appointed  for  the  cure  of  them. 

If  any  shall  say  there  is  little  likelihood  that 
public  reproof  will  do  them  good,  as  they  will  rather 
be  enraged  by  the  shame  of  it — I  answer, 

(1.)  It  ill  becomes  a  creature  to  implead  the  ordi- 
nances of  God  as  useless,  or  to  reproach  his  service 


165 

instead  of  doing  it,  and  set  their  wits  in  opposition 
to  their  Maker.  God  can  render  useful  his  own 
ordinances;  otherwise,  he  would  never  have  appointed 
them. 

(2.)  The  usefulness  of  discipline  is  apparent,  in 
the  shaming  of  sin,  and  humhling  the  sinner,  and  in 
manifesting  the  holiness  of  Christ,  and  his  doctrine, 
and  church,  before  all  the  world. 

(3.)  What  will  you  do  with  such  sinners  ?  Will 
you  give  them  up  as  hopeless  ?  That  would  be  more 
cruel  than  administering  to  them  reproof.  Will  you 
use  other  means?  Why,  it  is  supposed  that  all 
other  means  have  been  used  without  success;  for 
this  is  the  last  remedy. 

(4.)  The  principal  use  of  this  public  discipline,  is 
not  for  the  offender  himself,  but  for  the  church. 
It  tendeth  exceedingly  to  deter  others  from  similar 
crimes,  and  so  to  keep  the  congregation  and  their 
worship  pure.  Seneca  could  say,  "  Vitia  transmittit 
ad  posteros,  qui  praesentibus  culpis  ignoscit."  And 
elsewhere,  "  Bonis  nocet,  qui  malis  parcit." 

2.  With  reproof  we  must  combine  exhortation  of 
the  offender  to  repentance,  and  to  the  public  pro- 
fession of  it  for.  the  satisfaction  of  the  church.  As 
the  church  is  bound  to  avoid  communion  with  im- 
penitent sinners,  so,  when  they  have  had  evidence  of 
their  sin,  they  must  also  have  some  evidence  of  their 
repentance  ;  for  we  cannot  know  them  to  be  penitent 
without  evidence;  and  what  evidence  can  the  church 
have  but  their  profession  of  repentance,  and  after- 
wards their  actual  reformation  ? 

Much  prudence,  I  confess,  is  to  be  exercised  in 
such  proceedings,  lest  we  do  more  hurt  than  good; 


16G 

but  it  must  be  such  Christian  prudence  as  ordereth 
duties,  and  suiteth  them  to  their  ends,  not  such 
carnal  prudence  as  shall  enervate  or  exclude  them. 
In  performing  this  duty,  we  should  deal  humbly, 
even  when  we  deal  most  sharply,  and  make  it  appear 
that  it  is  not  from  any  lordly  disposition,  nor  from 
revenge  for  any  injury,  but  a  necessary  duty  which 
we  cannot  conscientiously  neglect ;  and,  therefore,  it 
may  be  meet  to  show  the  people  the  commands  of 
God,  obliging  us  to  do  what  we  do,  in  some  such 
words  as  the  following : — 

"  Brethren,  sin  is  so  hateful  an  evil  in  the  eyes 
of  the  most  holy  God,  how  light  soever  impenitent 
sinners  make  of  it,  that  he  hath  provided  the  ever- 
lasting torments  of  hell  for  the  punishment  of  it ; 
and  no  less  means  can  prevent  that  punishment  than 
the  sacrifice  of  the  Son  of  God,  applied  to  those  who 
truly  repent  of  it  and  forsake  it;  and  therefore  God, 
who  calleth  all  men  to  repentance,  hath  commanded 
us  to  "  exhort  one  another  daily,  while  it  is  called 
To-day,  lest  any  be  hardened  through  the  deceitful- 
ness  of  sin:"  (Heb.  iii.  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.  xix. 
17.:)  and  that  if  our  brother  offend  us,  we  should 
tell  him  his  fault  between  him  and  us ;  and  if  he  hear 
us  not,  we  should  take  two  or  three  more  with  us  ; 
and  if  he  hear  not  them,  we  should  tell  the  church  ; 
and  if  he  hear  not  the  church,  he  must  be  to  us  as  a 
heathen  man  and  apubhcan:  (Matth.  xviii.  15 — 17. :) 
and  those  that  sin  we  must  rebuke  before  all,  that 
others  may  fear,  (1  Tim.  v.  20.)  and  rebuke  with  all 
authority:    (Tit.  ii.  15.:)   yea,  were  it  an  apostle  of 


167 

Christ  that  should  sin  openly,  he  must  be  reproved 
openly,  as  Paul  did  Peter:  (Gal.  ii.  11,  14.:)  and  if 
they  repent  not,  we  must  avoid  them,  and  with  such 
not  so  much  as  eat.  (2  Thess.  iii.  6,  12,  14.  1  Cor. 
V.  11,  13.) 

"  Having  heard  of  the  scandalous  conduct  of  N.  N. 
of  this  church,  or  parish,  and  having  received  suffi- 
cient proof  that  he  hath  committed  the  odious  sin  of 

,  we  have  seriously  dealt  with  him   to  bring 

him  to  repentance :  but,  to  the  grief  of  our  hearts, 
we  perceive  no  satisfactory  result  of  our  endeavours; 
but  he  seemeth  still  to  remain  impenitent.  (Or  he 
still  liveth  in  the  same  sin,  though  he  verbally  profess 
repentance.)  We  therefore  judge  it  our  duty,  to 
proceed  to  the  use  of  that  further  remedy  which 
Christ  hath  commanded  us  to  try;  and  hence  we 
beseech  him,  in  the  name  of  the  Lord,  without  fur- 
ther delay,  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  we  do  earnestly  beseech  him,  for  the 
sake  of  his  own  soul,  that  he  will  consider  what  it  is 
that  he  can  gain  by  his  sin  and  impenitency,  and 
whether  it  will  pay  for  the  loss  of  everlasting  life ; 
and  how  he  thinks  to  stand  before  God  in  judgment, 
or  to  appear  before  the  Lord  Jesus,  when  death  shall 
snatch  his  soul  from  his  body,  if  he  be  found  in  this 
impenitent  state.  And  I  do  beseech  him,  for  the 
sake  of  his  own  soul,  and  require  him,  as  a  messenger 
of  Jesus  Christ,  as  he  will  answer  the  contrary  at  the 
bar  of  God,  that  he  lay  aside  the  stoutness  and  im- 
penitency of  his  heart,  and  unfeignedly  confess  and 
lament  his  sin  before  God  and  this  congregation  ! 


IGS 

And  this  desire  I  here  publish,  not  out  of  any  ill-will 
to  his  person,  as  the  Lord  knowcth,  but  in  love  to 
his  soul,  and  in  obedience  to  Christ,  who  hath  made 
it  my  duty ;  desiring  that,  if  it  be  possible,  he  may 
be  saved  from  his  sin,  and  from  the  power  of  Satan, 
and  from  the  everlasting  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." 

To  this  purpose  1  conceive  our  public  admonitions 
should  proceed;  and,  in  some  cases,  where  the  sinner 
considereth  his  sin  to  be  small,  it  may  be  necessary 
to  point  out  the  aggravations  of  it,  particularly  by 
citing  some  passages  of  Scripture  which  describe  its 
evil  and  its  danger. 

With  these  reproofs  and  exhortations,  we  must 
combine  the  prayers  of  the  congregation  in  behalf  of 
the  offender.  This  should  be  done  in  every  case  of 
discipline,  but  particularly  if  the  offender  will  not  be 
present  to  receive  admonition,  or  gives  no  evidence 
of  repentance,  and  shows  no  desire  for  the  prayers  of 
the  congregation.  In  such  cases,  especially,  it  will 
be  necessary  that  we  beg  the  prayers  of  the  congre- 
gation for  him  ourselves,  entreating  them  to  consider 
what  a  fearful  condition  the  impenitent  are  in,  and 
to  have  pity  on  a  poor  soul  that  is  so  blinded  and 
hardened  by  sin  and  Satan,  that  he  cannot  pity  him- 
self; and  to  think  what  it  is  for  a  man  to  appear  be- 
fore the  living  God  in  such  a  case ;  and,  therefore, 
that  they  would  join  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,  accordingly,  let  us  be  very  earnest  in  prayer 


169 

for  him,  that  the  congregation  may  be  excited  affec- 
tionately to  join  with  us ;  and  who  knows  but  God 
may  hear  our  prayers,  and  the  sinner's  heart  may 
relent  under  them,  more  than  under  all  our  exhorta- 
tions ? 

It  is,  in  my  judgment,  a  very  laudable  course  of 
some  churches,  that  use,  for  the  next  three  days  to- 
gether, to  desire  the  congregation  to  join  in  earnest 
prayer  to  God  for  the  opening  of  the  sinner's  eyes, 
and  the  softening  of  his  heart,  and  the  saving  of  him 
from  impenitence  and  eternal  death. 

If  ministers  would  be  conscientious  in  performing 
this  duty  entirely  and  self-denyingly,  they  might 
make  something  of  it,  and  expect  a  blessing  upon  it: 
but  when  we  shrink  from  all  that  is  dangerous  or 
ungrateful  in  our  work,  and  shift  off  all  that  is  costly 
or  troublesome,  we  cannot  expect  that  any  great  good 
should  be  effected  by  such  a  carnal,  partial  use  of 
means;  and  though  some  may  here  and  there  be 
wrought  upon,  yet  we  cannot  look  that  the  gospel 
should  run  and  be  glorified,  when  we  perform  our 
duty  so  lamely  and  so  imperfectly. 

3.  We  must  restore  the  penitent  to  the  fellowship 
of  the  church.  As  we  must  not  teach  an  offender 
to  make  light  of  discipline  by  too  much  facility,  so 
neither  must  we  discourage  hira  by  too  much  severity. 
If  he  appear  to  be  truly  sensible  of  the  criminality 
of  his  conduct,  and  penitent  on  account  of  it,  we 
must  see  that  he  confess  his  guilt,  and  that  he  pro- 
mise to  fly  from  such  sins  for  the  time  to  come,  to 
watch  more  narrowly,  and  to  walk  more  warily,  to 
avoid  temptation,  to  distrust  his  own  strength,  and 
to  rely  on  the  grace  which  is  in  Christ  Jesus. 
H  42 


170 

We  must  assure  him  of  the  riches  of  God's  love, 
and  the  sufficiency  of  Christ's  blood  to  pardon  his 
sins,  if  he  believe  and  repent.  We  must  see  that 
he  beg  the  communion  of  the  church,  and  their 
prayers  to  God  for  his  pardon  and  salvation. 

W^e  must  charge  the  church  that  they  imitate 
Christ,  in  forgiving  and  in  retaining  the  penitent 
person ;  or,  if  he  were  cast  out,  in  receiving  him  hito 
their  communion  ;  and  that  they  must  never  reproach 
him  with  his  sins,  nor  cast  them  in  his  teeth,  but 
forgive  them,  even  as  Christ  hath  forgiven  them. 

Finally,  we  must  give  God  thanks  for  his  recovery, 
and  pray  for  his  confirmation  and  future  preservation. 

4.  The  last  part  of  discipline,  is  the  excluding 
from  the  communion  of  the  church  those  who,  after 
sufficient  trial,  remain  impenitent. 

Exclusion  from  church  communion,  commonly 
called  Excommunication,  is  of  different  kinds  or  de- 
grees, which  are  not  to  be  confounded;  but  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. 

In  this  exclusion  or  removal,  the  minister  or  go- 
vernors of  the  church  are  authoritatively  to  charge 
the  people,  in  the  name  of  the  Lord,  to  have  no 
communion  with  him,  and  to  pronounce  him  one 
whose  communion  the  church  is  bound  to  avoid;  and 
it  is  the  people's  duty  carefully  to  avoid  him,  provided 
the  pastor's  charge  contradict  not  the  word  of  God. 

We  must,  however,  pray  for  the  repentance  and 
restoration  even  of  the  excommunicated;  and  if  God 


171 

shall  give  them  repentance,  we  must  be  happy  to  re- 
ceive them  again  into  the  communion  of  the  church. 

Would  we  were  but  so  far  faithful  in  the  practice 
of  this  discipline,  as  we  are  satisfied  both  of  the 
matter  and  manner  of  it;  and  did  not  dispraise  and 
reproach  it  by  our  neglect,  while  we  write  and  plead 
for  it  with  the  highest  commendations  !  It  is  worthy 
of  our  consideration,  who  is  like  to  have  the  heavier 
charge  about  this  matter  at  the  bar  of  God, — whe- 
ther those  who  have  reproached  and  hindered  dis- 
cipline by  their  tongues,  because  they  knew  not  its 
nature  and  necessity ;  or  we  who  have  so  vilified  it 
by  our  constant  omission,  while  with  our  tongues  we 
have  magnified  it  ?  If  hypocrisy  be  no  sin,  or  if  the 
knowledge  of  our  Master's  will  be  no  aggravation  of 
disobedience,  then  we  may  be  in  a  better  case  than 
they;  but  if  these  be  great  evils,  we  must  be  much 
worse  than  the  very  persons  whom  we  so  loudly  con- 
demn. I  will  not  advise  the  zealous  maintainers 
and  obstinate  neglecters  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  practise  it ;  nor  to  burn  all  the  books 
which  they  have  written  for  it,  and  all  the  records  of 
their  cost  and  hazards  for  it,  lest  they  rise  up  in 
judgment  against  them  to  their  confusion.  But  I 
would  persuade  them,  without  any  more  delay,  to 
conform  their  practices  to  these  testimonies  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. 

It  hath  amazed  me  to  hear  some  that  I  took  for 
h2 


172 

reverend,  godly  divines,  reproach,  as  a  sect,  the  Sa- 
cramentarians  and  Disciplinarians.      And,  when   I 
desired  to  know  whom  they  meant,  they  told  me 
they  meant  them  that  will  not  give  the  sacrament  to 
all  the  parish,  and  them  that  will  make  distinctions 
by  their  discipline.      I  had  thought  the  tempter  had 
obtained  a  great  victory,  if  he  had  got  but  one  godly 
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  performers 
of  the  duty  which  they  neglect.      Sure  I  am,  if  it 
were  well  understood  how  much  of  the  pastoral  work 
consisteth  in  church  guidance,  it  would  be  also  dis- 
cerned, that  to  be  against  discipline,  is,  tantum  non, 
to  be  against  the  ministry;  and  to  be  against  the 
ministry,  is,  tantum  non,  to  be  absolutely  against  the 
church ;  and  to  be  against  the  church,  is  near  to  be- 
ing absolutely  against  Christ.     Blame  not  the  harsh- 
ness of  the  inference,  till  you  can  avoid  it,  and  free 
yourselves  from  the  charge  of  it  before  the  Lord. 


CHAPTER  11. 

THE    MANNER    OF    THIS    OVERSIGHT. 

Having  thus  considered  the  nature  of  this  over- 
sight, we  shall  next  speak  of  the  manner ;  not  of 
each  part  distinctly,  lest  we  be  tedious,  but  of  the 
whole  in  general. 

I.  The  ministerial  work  must  be  carried  on  purely 


173 

for  God  and  the  salvation  of  souls,  not  for  any  pri- 
vate ends  of  our  own.  A  wrong  end  makes  all  the 
work  bad,  how  good  soever  it  may  be  in  its  own 
nature.  It  is  not  serving  God,  but  ourselves,  if  we 
do  it  not  for  God,  but  for  ourselves.  They  who 
engage  in  this  as  a  common  work,  to  make  a  trade 
of  it  for  their  worldly  livelihood,  will  find  that  they 
have  chosen  a  bad  trade,  though  a  good  employment. 
Self-denial  is  of  absolute  necessity  in  every  Christian, 
but  it  is  doubly  necessary  in  a  minister,  as  without  it 
he  cannot  do  God  an  hour's  faithful  service.  Hard 
study,  much  knowledge,  and  excellent  preaching,  if 
the  ends  be  not  right,  is  but  more  glorious  hypocri- 
tical sinning.  The  saying  of  Bernard  is  commonly 
known :  "  Sunt  qui  scire  volunt  eo  fine  tantum  ut 
sciant,  et  turpis  curiositas  est;  et  sunt  qui  scire  vo- 
lunt, ut  scientiam  suara  vendant,  et  turpis  quajstus  est; 
sunt  qui  scire  volunt  ut  sciantur  ipsi,  et  turpis  vanitas 
est:  sed  sunt  quoque  qui  scire  volunt  ut  sedificent, 
et  charitas  est ;  et  sunt  qui  scire  volunt  ut  adificen- 
tur,  et  prudentia  est." 

II.  The  ministerial  work  must  be  carried  on  dili- 
gently and  laboriously,  as  being  of  such  unspeakable 
consequence  to  ourselves  and  others.  We  are  seek- 
ing to  uphold  the  world, — to  save  it  from  the  curse 
of  God, — to  perfect  the  creation, — to  attain  the 
ends  of  Christ's  death, — to  save  ourselves  and  others 
from  damnation, — to  overcome  the  devil,  and  demo- 
lish his  kingdom, — and  to  set  up  the  kingdom  of 
Christ,  and  to  attain  and  help  others  to  the  kingdom 
of  glory.  And  are  these  works  to  be  done  with  a 
careless  mind,  or  a  lazy  hand?  O  see,  then,  that 
this  work  be  done  with  all  your  might !     Study  hard, 


174> 

for  the  well  is  deep,  and  our  brains  are  shallow;  and, 
as  Cassiodorus  says,  "  Decorum  hie  est  terminura 
lion  habere ;  hie  honesta  probatur  ambitio ;  omne 
si'  quidem  scientificum  quanto  profundius  quaeritur, 
tanto  gloriosius  invenitur."  But  especially  be  labo- 
rious in  the  practice  and  exercise  of  your  knowledge. 
Let  Paul's  words  ring  continually  in  your  ears, 
"  Necessity  is  laid  upon  me,  yea,  woe  is  unto  me  if 
I  preach  not  the  gospel."  Ever  think  with  your- 
selves what  lieth  upon  your  hands :  *  If  I  do  not 
bestir  myself,  Satan  may  prevail,  and  the  people 
everlastingly  perish,  and  their  blood  be  required  at 
my  hand.  By  avoiding  labour  and  suffering,  I  shall 
draw  on  myself  a  thousand  times  more  than  I  avoid ; 
whereas,  by  present  diligence,  I  shall  prepare  for 
future  blessedness.' 

III.  The  ministerial  work  must  be  carried  on  pru- 
dently and  orderly.  Milk  must  go  before  strong 
meat;  the  foundation  must  be  laid  before  we  attempt 
to  raise  the  superstructure.  Children  must  not  be 
dealt  with  as  men  of  full  stature.  Men  must  be 
brought  into  a  state  of  grace,  before  we  can  expect 
from  them  the  works  of  grace.  The  work  of  con- 
version, and  repentance  from  dead  works,  and  faith  in 
Christ,  must  be  first,  and  frequently,  and  thoroughly- 
taught.  We  must  not  ordinarily  go  beyond  the 
capacities  of  our  people,  nor  teach  them  the  perfection, 
that  have  not  learned  the  first  principles  of  religion  : 
for  as  Gregory  Nyssen  saith,  "  We  teach  not  in- 
fants the  deep  precepts  of  science,  but  first  letters, 
and  then  syllables,  &c.  So  the  guides  of  the  church 
do  first  propound  to  their  hearers  certain  documents, 
which  are  as  the  elements;  and  so  by  degrees  do 


175 

open  to  them  the  more  perfect  and  mysterious  mat- 
ters." 

IV.  Throughout  the  whole  course  of  our  minis- 
try, we  must  insist  chiefly  upon  the  greatest,  most 
certain,  and  most  necessary  truths,  and  be  more  sel- 
dom and  sparing  upon  the  rest.  If  we  can  but  teach 
Christ  to  our  people,  we  shall  teach  them  all.  Get 
them  well  to  heaven,  and  they  will  have  knowledge 
enough.  The  great  and  commonly  acknowledged 
truths  of  religion,  are  those  that  men  must  live  upon, 
and  which  are  the  great  instruments  of  destroying 
men's  sins,  and  raising  the  heart  to  God.  We  must, 
therefore,  ever  have  our  people's  necessities  before 
our  eyes.  To  remember  the  "  one  thing  needful," 
will  take  us  off  needless  ornaments,  and  unprofitable 
controversies.  Many  other  things  are  desirable  to 
be  known :  but  this  must  be  known,  or  else  our 
people  are  undone  for  ever.  I  confess  I  think  ne- 
cessity should  be  the  great  disposer  of  a  minister's 
course  of  study  and  labour.  If  we  were  sufficient 
for  every  thing,  we  might  attempt  every  thing,  and 
take  in  order  the  whole  Encyclopedia:  but  life  is 
short — and  we  are  dull — and  eternal  things  are 
necessary — and  the  souls  that  depend  on  our  teach- 
ing are  precious.  I  confess,  necessity  hath  been  the 
conductor  of  my  studies  and  life.  It  chooseth  what 
book  I  shall  read,  and  tells  me  when,  and  how  long. 
It  chooseth  my  text,  and  makes  my  sermon,  both  for 
matter  and  manner,  so  far  as  I  can  keep  out  my  own 
corruption.  Though  I  know  the  constant  expecta- 
tion of  death  hath  been  a  great  cause  of  this,  yet  I 
know  no  reason  why  the  most  healthy  man  should 
not  make  sure  of  the  most  necessary  things  first, 


176 

considering  the  uncertainty  and  shortness  of  all  men's 
lives.  Xenophon  thought  "  there  was  no  better 
teacher  than  necessity,  which  teacheth  all  things  most 
I  diligently."  Who  can,  in  studying,  preaching,  or 
labouring,  be  doing  other  matters,  if  he  do  but  know 
that  this  MUST  be  done?  Who  can  trifle  or  delay, 
that  feeleth  the  spurs  of  necessity  ?  As  the  soldier 
saith,  "  Non  diu  disputandum,  sed  celeriter  et  for- 
titer  dimicandura  ubi  urget  necessitas,"  so  much  more 
must  we,  as  our  business  is  more  important.  Doubt- 
less this  is  the  best  way  to  redeem  time — to  see  that 
we  lose  not  an  hour — when  we  spend  it  only  on 
necessary  things.  This  is  the  way  to  be  most  pro- 
fitable to  others,  though  not  always  to  be  most  pleas- 
ing and  applauded;  because,  through  men's  frailty, 
it  is  true  what  Seneca  says,  that  "  Nova  potius 
miramur  quam  magna." 

Hence  it  is,  that  a  preacher  must  be  often  upon 
the  same  things,  because  the  matters  of  necessity  are 
few.  We  must  not  either  feign  necessaries,  or  fall 
much  upon  unnecessaries,  to  satisfy  them  that  look 
for  novelties,  though  we  must  clothe  the  same  truths 
with  a  grateful  variety  in  the  manner  of  our  delivery. 
The  great  volumes  and  tedious  controversies,  that  so 
much  trouble  us  and  waste  our  time,  are  usually  made 
up  more  of  opinions  than  of  necessary  verities ;  for, 
as  Ficinus  saith,  "  Necessitas  brevibus  clauditur  ter- 
minis ;  opinio  null  is :"  and,  as  Gregory  Nazianzen 
and  Seneca  often  say,  "  Necessaries  are  common  and 
obvious ;  it  is  superfluities  that  we  waste  our  time 
and  labour  upon,  and  complain  that  we  attain  them 
not."  Ministers  therefore  must  be  observant  of  the 
case  of  their  flocks,  that  they  may  know  what  is  most 


177 

necessary  for  them,  both  for  matter  and  for  manner; 
and  usually  the  matter  is  first  to  be  regarded,  as 
being  of  more  importance  than  the  manner.  If  you 
are  to  choose  what  authors  to  read  yourselves,  will 
you  not  rather  take  those  that  tell  you  what  you 
know  not,  and  that  speak  the  most  necessary  truths 
in  the  clearest  manner,  though  it  be  in  barbarous  or 
unhandsome  language,  than  those  that  will  most 
learnedly  and  elegantly  tell  you  that  which  is  false 
or  vain,  and  "  magno  conatu  nihil  dicere  ?"  I  pur- 
pose to  follow  Austin's  counsel :  "  Prseponendo  ver- 
bis sententiam,  ut  animus  praeponitur  corpori :  ex 
quo  fit  ut  ita  mallem  veriores  quam  discretiores  in- 
venire  sermones,  si  ut  mallem  prudentiores  quam 
formosiores  habere  amicos."  And  surely,  as  I  do  in 
my  studies  for  my  own  edification,  I  should  do  in 
my  teaching  for  other  men's.  It  is  commonly  empty 
ignorant  men,  who  want  the  matter  and  substance  of 
true  learning,  that  are  curious  and  solicitous  about 
words  and  ornaments,  when  the  oldest,  most  experi- 
enced, and  learned  men,  abound  in  substantial  verities, 
/delivered  in  the  plainest  di*ess.  As  Aristotle  makes 
//it  the  reason  why  women  are  more  addicted  to  pride 
in  apparel  than  men,  that,  being  conscious  of  little  in- 
ward worth,  they  seek  to  make  it  up  with  borrowed 
ornaments,  so  is  it  with  empty,  worthless  preachers, 
who  afiect  to  be  esteemed  that  which  they  are  not, 
and  have  no  other  way  to  procure  that  esteem. 

V.  All  our  teaching  must  be  as  plain  and  simple 
as  possible.  This  doth  best  suit  a  teacher's  ends. 
He  that  would  be  understood,  must  speak  to  the 
capacity  of  his  hearers.  Truth  loves  the  light,  and 
is  most  beautiful  when  most  naked.  It  is  the  sign 
H  3 


178 

of  an  envious  enemy  to  hide  the  truth ;  and  it  is  the 
work  of  a  hypocrite  to  do  this  under  pretence  of  re- 
veaHng  it :  and  therefore,  painted  obscure  sermons 
(Hke  painted  glass  in  windows,  which  keeps  out  the 
light)  are  too  often  the  marks  of  painted  hypocrites. 
If  you  would  not  teach  men,  what  do  you  in  the 
pulpit  ?  If  you  would,  why  do  you  not  speak  so  as 
to  be  understood  ?  I  know  the  height  of  the  matter 
may  make  a  man  not  understood,  when  he  hath 
studied  to  make  it  as  plain  as  he  can ;  but  that  a  man 
should  purposely  cloud  the  matter  in  strange  words, 
and  hide  his  mind  from  the  people,  whom  he  pre- 
tendeth  to  instruct,  is  the  way  to  make  fools  admire 
his  profound  learning,  and  wise  men  his  folly,  pride, 
and  hypocrisy.  Some  men  conceal  their  sentiments, 
under  the  pretence  of  necessity,  because  of  men's 
prejudices,  and  the  unpreparedness  of  common  un- 
derstandings to  receive  the  truth.  But  truth  over- 
comes prejudice  by  the  mere  light  of  evidence ;  and 
there  is  no  better  way  to  make  a  good  cause  prevail, 
than  to  make  it  as  plain,  and  as  generally  and  tho- 
roughly known,  as  we  can :  it  is  this  light  that  will 
dispose  an  unprepared  mind.  It  is,  at  best,  a  sign 
that  a  man  hath  not  well  digested  the  matter  him- 
self, if  he  is  not  able  to  deliver  it  plainly  to  others ; 
1  mean  as  plainly  as  the  nature  of  the  matter  will 
bear,  in  regard  of  capacities  prepared  for  it  by  pre- 
requisite truths.  For  I  know  that  some  men  can- 
not at  present  understand  some  truths,  if  you  speak 
them  as  plainly  as  words  can  express  them :  as  the 
easiest  rules  in  grammar,  most  plainly  taught,  will 
not  be  understood  by  a  child  that  is  but  learning  his 
alphabet. 


179 

VI.  The  ministerial  work  must  be  carried  on  with 
great  humility.  We  must  carry  ourselves  meekly 
and  condescendingly  to  all;  and  so  teach  others,  as 
to  be  as  ready  to  learn  of  any  that  can  teach  us,  and 
so  both  teach  and  learn  at  once ;  not  proudly  venting 
our  own  conceits,  and  disdaining  all  that  any  way 
contradict  them,  as  if  we  had  attained  to  the  height 
of  knowledge,  and  were  destined  for  the  chair,  and 
other  men  to  sit  at  our  feet.  Pride  is  a  vice  that 
ill  beseems  them  that  must  lead  men  in  such  an 
humble  way  to  heaven  :  let  us,  therefore,  take  heed, 
lest,  when  we  have  brought  others  thither,  the  gate 
should  prove  too  strait  for  ourselves.  For,  as 
Grotius  saith,  "  Superbia  in  coelo  nata  est,  sed  velut 
immemor  qua  via  inde  cecidit,  istuc  postea  redire  non 
potuit."  God,  that  thrust  out  a  proud  angel,  will 
not  entertain  there  a  proud  preacher.  Methinks, 
we  should  remember  at  least  the  title  of  a  minister, 
which,  though  the  Popish  priests  disdain,  yet  so  do 
not  we.  It  is  indeed  pride  that  feedeth  all  the  rest 
of  our  sins.  Hence  the  envy,  the  contention,  and 
unpeaceableness  of  ministers;  hence  the  stops  to  all 
reformation ;  all  would  lead,  and  few  will  follow  or 
concur.  Hence,  also,  is  the  non-proficiency  of  too 
many  ministers,  because  they  are  too  proud  to  learn. 
Humility  would  teach  them  another  lesson.  I  may 
say  of  ministers  as  Augustine  to  Jerome,  even  of 
the  aged  among  them,  "  Et  si  senes  magis  decet 
docere  quam  discere:  magis  tamen  decet  discere  quam 
ignorare."  These  are  things  that  all  of  us  can  say, 
but  when  we  come  to  practise  them  with  sinners  that 
reproach  and  slander  us  for  our  love,  and  who  are 
more  ready  to  spit  in  our  faces,  than  to  thank  us  for 


180 

our  advice,  what  heart-risings  will  there  be,  and  how 
will  the  remnants  of  old  Adam,  pride  and  passion, 
struggle  against  the  meekness  and  patience  of  the 
!new  man  ?  And  how  sadly  do  many  ministers  come 
off  under  such  trials  ! 

VII.  There  must  be  a  prudent  mixture  of  severity 
and  mildness  both  in  our  preaching  and  discipline ; 
each  must  be  predominant,  according  to  the  character 
of  the  person,  or  matter,  that  we  have  in  hand.  If 
there  be  no  severity,  our  reproofs  will  be  despised. 
li  all  severity,  we  shall  be  taken  as  usurpers  of  do- 
minion, rather  than  persuaders  of  the  minds  of  men 
to  the  truth. 

VIII.  We  must  be  serious,  affectionate,  and  zea- 
lous, in  every  part  of  our  work.  Our  work  requireth 
greater  skill,  and  especially  greater  life  and  zeal, 
than  any  of  us  bring  to  it.  It  is  no  small  matter  to 
stand  up  in  the  face  of  a  congregation,  and  to  deliver 
a  message  of  salvation  or  damnation,  as  from  the 
living  God,  in  the  name  of  the  Redeemer.  It  is  no 
easy  matter  to  speak  so  plainly,  that  the  most  ignorant 
may  understand  us ;  and  so  seriously,  that  the  deadest 
hearts  may  feel  us;  and  so  convincingly,  that  the 
contradicting  cavillers  may  be  silenced.  The  weight 
of  our  matter  condemneth  coldness  and  sleepy  dul- 
ness.  We  should  see  that  we  be  well  awakened 
ourselves,  and  our  spirits  in  such  a  plight  as  may 
make  us  fit  to  awaken  others.  If  our  words  be  not 
sharpened,  and  pierce  not  as  nails,  they  will  hardly 
be  felt  by  stony  hearts.  To  speak  slightly  and 
coldly  of  heavenly  things,  is  nearly  as  bad  as  to  say 
nothino-  of  them  at  all. 

o 

IX.  The  wbole  of  our  mmistry  must  be  carried 


181 

on  in  tender  love  to  our  people.  We  must  let 
them  see  that  nothing  pleaseth  us  but  what  profiteth 
them;  and  that  what  doth  them  good  doth  us  good; 
and  that  nothing  troubleth  us  more  than  their  hurt. 
We  must  feel  toward  our  people  as  a  father  toward 
his  children ;  yea,  the  tenderest  love  of  a  mother 
must  not  surpass  ours.  We  must  even  travail  in 
birth,  till  Christ  be  formed  in  them.  They  should 
see  that  we  care  for  no  outward  thing,  neither  wealth, 
nor  liberty,  nor  honour,  nor  life,  in  comparison  of 
their  salvation ;  but  could  even  be  content,  with 
Moses,  to  have  our  names  blotted  out  of  the  Book 
of  Life,  that  is,  to  be  removed  e  numero  viventium^ 
rather  than  they  should  not  be  found  in  the  Lamb's 
Book  of  Life.  Thus  should  we,  as  John  saith,  be 
ready  to  "  lay  down  our  lives  for  the  brethren,"  and 
with  Paul,  not  count  our  lives  dear  to  us,  so  we  may 
but  "  finish  our  course  with  joy,  and  the  ministry 
which  we  have  received  of  the  Lord.Jesus."  When 
the  people  see  that  you  unfeignedly  love  them,  they 
will  hear  any  thing,  and  bear  any  thing  from  you ; 
as  Augustine  saith,  "  Dilige  et  die  quicquid  voles." 
We  ourselves  will  take  all  things  well,  from  one  that 
we  know  doth  entirely  love  us.  We  will  put  up 
with  a  blow  that  is  given  us  in  love,  sooner  than  with 
a  foul  word  that  is  spoken  to  us  in  malice  or  in  anger. 
Most  men  judge  of  the  counsel,  as  they  judge  of  the 
affection  of  him  that  gives  it ;  at  least  so  far  as  to 
give  it  a  fair  hearing.  Oh,  therefore,  see  that  you 
feel  a  tender  love  to  your  people  in  your  breasts^ 
and  let  them  perceive  it  in  your  speeches,  and  see 
it  in  your  conduct  !  Let  them  see  that  you  spend, 
and  are  spent,  for  their  sakes ;  and  that  all  you  do  is 


182 

for  them,  and  not  for  any  private  ends  of  your  own. 
To  this  end,  the  works  of  charity  are  necessary,  as 
far  as  your  estate  will  reach ;  for  bare  words  will 
hardly  convince  men  that  you  have  any  great  love  to 
them.  But,  if  you  are  not  able  to  give,  show  that 
you  are  wiUing  to  give  if  you  had  it,  and  do  that 
sort  of  good  you  can.  But  see  that  your  love  be 
■  not  carnal,  flowing  from  pride,  as  one  that  is  a  suite  r 
for  himself  rather  than  for  Christ,  and,  therefore, 
doth  love,  because  he  is  loved,  or  that  he  may  be 
loved.  Take  heed,  therefore,  that  you  do  not  con- 
nive at  the  sins  of  your  people,  under  pretence  of 
love;  for  that  were  to  cross  the  nature  and  end  of 
love.  Friendship  must  be  cemented  by  piety.  A 
wicked  man  cannot  be  a  true  friend ;  and  if  you  be- 
friend their  wickedness,  you  show  that  you  are  wicked 
yourselves.  Pretend  not  to  love  them,  if  you  favour 
their  sins,  and  seek  not  their  salvation.  By  favouring 
their  sins,  you  will  show  your  enmity  to  God;  and 
then  how  can  you  love  your  brother?  If  you  be 
tlieir  best  friends,  help  them  against  their  worst 
enemies.  And  think  not  all  sharpness  inconsistent 
with  love:  parents  correct  their  children,  and  God 
himself  "  chastens  every  son  whom  he  receiveth.*' 
"  Melius  est  cum  severitate  diligere,"  saith  Augus- 
tine, "  quam  cum  lenitate  decipere." 

X.  We  must  carry  on  our  work  with  patience. 
We  must  bear  with  many  abuses  and  injuries,  from 
those  to  whom  we  seek  to  do  good.  When  we  have 
studied  for  them,  and  prayed  for  them,  and  exhorted 
them  with  all  earnestness  and  condescension,  and 
given  them  what  we  are  able,  and  tended  them  as  if 
they  had  been  our  children,  we  must  expect  that 


183 

many  of  them  will  requite  us  witli  scorn,  and  hatred, 
and  contempt,  and  account  us  their  enemies,  because 
we  "  tell  them  the  truth."  Now  we  must  endure 
all  this  patiently,  and  we  must  unweariedly  hold  on 
doing  good,  "  in  meekness  instructing  those  that 
oppose  themselves,  if  God,  peradventure,  will  give 
them  repentance,  to  the  acknowledging  of  the  truth." 
We  have  to  deal  with  distracted  men,  who  will  fly  in 
the  face  of  their  physician ;  but  we  must  not,  there- 
fore, neglect  their  cure.  He  is  unworthy  to  be  a 
physician,  who  will  be  driven  away  from  a  phrenetic 
patient  by  foul  words. 

XI.  All  our  work  must  be  managed  reverently, 
as  beseemeth  them  that  believe  the  presence  of  God, 
and  use  not  holy  things  as  if  they  were  common. 
Reverence  is  that  affection  of  the  soul,  which  pro- 
ceedeth  from  deep  apprehensions  of  God,  and  indi- 
cateth  a  mind  that  is  much  conversant  with  him. 
To  manifest  irreverence  in  the  things  of  God,  is  to 
manifest  hypocrisy,  and  that  the  heart  agreeth  not 
with  the  tongue.  I  know  not  how  it  is  with  others, 
but  the  most  reverend  preacher,  that  speaks  as  if  he 
saw  the  face  of  God,  doth  more  affect  my  heart, 
though  with  common  words,  than  an  irreverent  man 
with  the  most  exquisite  preparations.  Yea,  though 
he  bawl  it  out  with  ever  so  much  apparent  earnest- 
ness, if  reverence  be  not  answerable  to  fervency,  it 
worketh  but  little.  Of  all  preaching  in  the  world, 
(that  speaks  not  stark  lies,)  I  hate  that  preaching 
which  tends  to  make  the  hearers  laugh,  or  to  move 
their  minds  with  tickling  levity,  and  affect  them  as 
stage-plays  used  to  do,  instead  of  affecting  them  with 
a  holy  reverence  of  the  name  of  God.    Jerome  says, 


18^ 

"  Docentc  in  ecclesia  te,  non  clamor  populi,  sed 
gemitus  suscitetur;  lacrym2e  auditorum  laudes  tuae 
sunt."  The  more  of  God  appeareth  in  our  duties, 
the  more  authority  will  they  have  with  men.  We 
should,  as  it  were,  suppose  we  saw  the  throne  of 
God,  and  the  millions  of  glorious  angels  attending 
him,  that  we  may  be  awed  with  his  majesty,  when 
we  draw  near  him  in  holy  things,  lest  we  profane 
them,  and  take  his  name  in  vain. 

XII.  All  our  work  must  be  done  spiritually,  as 
by  men  possessed  of  the  Holy  Ghost.  There^is 
in  some  men's  preaching  a  spiritual  strain,  which 
spiritual  hearers  can  discern  and  relish ;  whereas,  in 
other  men's,  this  sacred  tincture  is  so  wanting,  that, 
even  when  they  speak  of  spiritual  things,  the  manner 
is  such  as  if  they  were  common  matters.  Our  evi- 
dence and  illustrations  of  divine  truth  must  be  spi- 
ritual, being  drawn  from  the  Holy  Scriptures,  rather 
than  from  the  writings  of  men.  The  wisdom  of  the 
world  must  not  be  magnified  against  the  wisdom  of 
God  :  philosophy  must  be  taught  to  stoop  and  serve, 
while  faith  doth  bear  the  chief  sway.  Great  scholars, 
in  Aristotle's  school,  must  take  heed  of  glorying 
too  much  in  their  master,  and  despising  those  that 
are  there  below  them,  lest  they  themselves  prove 
lower  in  the  school  of  Christ,  and  "  least  in  the 
kingdom  of  God,"  while  they  would  be  great  in  the 
eyes  of  men.  As  wise  a  man  as  any  of  them  would 
glory  in  nothing  but  the  cross  of  Christ,  and  deter- 
mined to  know  nothing  but  him  crucified.  They 
that  are  so  confident  that  Aristotle  is  in  hell,  should 
not  too  much  take  him  for  their  guide  in  the  way  to 
heaven.      It  is  an  excellent  memorandum  that  Gre- 


1B5 

gory  hath  left :  "  Deus  primo  collegit  indoctos ;  post 
modum  philosophos;  et  non  per  oratores  docuit  pis- 
catores,  sed  per  piscatores  subegit  oratores."  The 
most  learned  men  should  think  of  this. 

Let  all  writers  have  their  due  esteem,  but  com- 
pare none  of  them  with  the  word  of  God.  We  will 
not  refuse  their  service,  but  we  must  abhor  them  as 
rivals  or  competitors.  It  is  the  sign  of  a  distempered 
heart  that  loseth  the  relish  of  Scrip^ire  excellency. 
For  there  is,  in  a  spiritual  heart,  a  co-naturality  to 
the  word  of  God,  because  this  is  the  seed  which  did 
regenerate  him.  The  word  is  that  seal  which  made 
all  the  holy  impressions,  that  are  in  the  hearts  of 
ture  believers,  and  stamped  the  image  of  God  upon 
them ;  and,  therefore,  they  must  needs  be  like  that 
word,  and  highly  esteem  it  as  long  as  they  live. 

XIII.  If  you  would  prosper  in  the  ministerial 
work,  be  sure  to  keep  up  earnest  desires  and  expec- 
tations of  success.  If  your  hearts  be  not  set  on  the 
end  of  your  labours,  and  you  long  not  to  see  the 
conversion  and  edification  of  your  hearers,  and  do 
not  study  and  preach  in  hope,  you  are  not  likely  to 
see  much  success.  As  it  is  a  sign  of  a  false,  self- 
seeking  heart,  that  can  be  content  to  be  still  doing, 
and  yet  see  no  fruit  of  his  labour — sol  have  observed, 
that  God  seldom  blesseth  any  man's  work  so  much 
as  his  whose  heart  is  set  upon  the  success  of  it.  Let 
it  be  the  property  of  a  Judas,  to  have  more  regard 
to  the  bag  than  to  his  work,  and  not  to  care  much 
for  what  they  pretend  to  care ;  and  to  think,  if  they 
have  their  salaries,  and  the  love  and  commendations 
of  their  people,  they  have  enough  to  satisfy  them  : 
but  let  all  who  preach  for  Christ  and  men's  salvation, 


186 

be  unsatisfied,  till  they  have  the  thing  they  preach 
for.  He  never  had  the  right  ends  of  a  preacher,  who 
is  indifferent  whether  he  obtain  them,  and  is  not 
grieved  when  he  misseth  them,  and  rejoiceth  when 
he  can  see  the  desired  issue.  When  a  man  doth 
only  study  what  to  say,  and  how,  with  commendation, 
to  spend  the  hour,  and  look  no  more  after  it,  unless 
it  be  to  know  what  people  think  of  his  abilities,  and 
thus  holds  on  from  year  to  year,  I  must  needs  think 
that  this  man  doth  preach  for  himself,  and  not  for 
Christ,  even  when  he  preacheth  Christ,  how  excel- 
lently soever  he  may  seem  to  do  it.  No  wise  or 
charitable  physician  is  content  to  be  always  giving 
physic,  and  to  see  no  amendment  among  his  patients, 
but  to  have  them  all  die  upon  his  hands :  nor  will 
any  wise  and  honest  schoolmaster  be  content  to  be 
«till  teaching,  though  his  scholars  profit  not  by  his 
instructions :  but  both  of  them  would  rather  be  weary 
of  the  employment.  I  know  that  a  faithful  minister 
may  have  comfort  when  he  wants  success;  and 
*'  though  Israel  be  not  gathered,  our  reward  is  with 
the  Lord;"  and  our  acceptance  is  not  according  to 
the  fruit,  but  according  to  our  labour ;  but  then,  he 
that  longeth  not  for  the  success  of  his  labours,  can 
have  none  of  this  comfort,  because  he  was  not  a  faith- 
ful labourer.  What  I  say  is  only  for  them  that  are 
set  upon  the  end,  and  grieved  if  they  miss  it.  Nor 
is  this  the  full  comfort  that  we  must  desire,  but  only 
such  a  part  as  may  quiet  us,  though  we  miss  the 
rest.  What  if  God  will  accept  a  physician,  though 
the  patient  die !  He  must,  notwithstanding  that, 
work  in  compassion,  and  long  for  a  better  issue,  and 
be  sorry  if  he  miss  it.     For  it  is  not  merely  our  own 


187 

reward  that  we  labour  for,  but  other  men's  salvation. 
I  confess,  for  my  part,  I  wonder  at  some  ancient 
reverend  men,  that  have  Hved  twenty,  thirty,  or  forty 
years  with  an  unprofitable  people,  among  whom  they 
have  scarcely  been  able  to  discern  any  fruits  of  their 
labours,  how  they  can,  with  so  much  patience,  con- 
tinue among  them.  Were  it  ray  case,  though  I 
durst  not  leave  the  vineyard,  nor  quit  my  calling,  yet 
I  should  suspect  that  it  was  God's  will  I  should  go 
somewhere  else,  and  another  come  in  my  place  that 
miffht  be  fitter  for  them ;  and  1  should  not  be  easily 
satisfied  to  spend  my  days  in  such  a  manner. 

XIV.  The  ministerial  work  must  be  carried  on 
under  a  deep  sense  of  our  own  insufficiency,  and  of 
our  entire  dependence  upon  Christ.  We  must  go 
for  hght,  and  hfe,  and  strength,  to  Him  who  sends 
us  on  the  work.  And  when  we  feel  our  own  faith 
weak,  and  our  hearts  dull,  and  unsuitable  to  so  great 
a  work  as  we  have  to  do,  we  must  have  recourse  to 
Him,  and  say,  '  Lord,  wilt  thou  send  me  with  such 
an  unbelieving  heart  to  persuade  others  to  believe  ? 
Must  I  daily  plead  with  sinners  about  everlasting 
life  and  everlasting  death,  and  have  no  more  feehng 
of  these  weighty  things  myself?  O  send  me  not 
naked  and  unprovided  to  the  work  !  but,  as  thou 
command  est  me  to  do  it,  furnish  me  with  a  spirit 
suitable  thereto.'  Prayer  must  carry  on  our  work 
as  well  as  preaching :  he  preacheth  not  heartily  to 
his  people,  that  prayeth  not  earnestly  for  them.  If 
we  prevail  not  with  God  to  give  them  faith  and 
repentance,  we  shall  never  prevail  with  them  to  be- 
lieve and  repent.  When  our  own  hearts  are  so  far 
out  of  order,  and  theirs  so  far  out  of  order,  if  we 


188 

prevail  not  with  God  to  mend  and  help  them,  we  are 
like  to  make  but  unsuccessful  work. 

XV.  Having  given  you  these  concomitants  of  our 
ministerial  work,  as  singly  to  be  performed  by  every 
minister,  let  me  conclude  with  one  other  that  is 
necessary  to  us,  as  we  are  fellow-labourers  in  the 
same  work;  and  that  is  this,  we  must  be  very 
studious  of  union  and  communion  among  ourselves, 
and  of  the  unity  and  peace  of  the  churches  that  we 
oversee.  We  must  be  sensible  how  needful  this  is 
to  the  prosperity  of  the  whole,  the  strengthening  of 
our  common  cause,  the  good  of  the  particular  mem- 
bers of  our  flock,  and  the  further  enlargement  of  the 
kingdom  of  Christ.  Arid  therefore,  ministers  must 
smart  when  the  church  is  wounded,  and  be  so  far 
from  being  the  leaders  in  divisions,  that  they  should 
take  it  as  a  principal  part  of  their  work  to  prevent 
and  heal  them.  Day  and  night  should  they  bend 
their  studies  to  find  out  means  to  close  such  breaches. 
They  must  not  only  hearken  to  motions  for  unity, 
but  propound  them  and  prosecute  them — -not  only 
entertain  an  offered  peace,  but  even  follow  it  when 
it  fleeth  from  them.  They  must,  therefore,  keep 
close  to  the  ancient  simphcity  of  the  Christian  faith, 
and  the  foundation  and  centre  of  catholic  unity. 
They  must  abhor  the  arrogancy  of  them  that  frame 
new  engines  to  rack  and  tear  the  church  of  Christ, 
under  pretence  of  obviating  errors,  and  maintain- 
ing the  truth.  The  Scripture-sufficiency  must  be 
maintained,  and  nothing  beyond  it  imposed  on  others; 
and  if  Papists,  or  others,  call  to  us  for  the  standard 
and  rule  of  our  rehgion,  it  is  the  Bible  that  we  must 
show  them,  rather  than  any  confessions  of  churches, 


189 

or  writings  of  men.  We  must  learn  to  distinguish 
between  certainties  and  uncertainties,  necessaries 
and  unnecessaries,  catholic  verities  and  private  opin- 
ions ;  and  to  lay  the  stress  of  the  church's  peace 
upon  the  former,  not  upon  the  latter.  We  must 
avoid  the  common  confusion  of  speaking  of  those 
that  make  no  difference  between  verbal  and  real 
errors,  and  hate  that  rahies  quorundum  theologorum, 
who  tear  their  brethren  as  heretics,  before  they  un- 
derstand them.  And  we  must  learn  to  see  the  true 
state  of  controversies,  and  reduce  them  to  the  very 
point  where  the  diifference  lieth,  and  not  make  them 
seem  greater  than  they  are.  Instead  of  quarrelling 
with  our  brethren,  we  must  combine  against  the 
common  adversaries ;  and  all  ministers  must  associate 
and  hold  communion,  and  correspondence,  and  con- 
stant meetings,  to  those  ends,  and  smaller  diflPerences 
of  judgment  are  not  to  interrupt  them.  They 
must  do  as  much  of  the  work  of  God,  in  unity  and 
concord,  as  they  can,  which  is  the  use  of  synods; 
not  to  rule  over  one  another,  and  make  laws,  but  to 
avoid  misunderstandings,  and  consult  for  mutual  edi- 
fication, and  maintain  love  and  communion,  and  go 
on  unanimously  in  the  work  that  God  hath  already 
commanded  us.  Had  the  ministers  of  the  gospel 
been  men  of  peace,  and  of  catholic,  rather  than  fac- 
tious spirits,  the  church  of  Christ  had  not  been  in 
the  case  it  now  is.  The  notions  of  Lutherans  and 
Calvinists  abroad,  and  the  different  parties  at  home, 
would  not  have  been  plotting  the  subversion  of  one 
another,  nor  remain  at  that  distance,  and  in  that  un- 
charitable bitterness,  nor  strengthen  the  common 
enemy,  and  hinder  the  building  and  prosperity  of  the 
church,  as  they  have  done. 


190 
CHAPTER  III. 

THE  MOTIVES  TO  THIS  OVERSIGHT. 

Having  considered  the  manner  in  which  we  are 
to  take  heed  to  the  flock,  I  shall  now  proceed  to  lay 
before  you  some  motives  to  this  oversight :  and  here 
I  shall  confine  myself  to  those  contained  in  my  text. 

I.  The  first  consideration  which  the  text  affordeth 
us,  is  taken  from  our  relation  to  the  flock — We  are 
overseers  of  it. 

1.  The  nature  of  our  office  requireth  us  to  "  take 
heed  to  the  flock."  What  else  are  we  overseers 
for  ?  "  Episcopus  est  nomen  quod  plus  oneris  quam 
honoris  significat,"  says  Polydore  Virgil,  To  be  a 
bishop,  or  pastor,  is  not  to  be  set  up  as  an  idol  for 
the  people  to  bow  to;  but  it  is  to  be  the  guide  of 
sinners  to  heaven.  It  is  a  sad  case  that  men  should 
be  of  a  calling  of  which  they  know  not  the  nature, 
and  undertake  they  know  not  what.  Do  these  men 
consider  what  they  have  undertaken,  that  live  in  ease 
and  pleasure,  and  have  time  to  take  their  superfluous 
recreations,  and  to  spend  an  hour  and  more  at  once, 
in  loitering,  or  in  vain  discourse,  when  so  much  work 
doth  lie  upon  their  hands  ?  Brethren,  do  you  con- 
sider what  you  have  taken  upon  you?  Why,  you 
have  undertaken  the  conduct,  under  Christ,  of  a  band 
of  his  soldiers  "  against  principalities  and  powers, 
and  spiritual  wickednesses  in  high  places."  You  must 
lead  them  on  to  the  sharpest  conflicts ;  you  must  ac- 
quaint them  with  the  enemy's  stratagems  and  assaults; 


191 

you  must  watch  yourselves,  and  keep  them  watching. 
If  you  miscarry,  they  and  you  may  perish.  You 
have  a  subtle  enemy,  and  therefore  you  must  be  wise. 
You  have  a  vigilant  enemy,  and  therefore  you  must 
be  vigilant.  You  have  a  malicious,  and  violent,  and 
unwearied  enemy,  and  therefore  you  must  be  resolute, 
courageous,  and  indefatigable.  You  are  in  a  crowd 
of  enemies,  encompassed  by  them  on  every  side,  and 
if  you  heed  one  and  not  all,  you  will  quickly  fall. 
And  O  what  a  world  of  work  have  you  to  do  !  Had 
you  but  one  ignorant  old  man  or  woman  to  teach, 
what  an  arduous  task  would  it  be,  even  though  they 
should  be  willing  to  learn  !  But  if  they  are  as  un- 
willing as  they  are  ignorant,  how  much  more  difficult 
will  it  prove  !  But  to  have  such  a  multitude  of  ig- 
norant persons,  as  most  of  us  have,  what  work  will 
it  find  us  !  What  a  pitiful  life  is  it,  to  have  to 
reason  with  men  that  have  almost  lost  the  use  of 
reason,  and  to  argue  with  them  that  neither  under- 
stand themselves  nor  you !  O  brethren,  what  a 
world  of  wickedness  have  we  to  contend  with  in  one 
soul ;  and  what  a  number  of  these  worlds !  And 
when  you  think  you  have  done  something,  you  leave 
the  seed  among  the  fowls  of  the  air;  wicked  men 
are  at  their  elbows  to  rise  up  and  contradict  all  you 
have  said.  You  speak  but  once  to  a  sinner,  for  ten 
or  twenty  times  that  the  emissaries  of  Satan  speak 
to  them.  Moreover,  how  easily  do  the  business  and 
cares  of  the  world  choke  the  seed  which  you  have 
sown  !  And  if  the  truth  had  no  enemy  but  what  is 
in  themselves,  how  easily  will  a  frozen  carnal  heart 
extinguish  those  sparks  which  you  have  been  long 
in  kindling :  yea,  for  want  of  fuel,  and  further  help, 


192 

they  will  go  out  of  themselves !  And  when  you 
tliink  your  work  doth  happily  succeed,  and  have  seen 
men  confessing  their  sins,  and  promising  reforma- 
tion, and  living  as  new  creatures  and  zealous  con- 
verts, alas !  they  may,  after  all  this,  prove  unsound 
and  false  at  the  heart,  and  such  as  took  up  new 
opinions,  and  new  company,  without  a  new  heart. 
O  how  many,  after  some  considerable  change,  are 
deceived  by  the  profits  and  honours  of  the  world, 
and  are  again  entangled  by  their  former  lusts  !  How 
many  do  but  change  a  disgraceful  way  of  flesh-pleas- 
ing, for  a  way  that  is  less  dishonourable,  and  maketh 
not  so  great  a  noise  in  their  consciences  !  How 
many  grow  proud  before  they  acquire  a  thorough 
knowledge  of  religion ;  and,  confident  in  the  strength 
of  their  unfurnished  intellects,  greedily  snatch  at 
every  error  that  is  presented  to  them  under  the  name 
of  truth ;  and,  like  chickens  that  straggle  from  the 
hen,  are  carried  away  by  that  infernal  kite,  while 
they  proudly  despise  the  guidance  and  advice  of 
those  that  Christ  hath  set  over  them  for  their  safety  ! 
O  brethren,  what  a  field  of  work  is  there  before  us  ! 
not  a  person  that  you  see  but  may  find  you  work ! 
In  the  saints  themselves,  how  soon  do  the  Christian 
graces  languish,  if  you  neglect  them  !  and  how  easily 
are  they  drawLanto  sinful  practices,  to  the  dishonour 
of  the  gospel,  and  to  their  own  loss  and  sorrow  !  If 
this  be  the  work  of  a  minister,  you  may  see  what  a 
life  he  hath  to  lead.  Let  us,  then,  be  up  and  doing, 
with  all  our  might ;  difficulties  must  quicken,  not  dis- 
courage us,  in  so  necessary  a  work.  If  we  cannot  do 
all,  let  us  do  what  we  can ;  for,  if  we  neglect  it,  woe 
to  us,  and  to  the  souls  committed  to  our  care !    Should 


193 

we  pass  over  all  these  other  duties,  and,  by  preaching 
only,  think  to  prove  ourselves  faithful  ministers,  and 
to  put  off  God  and  man  with  such  a  shell  and  vizor, 
our  reward  will  prove  as  superficial  as  our  work. 

2.  Consider  that  it  is  by  your  own  voluntary  un- 
dertaking and  engagement  that  all  this  work  is  laid 
upon  you.  No  man  forced  you  to  be  overseers  of 
the  church.  And  doth  not  common  honesty  bind 
you  to  be  true  to  your  trust  ? 

3.  Consider  that  you  have  the  honour  to  encour- 
age you  to  the  labour.  And  a  great  honour  it  is  to 
be  the  ambassadors  of  God,  and  the  instruments  of 
men's  conversion,  to  "  save  their  souls  from  death, 
and  to  cover  a  multitude  of  sins."  The  honour, 
indeed,  is  but  the  attendant  of  the  work.  To  do, 
therefore,  as  the  prelates  of  the  church  in  all  ages 
have  done — to  strive  for  precedency,  and  fill  the 
world  with  contentions  about  the  dignity  and  supe- 
riority of  their  seats — doth  show  that  we  much  forget 
the  nature  of  that  office  which  we  have  undertaken. 
I  seldom  see  ministers  strive  so  furiously  who  shall 
go  first  to  a  poor  man's  cottage,  to  teach  hira  and  his 
family  the  way  to  heaven;  or  who  shall  first  endea- 
vour the  conversion  of  a  sinner,  or  first  become  the 
servant  of  all !  Strange,  that  notwithstanding  all 
the  plain  expressions  of  Christ,  mer.  will  not  under- 
stand the  nature  of  their  ofiice  !  If  they  did,  would 
they  strive  who  would  be  the  pastor  of  a  whole  county 
and  more,  when  there  are  so  many  thousand  poor 
sinners  in  it  that  cry  for  help;  and  they  are  neither 
able  nor  willing  to  engage  for  their  relief?  Nay, 
when  they  can  patiently  live  in  the  house  with  pro- 
fane persons,  and  not  follow  them  seriously  and  in- 

I  42 


194 

cessantly  for  their  conversion  !  And  that  they  would 
have  the  name  and  honour  of  the  work  of  a  county, 
who  are  unable  to  do  all  the  work  of  a  parish,  when 
the  honour  is  but  the  appendage  of  the  work  !  Is 
it  names  and  honour,  or  the  work  and  end,  that  they 
desire  ?  O  !  if  they  would  faithfully,  humbly,  and 
self-denyingly,  lay  out  themselves  for  Christ  and  his 
church,  and  never  think  of  titles  and  reputation,  they 
should  then  have  honour  whether  they  would  or  not ; 
but  by  gaping  after  it,  they  lose  it :  for,  this  is  the 
t:ase  of  virtue's  shadow,  "  Quod  sequitur  fugio,  quod 
fugit  ipse  sequor." 

4.  Consider  that  you  have  the  many  other  excel- 
lent privileges  of  the  ministerial  dffice  to  encourage 
you  to  the  work.  If  you  will  not,  therefore,  do  the 
work,  you  have  nothing  to  do  with  the  privileges.  It 
is  something  that  you  are  maintained  by  other  men's 
labours.  This  is  for  your  work,  that  you  may  not 
be  taken  off  from  it,  but,  as  Paul  requireth,  may 
"  give  yourselves  wholly  to  these  things,"  and  not 
be  forced  to  neglect  men's  souls,  whilst  you  are  pro- 
viding for  your  own  bodies.  Either  do  the  work 
then,  or  take  not  the  maintenance. 

But  you  have  far  greater  privileges  than  this. 
Is  it  nothing  to  be  brought  up  to  learning,  when 
others  are  brought  up  to  the  cart  and  plough?  and 
to  be  furnished  with  so  much  dehghtful  knowledge, 
when  the  world  lieth  in  ignorance  ?  Is  it  nothing  to 
converse  with  learned  men,  and  to  talk  of  high  and 
glorious  things,  when  others  must  converse  with 
almost  none  but  the  most  vulgar  and  illiterate? 
But  especially,  what  an  excellent  privilege '  is  it,  to 
live  in  studying  and  preaching  Christ ! — to  be  con- 


195 

tinually  searching  into  his  mysteries,  or  feeding  on 
them  ! — to  be  daily  employed  in  the  consideration 
of  the  blessed  nature,  works,  and  ways  of  God  ! 
Others  are  glad  of  the  leisure  of  the  Lord's  day,  and 
now  and  then  of  an  hour  besides,  when  they  can  lay 
hold  upon  it.  But  we  may  keep  a  continual  Sabbath. 
We  may  do  almost  nothing  else,  but  study  and  talk 
of  God  and  glory,  and  engage  in  acts  of  prayer  and 
praise,  and  drink  in  his  sacred,  saving  truths.  Our 
employment  is  all  high  and  spiritual.  Whether  we 
be  alone  or  in  company,  our  business  is  for  another 
world.  O  that  our  hearts  were  but  more  tuned  to 
this  work  !  what  a  blessed,  joyful  life  should  we  then 
live  !  How  sweet  would  our  study  be  to  us  !  How 
pleasant  the  pulpit !  And  what  delight  would  our 
conference  about  spiritual  and  eternal  things  afford 
us  !  To  live  among  such  excellent  helps  as  our 
libraries  afford — to  have  so  many  silent  wise  com- 
panions whenever  we  please, — all  these,  and  many 
other  similar  privileges  of  the  ministry,  bespeak  our 
unwearied  diligence  in  the  work. 

5.  By  your  work  you  are  related  to  Christ,  as 
well  as  to  the  flock.  You  are  the  stewards  of  his 
mysteries,  and  rulers  of  his  household;  and  he  that 
intrusted  you  will  maintain  you  in  his  work.  But 
then,  "  it  is  required  of  a  steward  that  a  man  be 
found  faithful."  Be  true  to  him,  and  never  doubt 
but  he  will  be  true  to  you.  Do  you  feed  his  flock, 
and  he  will  sooner  feed  you,  as  he  did  Elijah,  than 
leave  you  to  want.  If  you  be  in  prison,  he  will 
open  the  doors;  but  then  you  must  relieve  impri- 
soned souls.  He  will  give  you  "  a  tongue  and  wis- 
dom that  no  enemy  shall  be  able  to  resist;"  but  then 
i2 


196 

you  must  use  it  faithfully  for  him.  If  you  will  put 
forth  your  hand  to  relieve  the  distressed,  he  will 
wither  the  hand  that  is  stretched  out  against  you. 
The  ministers  of  England,  I  am  sure,  may  know  this 
by  large  experience.  Many  a  time  hath  God  rescued 
them  from  the  jaws  of  the  devourer.  O  the  admir- 
able preservations  and  deliverances  that  they  have 
had,  from  cruel  Papists,  from  tyrannical  persecutors, 
and  from  misguided,  passionate  men !  Consider, 
brethren,  why  it  is  that  God  hath  done  all  this.  Is 
it  for  your  persons,  or  for  his  church  ?  What  are 
you  to  him  more  than  other  men,  but  for  his  work 
and  people's  sakes  ?  Are  you  angels  ?  Is  your  flesh 
formed  of  better  clay  than  your  neighbours?  Are 
you  not  of  the  same  generation  of  sinners,  that  need 
his  grace  as  much  as  they  ?  Up,  then,  and  work  as 
the  redeemed  of  the  Lord, — as  those  that  are  pur- 
posely rescued  from  ruin  for  his  service.  If  you  be- 
lieve that  God  hath  rescued  you  for  himself,  live  to 
him,  as  being  unreservedly  his  who  hath  delivered 
you. 

II.  The  second  motive  in  the  text,  is  drawn  from 
the  efficient  cause.  It  is  the  Holy  Ghost  that  hath 
made  us  overseers  of  his  church,  and,  therefore,  it 
becomes  us  to  take  heed  to  it.  The  Holy  Ghost 
makes  men  bishops  or  overseers  of  the  church  in 
three  several  respects : — By  qualifying  them  for  the 
office:  by  directing  the  ordainers  to  discern  their 
qualifications,  and  know  the  fittest  men :  and  by 
directing  them,  the  people,  and  themselves,  for  the 
affixing  them  to  a  particular  charge.  All  these 
things  were  then  done  in  an  extraordinary  way,  by 
inspiration,  or  at  least  very  often.      The  same  are 


197 

done  now  by  the  ordinary  way  of  the  Spirit's  assist- 
ance. But  it  is  the  same  Spirit  still :  and  men  are 
made  overseers  of  the  church  (when  they  are  rightly 
called)  by  the  Holy  Ghost,  now  as  well  as  then.  It 
is  a  strange  conceit,  therefore,  of  the  Papists,  that 
ordination  by  the  hands  of  man  is  of  more  absolute 
necessity  in  the  ministerial  office  than  the  calling 
of  the  Holy  Ghost.  God  hath  determined  in  his 
word  that  there  shall  be  such  an  office,  and  what  the 
work  and  power  of  that  office  shall  be,  and  what  sort 
of  men,  as  to  their  qualifications,  shall  receive  it. 
None  of  these  can  be  undone  by  man,  or  made  un- 
necessary. God  also  giveth  men  the  qualifications 
which  he  requireth :  so  that  all  that  the  church 
hath  to  do,  whether  pastors  or  people,  ordainers  or 
electors,  is  but  to  discern  and  determine  which  are 
the  men  that  God  hath  thus  qualified,  and  to  accept 
of  them  that  are  so  provided,  and,  upon  consent,  to 
install  them  solemnly  in  this  office. 

What  an  obligation,  then,  is  laid  upon  us,  by 
our  call  to  the  work  !  If  our  commission  be  sent 
from  heaven,  it  is  not  to  be  disobeyed.  When  the 
apostles  were  called  by  Christ  from  their  secular 
employments,  they  presently  left  friends,  and  house, 
and  trade,  and  all,  and  followed  him.  When  Paul 
was  called  by  the  voice  of  Christ,  he  "  was  not  dis- 
obedient to  the  heavenly  vision."  Though  our  call 
is  not  so  immediate  or  extraordinary,  yet  it  is  from  the 
same  Spirit.  It  is  uo  safe  course  to  imitate  Jonah, 
in  turning  our  back  upon  the  commands  of  God.  If 
we  neglect  our  work,  he  hath  a  spur  to  quicken  us ; 
if  we  run  aWay  from  it,  he  hath  messengers  enough 


198 

to  overtake  us,  and  bring  us  back,  aud  make  us  do 
it ;  and  it  is  better  to  do  it  at  first  than  at  last. 

III.  The  third  motive  in  the  text  is  drawn  from 
the  dignity  of  the  object.  It  is  the  Church  of  God 
which  we  must  oversee, — that  church  for  which  the 
world  is  chiefly  upheld — which  is  sanctified  by  the 
Holy  Ghost — which  is  the  mystical  body  of  Christ, 
— that  church  with  which  angels  are  present,  and 
on  which  they  attend  as  ministering  spirits — whose 
little  ones  have  their  anjjels  beholding  the  face  of 
God  in  heaven  !  O  what  a  charge  is  it  that  we  have 
undertaken  !  And  shall  we  be  unfaithful  to  it  ? 
Have  we  the  stewardship  of  God's  own  family,  and 
shall  we  neglect  it?  Have  we  the  conduct  of  those 
saints  that  shall  live  for  ever  with  God  in  glory,  and 
shall  we  overlook  them  ?  .God  forbid  !  I  beseech 
you,  brethren,  let  this  thought  awaken  the  negligent. 
You  that  draw  back  from  painful,  displeasing,  suffer- 
ing duties,  and  put  off  men's  souls  with  ineffectual 
formalities,  do  you  think  this  is  honourable  treat- 
ment of  Christ's  spouse?  Are  the  souls  of  men 
thought  meet  by  God  to  see  his  face,  and  live  for 
ever  in  heaven,  and  are  they  not  worthy  of  your 
utmost  cost  and  labour  on  earth  ?  Do  you  think  so 
basely  of  the  church  of  God,  as  if  it  deserved  not 
the  best  of  your  care  and  help?  Were  you  the 
keepers  of  sheep  or  swine,  you  would  scarcely  let 
them  go,  and  say.  They  are  not  worth  my  looking 
after;  especially  if  they  were  your  own.  And  dare 
you  say  so  of  the  souls  of  men — of  the  church  of 
God?  Christ  walketh  among  them;  remember  his 
presence,  and  see  that  you  are  diligent  in  your  work. 
They  are  "  a  chosen  generation,  a  royal  priesthood, 


199 

a  holy  nation,  a  peculiar  people,  to  show  forth  the 
praises  of  Him  that  hath  called  them.''  And  will 
you  neglect  them  ?  "What  a  high  honour  is  it  to  be 
one  of  them,  yea,  but  a  door-keeper  in  the  house  of 
God  !  But  to  be  the  priest  of  these  priests,  and  the 
ruler  of  these  kings, — this  is  such  an  honour  as 
multiplieth  your  obligations  to  diligence  and  fidelity 
in  so  noble  an  employment. 

The  last  motive  that  is  mentioned  in  ray  text,  is 
drawn  from  the  price  that  was  paid  for  the  church 
which  we  oversee :  "  Which  God,"  says  the  apostle, 
'*  hath  purchased  with  his  own  blood."  O  what  an 
argument  is  this  to  quicken  the  negligent,  and  to 
condemn  those  who  will  not  be  quickened  to  their 
duty  by  it !  "  O,"  saith  one  of  the  ancient  doctors, 
"  if  Christ  had  but  committed  to  my  keeping  ono 
spoonful  of  his  blood  in  a  fragile  glass,  how  curiously 
would  I  preserve  it,  and  how  tender  would  I  be  of 
that  glass  !  If  then  he  have  committed  to  me  the 
purchase  of  his  blood,  should  I  not  as  carefully  look 
to  my  charge  ?"  What !  brethren,  shall  we  despise 
the  blood  of  Christ?  Shall  we  think  it  was  shed 
for  them  who  are  not  worthy  of  oiir  utmost  care  ? 
You  may  see  here,  it  is  not  a  little  crime  that  negli- 
gent pastors  are  guilty  of.  As  much  as  in  them 
lieth,  the  blood  of  Christ  would  be  shed  in  vain. 
They  would  lose  him  those  souls  which  he  hath  so 
dearly  purchased. 

O  then,  let  us  hear  those  arguments  of  Christ, 
whenever  we  feel  ourselves  grow  dull  and  careless — 
*  Did  I  die  for  these  souls,  and  wilt  not  thou  look 
after  them  ?  Were  they  worth  my  blood,  and  are 
they  not  worth  thy  labour  ?     Did  I  come  down  from 


200 

heaven  to  earth,  "  to  seek  and  to  save  that  which 
was  lost;"  and  wilt  thou  not  go  to  the  next  door,  or 
street,  or  village,  to  seek  them  ?  How  small  is  thy 
labour  and  condescension  compared  to  mine?  I 
debased  myself  to  this,  but  it  is  thy  honour  to  be  so 
employed.  Have  I  done  and  suffered  so  much  for 
their  salvation,  and  was  I  willing  to  make  thee  a 
fellow-worker  with  me,  and  wilt  thou  refuse  to  do 
that  little  that  lieth  upon  thy  hands?'  Every  time 
we  look  on  our  congregations,  let  us  believingly  re- 
member that  they  are  the  purchase  of  Christ's  blood, 
and  therefore  should  be  regarded  by  us  with  the 
most  tender  affection.  O  think  what  a  confusion  it 
will  be  to  a  negligent  minister,  at  the  last  day,  to 
have  this  blood  of  the  Son  of  God  pleaded  against 
him  !  and  for  Christ  to  say,  '  It  was  the  purchase  of 
my  blood  of  which  thou  didst  make  so  light,  and  dost 
thou  think  to  be  saved  by  it  thyself?'  O  brethren, 
seeing  Christ  will  bring  his  blood  to  plead  with  us, 
let  it  plead  us  to  our  duty,  lest  it  plead  us  to  damna- 
tion. 


PART  IIL 

APPLICATION. 


CHAPTER  I. 

THE  USE  OF  HUMILIATION. 

Reverend  and  dear  brethren,  our  business  here 
this  day  is  to  humble  our  souls  before  the  Lord  for 
our  past  negligence,  and  to  implore  God's  assistance 
in  our  work  for  the  time  to  come.  Indeed,  we  can 
scarcely  expect  the  latter  without  the  former.  If 
God  will  help  us  in  our  future  duty,  he  will  first 
humble  us  for  our  past  sin.  He  that  hath  not  so 
much  sense  of  his  faults  as  unfeignedly  to  lament 
them,  will  hardly  have  so  much  as  to  move  him  to 
reform  them.  The  sorrow  of  repentance  may  exist 
without  a  change  of  heart  and  life ;  because  a  passion 
may  be  more  easily  wrought  than  a  true  conversion. 
But  the  change  cannot  take  place  without  some  good 
measure  of  the  sorrow.  Indeed,  we  may  here  justly 
begin  our  confessions ;  it  is  too  common  with  us  to 
expect  that  from  our  people,  which  we  do  little  or 
nothing  in  ourselves.  What  pains  do  we  take  to 
humble  them,  while  we  ourselves  are  unhumbled  [ 
How  hard  do  we  expostulate  with  them,  to  wring 
out  of  them  a  few  penitential  tears,  (and  all  too  little,) 
i3 


while  yet  our  own  eyes  are  dry  !  Alas !  how  we  set 
them  an  example  of  hard-heartedness,  while  we  are 
endeavouring  by  our  words  to  melt  and  molHfy  them ! 
Oh,  if  we  did  but  study  half  as  much  to  affect  and 
amend  our  own  hearts,  as  we  do  those  of  our  hearers, 
it  would  not  be  with  many  of  us  as  it  is !  It  is  a 
m-eat  deal  too  little  that  we  do  for  their  humiliation  : 
but  I  fear  it  is  much  less  that  some  of  us  do  for  our 
own.  Too  many  do  somewhat  for  other  men's  souls, 
while  they  seem  to  forget  that  they  have  souls  of 
their  own  to  regard.  They  so  carry  the  matter,  as 
if  their  part  of  the  work  lay  in  calling  for  repentance, 
and  the  hearers'  in  repenting;  theirs  in  bespeaking 
tears  and  sorrow,  and  other  men's  in  weeping  and 
sorrowing;  theirs  in  crying  down  sin,  and  the  people's 
in  forsaking  it;  theirs  in  preaching  duty,  and  the 
hearers'  in  practising  it ! 

But  we  find  that  the  guides  of  the  church  in 
Scripture  did  confess  their  own  sins,  as  well  as  the 
sins  of  the  people.  Ezra  confesseth  the  sins  of' the 
priest,  as  well  as  of  the  people,  weeping  and  casting 
himself  down  before  the  house  of  God.  Daniel 
confessed  his  own  sin,  as  well  as  the  people's.  I 
think,  if  we  consider  well  the  duties  already  stated, 
and  how  imperfectly  we  have  performed  them,  we 
need  not  demur  upon  the  question.  Whether  we 
]]ave  cause  of  humiliation.  I  must  needs  say, 
though  I  condemn  myself  in  saying  it,  that  he  who 
leadeth  but  this  one  exhortation  of  Paul  to  the 
elders  of  the  church  at  Ephesus,  and  compareth  his 
hfe  with  it,  must  be  stupid  and  hard-hearted,  if  he 
do  not  melt  under  a  sense  of  his  neglects,  and  be 
not  forced  to  bewail  his  great  omissions,  and  to  ily  for 


203 

refuge  to  the  blood  of  Christ,  and  to  his  pardoniut; 
grace.  I  am  confident,  brethren,  that  none  of  you 
do  in  judgment  approve  of  the  libertine  doctrine, 
that  crieth  down  the  necessity  of  confession,  contri- 
tion, and  humiliation,  as  connected  with  the  pardon 
of  sin  !  Is  it  not  pity,  then,  that  our  hearts  are  not 
as  orthodox  as  our  heads  ?  But  I  see  we  have  but 
half-learned  our  lesson,  when  we  know  it,  and  caiv 
say  it.  When  the  understanding  hath  learned  it. 
there  is  more  ado  to  teach  our  wills  and  affections,* 
our  eyes,  our  tongues,  and  hands.  It  is  a  sad  thing 
that  so  many  of  us  preach  our  hearers  asleep  :  but  it 
is  sadder  still,  if  we  have  studied  and  preached  our- 
selves asleep,  and  have  talked  so  long  against  hard- 
ness of  heart,  till  our  own  has  grown  hardened,  under 
the  noise  of  our  own  reproofs  ! 

And  that  you  may  see  that  it  is  not  a  causeless 
sorrow  that  God  requireth  of  us,  I  shall  call  to  your 
remembrance  our  manifold  sins,  and  set  them  in 
order  before  you,  that  we  may  make  a  full  and  free 
confession  of  them,  and  that  He  who  is  "  faithful 
and  just  may  forgive  them,  and  cleanse  us  from  all 
iniquity."  In  this  I  suppose  I  have  your  hearty 
consent,  and  that  you  will  be  so  far  from  being 
offended  with  me,  though  I  should  disgrace  your 
persons,  and  others  in  this  office,  that  you  will  readily 
subscribe  the  charrje,  and  be  humble  self-accusers ; 
and  so  far  am  1  from  justifying  myself  by  the  accu- 
sation of  others,  that  I  do  unfeignedly  put  my 
name  with  the  first  in  the  bill  of  indictment.  For 
how  can  a  wretched  sinner,  one  chargeable  with  so 
many  and  so  great  transgressions,  presume  to  justify 
himself  before  God  ?     Or  how  can  he  plead  guiltlesis, 


2W 

whose  conscience  hath  so  much  to  say  against  him  ? 
If  I  cast  shame  upon  the  ministry,  it  is  not  on  the 
office,  but  on  our  persons,  by  opening  that  sin  which 
is  our  shame.  The  glory  of  our  high  employment 
doth  not  communicate  any  glory  to  our  sin ;  "  for 
sin  is  a  reproach  to  any  people."  And  be  they  pastors 
or  people,  it  is  only  they  that  "  confess  and  forsake 
their  sins,  that  shall  have  mercy,"  while  "  he  that 
hardeneth  his  heart  shall  fall  into  mischief." 

The  great  sins  that  we  are  guilty  of,  I  shall  not 
undertake  to  enumerate,  and  therefore  my  passing 
over  any  particular  one,  is  not  to  be  taken  as  a  denial 
or  justification  of  it.  But  I  shall  consider  it  as  my 
duty,  to  instance  some  few  which  cry  aloud  for  hu- 
miliation and  speedy  reformation. 

Only  I  must  needs  first  make  this  profession, 
That,  notwithstanding  all  the  faults  which  are  now 
amongst  us,  I  do  not  believe  that  ever  England  had 
so  able  and  faithful  a  ministry  since  it  was  a  nation, 
as  it  hath  at  this  day ;  and  I  fear  that  few  nations 
on  earth,  if  any,  have  the  like.  Sure  I  am,  the 
change  is  so  great  within  these  twelve  years,  that  it 
is  one  of  the  greatest  joys  that  ever  I  had  in  the 
world  to  behold  it.  O  how  many  congregations  are 
now  plainly  and  frequently  taught,  that  lived  then 
in  great  obscurity !  How  many  able,  faithful  men 
are  there  now  in  a  county,  in  comparison  of  what 
were  then  !  How  graciously  hath  God  prospered 
the  studies  of  many  young  men,  who  were  little 
children  in  the  beginning  of  the  late  troubles,  so  that 
now  they  cloud  the  most  of  their  seniors !  How 
many  miles  would  I  have  gone  twenty  years  ago, 
and  less,  to  have  heard  one  of  those  ancient  reverend 


205 

divines,  whose  congregations  are  now  grown  thin, 
and  their  parts  esteemed  mean,  by  reason  of  the 
notable  improvement  of  their  juniors  1  And,  in  par- 
ticular, how  mercifully  hath  the  Lord  dealt  with  this 
poor  county  of  Worcester,  in  raising  up  so  many  who 
do  credit  to  the  sacred  office,  and  self-denyingly  and 
freely,  zealously  and  unweariedly,  lay  out  themselves 
for  the  good  of  souls  !  I  bless  the  Lord  that  hath 
placed  me  in  such  a  neighbourhood,  where  I  may 
have  the  brotherly  fellowship  of  so  many  able,  faith- 
ful, humble,  unanimous,  and  peaceable  men.  O 
that  the  Lord  would  long  continue  this  admirable 
mercy  to  this  unworthy  county  !  And  I  hope  I  shall 
rejoice  in  God  while  I  have  a  being,  for  the  common 
change  in  other  parts  that  I  have  lived  to  see :  that 
so  many  hundred  faithful  men  are  so  hard  at  work 
for  the  saving  of  souls,  "  frementibus  licet  et  fren- 
dentibus  inimicis ;"  and  that  more  are  springing  up 
apace.  I  know  there  are  some  men,  whose  parts  I 
reverence,  who  being,  in  point  of  government,  of 
another  mind  from  them,  will  be  offended  at  my  very 
mention  of  this  happy  alteration  :  but  I  must  profess, 
if  I  were  absolutely  prelatical,  if  I  knew  my  heart, 
I  could  not  choose  for  all  that  but  rejoice.  What ! 
not  rejoice  at  the  prosperity  of  the  church,  because 
the  men  do  diflPer  in  one  opinion  about  its  order  ! 
Should  I  shut  my  eyes  against  the  mercies  of  the 
Lord  ?  The  souls  of  men  are  not  so  contemptible 
to  me,  that  I  should  envy  them  the  bread  of  life, 
because  it  is  broken  to  them  by  a  hand  that  had  not 
the  prelatical  approbation  }  O  that  every  congrega- 
tion were  thus  supplied  !  But  every  thing  cannot  be 
clone  at  once.     They  had  a  long  time  to  settle  a 


206 

eorrupted  ministry ;  and  when  the  ignorant  and  scan- 
dalous are  cast  out,  we  cannot  create  abilities  in  others 
for  the  supply,  we  must  stay  the  time  of  their  pre- 
paration and  growth  ;  and  then,  if  England  drive  not 
away  the  gospel  by  their  abuse,  even  by  their  wilful 
unreformedness,  and  hatred  of  the  light,  they  are 
like  to  be  the  happiest  nation  under  heaven.  For, 
as  for  all  the  sects  and  heresies  that  are  creeping  in 
and  daily  troubling  us,  I  doubt  not  but  the  gospel, 
managed  by  an  able  self-denying  ministry,  will  effec- 
tually disperse  and  shame  them  all. 

But  you  may  say.  This  is  not  confessing  sin,  but 
applauding  those  whose  sins  you  pretend  to  confess. 
To  this  I  answer.  It  is  the  due  acknowledgment  of 
God's  kindness,  and  thanksgiving  for  his  admirable 
mercies,  that  I  may  not  seem  unthankful  in  confes- 
sion, much  less  to  cloud  or  vilify  God's  graces,  while 
I  open  the  frailties  that  in  many  do  accompany  them, 
for  many  things  are  sadly  out  of  order  in  the  best,  as 
will  appear  from  the  following  particulars. 

I.  One  of  our  most  heinous  and  palpable  sins  is 
Pride.  This  is  a  sin  that  hath  too  much  interest 
in  the  best  of  us ;  but  which  is  more  hateful  and  inex- 
cusable in  us  than  in  other  men.  Yet  is  it  so  pre- 
valent in  some  of  us,  that  it  enditeth  our  discourses, 
it  chooseth  our  company,  it  formeth  our  counte- 
nances, it  putteth  the  accent  and  emphasis  upon  our 
words.  It  fills  some  men's  minds  with  aspiring 
desires  and  designs :  it  possesseth  them  with  envious 
and  bitter  thoughts  against  those  who  stand  in  their 
light,  or  who,  by  any  means,  eclipse  their  glory,  or 
hinder  the  progress  of  their  reputation.  O  what  a 
constant  companion,  what  a  tyrannical  commander, 


■U'hat  a  sly  and  subtle  insinuating  enemy,  is  this  sin 
of  pride  !  It  goes  with  men  to  the  draper,  the 
mercer,  the  tailor;  it  chooseth  them  their  cloth,  their 
trimming,  and  their  fashion.  Fewer  ministers  would 
ruffle  it  out  in  the  fashion  in  hair  and  habit,  if  it 
were  not  for  the  command  of  this  tyrant.  And  I 
would  that  this  were  all,  or  the  worst.  But,  alas  ! 
how  frequently  doth  it  go  with  us  to  our  study,  and 
there  sit  with  us  and  do  our  work  !  How  oft  doth 
it  choose  our  subject ;  and,  more  frequently  still,  our 
words  and  ornaments  !  God  commandeth  us  to  be 
as  plain  as  we  can,  that  we  may  inform  the  ignorant  ; 
and  as  convincing  and  serious  as  we  are  able,  tlmt 
we  may  melt  and  change  their  hardened  hearts. 
But  pride  stands  by  and  contradicteth  all,  and  pro- 
duceth  its  toys  and  trifles.  It  polluteth  rather  than 
polisheth ;  and,  under  pretence  of  laudable  ornaments, 
dishonoureth  our  sermons  with  childish  gaudes :  as  if 
a  prince  were  to  be  decked  in  the  habit  of  a  stage- 
player  or  a  painted  fool.  It  persuadeth  us  to  paint 
the  window,  that  it  may  dim  the  light ;  and  to  speak 
to  our  people  that  which  they  cannot  understand,  to 
show  them  that  we  are  able  to  speak  unprofitably* 
If  we  have  a  plain  and  cutting  passage,  it  taketh  off 
the  edge,  and  dulls  the  life  of  our  preaching,  under 
pretence  of  filing  off  the  roughness,  unevenness,  and 
superfluity.  When  God  chargeth  us  to  deal  with 
men  as  for  their  lives,  and  to  beseech  them  with  ail 
the  earnestness  that  we  are  able,  this  cursed  sin  con- 
trolleth  all,  and  condemneth  the  most  holy  commands 
of  God,  and  saith  to  us,  '  What !  will  you  make 
people  think  you  are  mad?  will  you  make  them  say 
you  rage  or  rave?      Cannot  you  speak  soberly  and 


S08 

moderately?*  And  thus  doth  pride  make  many  a 
man's  sermons — and  what  pride  makes,  the  devil 
makes — and  what  sermons  the  devil  will  make,  and 
to  what  end,  we  may  easily  conjecture.  Though  the 
matter  be  of  God,  yet  if  the  dress,  and  manner,  and 
end  be  from  Satan,  we  have  no  great  reason  to  expect 
success. 

And  when  pride  hath  made  the  sermon,  it  goes 
with  us  into  the  pulpit — it  formeth  our  tone — it 
animateth  us  in  the  delivery — it  takes  us  off  from 
that  which  may  be  displeasing,  how  necessary  soever, 
and  setteth  us  in  pursuit  of  vain  applause.  In  short, 
the  sum  of  all  is  this,  it  maketh  men,  both  in  study- 
ing, and  preaching,  to  seek  themselves,  and  deny 
God,  when  they  should  seek  God's  glory,  and  deny 
themselves.  When  they  should  inquire,  What  shall 
I  say,  and  how  shall  I  say  it,  to  please  God  best, 
and  do  most  good? — it  makes  them  ask.  What  shall 
I  say,  and  how  shall  I  deliver  it,  to  be  thought  a 
learned,  able  preacher,  and  to  be  applauded  by  all  that 
hear  me  ?  When  the  sermon  is  done,  pride  goeth 
home  with  them,  and  maketh  them  more  eager  to 
know  whether  they  were  applauded,  than  whether 
they  did  prevail  for  the  saving  of  souls.  Were  it 
not  for  shame,  they  could  find  in  their  hearts  to  ask 
people  how  they  liked  them,  and  to  draw  out  their 
commendations.  If  they  perceive  that  they  are 
highly  thought  of,  they  rejoice  as  having  attained 
their  end ;  but  if  they  see  that  they  are  considered 
but  weak  or  common  men,  they  are  displeased,  as 
having  missed  the  prize  they  had  in  view. 

But  even  this  is  not  all,  nor  the  worst,  if  worse 
may  be»     O  that  ever  it  should  be  said  of  godly 


^09 

ministers,  that  they  are  so  set  upon  popular  air,  and 
of  sitting  highest  in  men's  estimation,  that  they  envy 
the  talents  and  names  of  their  brethren  who  are 
preferred  before  them,  as  if  all  were  taken  from  their 
praise  that  is  given  to  another ;  and  as  if  God  had 
given  them  his  gifts,  to  be  the  mere  ornaments  and 
trappings  of  their  persons,  that  they  may  walk  as 
men  of  reputation  in  the  world,  and  as  if  all  his  gifts 
to  others  were  to  be  trodden  down  and  vilified,  if 
they  seem  to  stand  in  the  way  of  their  honour ! 
What  !  a  saint — a  preacher  of  Christ,  and  yet  envy 
that  which  hath  the  image  of  Christ,  and  malign 
his  gifts  for  which  he  should  have  the  glory,  and  all 
because  they  seem  to  hinder  our  glory !  Is  not 
every  true  Christian  a  member  of  the  body  of  Christ, 
and,  therefore,  partaketh  of  the  blessings  of  the  whole, 
and  of  each  particular  member  thereof?  and  doth  not 
every  man  owe  thanks  to  God  for  his  brethren's  gifts, 
not  only  as  having  himself  a  part  in  them,  as  the 
foot  hath  the  benefit  of  the  guidance  of  the  eye ;  but 
also  because  his  own  ends  may  be  attained,  by  his 
brethren's  gifts,  as  well  as  by  his  own  ? — for  if  the 
glory  of  God,  and  the  church's  felicity,  be  not  his 
end,  he  is  not  a  Christian.  Will  any  workman 
malign  another,  because  he  helpeth  him  to  do  his 
master's  work  ?  Yet,  alas  !  how  common  is  this 
heinous  crime  among  the  members  of  Christ !  They 
can  secretly  blot  the  reputation  of  those  that  stand 
in  the  way  of  their  own :  and  what  they  cannot  for 
shame  do  in  plain  and  open  terras,  lest  they  be  proved 
liars  and  slanderers,  they  will  do  in  generals,  and  by 
malicious  intimations,  raising  suspicions  where  they 
cannot  fasten  accusations.      And  some  go  so  far, 


^10 

that  they  are  unwilling  that  any  one  who  is  abler 
than  themselves  should  come  into  their  pulpits,  lest 
they  should  be  more  applauded  than  themselves. 
A  fearful  thing  it  is,  that  any  man,  who  hath  the 
least  of  the  fear  of  God,  should  so  envy  God's  gifts, 
and  had  rather  that  his  carnal  hearers  should  remain 
unconverted,  and  the  drowsy  unawakened,  than  that 
it  should  be  done  by  another  who  may  be  preferred 
before  them.  Yea,  so  far  doth  this  cursed  vice  pre- 
vail, that  in  great  congregations,  which  have  need  of 
the  help  of  many  preachers,  we  can  scarcely,  in  many 
places,  get  two  of  equality,  to  live  together  in  love 
and  quietness,  and  unanimously  to  carry  on  the  work 
of  God  !  But  unless  one  of  them  be  quite  below 
the  other  in  parts,  and  content  to  be  so  esteemed,  or 
unless  he  be  an  assistant  to  the  other,  and  ruled  by 
him,  they  are  contending  for  precedency,  and  envy- 
ing each  other's  interest,  and  walking  with  strange- 
ness and  jealousy  towards  one  another,  to  the  shame 
of  their  profession,  and  the  great  injury  of  their 
people.  I  am  ashamed  to  think  of  it,  that  when  I 
have  been  endeavouring  to  convince  persons  of  public 
interest  and  capacity,  of  the  gre'at  necessity  of  more 
ministers  than  one  in  large  congregations,  they  tell 
me,  they  will  never  agree  together  !  I  hope  the 
objection  is  unfounded  as  to  the  most :  but  it  is  a  sad 
case  that  it  should  be  true  of  any.  Nay,  so  great 
is  the  pride  of  some  men,  that  when  they  might 
have  an  equal  assistant  to  further  the  work  of  God, 
they  had  rather  take  all  the  burden  upon  themselves, 
though  more  than  they  can  bear,  than  that  any  one 
should  share  with  them  in  the  honour ;  or  that  their 
interest  in  the  affections  of  the  people  should  be 
diminished. 


Hence  also  it  is  that  men  do  so  magnify  their 
own  opinions,  and  are  as  censorious  of  any  that  differ 
from  them  in  inferior  matters,  as  if  it  were  all  one  to 
differ  from  them  and  from  God.  They  expect  that  all 
should  conform  to  their  judgment,  as  if  they  were  the 
rulers  of  the  church's  faith :  and  while  we  cry  down 
papal  infallibility,  too  many  of  us  w^ould  be  popes 
ourselves,  and  have  all  stand  to  our  determination,  as 
if  we  were  infallible.  It  is  true,  we  have  more  mo- 
desty than  expressly  to  say  so ;  we  pretend  that  it  is 
only  the  evidence  of  truth,  that  appeareth  in  our  rea- 
sons, that  we  expect  men  should  yield  to,  and  our 
zeal  is  for  the  truth,  and  not  for  ourselves :  but  as 
that  must  needs  be  taken  for  truth  which  is  ours,  so 
our  reasons  must  needs  be  taken  for  valid;  and  if 
they  be  but  freely  examined,  and  be  found  fallacious, 
as  we  are  exceedingly  backward  to  see  it  ourselves, 
because  they  are  ours,  so  we  are  angry  that  it  should 
be  disclosed  to  others.  We  so  espouse  the  cause  of 
our  errors,  as  if  all  that  were  spoken  against  them, 
were  spoken  against  our  persons,  and  we  were  hein- 
ously injured  to  have  our  arguments  thoroughly  con- 
futed, by  which  we  injured  the  truth  and  the  souls  of 
men.  The  matter  is  come  to  this  pass,  through  our 
pride,  that  if  an  error  or  fallacious  argument  do  fall 
under  the  patronage  of  a  reverend  name,  which  is 
nothing  rare,  we  must  either  allow  it  the  victory,  and 
give  away  the  truth,  or  else  become  injurious  to  that 
name  that  doth  patronize  it;  for  though  you  meddle 
not  with  their  persons,  yet  do  they  put  themselves 
under  all  the  strokes  which  you  give  their  arguments; 
and  feel  them  as  sensibly  as  if  you  had  spoken  ot 
themselves,  because  they  think  it  will  follow  in  the 


212 

eyes  of  others,  that  weak  arguing  is  a  sign  of  a  weak 
man.  If,  therefore,  you  consider  it  your  duty  to 
shame  their  errors  and  false  reasonings,  by  discovering 
their  nakedness,  they  take  it  as  if  you  shamed  their 
persons ;  and  so  their  names  must  be  a  garrison  or 
fortress  to  their  mistakes,  and  their  reverence  must 
defend  all  their  sayings  from  attack. 

So  high  indeed  are  our  spirits,  that  when  it  be- 
comes the  duty  of  others  to  reprove  or  contradict  us, 
we  are  commonly  impatient  both  of  the  matter  and 
the  manner.  We  love  the  man  who  will  say  as  we 
say,  and  be  of  our  opinion,  and  promote  our  reputa- 
tion, though,  in  other  respects,  he  be  less  worthy  of 
our  esteem.  But  he  is  ungrateful  to  us  who  contra- 
dicteth  us,  and  difFereth  from  us,  and  dealeth  plainly 
with  us  as  to  our  miscarriages,  and  telleth  us  of  our 
faults  !  Especially  in  the  management  of  our  public 
arguings,  where  the  eye  of  the  world  is  upon  us,  we 
can  scarcely  endure  any  contradiction  or  plain  dealing. 
I  know  that  railing  language  is  to  be  abhorred,  and 
that  we  should  be  as  tender  of  each  other's  reputa- 
tion, as  our  fidelity  to  the  truth  will  permit.  But 
our  pride  makes  too  many  of  us  think  all  men  con- 
temn us  that  do  not  admire  us,  yea,  and  admire  all 
we  say,  and  submit  their  judgments  to  our  most  pal- 
pable mistakes  !  We  are  so  tender,  that  a  man  can 
scarcely  touch  us  but  we  are  hurt ;  and  so  high- 
minded,  that  a  man  who  is  not  versed  in  compliment- 
ing, and  skilled  in  flattery  above  the  vulgar  rate,  can 
scarcely  tell  how  to  handle  us,  and  fit  our  expecta- 
tions at  every  turn,  without  there  being  some  word, 
or  some  neglect,  which  our  high  spirits  will  fasten  on, 
and  take  as  injurious  to  our  honour. 


213 

I  confess  I  have  often  wondered,  that  this  most 
heinous  sin  should  be  made  so  hght  of,  and  thought 
so  consistent  with  a  holy  frame  of  heart  and  life, 
when  far  less  sins  are,  by  ourselves,  proclaimed  to  be 
so  damnable  in  our  people  !  And  I  have  wondered 
more,  to  see  the  difference  between  godly  preachers 
and  ungodly  sinners,  in  this  respect.  When  we 
speak  to  drunkards,  worldlings,  or  ignorant  uncon- 
verted persons,  we  disgrace  them  to  the  utmost,  and 
lay  it  on  as  plainly  as  we  can  speak,  and  tell  them  of 
their  sin,  and  shame,  and  misery ;  and  we  expect 
that  they  should  not  only  bear  all  patiently,  but  take 
all  thankfully.  And  most  that  1  deal  with  do  take 
it  patiently,  and  many  gross  sinners  will  commend 
the  closest  preachers  most,  and  will  say  that  they  care 
not  for  hearing  a  man  that  will  not  tell  them  plainly 
of  their  sins.  But  if  we  speak  to  a  godly  minister 
against  his  errors  or  his  sins,  if  we  do  not  honour 
them  and  reverence  them,  and  speak  as  smoothly  as 
we  are  able  to  speak,  yea,  if  we  mix  not  commendations 
with  our  reproofs,  if  the  applause  be  not  predomi- 
nant, so  as  to  drown  all  the  force  of  the  reproof  or  con- 
futation, they  take  it  as  almost  an  insufferable  injury. 

Brethren,  I  know  this  is  a  sad  confession  !  but 
that  all  this  should  exist  among  us,  should  be  more 
grievous  to  us  than  to  be  told  of  it.  Could  the  evil 
be  hid,  I  should  not  have  disclosed  it,  at  least  so 
openly  in  the  view  of  all.  But,  alas  !  it  is  long  ago 
open  to  the  eyes  of  the  world.  We  have  dis- 
honoured ourselves  by  idolizing  our  honour ;  we 
print  our  shame,  and  preach  our  shame,  thus  pro- 
claiming it  to  the  whole  world.  Some  will  think 
that  I  speak  over- charitably  when  I  call  such  persons 


214 

godly  men,  in  whom  so  great  a  sin  doth  so  much 
prevail.  I  know,  indeed,  that  where  it  is  predomi* 
nant,  not  hated,  and  bewailed,  and  mortified  in  the 
main,  there  can  be  no  true  godliness;  and  I  beseech 
every  man  to  exercise  a  strict  jealousy  and  search  of 
his  own  heart.  But  if  all  be  graceless  that  are 
guilty  of  any  or  of  most  of  the  forementioned  dis- 
coveries of  pride,  the  Lord  be  merciful  to  the  minis- 
ters of  this  land,  and  give  us  quickly  another  spirit; 
for  grace  is  then  a  rarer  thing  than  most  of  us  have 
supposed  it  to  be. 

Yet  I  must  needs  say,  that  I  do  not  mean  to  in- 
volve all  the  ministers  of  Christ  in  this  charge.  To 
the  praise  of  divine  grace  be  it  spoken,  we  have 
some  among  us,  who  are  eminent  for  humility  and 
meekness,  and  who,  in  these  respects,  are  exemplary 
to  their  flocks  and  to  their  brethren.  It  is  their 
glory,  and  shall  be  their  glory;  and  maketh  them 
truly  honourable  and  lovely  in  the  eyes  of  God  and 
of  all  good  men,  and  even  in  the  eyes  of  the  ungodly 
themselves.  O  that  the  rest  of  us  were  but  such  ! 
But,  alas  !  this  is  not  the  case  with  all  of  us. 

O  that  the  Lord  would  lay  us  at  his  feet,  in  the 
tears  of  unfeigned  sorrow  for  this  sin  !  Brethren, 
may  I  expostulate  this  case  a  little  with  my  own 
heart  and  yours,  that  we  may  see  the  evil  of  our 
sin,  and  be  reformed?  Is  not  pride  the  sin  ot 
devils — the  first-born  of  hell?  Is  it  not  that  wherein 
Satan's  image  doth  much  consist?  and  is  it  to  be 
tolerated  in  men  who  are  so  engaged  against  him 
and  his  kingdom  as  we  are  ?  The  very  design  of 
the  gospel  is  to  abase  us ;  and  the  work  of  grace  is 
begun  and  carried  on  in  humiliation.      Humility  is 


215 

not  merely  an  ornament  of  a  Christian;  it  is  an  es^ 
sential  part  of  the  new  creature.  It  is  a  contradiction 
in  terms,  to  be  a  Christian  and  not  humble.  All 
who  will  be  Christians  must  be  Christ's  disciples, 
and  "  come  to  him  to  learn ;"  and  the  lesson  which 
he  teacheth  them  is,  to  "  be  meek  and  lowly."  O 
how  many  precepts  and  admirable  examples  hath  our 
Lord  and  Master  given  us  to  this  end  !  Can  we 
behold  him  washing  and  wiping  his  servants'  feet, 
and  yet  be  haughty  and  lordly  still  ?  Shall  he  con- 
verse with  the  meanest  of  the  people,  and  shall  we 
avoid  them  as  below  our  notice,  and  think  none  but 
persons  of  wealth  and  honour  fit  for  our  society? 
How  many  of  us  are  often er  found  in  the  houses  of 
gentlemen,  than  in  the  cottages  of  the  poor,  who 
most  need  our  help  !  There  are  many  of  us  who 
would  think  it  below  us  to  be  daily  with  the  most 
needy  and  beggarly  people,  instructing  them  in  the 
way  of  life  and  salvation ;  as  if  we  had  taken  charge 
of  the  souls  of  the  rich  only !  Alas  !  what  is  it 
that  we  have  to  be  proud  of?  Is  it  of  our  body? 
Why,  is  it  not  made  of  the  same  materials  as  the 
brutes ;  and  must  it  not  shortly  be  as  loathsome  and 
abominable  as  a  carcass?  Is  it  of  our  graces? 
Why,  the  more  we  are  proud  of  them,  the  less  we 
have  to  be  proud  of.  When  so  much  of  the  nature 
of  grace  consists  in  humility,  it  is  a  great  absurdity 
to  be  proud  of  it.  Is  it  of  our  knowledge  and  learn- 
ing ?  Why,  if  we  have  any  knowledge  at  all,  we 
must  know  how  much  reason  we  have  to  be  humble : 
and  if  we  know  more  than  others,  we  must  know 
more  reason  than  others  to  be  humble.  How  little 
is  it  that  the  most  learned  know,  in  comparison  of 


216 

that  of  which  they  are  ignorant !  To  know  that 
things  are  past  your  reach,  and  to  know  how  igno- 
rant you  are,  one  would  think  should  be  no  great 
cause  of  pride.  However,  do  not  the  devils  know 
more  than  you  ?  And  will  you  be  proud  of  that  in 
which  the  devils  excel  you  ?  Our  very  business  is 
to  teach  the  great  lesson  of  humility  to  our  people  ; 
and  how  unfit  is  it  that  we  should  be  proud  ourselves  ! 
We  must  study  humility,  and  preach  humility ;  and 
must  we  not  possess  and  practise  humility?  A 
proud  preacher  of  humility  is  at  least  a  self-condemn- 
ing man. 

What  a  sad  case  is  it  that  so  vile  a  sin  is  not  more 
easily  discerned  by  us  ;  but  many  who  are  most  proud 
can  blame  it  in  others,  and  yet  take  no  notice  of  it 
in  themselves  !  The  world  takes  notice  of  some 
among  us,  that  they  have  aspiring  minds,  and  seek 
for  the  highest  room,  and  must  be  the  rulers,  and 
bear  the  sway  wherever  they  come,  or  else  there  is 
no  living  or  acting  with  them.  In  any  consultations, 
they  come  not  to  search  after  truth,  but  to  dictate 
to  others,  who,  perhaps,  are  fit  to  teach  them.  In  a 
word,  they  have  such  arrogant  domineering  spirits 
that  the  world  rings  of  it,  and  yet  they  will  not  see 
it  in  themselves  ! 

Brethren,  I  desire  to  deal  closely  with  my  own 
heart  and  yours.  I  beseech  you  consider.  Whether 
it  will  save  us  to  speak  well  of  the  grace  of  humility, 
while  we  possess  it  not,  or  to  speak  against  the  sin 
of  pride,  while  we  indulge  in  it.  Have  not  many 
of  us  cause  seriously  to  inquire,  Whether  sincerity 
will  consist  with  such  a  measure  of  pride  as  we  feel. 
When  we  are  telling  the   drunkard  that  he  cannot 


S17 

be  saved  unless  he  become  temperate — and  the  for- 
nicator, that  he  cannot  be  saved  unless  he  become 
chaste — have  we  not  as  great  reason,  if  we  are  proud, 
to  say  to  ourselves  that  we  cannot  be  saved  unless 
we  become  humble?  Pride,  in  fact,  is  a  greater 
sin  than  drunkenness  or  fornication;  and  humility 
is  as  necessary  as  sobriety  and  chastity.  Truly, 
brethren,  a  man  may  as  certainly,  and  more  slily, 
make  haste  to  hell,  in  the  way  of  earnest  preaching 
of  the  gospel,  and  seeming  zeal  for  a  holy  life,  as  in 
a  way  of  drunkenness  and  filthiness.  For  what  is 
holiness,  but  a  living  to  God?  and  what  is  a  dam- 
nable state,  but  a  living  to  ourselves  ?  And  doth 
any  one  live  more  to  himself,  or  less  to  God,  than 
the  proud  man  ?  And  may  not  pride  make  a  preacher 
study  and  pray  and  preach,  and  live  to  himself,  even 
when  he  seemeth  to  surpass  others  in  the  work?  It 
is  not  the  work  without  the  principle  that  will  prove 
us  upright.  The  work  may  be  God's,  and  yet  we 
may  do  it,  not  for  God,  but  for  ourselves.  I  confess 
I  feel  such  continual  danger  on  this  point,  that  if  I 
do  not  watch,  lest  I  should  study  for  myself,  and 
preach  for  myself,  and  write  for  myself,  rather  than 
for  Christ,  I  should  soon  miscarry.  Consider,  I  be- 
seech you,  brethren,  what  baits  there  are  in  the  work 
of  the  ministry,  to  entice  a  man  to  selfishness,  even 
in  the  highest  works  of  piety  !  The  fame  of  a  godly 
man  is  as  great  a  snare  as  the  fame  of  a  learned  man. 
But  woe  to  him  that  takes  up  with  the  fame  of  god- 
liness, instead  of  godliness  !  "  Verily  I  say  unto 
you.  They  have  their  reward."  When  the  times 
were  all  for  learning  and  empty  formalities,  the 
temptation  of  the  proud  did  lie  that  way.  But  now, 
K  42 


218 

when,  through  the  unspeakable  mercy  of  God,  the 
most  Uvely  practical  preaching  is  in  credit,  and  godli- 
ness itself  is  in  credit,  the  temptation  of  the  proud 
is  to  pretend  to  be  zealous  preachers  and  godly  men. 
O  what  a  fine  thing  is  it  to  have  the  people  crowding 
to  hear  us,  and  affected  with  what  we  say,  and  yield- 
ing up  to  us  their  judgment  and  affections  !  What 
a  noble  thing  is  it  to  be  cried  up  as  the  ablest  and 
godhest  man  in  the  country, — to  be  famed  through 
the  land  for  the  highest  spiritual  excellencies  !  Alas  \ 
brethren,  a  little  grace,  combined  with  such  induce- 
ments, will  serve  to  make  you  join  yourselves  with 
the  forwardest,  in  promoting  the  cause  of  Christ  in 
the  world.  Nay,  pride  may  do  it  without  any  special 
grace.  O,  therefore,  be  jealous  of  yourselves ;  and, 
amidst  all  your  studies,  be  sure  to  study  humility  [ 
"  He  that  exalteth  himself  shall  be  humbled,  and  he 
that  humbleth  himself  shall  be  exalted."  I  com- 
monly observe  that  almost  all  men,  whether  good  or 
bad,  do  loathe  the  proud,  and  love  the  humble.  So 
far,  indeed,  doth  pride  contradict  itself,  that,  con- 
scious of  its  own  deformity,  it  often  borrows  the 
homely  dress  of  humility.  We  have  the  more  cause 
to  be  jealous  of  it,  because  it  is  a  sin  most  deeply 
rooted  in  our  nature,  and  as  hardly  as  any  extirpated 
from  the  soul. 

II.  We  do  not  so  seriously,  unreservedly,  and 
laboriously  lay  out  ourselves  in  the  work  of  the 
Lord,  as  beseemeth  men  of  our  profession  and  en- 
gagements. I  bless  the  Lord  that  there  are  so 
many  who  do  this  work  with  all  their  might.  But, 
alas  !  how  imperfectly  and  how  negligently  do  the 
most,  even  of  those  that  we  take  for  godly  ministers, 


219 

go  through  their  work  !  How  few  of  us  do  so  be- 
have ourselves  in  our  office,  as  men  that  are  wholly- 
devoted  thereto,  and  who  have  consecrated  all  they 
have  to  the  same  end !  And  because  you  shall  see 
my  grounds  for  this  confession,  I  shall  mention  in- 
stances of  our  sinful  negligence. 

1 .  If  we  were  duly  devoted  to  our  work,  we  would 
not  be  so  negligent  in  our  studies.  Few  men  are  at 
the  pains  that  is  necessary  for  the  right  informing  of 
their  understandings,  and  fitting  them  for  their  fur- 
ther work.  Some  men  have  no  delight  in  their 
studies,  but  take  only  now  and  then  an  hour,  as  an 
unwelcome  task  which  they  are  forced  to  fulfil,  and 
are  glad  when  they  are  from  under  the  yoke.  Will 
neither  the  natural  desire  of  knowledge,  nor  the 
consciousness  of  our  great  ignorance  and  weakness, 
nor  the  sense  of  the  weight  of  our  ministerial  work, — 
will  none  of  all  these  things  keep  us  closer  to  our 
studies,  and  make  us  more  dilicrent  in  seeking  after 
truth  ?  O  what  abundance  of  things  are  there  that 
a  minister  should  understand  !  and  what  a  great 
defect  is  it  to  be  ignorant  of  them  !  and  how  much 
shall  we  miss  such  knowledge  in  our  work  !  Many 
ministers  study  only  to  compose  their  sermons,  and 
very  little  more,  when  there  are  so  many  books  to  be 
read,  and  so  many  matters  that  we  should  not  be 
unacquainted  with.  Nay,  in  the  study  of  our  ser- 
mons we  are  too  negligent,  gathering  only  a  few 
naked  truths,  and  not  considering  of  the  most  forcible 
expressions  by  which  we  may  set  tliem  home  to  men's 
consciences  and  hearts.  We  must  study  how  to 
convince  and  get  within  men,  and  how  to  bring  each 
truth  to  the  quick,  and  not  leave  all  this  to  our  ex- 
k2 


220 

temporary  promptitude,  unless  in  cases  of  necessity. 
Certainly,  brethren,  experience  will  teach  you,  that 
men  are  not  made  learned  or  wise  without  hard  study, 
and  unwearied  labour  and  experience. 

2.  If  we  were  duly  devoted  to  our  work,  it  would 
be  done  more  vigorously,  and  more  seriously,  than 
it  is  by  the  most  of  us.  How  few  ministers  do 
preach  with  all  their  might,  or  speak  about  everlasting 
joys  and  everlasting  torments,  in  such  a  manner  as 
may  make  men  believe  that  they  are  in  good  earnest ! 
It  would  make  a  man's  heart  ache  to  see  a  company 
of  dead,  drowsy  sinners,  sitting  under  a  minister,  and 
not  hear  a  word  that  is  likely  to  quicken  or  awaken 
them.  Alas  !  we  speak  so  drowsily  and  so  softly,  that 
sleepy  sinners  cannot  hear  !  The  blow  falls  so 
light  that  hard-hearted  sinners  cannot  feel !  The 
most  of  ministers  will  not  so  much  as  exert  their 
voice,  and  stir  up  themselves  to  an  earnest  utterance. 
But  if  they  do  speak  loud  and  earnestly,  how  few  do 
answer  it  with  weight  and  earnestness  of  matter ! 
And  yet,  without  this,  the  voice  doth  little  good ; 
the  people  will  esteem  it  but  mere  bawling,  when  the 
matter  doth  not  correspond.  It  would  grieve  one 
to  the  heart  to  hear  what  excellent  doctrine  some 
ministers  have  in  hand,  while  yet  they  let  it  die  in 
their  hands  for  want  of  close  and  lively  application. 
What  fit  matter  they  have  for  convincing  sinners, 
and  how  little  they  make  of  it !  what  good  they 
might  do  if  they  would  set  it  home,  and  yet  they 
cannot  or  will  not  do  it  !  Oh,  brethren,  how  plainly, 
how  closely,  how  earnestly,  should  we  deliver  a  mes- 
sage of  such  importance  as  ours,  when  the  everlast- 
ing life  or  everlasting  death  of  our  fellow-men  is 


221 

involved  in  it!  Methinks  we  are  in  nothing  so  de- 
fective as  in  this  seriousness ;  yet  is  there  nothing 
more  unsuitable  to  such  a  business  than  to  be  slight 
and  dull.  What !  speak  coldly  for  God,  and  for 
men's  salvation  !  Can  we  believe  that  our  people 
must  be  converted  or  condemned,  and  yet  speak  in  a 
drowsy  tone !  In  the  name  of  God,  brethren, 
labour  to  awaken  your  own  hearts,  before  you  go  to 
the  pulpit,  that  you  may  be  fit  to  awaken  the  hearts 
of  sinners.  Remember  they  must  be  awakened  or 
damned,  and  that  a  sleepy  preacher  will  hardly  awaken 
drowsy  sinners.  Though  you  should  extol  religion 
in  words,  yet  if  you  do  it  coldly,  you  will  seem  by 
your  manner  to  unsay  what  you  said  in  the  matter. 
It  is  a  kind  of  contempt  of  great  things,  especially 
of  so  great  things,  to  speak  of  them  without  much 
affection  and  fervency.  The  manner,  as  well  as  the 
words,  must  set  them  forth.  If  we  are  commanded, 
"  Whatsoever  our  hand  findeth  to  do,  to  do  it  with 
all  our  might,"  then  certainly  such  a  work  as  preach- 
ing for  men's  salvation  should  be  done  with  all  our 
might.  But,  alas  !  how  few  in  number  are  such 
men  !  It  is  only  here  and  there,  even  among  good 
ministers,  that  we  find  one  who  has  an  earnest,  per- 
suasive, powerful  way  of  speaking,  that  the  people 
can  feel  him  preach  when  they  hear  him. 

Though  I  move  you  not  to  a  constant  loudness  in 
your  delivery,  for  that  will  make  your  fervency  con- 
temptible, yet  see  that  you  have  a  constant  serious- 
ness; and  when  the  matter  requireth  it,  as  it  should 
do  in  the  application  at  least,  then  lift  up  your  voice, 
and  spare  not  your  spirits.  Speak  to  your  people  as 
to  men  that  must  be  awakened,  either  on  earth  or  in 


222 

hell.  Look  around  upon  them  with  the  eye  of  faith, 
and  with  compassion,  and  think  in  what  a  state  of 
joy  or  torment  they  must  all  be  for  ever  !  and  then, 
methinks,  it  will  make  you  earnest,  and  melt  your 
heart  to  a  sense  of  their  condition.  O  speak  not 
one  cold  or  careless  word  about  so  great  a  business 
as  heaven  or  hell !  whatever  you  do,  let  the  people 
see  that  you  are  in  good  earnest.  Truly,  brethren, 
they  are  great  works  which  have  to  be  done,  and  you 
must  not  thiiik  that  trifling  will  despatch  them.  You 
cannot  break  men's  hearts  by  jesting  with  them,  or 
telUng  them  a  smooth  tale,  or  pronouncing  a  gaudy 
oration.  Men  will  not  cast  away  their  dearest  plea- 
sures at  the  drowsy  request  of  one  that  seemeth  not 
to  mean  as  he  speaks,  or  to  care  much  whether  his 
request  be  granted  or  not.  If  you  say  that  the 
work  is  God's,  and  he  may  do  it  by  the  weakest 
means,  I  answer.  It  is  true,  he  may  do  so;  but  yet 
his  ordinary  way  is  to  work  by  means,  and  to  make 
not  only  the  matter  that  is  preached,  but  also  the 
manner  of  preaching,  instrumental  to  the  work. 

With  the  most  of  our  hearers,  the  very  pronun- 
ciation and  tone  of  speech  is  a  great  point.  The 
best  matter  will  scarcely  move  them,  unless  it  be 
movingly  delivered.  See,  especially,  that  there  be 
no  affectation,  but  that  you  speak  as  familiarly  to 
them  as  you  would  do  if  you  were  talking  to  any  of 
them  personally.  The  want  of  a  familiar  tone  and 
expression  is  a  great  fault  in  most  of  our  deliveries, 
and  that  which  we  should  be  very  careful  to  amend. 
When  a  man  hath  a  reading  or  declaiming  tone,  like 
a  school-boy  saying  his  lesson,  or  repeating  an  ora- 
tion, few  are  moved  with  any  thing  that  he  says. 


223 

Let  us,  therefore,  rouse  up  ourselves  to  the  work  of 
the  Lord,  and  speak  to  our  people  as  for  their  lives, 
and  save  them  as  by  violence,  "  pulling  them  out  of 
the  fire."  Satan  will  not  be  charmed  out  of  his 
possession:  we  must  lay  siege  to  the  souls  of  sin- 
ners, which  are  his  garrison,  and  find  out  where  his 
chief  strength  lieth,  and  lay  the  battery  of  God's  ord- 
nance against  it,  and  ply  it  close,  till  a  breach  is  made ; 
and  then  suffer  them  not  by  their  shifts  to  repair  it 
again.  As  we  have  reasonable  creatures  to  deal 
with,  and  as  they  abuse  their  reason  against  the 
truth,  we  must  see  that  our  sermons  be  all  convinc- 
ing, and  that  we  make  the  light  of  Scripture  and 
Reason  shine  so  bright  in  the  faces  of  the  ungodly, 
that  it  may  even  force  them  to  see,  unless  they  wil- 
fully shut  their  eyes.  A  sermon  full  of  mere  words, 
how  neatly  soever  it  be  composed,  while  it  wants  the 
light  of  evidence,  and  the  life  of  zeal,  is  but  an  image, 
or  a  well-dressed  carcase.  '  In  preaching,  there  is  a 
communion  of  souls,  and  a  communication  of  some- 
what from  ours  to  theirs.  As  we  and  they  have 
understandings,  and  wills,  and  affections,  so  must 
the  bent  of  our  endeavours  be  to  communicate  the 
fullest  light  of  evidence  from  our  understandings  to 
theirs,  and  to  warm  their  hearts,  by  kindling  in  them 
holy  affections,  as  by  a  communication  from  our 
own.  The  great  things  which  we  have  to  commend 
to  our  hearers,  have  reason  enough  on  their  side, 
and  lie  plain  before  them  in  the  word  of  God. 
We  should,  therefore,  be  so  furnished  with  all 
kind  of  evidence,  so  that  we  may  come  as  with  a  tor- 
rent upon  their  understandings,  and  with  our  rea- 
sonings and  expostulations  to  pour  shame  upon  all 


224f 

their  vain  objections,  and  bear  down  all  before  us, 
that  they  may  be  forced  to  yield  to  the  power  of 
truth. 

3.  If  we  are  heartily  devoted  to  the  work  of  God, 
why  do  we  not  compassionate  the  poor  unprovided 
congregations  around  us,  and  take  care  to  help  them 
to  able  ministers?  and,  in  the  meantime,  go  out 
now  and  then  to  their  assistance,  when  the  business 
of  our  own  particular  charge  will  give  us  any  leave. 
A  sermon  in  the  more  ignorant  places,  purposely  for 
the  work  of  conversion,  dehvered  by  the  most  lively, 
powerful  preachers,  might  be  a  great  help  where 
constant  means  are  wanting. 

Ill,  We  are  chargeable  with  a  prevailing  regard 
to  our  worldly  interests,. in  opposition  to  the  interest 
of  Christ.     This  I  shall  manifest  in  three  instances : 

1.  The  temporizing  of  ministers.  I  would  not 
have  any  to  be  contentious  with  those  that  govern 
them,  nor  to  be  disobedient  to  any  of  their  lawful 
commands.  But  it  is  not  the  least  reproach  of 
ministers,  that  the  most  of  them,  for  worldly  advan- 
tage, suit  themselves  to  the  party  which  is  most 
likely  to  promote  their  ends.  If  they  look  for  secular 
advantages,  they  suit  themselves  to  the  secular 
power ;  if  for  popular  applause,  they  suit  themselves 
to  the  church  party  that  is  most  in  credit.  This, 
alas !  is  an  epidemical  malady.  In  Constantine's 
days,  how  prevalent  were  the  orthodox  !  In  Con- 
stantius'  days  they  almost  all  turned  Arians,  so  that 
there  were  very  few  bishops  that  did  not  apostatize, 
or  betray  the  truth  !  even  of  the  very  men  that  had 
been  in  the  council  of  Nice.  Indeed,  when  not 
only  Liberius,  but  great  Osius  himself  fell,  who  had 


S25 

been  the  president  in  so  many  orthodox  councils, 
what  better  could  be  expected  of  weaker  men?  Were 
it  not  for  secular  advantage,  how  could  it  happen  that 
ministers,  in  all  countries  in  the  world,  are  either  all, 
or  almost  all,  of  that  religion  that  is  most  in  credit, 
and  most  consistent  with  their  worldly  interest? 
Among  the  Greeks,  they  are  all  of  the  Greek  pro- 
fession :  among  the  Papists,  they  are  almost  all  Pa- 
pists :  in  Norway,  Sweden,  and  Denmark,  they  are 
almost  all  Lutherans:  and  so  in  other  countries. 
It  is  strange  that  they  should  be  all  in  the  right  in 
one  country,  and  all  in  the  wrong  in  another,  if  carnal 
advantages  did  not  sway  much  with  men,  when  they 
engage  in  the  search  of  truth.  The  variety  of  in- 
tellect, and  numberless  other  circumstances,  would 
unavoidably  occasion  a  great  variety  of  opinions  on 
various  points.  But  let  the  monarch,  and  the  stream 
of  men  in  power,  go  one  way,  and  you  shall  have  the 
generality  of  ministers  agree  with  them  to  a  hair, 
and  that  without  any  extraordinary  search.  How 
generally  did  the  common  sort  of  ministers  change 
their  religion  with  the  prince,  at  several  times,  in 
this  land  !  Not  all,  indeed,  as  our  Martyrology  can 
witness ;  but  yet  the  most.  And  the  same  tractable 
distemper  doth  still  follow  us  so,  that  it  occasioneth 
our  enemies  to  say,  that  reputation  and  preferment 
are  our  religion  and  our  reward. 

2.  We  too  much  mind  worldly  things,  and  shrink 
from  duties  that  would  injure  our  temporal  inter- 
ests. If  any  business  for  the  church  be  on  foot, 
how  many  neglect  it  for  their  own  private  business  ! 
When  we  should  meet  and  counsel  together,  for 
the  unanimous  and  successful  prosecution  of  our 
k3 


S26 

work,  one  hath  this  business  of  his  own,  and  another 
that  business,  which  must  be  preferred  before  God's 
business  !  How  common  is  it  for  ministers  to  drown 
themselves  in  worldly  business !  Too  many  are 
such  as  the  sectaries  would  have  us  to  be,  who  tell 
us  that  we  should  go  to  the  plough,  and  labour  for 
our  living,  and  preach  without  so  much  study.  This 
is  a  lesson  which  is  easily  learned.  Men  show  no 
anxiety  to  throw  off  care,  that  their  own  souls  and 
the  church  may  have  all  their  care. 

And  especially,  how  commonly  are  those  duties 
neglected,  that  are  likely,  if  performed,  to  diminish 
our  estates  !  Are  there  not  many,  for  example,  that 
dare  not,  that  will  not,  set  up  the  exercise  of  disci- 
pline in  their  churches,  because  it  may  hinder  the 
people  from  paying  them  their  dues  !  They  will 
not  offend  sinners  with  discipline,  lest  they  offend 
them  in  their  estates.  I  find  money  is  too  strong  an 
argument  for  some  men  to  answer,  that  can  proclaim 
the  love  of  it  to  be  "  the  root  of  all  evil,"  and  can 
make  Ions  orations  of  the  danger  of  covetousness. 
I  will  at  present  say  no  more  to  them  but  this:  If 
it  was  so  deadly  a  sin  in  Simon  Magus  to  offer  to 
buy  the  gift  of  God  with  money,  what  is  it  to  sell 
his  gifts,  his  cause,  and  the  souls  of  men,  for  money  ? 
And  what  reason  have  we  to  fear,  lest  our  money 
perish  with  us  ! 

3.  Our  barrenness  in  works  of  charity,  and  in 
improving  all  we  have  for  our  Master's  service.  If 
worldly  interest  did  not  much  prevail  against  the 
interest  of  Christ  and  the  church,  surely  most  minis- 
ters would  be  more  fruitful  in  good  works,  and  would 
more  lay  out  what  they  have  for  his  glory.      Ex- 


1227 

perience  hath  fully  proved  that  works  of  charity  do 
most  powerfully  remove  prejudice,  and  open  the 
Jieart  to  words  of  piety.  If  men  see  that  you  are 
addicted  to  do  good,  they  will  the  more  easily  believe 
that  you  are  good,  and  that  it  is  good  which  you 
persuade  them  to.  When  they  see  that  you  love 
them,  and  seek  their  good,  they  will  the  more  easily 
trust  you.  And  v/hen  they  see  that  you  seek  not 
the  things  of  the  world,  they  will  the  less  suspect 
your  intentions,  and  the  more  easily  be  drawn  by 
you  to  seek  that  which  you  seek.  O  how  much  good 
might  ministers  do,  if  they  did  set  themselves  wholly 
to  do  good,  and  would  dedicate  all  their  faculties 
and  substance  to  that  end  !  Say  not  that  it  is  a 
small  matter  to  do  good  to  men's  bodies,  and  that 
this  will  but  win  them  to  us,  and  not  to  God;  for  it 
is  prejudice  that  is  a  great  hinderance  of  men's  con- 
version, and  this  will  help'  to  remove  it.  We  might 
do  men  more  good,  if  fhey  were  but  willing  to  learn 
of  us;  and  this  will  make  them  willing,  and  then 
our  further  diligence  may  profit  them,  I  beseech 
you,  brethren,  do  not  think  that  it  is  ordinary  charity 
that  is  expected  from  you,  any  more  than  ordinary 
piety.  You  must,  in  proportion  to  your  talents,  go 
much  beyond  others.  It  is  not  enough  to  give  a 
little  to  a  poor  man ;  others  do  that  as  well  as  you. 
But  what  extraordinary  thing  do  you  do  with  your 
estates  for  your  Master's  service  ?  I  know  you  can- 
not give  away  that  which  you  have  not ;  but  methinks 
all  that  you  have  should  be  devoted  to  God.  I  know 
the  great  objection  is,  '  We  have  a  wife  and  children 
to  provide  for :  a  little  will  not  serve  them  at  present, 
and  we  are  not  bound  to  leave  them  beggars.'  To 
this  I  answer, 


5^8 

1.  There  are  few  texts  of  Scripture  more  abused 
than  that  of  the  apostle,  "  He  that  provideth  not 
for  his  own,  and  specially  for  those  of  his  own  house, 
hath  denied  the  faith,  and  is  worse  than  an  infidel." 
This  is  made  a  pretence  for  gathering  up  portions, 
and  providing  a  full  estate  for  posterity,  when  the 
apostle  speaketh  only  against  them  that  did  cast 
their  poor  kindred  and  family  on  the  church,  to  be 
maintained  out  of  the  common  stock,  when  they 
were  able  to  do  it  themselves, — as  if  one  that  hath 
a  widow  in  his  house  that  is  his  mother  or  daughter, 
and  would  have  her  to  be  kept  by  the  parish,  when 
he  hath  enough  himself.  The  following  words  show 
that  it  is  present  provision,  and  not  future  portions, 
that  the  apostle  speaketh  of,  when  he  bids  "  them 
that  have  widows  relieve  them,  and  let  not  the  church 
be  charged,  that  it  may  relieve  them  that  are  widows 
indeed." 

2.  You  may  so  educate  your  children  as  other 
persons  do,  that  they  may  be  able  to  gain  their  own 
livelihood  by  some  honest  trade  or  employment, 
without  other  great  provisions.  I  know  that  your 
charity  and  care  must  begin  at  home,  but  it  must  not 
end  there.  You  are  bound  to  do  the  best  you  can 
to  educate  your  children,  so  as  they  may  be  capable 
of  being  most  serviceable  to  God,  but  not  to  leave 
them  rich,  nor  to  forbear  other  necessary  works  of 
charity,  merely  to  make  a  larger  provision  for  them. 
There  must  be  some  proportion  between  the  provi- 
sion we  make  for  our  families,  and  for  the  church  of 
Christ,  A  truly  charitable,  self-denying  heart,  that 
hath  devoted  itself,  and  all  that  it  hath,  to  God, 
would  be  the  best  judge  of  the  due  proportions,  and 


2^9 

would  see  which  way  of  expense  is  likely  to  do  God 
the  greatest  service,  and  that  way  it  would  take. 

3.  I  confess  I  would  not  have  men  lie  too  long 
under  temptations  to  incontinency,  lest  they  wound 
themselves  and  their  profession  by  their  falls.  But 
yet  methinks  it  is  hard  that  men  can  do  no  more  to 
mortify  the  concupiscence  of  the  flesh,  that  they  may 
live  in  a  single  condition,  and  have  none  of  those 
temptations  from  wife  and  children,  to  hinder  them 
from  furthering  their  ministerial  ends  by  charitable 
works.  If  he  that  marrieth  not,  doth  better  than 
he  that  doth,  surely  ministers  should  labour  to  do 
that  which  is  best.  And  if  he  that  can  "  receive 
this  saying,"  must  receive  it,  we  should  endeavour 
after  it.  This  is  one  of  the  highest  points  of  the 
Romish  policy,  which  alleges  that  it  is  the  duty  of 
bishops,  priests,  and  other  religious  orders,  not  to 
marry,  by  which  means  they  have  no  posterity  to 
drain  the  churches  revenues,  nor  to  take  up  their 
care  ;  but  they  make  the  public  cause  to  be  their  in- 
terest, and  they  lay  out  themselves  for  it  while  they 
live,  and  leave  all  they  have  to  it  when  they  die.  It 
is  a  pity  that,  for  a  better  cause,  we  can  no  more 
imitate  them  in  self-denial,  where  it  might  be  done. 

4.  But  they  that  must  marry,  should  take  such 
as  can  maintain  themselves  and  their  children,  or 
maintain  them  at  the  rate  which  their  temporal  means 
will  afford,  and  devote  as  much  of  the  church  means 
to  the  church's  service  as  they  can. 

I  would  put  no  man  upon  extremes.  But  in  this 
case,  flesh  and  blood  doth  make  even  good  men  so 
partial,  that  they  take  their  duties,  and  duties  of 
very  great  importance,  to  be  extremes.     If  worldly 


^30 

vanities  did  not  blind  us,  we  might  see  when  a  public, 
or  other  greater  good,  did  call  us  to  deny  ourselves 
and  our  families.  Why  should  we  not  live  more 
nearly  and  poorer  in  the  world,  rather  than  leave 
those  works  undone  which  may  be  of  greater  use 
than  our  plentiful  provision?  But  we  consult  in 
points  of  duty  with  flesh  and  blood;  and  what  counsel 
it  will  give  us,  we  may  easily  know.  It  will  tell  us 
we  must  have  a  competency ;  and  many  pious  men's 
competency  is  but  little  below  the  rich  man's  rates 
in  the  parable.  If  they  be  not  clothed  in  the  best, 
and  "  fare  sumptuously  every  day,"  they  have  not  a 
competency.  A  man  that  preacheth  an  immortal 
crown,  should  not  seek  after  transitory  vanities.  And 
he  that  preacheth  the  contempt  of  riches,  should 
himself  contemn  them.  And  he  that  preacheth  self- 
denial  and  mortification,  should  practise  these  virtues 
in  the  eyes  of  them  to  whom  he  preacheth,  if  he 
would  have  his  doctrine  believed.  All  Christians 
are  sanctified,  and  therefore  themselves,  and  all  that 
they  have,  are  consecrated  "  to  the  Master's  use." 
But  ministers  are  doubly  sanctified :  they  are  de- 
voted to  God,  both  as  Christians  and  as  ministers ; 
and,  therefore,  they  are  doubly  obligated  to  honour 
him  with  all  they  have. 

O,  brethren,  what  abundance  of  good  works  are 
before  us,  and  to  how  few  of  them  do  we  put  our 
hands  !  I  know  the  world  expecteth  more  from  us 
than  we  have :  but  if  we  cannot  answer  the  expecta- 
tions of  the  unreasonable,  let  us  do  what  we  can  to 
answer  the  expectations  of  God,  and  of  conscience, 
and  of  all  just  men.  "  This  is  the  will  of  God,  that 
with  well-doing  we  should  put  to  silence  the  ignorance 
of  foolish  men." 


^31 

Those  ministers,  especially,  that  have  larger  in- 
comes, must  be  larger  in  doing  good.  I  will  give 
but  one  instance  at  this  time.  There  are  some 
ministers  who  have  a  hundred  and  fifty,  two  hun- 
dred, or  three  hundred  pounds  a-year  of  salary,  and 
have  so  large  parishes,  that  they  are  not  able  to  do 
a  quarter  of  the  ministerial  work,  nor  once  in  a  year 
to  deal  personally  with  half  their  people  for  their 
instruction,  and  yet  they  will  content  themselves 
with  public  preaching,  as  if  that  were  all  that  was 
necessary,  and  leave  almost  all  the  rest  undone,  to 
the  everlasting  danger  or  damnation  of  multitudes, 
rather  than  maintain  one  or  two  diligent  men  to  as- 
sist them.  Or  if  they  have  an  assistant,  it  is  but 
some  young  man  who  is  but  poorly  qualified  for  the 
work,  and  not  one  that  will  faithfully  and  diligently 
watch  over  the  flock,  and  afford  them  that  personal 
instruction  which  is  so  necessary.  If  this  be  not 
serving  ourselves  of  God,  and  selling  men's  souls 
for  our  fuller  maintenance  in  the  world,  what  is  ? 
Methinks  such  men  should  fear,  lest,  while  they  are 
accounted  excellent  preachers  and  godly  ministers  by 
men,  they  should  be  accounted  cruel  soul-murderers 
by  Christ !  and  lest  the  cries  of  those  souls  which 
they  have  betrayed  to  damnation,  should  ring  iu 
their  ears  for  ever  and  ever !  Will  preaching  a 
good  sermon  serve  the  turn,  while  you  never  look 
more  after  them,  but  deny  them  that  closer  help 
that  is  necessary,  and  alienate  that  maintenance  to 
your  own  flesh,  which  should  provide  relief  for  so 
many  souls?  How  can  you  open  your  mouths 
against  oppressors,  when  you  yourselves  are  so  great 
oppressors,  not  only  of  men's  bodies,  but  of  their 


^32 

souls  ?  How  can  you  preach  against  unmercifulness, 
while  you  are  so  unmerciful?  And  how  can  you 
talk  against  unfaithful  ministers,  while  you  are  so 
unfaithful  yourselves  ?  The  sin  is  not  small,  because 
it  is  unobserved  and  is  not  odious  in  the  eyes  of 
men,  nor  because  the  charity  which  you  withhold  is 
such  as  the  people  blame  you  not  for  withholding. 
Satan  himself,  their  greatest  enemy,  hath  their  con- 
sent all  along  in  the  work  of  their  perdition.  It  is 
no  extenuation,  therefore,  of  your  sin,  that  you  have 
their  consent :  for  that  you  may  sooner  have  for  their 
everlasting  hurt,  than  for  their  everlasting  good. 

And  now,  brethren,  I  beseech  you  to  take  what 
has  been  said  into  consideration;  and  see  whether 
this  be  not  the  great  and  lamentable  sin  of  the  minis- 
ters of  the  gospel,  that  they  give  not  up  themselves, 
and  all  that  they  have,  to  the  carrying  on  of  the 
blessed  work  which  they  have  undertaken ;  and  whe- 
ther flesh-pleasing,  and  self-seeking,  and  an  interest 
distinct  from  that  of  Christ,  do  not  make  us  neglect 
much  of  our  duty,  and  serve  God  in  the  cheapest 
and  most  applauded  part  of  his  work,  and  withdraw 
from  that  which  would  subject  us  to  cost  and  suffer- 
ings. And  whether  this  do  not  show,  that  too 
many  of  us  are  earthly  that  seem  to  be  heavenly, 
and  mind  the  things  below  while  they  preach  the 
things  above,  and  idolize  the  world  while  they  call 
men  to  contemn  it.  And  as  Salvian  saith,  "  Nullus 
salutem  plus  negligit  quam  qui  Deo  aliquid  antepo- 
nit  :'^ — "  Despisers  of  God  will  prove  despisers  of 
their  own  salvation." 

IV.  We  are  sadly  guilty  of  undervaluing  the  unity 


^33 

and  peace  of  the  whole  church.  Though  I  scarcely 
ever  met  with  any  who  will  not  speak  for  unity  and 
peace,  or,  at  least,  that  will  expressly  speak  against 
it,  yet  is  it  not  common  to  meet  with  those  who  are 
studious  to  promote  it ;  but  too  commonly  do  we  find 
men  averse  to  it,  and  jealous  of  it,  if  not  themselves 
the  instruments  of  division.  The  Papists  have  so 
long  abused  the  name  of  the  catholic  church,  that, 
in  opposition  to  them,  many  either  put  it  out  of  their 
creeds,  or  only  retain  the  name,  while  they  under- 
stand not,  or  consider  not,  the  nature  of  the  thing ; 
or  think  it  enough  to  believe  that  there  is  such'  a 
body,  though  they  behave  not  themselves  as  mem- 
bers of  it.  If  the  Papists  will  idolize  the  church, 
shall  we  therefore  deny  it,  disregard  it,  or  divide  it  ? 
It  is  a  great  and  a  common  sin  throughout  the  Chris- 
tian world,  to  take  up  religion  in  a  way  of  faction ; 
and,  instead  of  a  love  and  tender  care  of  the  universal 
church,  to  confine  that  love  and  respect  to  a  party. 
Not  but  that  we  must  prefer,  in  our  estimation  and 
communion,  the  purer  parts  before  the  impure,  and 
refuse  to  participate  with  any  in  their  sins ;  yet  the 
most  infirm  and  diseased  part  should  be  compassion- 
ated and  assisted  to  the  utmost  of  our  power ;  and 
communion  must  be  held  as  far  as  is  lawful,  and  no- 
where avoided,  but  upon  the  urgency  of  necessity. 
As  we  must  love  those  of  our  neighbourhood  that 
have  the  plague  or  leprosy,  and  afibrd  them  all  the 
relief  we  can,  and  acknowledge  all  our  just  relations 
to  them,  and  communicate  to  them,  though  we  may 
not  have  local  communion  with  them :  and  in  other 
diseases  which  are  not  so  infectious,  we  may  be  the 
more  with  them  for  their  help,  by  how  much  the 


234^ 

more  they  need  it.  Of  the  multitude  that  say  they 
are  of  the  cathoUc  church,  it  is  rare  to  meet  with 
men  of  a  cathohc  spirit.  Men  have  not  a  universal 
consideration  of  and  respect  to  the  whole  church, 
but  look  upon  their  own  party  as  if  it  were  th^e 
whole.  If  there  be  some  called  Lutherans,  some 
Calvinists,  some  subordinate  divisions  among  these, 
and  so  of  other  parties  among  us,  most  of  them  will 
pray  hard  for  the  prosperity  of  their  party,  and  re- 
joice and  give  thanks  when  it  goes  well  with  them : 
but  if  any  other  party  suffer,  they  little  regard  it,  as 
if  it  were  no  loss  at  all  to  the  church.  If  it  be  the 
smallest  parcel  that  possesseth  not  many  nations,  no^ 
nor  cities  on  earth,  they  are  ready  to  carry  it,  as  if 
they  were  the  whole  church,  and  as  if  it  went  well 
with  the  church  when  it  goes  well  with  them.  We 
cry  down  the  Pope  as  Antichrist,  for  including  the 
church  m  the  Romish  pale,  and  no  doubt  but  it  is 
abominable  schism  :  but,  alas  !  how  many  do  imitate 
them  too  far,  while  they  reprove  them  !  And  as  the 
Papists  foist  the  word  Roman  into  their  creed,  and 
turn  the  catholic  church  into  the  Roman  Catholic 
church,  as  if  there  were  no  other  catholics,  and  the 
church  were  of  no  larger  extent — so  is  it  with  many 
others  as  to  their  several  parties.  Some  will  have  it 
to  be  the  Lutheran  Catholic  church,  and  some  the 
Reformed  Catholic  church;  some  the  Anabaptist 
Cathohc  church;  and  so  of  some  others.  And  if 
they  differ  not  among  themselves,  they  are  little 
troubled  at  differing  from  others,  though  it  be  from 
almost  all  the  Christian  world.  The  peace  of  their 
party  they  take  for  the  peace  of  the  church.  No 
wonder,  therefore,  if  they  carry  it  no  further. 


285 

How  rare  is  it  to  meet  with  a  man  that  smarteth 
or  bleedeth  with  the  church's  wounds,  or  sensibly 
taketh  them  to  heart  as  his  own,  or  that  ever  had 
soUcitous  thoughts  of  a  cure !  No ;  but  almost  every 
party  thinks  that  the  happiness  of  the  rest  consisteth 
in  turning  to  them  ;  and  because  they  be  not  of  their 
mind,  they  cry,  Down  with  them  !  and  are  glad  to 
hear  of  their  fall,  as  thinking  that  is  the  way  to  the 
church's  rising;  that  is,  their  own.  How  few  are 
there  who  understand  the  true  state  of  controversies 
between  the  several  parties  !  or  that  ever  well  dis- 
cerned, how  many  of  them  are  but  verbal,  and  how 
many  are  real !  And  if  those  that  understand  it 
disclose  it  to  others,  it  is  taken  as  an  extenuation  of 
their  error,  and  as  a  carnal  compliance  with  them  in 
their  sin.  Few  men  grow  zealous  for  peace,  till  they 
grow  old,  or  have  much  experience  of  men's  spirits 
and  principles,  and  see  better  the  true  state  of  the 
church,  and  the  several  diflPerences,  than  they  did  be- 
fore. And  then  they  begin  to  write  their  Irenicons  ; 
and  many  such  are  extant  at  this  day.  Parens,  Ju- 
nius, and  many  more,  have  done  their  parts;  as  our 
Davenant,  Morton,  Hall,  whose  excellerit  treatise 
called  the  Peace-maker,  and  his  Pax  Terris,  deserve 
to  be  inscribed  upon  all  our  hearts.  But  recipiuntur 
ad  modiim  recipientis.  As  a  young  man  in  the  heat 
of  his  passion  was  judged  to  be  no  fit  auditor  of  moral 
philosophy,  so  we  find  that  those  same  young  men 
who  may  be  zealous  for  peace  and  unity,  when  they 
grow  more  experienced,  are  zealous  for  their  factions 
against  these  in  their  youthful  heat.  And  therefore, 
such  peace-makers  as  these  before-mentioned,  do  sel- 
dom do  much  greater  good  than  to  quiet  their  own 


^36 

consciences  in  the  discharge  of  so  great  a  duty,  and 
to  moderate  some  few,  and  save  them  from  further 
guilt,  and  to  leave  behind  them,  when  they  are  dead, 
a  witness  against  a  wilful,  self-conceited,  unpeaceable 
world. 

Nay,  commonly  it  bringeth  a  man  under  suspicion 
either  of  favouring  some  heresy,  or  abating  his  zeal, 
if  he  do  but  attempt  a  pacificatory  work.  As  if  there 
were  no  zeal  necessary  for  the  great  fundamental 
verities  of  the  church,  unity  and  peace,  but  only  for 
parties,  and  some  particular  truths. 

And  a  great  advantage  the  devil  hath  got  this 
way,  by  employing  his  own  agents,  the  unhappy  So- 
cinians,  in  writing  so  many  treatises  for  catholic  and 
arch-catholic  unity  and  peace,  which  they  did  for  their 
own  ends ;  by  which  means  the  enemy  of  peace  hath 
brought  it  to  pass,  that,  whoever  maketh  motion  for 
peace,  is  presently  under  suspicion  of  being  one  that 
hath  need  of  it  for  an  indulgence  to  his  own  errors. 
A  fearful  case  !  that  heresy  should  be  credited,  as  if 
none  were  such  friends  to  unity  and  peace  as  they  ! 
And  that  so  great  and  necessary  a  duty,  upon  which 
the  church's  welfare  doth  so  depend,  should  be 
brought  into  such  suspicion  or  disgrace  ! 

Brethren,  1  speak  not  all  this  without  apparent 
reason.  We  have  as  sad  divisions  among  us  in  Eng- 
land, considering  the  piety  of  the  persons,  and  the 
smallness  of  the  matter  of  our  discord,  as  most  nations 
under  heaven  have  known.  The  most  that  keeps  us 
at  odds  is  but  the  right  form  and  order  of  church- 
government.  Is  the  distance  so  great,  that  Presby- 
terian, Episcopalian,  and  Independent,  might  not  be 
well  agreed  ?      Were  they  but  heartily  willing  and 


237 

forward  for  peace,  they  might — I  know  they  might ! 
I  have  spoken  with  some  moderate  men  of  all  the 
parties,  and  I  perceive,  by  their  concessions,  it  were 
an  easy  work.  Were  men's  hearts  but  sensible  of 
the  church's  case,  and  unfeignedly  touched  with  love 
to  one  another,  and  did  they  but  heartily  set  them- 
selves to  seek  it,  the  settling  of  a  safe  and  happy 
peace  were  an  easy  work.  If  we  could  not  in  every 
point  agree,  we  might  easily  narrow  our  differences, 
and  hold  communion  upon  our  agreement  in  the 
main  ;  determining  on  the  safest  way  for  managing 
our  few  and  small  disagreements,  without  the  danger 
or  trouble  of  the  church.  But  is  this  much  done? 
It  is  not  done.  To  the  shame  of  all  our  faces  be  it 
spoken,  it  is  not  done.  Let  each  party  flatter  them- 
selves as  they  please,  it  will  be  recorded  to  the  shame 
of  the  ministry  of  England,  while  the  gospel  shall 
abide  in  the  world. 

And  O  what  heinous  aggravations  do  accompany 
this  sin  !  Never  men,  since  the  apostles'  days,  I 
think,  did  make  greater  profession  of  godliness.  The 
most  of  them  are  bound,  by  solemn  oaths  and  cove- 
nants, for  unity  and  reformation  :  they  all  confess  the 
worth  of  peace,  and  most  of  them  will  preach  for  it, 
and  talk  for  it,  while  yet  they  sit  still  and  neglect  it, 
as  if  it  were  not  worth  the  looking  after  !  They  will 
read  and  preach  on  those  texts  that  command  us  to 
"  follow  peace  with  all  men,"  and  "as  much  as  in  us 
lieth,  to  live  peaceably  with  them :"  and  yet  they  are 
so  far  from  following  it,  and  doing  all  they  possibly 
can  for  it,  that  many  snarl  at  it,  and  malign  and 
censure  any  that  endeavour  to  promote  it ;  as  if  all 
zeal  for  peace  did  proceed  from  an  abatement  of  our 


238 

teal  for  holiness  ;  and  as  if  holiness  and  peace  were 
so  fallen  out,  that  there  were  no  reconciling  them  : 
when  yet  it  has  been  found,  by  long  experience,  that 
concord  is  a  sure  friend  to  piety,  and  piety  always 
moves  to  concord  ;  while,  on  the  other  hand,  errors 
and  heresies  are  bred  by  discord,  as  discord  is  bred 
and  fed  by  them.  We  have  seen,  to  our  sorrow, 
that  where  the  servants  of  God  should  have  lived  to- 
gether as  one,  of  one  heart,  and  one  soul,  and  one 
lip,  and  should  have  promoted  each  other's  faith  and 
holiness,  and  admonished  and  assisted  each  other 
against  sin,  and  rejoiced  together  in  the  hope  of  fu- 
ture glory — we  have,  on  the  contrary,  lived  in  mutual 
jealousies,  and  drowned  holy  love  in  bitter  conten- 
tions, and  studied  to  disgrace  and  undermine  one 
another,  and  to  increase  our  own  parties  by  right  or 
wrong.  We,  that  were  wont  to  glory  of  our  love  to 
the  brethren  as  a  mark  of  our  sincerity  in  the  faith, 
have  now  turned  it  into  the  love  of  a  party  only;  and 
those  that  are  against  that  party  have  more  of  our 
spleen,  and  envy,  and  malice,  than  our  love.  I 
know  this  is  not  so  with  all,  nor  prevalently  with  any 
true  believer ;  but  ^et  it  is  so  common,  that  it  may 
cause  us  to  question  the  sincerity  of  many  that  are 
thought  by  themselves  and  others  to  be  most  sincere. 
And  it  is  not  ourselves  only  that  are  scorched  in  this 
flame,  but  we  have  drawn  our  people  into  it,  ar.d 
cherished  them  in  it ;  so  that  most  of  the  godly  in 
the  nation  are  fallen  into  parties,  and  have  turned 
much  of  their  ancient  piety  into  vnln  opinions,  and 
disputes,  and  envyings,  and  animosities.  Yea,  whereas 
it  was  wont  to  be  made  the  certain  mark  of  a  grace- 
less wretch  to  deride  the  godly,  how  few  are  there 


^39 

now  that  stick  at  secretly  deriding  and  slandering 
those  that  are  not  of  their  opinion  !      A  pious  Pre- 
latical  man  can  reverently  scorn  and  slander  a  Pres- 
byterian ;  and  a  Presbyterian  an  Independent ;  and 
an  Independent  both.      And,  what  is  the  worst  of 
all,  the  common  ignorant  people  take  notice  of  all 
this,  and  do  not  only  deride  us,  but  are  hardened  by 
us  against  religion ;  and  when  we  go  about  to  per- 
suade them  to  be  religious,  they  see  so  many  parties 
that  they  know  not  which  to  join  ;  and  think  that  it 
is  as  good  to  be  of  none  at  all,  as  of  any,  since  they 
are  uncertain  which  is  the  right ;  and  thus  thousands 
are  grown  into  a  contempt  of  all  religion,  by  our 
divisions ;   and  many  poor  carnal  wretches  begin  to 
think  themselves  in  the  better  case  of  the  two,  be- 
cause they  hold  to  their  old  formalities,  when  we  hold 
to  nothing.      I  know  that  some  of  these  men  are 
learned  and  reverend,  and  intend  not  such  mischie- 
vous ends  as  these.      The  hardening  of  men  in  igno- 
rance  is  not  their  design.      But  this  is  the  thing 
effected.      To  intend  well  in  doing  ill,   is  no  rarity. 
Who  can,  in  reverence  to  any  men  on  earth,  sit  still 
and  hold  his  tongue,  while  he  seeth  people  thus  run 
to  their  own  destruction,  and  the  souls  of  men  un- 
done by  the  contentions  of  divines  for  their  several 
parties  and  interests  ?      The  Lord  that  knows  my 
heart,  knows,  (if  I  know  it  myself,)  that  as  I  am  not 
of  any  one  of  these  parties,  so  I  speak  not  a  word  of 
this  in  a  factious  partiality  for  one  party,  or  against 
another,  as  such  ;  much  less  in  spleen  against  any 
person  ;  but  if  I  durst  in  conscience,  I  would  have 
silenced  all  this,  for  fear  of  giving  them  offence  whom 
I  much  honour.      But  what  am  I  but  a  servant  of 


240 

Christ  ?  and  what  is  my  life  worth,  but  to  do  him 
service  ?  and  whose  favour  can  recompense  for  the 
ruin  of  the  church  ?  and  who  can  be  silent  while 
souls  are  undone  ?  Not  I,  for  my  part,  while  God 
is  my  Master,  and  his  word  my  rule ;  his  work  my 
business;  and  the  success  of  it,  for  the  saving  of  souls, 
my  end.  Who  can  be  reconciled  to  that  which  so 
lamentably  crosseth  his  Master's  interest,  and  his 
chief  end  in  life  ?  Nor  yet  would  I  have  spoken 
any  of  this,  had  it  been  only  in  respect  to  my  own 
charge,  where,  I  bless  God,  the  sore  is  but  small,  in 
comparison  of  what  it  is  in  many  other  places.  But 
the  knowledge  of  some  neighbouring  congregations, 
and  of  others  more  remote,  hath  drawn  out  these 
observations  from  me. 

We  may  talk  of  peace,  indeed,  as  long  as  we  live, 
but  we  shall  never  obtain  it  but  by  returning  to  the 
apostolical  simplicity.  The  Papists'  faith  is  too  large 
for  all  men  to  agree  upon,  if  they  enforced  it  not 
with  arguments  drawn  from  the  fire,  the  halter,  and 
the  strappado.  And  many  Anti-papists  do  too  much 
imitate  them  in  the  tedious  length  of  their  subscribed 
confessions,  and  the  novelty  of  their  impositions,  when 
they  go  farthest  from  them  in  the  quality  of  the  things 
imposed.  When  we  once  return  to  the  ancient 
simplicity  of  faith,  then,  and  not  till  then,  shall  we 
return  to  the  ancient  love  and  peace.  I  would  there- 
fore recommend  to  all  my  brethren,  as  the  most 
necessary  thing  to  the  church's  peace,  that  you  unite 
in  necessary  truths,  and  bear  with  one  another  in 
things  that  may  be  borne  with ;  and  do  not  make  a 
larger  creed,  and  more  necessaries,  than  God  hath 
done.      To  this  end,  let  me  entreat  you  to  attend  to 


tlie  following  things  : — 1.  Lay  not  too  great  a  stress 
wpon  controverted  opinions,  which  have  godly  men, 
and,  especially,  whole  churches,  on  both  sides.  2. 
Lay  not  too  great  a  stress  on  those  controversies  that 
are  ultimately  resolvable  into  philosophical  uncertain- 
ties, as  are  some  unprofitable  controversies  about  free- 
will. 3.  Lay  not  too  great  a  stress  on  those  contro- 
versies that  are  merely  verbal.  Of  which  sort  are 
far  more  that  make  a  great  noise  in  the  world,  and 
tear  the  church,  than  almost  any  of  the  eager  con- 
tenders that  ever  I  spoke  with  do  seem  to  discern,  or 
are  like  to  believe.  4.  Lay  not  too  much  stress  on 
any  point  of  faith,  which  was  disowned  or  unknown 
by  the  whole  church  of  Christ,  in  any  age,  since  the 
Scriptures  were  delivered  to  us.  5.  Much  less 
should  you  lay  great  stress  on  those  of  which  any  of 
the  more  pure  or  judicious  ages  were  wholly  ignorant. 
6.  And,  least  of  all,  should  you  lay  much  stress  on 
any  point  which  no  one  age  since  the  apostles  did 
ever  receive,  but  all  commonly  hold  the  contrary. 

I  know  it  is  said  that  a  man  may  subscribe  the 
Scripture  and  the  ancient  creeds,  and  yet  maintain 
Socinianisra,  or  other  heresies.  To  which  I  answer, 
So  he  may  another  test  which  your  own  brains  shall 
contrive  :  and  while  you  make  a  snare  to  catch  here- 
tics, instead  of  a  test  for  the  church's  communion, 
you  will  miss  your  end ;  and  the  heretic,  by  the  slip- 
periness  of  his  conscience,  will  break  through,  and 
the  tender  Christian  may  possibly  be  insnared.  And 
by  your  new  creed  the  church  is  like  to  have  new 
divisions,  if  you  keep  not  close  to  the  words  of  Scrip- 
ture. 

He  that  shall  live  to  that  happy  time  when  God 
L  42 


242 

will  heal  his  broken  churches,  will  see  all  this  that  I 
am  pleading  for  reduced  to  practice,  and  this  mode- 
ration take  place  of  the  new-dividing  zeal,  and  the 
doctrine  of  the  sufficiency  of  Scripture  established; 
and  all  men's  confessions  and  comments  valued  only 
as  subservient  helps,  and  not  made  the  test  of  church 
communion,  any  further  than  they  are  the  same  with 
Scripture.  Till  the  healing  age  however  come,  we 
cannot  expect  that  healing  truths  will  be  entertained, 
because  there  are  not  healing  spirits  in  the  leaders 
of  the  church.  But  when  the  work  is  to  be  done, 
the  workmen  will  be  fitted  for  it ;  and  blessed  will  be 
the  agents  of  so  glorious  a  work  ! 

Lastly,  We  are  guilty  of  neglecting  the  practice 
of  church-discipline.  If  there  be  any  work  of  re- 
formation to  be  set  a-foot,  how  many  are  there  that 
will  go  no  farther  than  they  are  drawn  !  It  were 
well  if  all  would  do  even  that  much.  And  when  a 
work  is  like  to  prove  difficult  and  costly,  how  back- 
ward are  we  to  it,  and  how  many  excuses  do  we  make 
for  the  omission  of  it !  What  hath  been  more 
talked  of,  and  prayed  for,  and  contended  about,  in 
England,  for  many  years  past,  than  discipline?  There 
are,  in  fact,  but  few  men  who  do  not  seem  zealous  in 
disputing  for  one  side  or  other  :  some  for  the  Prela- 
tical  way,  some  for  the  Presbyterian,  and  some  for 
the  Congregational.  And  yet,  when  we  come  to  the 
practice  of  it,  for  aught  I  see,  we  are  perfectly 
agreed :  most  of  us  are  for  no  way.  It  hath  made 
me  wonder,  sometimes,  to  look  on  the  face  of  Eng- 
land, and  see  how  few  congregations  in  the  land  have 
any  considerable  execution  of  discipline,  and  to  think 
withal  what  volumes  have  been  written  for  it ;  and 


how  almost  all  the  ministry  of  the  nation  are  engaged 
for  it !  How  zealously  they  have  contended  for  it, 
and  made  many  a  just  exclamation  against  the  opposers 
of  it,  and  yet,  notwithstanding  all  this,  they  will  do 
little  or  nothing  in  the  exercise  of  it !  I  have  mai*- 
veiled  what  should  make  them  so  zealous  in  siding 
for  that  to  which  their  practice  shows  their  hearts  are 
opposed.  But  I  see  a  disputing  zeal  is  more  natural 
than  a  holy,  obedient,  practising  zeal.  How  many 
ministers  are  there  in  England  that  know  not  their 
own  charge,  and  cannot  tell  who  are  the  members  of 
it  !  That  never  cast  out  one  obstinate  sinner,  nor 
brought  one  to  public  confession  and  promise  of 
reformation,  nor  even  admonished  one  publicly  to  call 
him  to  such  repentance.  But  they  think  they  do  their 
duty,  if  they  give  them  not  the  sacrament  of  the  Lord's 
supper,  (when  it  is  perhaps  avoided  voluntarily  by 
the  persons  themselves,)  and  in  the  meantime  we 
leave  them  stated  members  of  our  churches,  (for 
church-membership  does  not  consist  merely  in  par- 
taking of  the  Lord's  supper,  else  what  are  children 
who  have  been  baptized  in  their  infancy  ?)  and  grant 
them  all  other  communion  with  the  church,  and  call 
them  not  to  personal  repentance  for  their  sin.  Is  it 
not  God's  ordinance  that  they  should  be  personally 
rebuked  and  admonished,  and  publicly  called  to  repent- 
ance, and  be  cast  out  if  they  remain  impenitent  ?  If 
these  be  no  duties,  why  have  we  made  such  a  noise 
in  the  world  about  them  ?  If  they  be  duties,  why 
do  we  not  practise  them  ?  Many  of  them  avoid  the 
very  hearing  of  the  word.  The  ancient  discipline  of 
the  church  was  stricter,  when  the  sixth  general  coun« 
cil  at  Trull  ordained,  that  "  whosoever  was  three 
l2 


S4-4 

days  together  from  church,  without  urgent  necessity, 
was  to  be  excommunicated." 

Brethren,  I  desire  not  to  offend  any  of  you,  but  I 
must  needs  say  that  these  sins  are  not  to  be  cloaked 
over  with  excuses,  extenuations,  or  denials.  We 
have  long  cried  up  discipline,  and  every  party  its 
particular  way.  Would  you  have  people  value  your 
form  of  government,  or  would  you  not  ?  No  doubt 
but  you  would.  Now,  if  you  would  have  them  value 
it,  it  must  be  for  some  excellency :  show  them  then 
that  excellency.  What  is  it?  Wherein  doth  it 
consist  ?  And  if  you  would  have  them  believe  you, 
6how  it  to  them,  not  merely  on  paper,  but  in  practice ; 
not  simply  in  words,  but  in  deeds.  How  can  the 
people  know  the  worth  of  discipline  without  the  thing? 
Is  it  a  name  and  a  shadow  that  you  have  made  all  this 
noise  about?  How  can  they  think  that  to  be  good 
which  doth  no  good?  Truly,  I  fear  we  take  not  the 
right  way  to  maintain  our  cause, — that  we  even  betray 
it,  while  we  are  hot  disputers  for  it.  Speak  truly :  is 
it  not  these  two  things  that  keep  up  the  reputation  of 
the  long-contended-for  discipline  among  men,  namely, 
with  the  godly,  the  mere  reputation  of  their  ministers 
that  stand  for  it ;  and  with  many  of  the  ungodly,  the 
non-execution  of  it,  because  they  find  it  to  be  tooth- 
less, and  not  so  troublesome  to  them  as  they  ex- 
pected ?  If  once  our  Government  come  to  be  upheld 
bv  the  votes  of  those  who  should  be  corrected  or 
ejected  by  it,  and  the  worst  men  be  friends  to  it, 
because  it  is  a  friend  to  them  in  their  ungodliness, 
we  shall  then  engage  the  Lord  against  it,  and  he  will 
appear  as  engaged  against  us.  Set  all  the  execution 
of  discipline  together  that  hath  been  practised  in  a 


245 

whole  county,  ever  since  it  was  so  contended  for, 
and  I  doubt  it  will  not  appear  so  observable  as  to 
draw  godly  people  into  a  liking  of  it  for  its  effects. 
How  can  you  wonder,  if  many  that  desire  deeds  and 
not  words,  reformation,  and  not  merely  the  name  of 
reformation,  do  turn  over  to  the  separated  congre- 
gations, when  you  show  them  nothing  but  the  bare 
name  of  discipline  in  yours?  All  Christians  value 
God's  ordinances,  and  think  them  not  vain  things  ; 
and,  therefore,  are  unwilling  to  live  without  them. 
Discipline  is  not  a  needless  thing  to  the  church  :  if 
you  will  not  make  a  difference  between  the  precious 
and  the  vile,  by  discipline,  people  will  do  it  by  separa- 
tion. If  you  will  keep  many  scores  or  hundreds  in 
your  churches,  that  are  notoriously  ignorant,  and 
utterly  destitute  of  religion,  and  never  reprove  them, 
nor  call  them  to  repentance,  nor  cast  them  out,  you 
need  not  wonder  if  some  timorous  souls  should  run 
out  of  your  churches,  as  from  a  ruinous  edifice,  which 
they  fear  is  ready  to  fall  upon  their  heads.  Con- 
sider, I  pray  you,  if  you  should  act  in  the  same  man- 
ner with  them  as  to  the  sacrament,  as  you  do  as  to 
discipline,  and  should  only  show  them  the  bread  and 
wine,  and  never  let  them  taste  of  these  memorials  of 
their  Redeemer's  love,  could  you  expect  that  the  name 
of  a  sacrament  would  satisfy  them,  or  that  they  would 
relish  your  communion  ?  Why  should  you  then  think 
that  they  will  be  satisfied  with  the  empty  sound  of  the 
word  church-government?  Besides,  consider  what  a 
disadvantage  you  cast  upon  your  cause,  in  all  your 
disputations  with  men  of  different  views.  If  your 
principles  be  better  than  theirs,  and  their  practice  be 
better  than  yours,  the  people  will  suppose  that  the 


246 

question  is,  Whether  the  name  or  the  thing,  the 
shadow  or  the  substance,  be  more  desirable?  and 
they  will  take  your  way  to  be  a  mere  delusive  for- 
mality, because  they  see  you  but  formal  in  the  use 
of  it,  yea,  that  you  use  it  not  at  all.  In  what  I  now 
say,  I  speak  not  against  your  form  of  government, 
but  for  it ;  and  tell  you,  that  it  is  you  who  are  against 
it  that  seem  so  earnest  for  it ;  while  you  more  dis- 
grace it  for  want  of  exercise,  than  you  credit  it  by  all 
your  arguments.  And  you  will  find,  before  you  have 
done,  that  the  faithful  execution  of  it  would  be  your 
strongest  argument.  Till  then,  the  people  will  un- 
derstand you  as  if  you  openly  proclaimed.  We  would 
have  no  public  admonitions,  confessions,  or  excom- 
munications ;  our  way  is  to  do  no  good,  but  to  set 
up  the  naked  name  of  a  government. 

I  desire  not  to  spur  on  any  one  to  an  unseasonable 
performance  of  this  great  duty.  But  will  it  never  be 
a  fit  season  ?  Would  you  forbear  sermons  and  sacra- 
ments so  many  years  on  pretence  of  unseasonableness? 
Will  you  have  a  better  season  for  it  when  you  are 
dead  ?  How  many  are  dead  already,  before  they 
ever  did  any  thing  in  this  important  work,  though 
they  were  long  preparing  for  it  !  I  know  some  have 
more  discouragements  and  hinderances  than  others ; 
but  what  discouragements  and  hinderances  can  excuse 
us  from  such  a  duty  ?  Besides  the  reasons  which  we 
have  already  stated,  let  these  few  be  seriously  con* 
sidered : — • 

1.  How  sad  a  sign  do  we  make  it  to  be  in  our 
people,  to  live  in  the  wilful  omission  of  any  known 
duty  !  And  sliall  we  do  so  year  after  year,  nay, 
all  our  days?      If  excuses  will  take  off  the  danger 


247 

of  this  sign,  what  man  will  not  find  them  as  well  as 
you? 

2.  We  plainly  manifest  laziness  and  sloth,  if  not 
unfaithfulness,  in  the  work  of  Christ.  I  speak  from 
experience.  It  was  laziness  that  kept  me  so  long 
from  this  duty.  It  is  indeed  a  troublesome  and 
painful  work,  and  such  as  calls  for  some  self-denial, 
because  it  will  bring  upon  us  the  displeasure  of  the 
wicked.  But  dare  we  prefer  our  own  ease  and 
quietness,  or  the  love  and  peace  of  wicked  men,  be- 
fore our  service  to  Christ  our  Master?  Can  sloth- 
ful servants  expect  a  good  reward  ?  Remember, 
brethren,  that  we  of  this  county  have  thus  promised 
before  God,  in  the  second  article  of  our  agreement : 
"  We  agree  and  resolve,  by  God's  help,  that  so  far 
as  God  doth  make  known  our  duty  to  us,  we  will 
faithfully  endeavour  to  discharge  it,  and  will  not  de- 
sist through  any  fears  or  losses  in  our  estates,  or  the 
frowns  and  displeasure  of  men,  or  any  the  like  carnal 
inducements  whatsoever."  I  pray  you  study  this 
promise,  and  compare  your  performance  with  it. 
And  do  not  think  that  you  were  insnared  by  thus 
engaging;  for  God's  law  hath  laid  an  obligation  on 
you  to  the  very  same  duty,  before  your  engagement 
did  it.  Here  is  nothing  but  what  others  are  bound 
to  as  well  as  you. 

3.  The  neglect  of  discipline  hath  a  strong  tendency 
to  delude  immortal  souls,  by  making  those  think  they 
are  Christians  that  are  not;  while  they  are  permitted 
to  live  with  the  character  of  such,  and  are  not  sepa- 
rated by  God's  ordinance  :  and  it  may  make  the 
scandalous  think  their  sin  a  tolerable  thing,  which 
is  so  tolerated  by  the  pastors  of  the  church. 


248 

4.  We  corrupt  Christianity  itself  in  the  eyes  o£ 
the  world ;  and  do  our  part  to  make  them  believe 
that  Christ  is  no  more  for  holiness  than  Satan,  or 
til  at  the  Christian  religion  exacteth  holiness  no  more 
than  the  false  religions  of  the  world.  For  if  the 
holy  and  unholy  are  all  permitted  to  be  sheep  of  the 
same  fold,  without  any  means  being  used  to  separate 
them,  we  defame  the  Redeemer,  as  if  he  were  guilty 
of  it,  and  as  if  this  were  the  nature  of  his  precepts. 

5.  We  keep  up  separation,  by  permitting  the 
worst  to  be  uncensured  in  our  churches,  so  that  many 
honest  Christians  think  they  are  obliged  to  withdraw 
from  us,  I  have  spoken  with  some  members  of  the 
separated  churches,  who  were  moderate  men,  and 
have  argued  with  them  against  separation ;  and  they 
have  assured  me,  that  they  were  af  the  Presbyterian 
judgment,  or  had  nothing  to  say  against  it,  but  they 
joined  themselves  to  other  churches  from  pure  neces- 
sity, thinking  that  discipline,  being  an  ordinance  of 
Christ,  must  be  used  by  all  that  can,  and  therefore 
they  durst  no  longer  live  without  it  when  they  might 
have  it ;  and  they  could  find  no  Presbyterian  churches 
that  executed  discipline  as  they  wrote  for  it :  and 
they  told  me,  that  they  separated  only  pro  tempore, 
till  the  Presbyterians  will  use  discipline,  and  then 
they  will  willingly  return  to  them  again.  I  confess 
I  was  sorry  that  such  persons  had  any  such  occasion 
to  withdraw  from  us.  It  is  not  keeping  offenders 
from  the  sacrament,  that  will  excuse  us  from  the 
further  exercise  of  discipline,  while  they  are  members 
of  our  churches. 

6.  We  bring  the  wrath  of  God  upon  ourselves 
and  our  congregations,  and  so  blast  the  fruit  of  ou? 


^49 

labours.  If  tlie  angel  of  the  church  at  Thyatira  was 
reproved  for  sufFermg  seducers  in  the  church,  we  may 
be  reproved,  on  the  same  ground,  for  suffering  open, 
scandalous,  impenitent  sinners. 

And  what  are  the  hinderances  now  that  keep  the 
ministers  from  the  execution  of  that  discipline,  for 
which  they  have  so  much  contended  ?  The  great 
reason,  as  far  as  I  can  learn,  is,  '  The  difficulty  of  the 
work,  and  the  trouble  or  suffering  that  we  are  like 
to  incur  by  it.  We  cannot  publicly  reprehend  one 
sinner,  but  he  will  storm  at  it,  and  bear  us  a  deadly 
malice.  We  can  prevail  with  very  few  to  make  a 
public  profession  of  true  repentance.  If  we  proceed 
to  excommunicate  them,  they  will  be  raging  mad 
against  us.  If  we  should  deal  as  God  requireth  us, 
with  all  the  obstinate  sinners  in  our  parish  or  con- 
gregation, there  would  be  no  living  among  them  ; 
we  should  be  so  hated  of  all,  that,  as  our  lives  would 
be  uncomfortable,  so  our  labours  would  become  un- 
profitable J*  for  men  would  not  hear  us  when  they  are 
possessed  with  a  hatred  of  us ;  therefore  duty  ceaseth 
to  be  duty  to  us,  because  the  hurt  that  would  follow 
would  be  greater  than  the  good.' 

These  are  the  great  reasons  for  the  non-execution 
of  discipline,  together  with  the  great  labour  that 
private  admonition  of  each  offender  would  cost  us. 
Now,  to  all  this  I  answer, 

1.  Are  not  these  reasons  as  valid  against  Chris- 
tianity itself,  especially  in  some  times  and  places,  as 
they  are  against  disciphne  ?  Christ  came  not  to 
send  peace  on  earth;  we  shall  have  his  peace,  but 
not  the  world's;  for  he  hath  told  us  that  it  will  hate 
us.  Might  not  Bradford,  or  Hooper,  or  any  that 
l3 


250 

were  burned  in  Queen  Mary's  days,  have  alleged 
more  than  all  this  against  the  duty  of  an  open  pro- 
fession of  the  Reformation  ?  Might  they  not  have 
said,  It  will  make  us  hated,  and  it  will  expose  our 
very  lives  to  the  flames  ?  He  is  concluded  by  Christ 
to  be  no  Christian,  who  hateth  not  all  that  he  hath, 
and  his  own  life,  for  him ;  and  yet  we  can  take  the 
hazard  of  worldly  loss  as  a  reason  against  his  work  \ 
What  is  it  but  hypocrisy  to  shrink  from  sufferings, 
and  to  take  up  none  but  safe  and  easy  works,  and 
Diake  ourselves  believe  that  the  rest  are  no  duties  ? 
Indeed  this  is  the  common  way  of  escaping  suffering, 
to  neglect  the  duty  that  would  expose  us  to  it.  If 
we  did  our  duty  faithfully,  ministers  would  find  the 
same  lot  among  professed  Christians,  as  their  prede- 
cessors have  done  among  Pagans,  and  other  infidels* 
But  if  you  cannot  suffer  for  Christ,  why  did  you  put 
your  hand  to  his  plough  ?  Why  did  you  not  first 
sit  dowa  and  count  the  cost?  This  makes  the  min- 
isterial work  so  unfaithfully  executed,  because  it  is 
so  carnally  undertaken ;  men  enter  upon  it  as  a  life 
of  ease,  and  honour,  and  respectability,  and  they  re- 
solve to  attain  their  ends,  and  have  what  they  expected 
by  right  or  wrong.  They  looked  not  for  hatred  and 
suffering,  and  they  will  avoid  it,  though  by  the  avoid- 
ing of  their  work, 

2*  As  for  the  making  yourselves  incapable  of 
doing  them  good,  I  answer,  That  reason  is  as  vahd 
against  plain  preaching,  reproof,  or  any  other  duty, 
which  wicked  men  will  hate  us  for.  God  will  bless 
bis  own  ordinances  to  do  good,  or  else  he  would  not 
have  appointed  them.  If  you  publicly  admonish 
and  rebuke  the  scandalous,  and  call  them  to  repent- 


^1 

ance,  and  cast  out  the  obstinate,  you  may  do  good 
to  many  whom  you  reprove,  and  possibly  to  the  ex- 
communicated themselves.  I  am  at  least  sure  it  is 
God's  means,  and  it  is  his  last  means.  It  is  there- 
fore perverse  to  neglect  the  last  means,  lest  we  frus- 
trate the  foregoing  means,  when  the  last  are  not  to 
be  used,  but  upon  supposition  that  the  former  were 
all  frustrated  before.  However,  those  within  and 
those  without  may  receive  good  by  it,  if  the  offender 
should  receive  none ;  and  God  will  have  the  honour, 
when  his  church  is  manifestly  distinguished  from  the 
world,  and  the  heirs  of  heaven  and  hell  are  not  totally 
confounded,  nor  the  world  made  to  think  that  Christ 
and  Satan  do  but  contend  for  superiority,  and  that 
they  have  the  like  inclination  to  holiness  or  to  sin. 

3.  But  yet  let  me  tell  you,  that  there  are  not  such 
difficulties  in  the  way,  nor  is  discipline  such  a  useless 
thing  as  you  imagine.  I  bless  God  for  the  small 
trial  which  I  have  made  of  it  myself.  I  can  speak 
by  experience  that  it  is  not  in  vain,  nor  are  the  ha- 
zards of  it  such  as  may  excuse  our  neglect. 

I  confess,  if  I  had  my  will,  that  man  should  be 
ejected  as  a  negligent  pastor  that  will  not  rule  his 
people  by  discipline,  as  well  as  he  is  ejected  as  a 
negligent  preacher  that  will  not  preach ;  for  ruluig 
is  as  essential  a  part  of  the  ministerial  office  as 
preaching. 

I  shall  proceed  no  further  in  these  confessions, — 
and  now,  brethren,  what  remaineth,  but  that  we  all 
cry  guilty  of  these  various  sins,  and  humble  our  souls 
for  our  miscarriages  before  the  Lord  !  Is  this 
"  taking  heed  to  ourselves,  and  to  all  the  flock  ?" 


Is  this  like  the  pattern  that  is  given  us  in  the  text  ? 
If  we  should  now  prove  stout-hearted  and  unhumbledj 
how  sad  a  symptom  would  it  be  to  ourselves  and  to 
the  church  ?  The  ministry  hath  often  been  maligned 
by  various  adversaries ;  and  though  this  may  show 
their  impious  malice,  it  may  also  intimate  to  us  God's 
just  indignation.  Believe  it,  brethren,  the  ministry 
of  England  are  not  the  least  nor  the  last  in  the  sins 
of  the  land.  It  is  time,  therefore,  for  us  to  take  our 
part  in  that  humihation  to  which  we  have  been  so 
long  calling  our  people.  If  we  have  our  wits  about 
us,  we  may  perceive  that  God  hath  been  offended 
with  us,  and  that  the  voice  that  called  this  nation  to 
repentance  did  speak  to  us  as  well  as  others.  He 
that  hath  ears  to  hear,  let  him  hear  the  precepts  of 
repentance  proclaimed  in  so  many  admirable  deliver- 
ances and  preservations;  he  that  hath  eyes  to  see, 
let  him  see  them  written  in  so  many  lines  of  blood. 
By  fire  and  sword  hath  God  been  calling  us  to  hu- 
miliation :  and  as  judgment  hath  begun  at  the  house 
of  God,  so,  if  humiliation  begin  not  there  too,  it 
will  be  a  sad  prognostication  to  us  and  to  the  land. 
What !  shall  we  deny  or  extenuate  our  sins,  while 
we  call  our  people  to  free  and  full  confession  ?  Is  it 
not  better  to  give  glory  to  God  by  humble  confes- 
sion, than,  in  tenderness  to  ourselves,  to  seek  for  fig- 
leaves  to  cover  our  nakedness ;  and  to  put  God  to  it, 
to  build  his  glory,  which  we  denied  him,  upon  the 
ruins  of  our  own,  which  we  preferred  before  him  ? 
and  to  distrain  for  that  by  yet  sorer  judgments  which 
we  refused  voluntarily  to  surrender  to  him  ?  Alas  ! 
if  you  put  God  to  get  his  honour  as  he  can,  he  may 
get  it  to  your  everlasting  sorrow  and  dishonour  ! — 


253 

Sins  openly  committed,  are  more  dishonourable  to  us 
when  we  hide  them  than  when  we  confess  them.  It 
is  the  sin,  and  not  the  confession,  that  is  our  dishon- 
our. We  have  committed  them  before  the  sun,  so 
that  they  cannot  be  hid ;  and  attempts  to  cloak  them 
do  but  increase  the  guilt  and  shame.  There  is  no 
way  to  repair  the  breaches  in  our  honour  which  our 
sin  hath  made,  but  by  free  confession  and  humiliation. 
I  durst  not  but  make  confession  of  my  own  sins ;  and 
if  any  be  offended  that  I  have  confessed  theirs,  let 
them  know  that  I  do  but  what  I  have  done  by  my- 
self. And  if  they  dare  disown  the  confession  of 
their  sin,  let  them  do  it  at  their  peril.  But  as  for 
all  the  truly  humble  ministers  of  Christ,  I  doubt  not 
but  they  will  rather  be  provoked  to  lament  more 
solemnly,  in  the  face  of  their  several  congregations, 
their  sins,  and  to  promise  reformation. 


CHAPTER  II. 

THE  DUTY  OF  PERSONAL  CATECHISING  AND  IN- 
STRUCTING THE  FLOCK  PARTICULARLY  RECOM- 
MENDED. 

Having  disclosed  and  lamented  our  miscarriages 
and  neglects,  our  duty  for  the  future  lies  plain  before 
us.  God  forbid  that  we  should  now  go  on  in  the 
sins  which  we  have  confessed,  as  carelessly  as  we  did 
before.  Leaving  these  things,  therefore,  I  shall  now 
proceed  to  exhort  you  to  the  faithful  discharge  of  the 
great  duty  which  you  have  undertaken,  and  which  is 


254 

the  occasion  of  our  meeting  here  to-day;  namely, 
personal  catechising  and  instructing  every  one  in  your 
parishes  or  congregations  that  will  suhmit  thereto. 
And  because  this  is  the  chief  business  of  the  day,  I 
must  take  leave  to  insist  somewhat  the  longer  on  it. 

First,  I  shall  state  to  you  some  motives  to  per- 
suade you  to  this  duty. 

Secondly,  I  shall  answer  some  objections  which 
may  be  made  to  this  duty. 

Lastly,  I  shall  give  you  some  directions  for  per- 
forming this  duty. 

Section  I. 

Motives  to  this  Duty, 

Agreeably  to  this  plan,  I  shall  proceed  to  state 
to  you  some  motives  to  persuade  you  to  this  duty. 
The  first  reasons  by  which  I  shall  persuade  you  to 
this  duty,  are  taken  from  the  benefits  of  it.  The 
second,  from  the  difficulty.  And  the  third,  from 
the  necessity,  and  the  many  obligations  that  are  upon 
}is  for  the  performance  of  it. 

Article  I.  —  Motives  from  the  henejits  of  the 
work. — When  I  look  before  me,  and  consider  what, 
through  the  blessing  of  God,  this  work,  if  well 
managed,  is  likely  to  efiect,  it  makes  my  heart  leap 
for  joy.  Truly,  brethren,  you  have  begun  a  most 
blessed  work,  and  such  as  your  own  consciences  may 
rejoice  in,  and  your  parishes  rejoice  in,  and  the  nation 
rejoice  in,  and  the  child  that  is  yet  unborn  rejoice  in! 
Yea,  thousands  and  millions,   for  aught  we  know, 


255 

may  have  cause  to  bless  God  for  it,  when  we  shall 
have  finished  our  course  !  And  though  it  is  our 
business  this  day  to  humble  ourselves  for  the  neglect 
of  it  so  long,  as  we  have  very  great  cause  to  do,  yet 
the  hopes  of  a  blessed  success  are  so  great  in  me, 
that  they  are  ready  to  turn  it  into  a  day  of  rejoicing. 
I  bless  the  Lord  that  I  have  lived  to  see  such  a  day 
as  this,  and  to  be  present  at  so  solemn  an  engage- 
ment of  so  many  servants  of  Christ  to  such  a  work. 
I  bless  the  Lord,  that  hath  honoured  you  of  this 
county  ta  be  the  beginners  and  awakeners  of  the 
nation  to  this  duty.  It  is  not  a  controverted  point, 
as  to  which  the  exasperated  minds  of  men  might  pick 
quarrels  with  us.  Nor  is  it  a  new  invention,  as  to 
which  envy  might  charge  you  as  innovators,  or  pride 
might  scorn  to  follow  you,  because  you  had  led  the 
way.  No;  it  is  a  well-known  duty.  It  is  but  the 
more  diligent  and  effectual  management  of  the  minis- 
terial work.  It  is  not  a  new  invention,  but  simply 
the  restoration  of  the  ancient  ministerial  work.  And 
because  it  is  so  pregnant  with  advantages  to  the 
church,  I  will  enumerate  some  of  the  particular  bene- 
fits which  we  may  hope  to  result  from  it,  that  when 
you  see  the  excellency  of  it,  you  may  be  the  more 
set  upon  it,  and  the  more  loath,  by  any  negligence 
or  failing  of  yours,  to  frustrate  or  destroy  it.  For 
certainly  he  who  hath  the  true  intentions  of  a  minis- 
ter of  Christ,  will  rejoice  in  the  appearance  of  any 
further  hope  of  attaining  the  ends  of  his  ministry, 
and  nothing  will  be  more  welcome  to  him,  than  that 
which  will  further  the  grand  business  of  his  life. 
That  this  work  is  calculated  to  accompHsh  this,  I  shall 
aaw  show  you  mare  particularly.. 


2o6 

I.  It  will  be  a  most  hopeful  mean  of  the  conver* 
sion  of  souls ;  for  it  unites  those  great  things  which 
most  further  such  a  work. 

1.  As  to  the  matter  of  it :  it  is  about  the  most 
necessary  things,  the  principles  or  essentials  of  the 
Christian  faith. 

2.  As  to  the  manner  of  it :  it  will  be  by  private 
conference,  when  we  may  have  an  opportunity  to  set 
all  home  to  the  conscience  and  the  heart. 

The  work  of  conversion  consisteth  of  two  parts  : 
1.  The  informing  of  the  judgment  in  the  grand  prin- 
ciples of  religion.  2.  The  change  of  the  will,  by 
the  efficacy  of  the  truth. — Now,  in  this  work,  we 
have  the  most  excellent  advantages  for  both.  For 
the  informing  of  their  understandings,  it  must  needs 
be  an  excellent  help  to  have  the  sum  of  Christianity 
fixed  in  their  memory.  And  though  bare  words,  not 
understood,  will  make  no  change,  yet  when  the  words 
are  plain  Enghsh,  he  that  hath  the  words  is  far  more 
likely  to  understand  the  meaning  and  matter  than 
another.  For  what  have  we  by  which  to  make  known 
things  which  are  themselves  invisible,  but  words,  or 
other  signs?  Those,  therefore,  who  deride  all  cate- 
chisms as  unprofitable  forms,  may  better  deride  them- 
selves for  talking  and  using  the  form  of  their  own 
words  to  make  known  their  minds  to  others.  Why 
may  not  written  words,  which  are  ever  before  their 
eyes,  and  in  their  memories,  instruct  them,  as  well  as 
the  transient  words  of  a  preacher  ?  These  forms  of 
sound  words  are,  therefore,  so  far  from  being  unpro- 
fitable, as  some  persons  imagine,  that  they  are  of 
admirable  use  to  all. 

Besides,  we  shall  have  the  opportunity,  by  per- 


257 

sonal  conference,  to  try  how  far  they  understand  the 
catechism  ;  and  to  explain  it  to  them  as  we  go  along ; 
and  to  insist  on  those  particulars  which  the  persons 
we  speak  to  have  most  need  to  hear.  These  two  con- 
joined— a  form  of  sound  words,  with  a  plain  explica- 
tion— may  do  more  than  either  of  them  could  do  alone. 

Moreover,  we  shall  have  the  best  opportunity  to 
impress  the  truth  upon  their  hearts,  when  we  can 
speak  to  each  individual's  particular  necessity,  and 
say  to  the  sinner,  "  Thou  art  the  man  ;"  and  plainly 
mention  his  particular  case ;  and  set  home  the  truth 
with  familiar  importunity.  If  any  thing  in  the  world 
is  likely  to  do  them  good,  it  is  this.  They  will 
understand  a  familiar  speech  who  understand  not  a 
sermon ;  and  they  will  have  far  greater  help  for  the 
application  of  it  to  themselves.  Besides,  you  will 
hear  their  objections,  and  know  where  it  is  that  Satan 
hath  most  advantage  of  them,  and  so  may  be  able  to 
show  them  their  errors,  and  confute  their  objections, 
and  more  eifectually  convince  them.  We  can  better 
bring  them  to  the  point,  and  urge  them  to  discover 
their  resolutions  for  the  future,  and  to  promise  the 
use  of  means  and  reformation,  than  otherwise  we  could 
do.  What  more  proof  need  we  of  this  than  our 
own  experience  ?  I  seldom  deal  with  men  purposely 
on  this  great  business,  in  private,  serious  conference, 
but  they  go  away  with  some  seeming  convictions,  and 
promises  of  new  obedience,  if  not  some  deeper  re- 
morse, and  sense  of  their  condition. 

O  brethren  !  what  a  blow  may  we  give  to  the 
kingdom  of  darkness,  by  the  faithful  and  skilful 
managing  of  this  work  !  If,  then,  the  saving  of 
souls — of  your  neighbours'  souls — of  many   souls. 


258 

from  everlasting  misery — be  worth  your  labour,  up 
and  be  doing.  If  you  would  be  the  fathers  of  many 
that  are  born  again,  and  would  see  the  travail  of  your 
souls,  and  would  be  able  to  say  at  last,  '  Here  am  I, 
and  the  children  whom  thou  hast  given  me,'  up  and 
ply  this  blessed  work.  If  it  would  do  your  heart  good 
to  see  your  converts  among  the  saints  in  glory,  and 
praising  the  Lamb  before  the  throne — if  you  would 
rejoice  to  present  them  blameless  and  spotless  to 
Christ — prosecute  with  diligence  and  ardour  this  sin- 
gular opportunity  that  is  offered  you.  If  you  are 
ministers  of  Christ  indeed,  you  will  long  for  the  per- 
fecting of  his  body,  and  the  gathering  in  of  his  elect ; 
and  you  will  travail  as  in  birth  till  Christ  be  formed 
in  the  souls  of  your  people.  You  will  embrace  such 
opportunities  as  your  harvest-time  affords,  and  espe- 
cially as  the  sunshine  days  in  a  rainy  harvest,  in 
which  it  is  unreasonable  and  inexcusable  to  be  idle. 
If  you  have  a  spark  of  Christian  compassion  in  you, 
it  will  surely  seem  worth  your  utmost  labour  to  save 
so  many  souls  from  death,  and  to  cover  so  great  a 
multitude  of  sins.  If,  then,  you  are  indeed  fellow- 
workers  with  Christ,  set  to  his  work,  and  neglect  not 
the  souls  for  whom  he  died.  O  remember,  when  you 
are  talking  with  the  unconverted,  that  now  you  have 
an  opportunity  to  save  a  soul,  and  to  rejoice  the 
angels  of  heaven,  and  toTejoice  Christ  himself,  to  cast 
Satan  out  of  a  sinner,  and  to  increase  the  family  of 
God  !  And  what  is  your  hope,  or  joy,  or  crown  of 
rejoicing  ?  Is  it  not  your  saved  people  in  the  pre- 
sence of  Christ  Jesus  at  his  coming  ?  Yes,  doubt- 
less, they  are  your  glory  and  your  joy." 

II.  It  will  essentially  promote  the  orderly  building 


259 

up  of  those  who  are  converted,  and  the  establishment 
of  them  in  the  faith.  It  hazardeth  our  whole  work, 
or  at  least  much  hindereth  it,  if  we  do  it  not  in  the 
proper  order.  How  can  you  build,  if  you  first  lay 
not  a  good  foundation?  or  how  can  you  set  on  the 
top-stone,  while  the  middle  parts  are  neglected  ? 
Gratia  nonfacit  salttim,  any  more  than  nature.  The 
second  order  of  Christian  truths  have  such  a  depend- 
ence upon  the  first,  that  they  can  never  be  well  learned 
till  the  first  are  learned.  This  makes  many  labour 
so  much  in  vain ;  they  are  ever  learning,  but  never 
come  to  the  knowledge  of  the  truth,  because  they 
would  read  before  they  learn  to  spell,  or  to  know  their 
letters.  This  makes  so  many  fall  away :  they  are 
shaken  with  every  wind  of  temptation,  because  they 
were  not  well  settled  in  the  fundamental  principles  of 
religion.  It  is  these  fundamentals  that  must  lead 
men  to  further  truths  ;  it  is  these  they  must  build  all 
upon ;  it  is  these  that  must  actuate  all  their  graces, 
and  animate  all  their  duties ;  it  is  these  that  must  for- 
tify them  against  temptations.  He  that  knows  not 
these,  knows  nothing;  he  that  knows  them  well,  doth 
know  so  much  as  will  make  him  happy ;  and  he  that 
knows  them  best,  is  the  best  and  most  understanding 
Christian.  The  most  godly  people,  therefore,  in 
your  congregations,  will  find  it  worth  their  labour  ta 
learn  the  very  words  of  a  catechism.  If,  therefore, 
you  would  safely  edify  them,  and  firmly  establish  them, 
be  diligent  in  this  work. 

IH.  It  will  make  our  public  preaching  better  under- 
stood and  regarded.  When  you  have  instructed  them 
in  the  principles,  they  will  the  better  understand  all 
you  say.      They  will  perceive  what  you  drive  at, 


260 

when  they  are  once  acquamted  with  the  mam  pomts. 
This  prepareth  their  minds,  and  openeth  a  way  to 
their  hearts ;  whereas,  without  this,  you  may  lose  the 
most  of  your  labour  ;  and  the  more  pains  you  take  in 
accurate  preparation,  the  less  good  you  may  do.  As 
you  would  not,  therefore,  lose  your  public  labour,  see 
that  you  be  faithful  in  this  private  work. 

IV.  By  means  of  it  you  will  come  to  be  familiar 
with  your  people,  and  may  thereby  win  their  affec- 
tions. The  want  of  this,  with  those  who  have  very 
numerous  congregations,  is  a  great  impediment  to 
the  success  of  our  labours.  By  distance  and  unac- 
quaintedness,  abundance  of  mistakes  between  minis- 
ters and  people  are  fomented ;  while,  on  the  other 
hand,  familiarity  will  tend  to  beget  those  affections 
which  may  open  their  ears  to  further  instruction. 
Besides,  when  we  are  famihar  with  them,  they  will 
be  encouraged  to  open  their  doubts  to  us.  But  when 
a  minister  knows  not  his  people,  or  is  as  strange  to 
them  as  if  he  did  not  know  them,  it  must  be  a  great 
hinderance  to  his  doing  any  good  among  them. 

V.  By  means  of  it  we  shall  come  to  be  better 
acquainted  with  each  person's  spiritual  state,  and  so 
the  better  know  how  to  watch  over  them.  We  shall 
the  better  know  how  to  preach  to  them,  when  we  know 
their  temper,  and  their  chief  objections,  and  so  what 
they  have  most  need  to  hear.  We  shall  the  better 
know  wherein  to  be  "jealous  over  them  with  a  godly 
jealousy,"  and  what  temptations  to  guard  them  most 
against.  We  shall  the  better  know  how  to  lament 
for  them,  and  to  rejoice  with  them,  and  to  pray  for 
them.  For  as  he  that  will  pray  rightly  for  himself, 
must  know  his  own  wants,  and  the  diseases  of  his 


261 

own  heart,  so  he  that  will  pray  rightly  for  others, 
should  know  theirs  as  far  as  possible. 

VI.  By  means  of  this  trial  and  acquaintance  with 
our  people's  state,  we  shall  be  much  assisted  in  the 
admission  of  them  to  the  sacraments.  Though,  I 
doubt  not,  a  minister  may  require  his  people  to  come 
to  him  at  any  convenient  season,  to  give  an  account 
of  their  faith  and  proficiency,  and  to  receive  instruc- 
tion, and  therefore  he  may  do  it  as  a  preparation  for 
the  Lord's  supper — yet  because  ministers  have  laid 
the  stress  of  that  examination  upon  the  mere  neces- 
sity of  fitness  for  that  ordinance,  and  not  upon  their 
common  duty  to  see  into  the  state  of  each  member  of 
their  flock  at  all  fit  seasons,  and  upon  the  people's 
duty  to  submit  to  the  guidance  and  instruction  of 
their  pastors  at  all  times,  they  have  occasioned  people 
ignorantly  to  quarrel  with  their  examinations.  Now, 
by  this  course  we  shall  discover  their  fitness  or  un- 
fitness, in  a  way  that  is  unexceptionable;  and  in  a 
way  far  more  effectual  than  by  some  partial  examina- 
tion of  them  before  they  are  admitted  to  the  Lord's 
table. 

VII.  It  will  show  men  the  true  nature  of  the 
ministerial  office,  and  awaken  them  to  the  better  con- 
sideration of  it  than  is  now  usual.  It  is  too  common 
for  men  to  think  that  the  work  of  the  ministry  is 
nothing  but  to  preach,  and  to  baptize,  and  to  admi- 
nister the  Lord's  supper,  and  to  visit  the  sick.  By 
this  means  the  people  will  submit  to  no  more,  and  too 
many  ministers  are  such  strangers  to  their  own  call- 
ing, that  they  will  do  no  more.  It  hath  often  grieved 
my  heart  to  observe  some  eminent  preachers,  how 
little  they  do  for  the  saving  of  souls,  except  in  the 


26^ 

pulpit ;  and  to  how  little  purpose  much  of  their  labour 
is  by  this  neglect.  They  have  hundreds  of  people 
that  they  never  spoke  a  word  to  personally  for  their 
salvation  ;  and,  if  we  may  judge  by  their  practice, 
they  consider  it  not  as  their  duty :  and  the  principal 
thing  that  hardeneth  men  in  this  oversight,  is  the 
common  neglect  of  the  private  part  of  the  work  by 
others.  There  are  so  few  that  do  much  in  it,  and  the 
omission  hath  grown  so  common  among  pious,  able 
men,  that  the  disgrace  of  it  is  abated  by  their  very 
piety  and  ability ;  and  a  man  may  now  be  guilty  of  it 
without  observation  or  dishonour.  Never  doth  sin 
so  reign  in  a  church  or  state,  as  when  it  hath  gained 
reputation,  or,  at  least,  is  no  disgrace  to  the  sinner, 
nor  a  matter  of  offence  to  beholders.  But  I  make  no 
doubt,  through  the  mercy  of  God,  that  the  restoring 
of  the  practice  of  personal  oversight  will  convince 
many  ministers,  that  this  is  as  truly  their  work  as 
that  which  they  now  do  ;  and  may  awaken  them  to 
see  that  the  ministry  is  another  kind  of  business  than 
too  many  excellent  preachers  take  it  to  be.  Brethren, 
do  but  set  yourselves  closely  to  this  work,  and  follow 
it  diligently;  and  though  you  do  it  silently,  without 
any  words  to  them  that  are  negligent,  1  am  in  hope 
that  most  of  you  who  are  present  may  live  to  see  the 
day,  when  the  neglect  of  private  personal  oversight  of 
all  the  flock  shall  be  taken  for  a  scandalous  and  odious 
omission,  and  shall  be  as  disgraceful  to  them  that  are 
guilty  of  it  as  preaching  but  once  a  day  was  hereto- 
fore. A  schoolmaster  must  take  a  personal  account 
of  his  scholars,  or  else  he  is  likely  to  do  little  good. 
If  physicians  should  only  read  a  public  lecture  on 
physic,  their  patients  would  not  be  much  the  better 


Q6S 

of  them  ;  nor  would  a  lawyer  secure  your  estate  by 
reading  a  lecture  on  law.  Now,  the  charge  of  a  pas- 
tor requireth  personal  dealing,  as  well  as  any  of  these. 
Let  us  show  the  world  this  by  our  practice ;  for  most 
men  are  grown  regardless  of  bare  words. 

The  truth  is,  we  have  been  led  to  wrong  the  church 
in  this  respect,  by  the  contrary  extreme  of  the  Papists, 
who  bring  all  their  people  to  auricular  confession ;  for, 
in  overthrowing  this  error  of  theirs,  we  have  run  into 
the  opposite  extreme.  It  troubled  me  much  to  read, 
in  an  orthodox  historian,  that  licentiousness,  and  a 
desire  to  be  from  under  the  strict  inquiries  of  the 
priests  in  confession,  did  much  further  the  reformed 
religion  in  Germany.  And  yet  it  is  like  enough  to 
be  true,  that  they  who  were  against  reformation  in 
other  respects,  might  on  this  account  join  with  bet- 
ter men  in  crying  down  the  Romish  clergy.  I  have 
no  doubt  that  the  Popish  auricular  confession  is  a 
sinful  novelty,  with  which  the  ancient  church  was  un- 
acquainted. But,  perhaps,  some  will  think  it  strange 
that  I  should  say,  that  our  common  neglect  of  per- 
sonal instruction  is  much  worse,  if  we  consider  their 
confessions  in  themselves,  and  not  as  they  respect 
their  doctrines  of  satisfaction  and  purgatory.  If  any 
among  us  should  be  guilty  of  so  gross  a  mistake  as 
to  think  that,  when  he  hath  preached,  he  hath  done  all 
his  work,  let  us  show  him,  by  our  practice,  that  there 
is  much  more  to  be  done ;  and  that  taking  heed  to  all 
the  flock,  is  another  business  than  careless,  lazy  min- 
isters imagine.  If  a  man  have  an  apprehension  that 
duty,  and  the  chief  duty,  is  no  duty,  he  is  like  to 
neglect  it,  and  to  be  impenitent  in  the  neglect. 

VIII.  It  will  help  our  people  better  to  understand 


^64^ 

the  nature  of  their  duty  towards  their  overseers,  and, 
consequently,  to  discharge  it  better.      This,  indeed, 
were  a  matter  of  no  consequence,  if  it  were  only  for 
our  sakes ;  but  their  own  salvation  is  much  concerned 
in  it.     I  am  convinced,  by  sad  experience,  that  it  is 
none  of  the  least  impediments  to  their  salvation,  and 
to  the  reformation  of  the  church,  that  the  people 
understand  not  what  the  work  of  a  minister  is,  and 
what  is  their  own  duty  towards  him.    They  commonly 
think,  that  a  minister  hath  no  more  to  do  with  them 
but  to  preach  to  them,  and  visit  them  in  sickness,  and 
administer  the  sacraments ;  and  that,  if  they  hear  him, 
and  receive  the  sacraments  from  him,  they  owe  him 
no  further  obedience,  nor  can  he  require  any  more  at 
their  hands.     Little  do  they  know,  that  the  minister 
is  in  the  church  as  the  schoolmaster  in  his  school, 
to  teach  and  take  an  account  of  every  one  in  par- 
ticular; and  that  all  Christians,  ordinarily,  must  be 
disciples  or  scholars,  in  some  such  school.      They 
think  not  that  a  minister  is  in  the  church  as  a  phy- 
sician in  a  town,  for  all  people  to  resort  to,  for  per- 
sonal advice  for  the  cure  of  all  their  diseases;  and 
that  "  the  priest's  lips  should  keep  knowledge,  and  the 
people  should  ask  the  law  at  his  mouth,  because  he  is 
the  messenger  of  the  Lord  of  hosts."    They  consider 
not,  that  every  soul  in  the  congregation  is  bound,  for 
their  own  safety,  to  have  personal  recourse  to  him, 
for  the  resolving  of  their  doubts,  and  for  help  against 
their  sins,  and  for  direction  in  duty,  and  for  increase 
of  knowledge  and  all  saving  grace ;  and  that  ministers 
are  purposely  settled  in  congregations  to  this  end,  to 
be  still  ready  to  advise  and  help  the  flock.      If  our 
people  did  but  know  their. duty,  they  would  readily 


Q65 

come  to  us,  when  tbey  are  desired,  to  be  instructed, 
and  to  give  an  account  of  their  knowledge,  faith,  and 
life ;  and  they  would  come  of  their  own  accord,  with- 
out being  sent  for;  and  knock  oftener  at  our  doors  ; 
and  call  for  advice,  and  help  for  their  souls;  and  ask, 
"  What  shall  we  do  to  be  saved?"  But  the  matter 
now  is  come  to  that  sad  pass,  that  they  think  a  ministei 
hath  nothing  to  do  with  them :  and  if  he  admonish 
them,  or  if  he  call  them  to  be  catechised  and  in- 
structed, or  if  he  would  take  an  account  of  their  faith 
and  profiting,  they  would  ask  him.  By  w^hat  authority 
he  jdoth  these  things  ?  and  think  that  he  is  a  busy, 
pragmatical  fellow,  v.ho  loves  to  be  meddling  where 
he  hath  nothing  to  do  ;  or  a  proud  fellow,  who  would 
bear  rule  over  their  consciences :  w^hereas  they  may 
as  well  ask.  By  what  authority  he  preacheth,  or  pray- 
eth,  or  giveth  them  the  sacrament?  They  consider 
not  that  all  our  authority  is  but  for  our  work, — even 
a  power  to  do  our  duty ;  and  that  our  work  is  for  them : 
so  that  it  is  but  an  authority  to  do  them  good.  They 
talk  not  more  wisely,  than  if  they  should  quarrel  with 
a  man  who  would  help  to  quench  a  fire  in  their  houses, 
and  ask  him.  By  what  authority  he  doth  it?  Or 
that  would  give  money  to  relieve  the  poor,  and  they 
should  ask  him.  By  what  authority  do  you  require  us 
to  take  this  money  ?  Or  as  if  I  offered  my  hand  to 
one  that  is  fallen,  to  help  him  up,  or  to  one  that  is  in 
the  water,  to  save  him  from  drowning,  and  he  should 
ask  me.  By  what  authority  I  do  it  ? 

And  what  is  it  that  hath  brought  our  people  to 

this  ignorance  of  their  duty,  but  custom  ?     It  is  we, 

brethren,  to  speak  truly  and  plainly,  who  are  to  blame, 

that  have  not  accustomed  them  and  ourselves  to  any 

M  42 


266 

more  than  common  public  work.  We  see  how  much 
custom  doth  with  the  people.  Where  it  is  the  cus- 
tom, as  among  the  Papists,  they  hesitate  not  to  con- 
fess all  their  sins  to  the  priest ;  but,  among  us,  they 
disdain  to  be  catechised  or  instructed,  because  it  is 
not  the  custom.  They  wonder  at  it,  as  a  strange 
thing;  and  say,  Such  things  were  never  done  before  ! 
And  if  we  can  but  prevail  to  make  this  duty  as  com- 
mon as  other  duties,  they  will  much  more  easily  sub- 
mit to  it  than  now.  What  a  happy  thing  would  it 
be,  if  you  might  live  to  see  the  day,  that  it  should 
be  as  ordinary  for  people  of  all  ages  to  come  in  course 
to  their  ministers  for  personal  advice,  and  help  for 
their  salvation,  as  it  is  now  usual  for  them  to  come 
to  the  church  to  hear  a  sermon,  or  receive  the  sacra- 
ment !  Our  diligence  in  this  work  is  the  way  to 
accomplish  this. 

IX.  It  will  give  the  governors*  of  the  nation 
more  correct  views  about  the  nature  and  burden  of 
the  ministry,  and  so  may  procure  from  them  further 
assistance.  It  is  a  lamentable  impediment  to  the  re- 
formation of  the  church,  and  the  saving  of  souls,  that, 
in  most  populous  towns,  there  are  but  one  or  two 
men  to  oversee  many  thousand  souls,  and  so  there  are 
not  labourers  in  any  degree  equal  to  the  work  ;  but  it 
becomes  an  impossible  thing  to  them  to  do  any  con- 
siderable measure  of  that  personal  duty  which  should 
be  done  by  faithful  pastors  to  all  the  flock.  I  have 
often  said  it,  and  still  must  say  it,  that  this  is  a  great 
part  of  England's  misery,  that  a  great  degree  of  spi- 


*  We  would  not  say  the  governors,  but  the  Christian  commu- 
nity.— Editor. 


^67 

ritual  famine  reigns  in  most  cities  and  large  towns 
throughout  the  land,  even  where  they  are  insensible 
of  it,  and  think  themselves  well  provided.  Alas  !  we 
-see  multitudes  of  ignorant,  carnal,  sensual  sinners 
around  us, — here  a  family,  and  there  a  family,  and 
there  almost  a  whole  street  or  village  of  them, — and 
our  hearts  pity  them,  and  we  see  that  their  necessi- 
ties cry  aloud  for  our  speedy  and  diligent  relief,  so 
that  he  that  hath  ears  to  hear  must  needs  hear.  Yet 
if  we  were  ever  so  fain,  we  cannot  help  them :  and 
that  not  merely  through  their  obstinacy,  but  also 
through  our  want  of  opportunity.  We  have  found 
by  experience,  that  if  we  could  but  have  leisure  to 
speak  to  them,  and  to  open  plainly  to  them  their  sin 
and  danger,  there  were  great  hopes  of  doing  good  to 
many  of  them  that  receive  little  by  our  public  teach- 
ing. But  we  cannot  come  at  them ;  more  necessary 
work  prohibits  us  :  we  cannot  do  both  at  once :  and 
our  public  work  must  be  preferred,  because  there  we 
deal  with  many  at  once.  And  it  is  as  much  as  we 
are  able  to  do,  to  perform  the  public  work,  or  some 
little  more;  and  if  we  do  take  the  time  when  we 
should  eat  or  sleep,  (besides  the  ruining  of  weakened 
bodies  by  it,)  we  shall  not  be  able,  after  all,  to  speak 
to  one  of  very  many  of  them.  So  that  we  must  stand 
by  and  see  poor  people  perish,  and  can  but  be  sorry 
for  them,  and  cannot  so  much  as  speak  to  them  to 
endeavour  their  recovery.  Is  not  this  a  sad  case  in 
a  nation  that  glorieth  of  the  fulness  of  the  gospel? 
An  infidel  will  say.  No :  but,  methinks,  no  man  that 
believes  an  everlasting  joy  or  torment  should  give 
such  an  answer.  I  will  give  you  the  instance  of  my 
own  case.  We  are  together  two  ministers,  and  a 
M  2 


itii: 


^68 


third  at  a  chapel,  wilHng  to  spend  every  hour  of  our 
time  in  Christ's  work.      Before  we  undertook  this 
work,  our  hands  were  full,  and  now  we  are  engaged 
to  set  apart  two  days  every  week,  from  morning  to 
night,  for  private  catechising  and  instruction  ;  so  that 
any  man  may  see  that  we  must  leave  undone  all  that 
other  work  that  we  were  wont  to  do  at  that  time : 
and  we  are  necessitated  to  run  upon  the  public  work 
of  preaching  with  small  preparation,  and  so  must  de- 
liver the  message  of  God  so  rawly  and  confusedly, 
and   unanswerably  to   its  dignity,  and  the  need  of 
men's  souls,  that  it  is  a  great  trouble  to  our  minds  to 
consider  it,  and  a  greater  trouble  to  us  when  we  are 
doing  it.     And  yet  it  must  be  so :  there  is  no  remedy, 
unless   we   will   omit   this   personal  instruction,    we 
must  needs  run  thus  unpreparedly  into  the  pulpit ! 
And  to  omit  this  we  dare  not, — it  is  so  great  and 
necessary  a  work.      And  when  we, have  incurred  all 
the  forementioned  inconveniences,  and  have  set  apart 
two  whole  days  a-week  for  this  work,  it  will  be  as 
much  as  we  shall  be  able  to  do,  to  go  over  the  parish 
once  in  a  year,  (being  about  800  families,)  and  which 
is  worse  than  that,  we  shall  be  forced  to  cut  it  short, 
and  do  it  less  effectually  to  those  that  we  do  it,  hav- 
ing about  fifteen  families  a  week  to  deal  with.     And, 
alas  !  how  small  a  matter  is  it  to  speak  to  a  man  only 
once  in  a  year,  and  that  so  cursorily  as  we  must  be 
forced  to  do,  in  comparison  of  what  their  necessities 
require  !      Yet  are  we  in  hope  of  some  fruit  of  this 
much ;  but  how  much  more  might  it  be,  if  we  could 
but  speak  to  them  once  a  quarter,  and  do  the  work 
more  fully  and  deliberately,  as  you  that  are  in  smaller 
parishes  may  do.      And  many  ministers  in  England 


269 

have  ten  times  the  number  of  parishioners  which  I 
have :  so  that  if  they  should  undertake  the  work 
which  we  have  undertaken,  they  can  go  over  the 
parish  but  once  in  ten  years.  So  that  while  we  are 
hoping  for  opportunities  to  speak  to  them,  we  hear 
of  one  dying  after  another,  and,  to  the  grief  of  our 
souls,  are  forced  to  go  with  them  to  their  graves, 
before  we  could  ever  speak  a  word  to  them  personally 
to  prepare  them  for  their  change.  And  what  is  the 
cause  of  all  this  misery  ?  Why,  our  rulers  have  not 
seen  the  necessity  for  any  more  than  one  or  two 
ministers  in  such  parishes;  and  so  they  have  not 
allowed  any  maintenance  to  that  end.  Some  have 
alienated  much  from  the  church,  (the  Lord  humble 
all  them  that  consented  to  it,  lest  it  prove  the  con- 
sumption of  the  nation  at  last,)  while  they  have  left 
this  famine  in  the  chief  parts  of  the  land.  It  is 
easy  to  separate  from  the  multitude,  and  to  gather 
distinct  churches,  and  to  let  the  rest  sink  or  swim', 
and  if  they  will  not  be  saved  by  public  preaching,  to 
let  them  be  damned :  but  whether  this  be  the  m"ost 
charitable  and  Christian  course,  one  would  think 
should  be  no  hard  question.  But  what  is  the  matter 
that  wise  and  godly  rulers  should  be  thus  guilty  of 
our  misery,  and  that  none  of  our  cries  will  awaken 
them  to  compassion  !  What !  are  they  so  ignorant 
as  not  to  know  these  things  ?  Or  are  they  grovvn 
cruel  to  the  souls  of  men  ?  Or  are  they  false-hearted 
to  the  interest  of  Christ,  and  have  a  design  to  un- 
dermine his  kingdom?  No;  I  hope  it  is  none  of 
these :  but,  for  aught  I  can  find,  it  is  we  who  are  to 
blame,  even  we,  the  ministers  of  the  gospel,  whom 
they   should   thus   maintain.      For   those   ministers 


270 

that  have  small  parishes,  and  might  do  all  this  pri- 
vate part  of  the  work,  yet  do  it  not,  or  at  least  few 
of  them.  And  those  in  great  towns  and  cities, 
that  might  do  somewhat,  though  they  cannot  do  all, 
will  do  just  nothing  but  what  accidentally  falls  in 
their  way,  or  next  to  nothing,  so  that  the  magistrate 
is  not  awakened  to  the  observance  or  consideration 
of  the  weight  of  our  work.  Or  if  they  do  appre- 
hend the  usefulness  of  it,  yet  if  they  see  that  minis- 
ters are  so  careless  and  lazy,  that  they  will  not  do  it, 
they  think  it  in  vain  to  provide  them  a  maintenance 
for  it, — it  would  be  but  to  cherish  idle  drones ;  and 
so  they  think,  that  if  they  maintain  ministers  enough 
to  preach  in  the  pulpit,  they  have  done  their  duty. 
And  thus  they  are  involved  in  heinous  sin,  and  we 
are  the  occasions  of  it.  Whereas,  if  we  do  but  all 
heartily  set  ourselves  to  this  work,  and  show  the 
magistrate  to  his  face,  that  it  is  a  most  weighty  and 
necessary  part  of  our  business;  and  that  we  would 
do  it  thoroughly  if  we  could  ;  and  that,  if  there 
were  hands  enough,  the  work  might  go  on;  and, 
withal,  when  we  shall  see  the  happy  success  of  our 
labours ;  then,  no  doubt,  if  the  fear  of  God  be  in 
them,  and  they  have  any  love  to  his  truth  and  men's 
souls,  they  will  set  to  their  helping  hand,  and  not 
let  men  perish,  because  there  is  no  man  to  speak  to 
them  to  prevent  it.  They  will  one  way  or  other 
raise  maintenance,  in  such  populous  places,  for  la- 
bourers, proportioned  to  the  number  of  souls,  and 
greatness  of  the  work.  Let  them  but  see  us  fall  to 
the  work,  and  behold  it  prosper  in  our  hands — as, 
if  it  be  well  managed,  there  is  no  doubt  it  will, 
through  God's  blessing,  do — and  their  hearts  will  be 


271 

drawn  out  to  the  promoting  of  it ;  and  instead  of 
laying  parishes  together,  to  diminish  the  number  of 
teachers,  they  will  either  divide  them,  or  allow  more 
teachers  to  a  parish.  But  when  they  see  that  many 
carnal  ministers  do  make  a  greater  stir  to  have 
more  maintenance  to  themselves  than  to  have  more 
help  in  the  work  of  God,  they  are  tempted  by  such 
worldlings  to  wrong  the  church,  that  particular 
ministers  may  have  ease  and  fulness. 

X.  It  will  exceedingly  facilitate  the  ministerial 
work  in  succeeding  generations.  Custom,  as  I  said 
before,  is  the  thing  that  sways  much  with  the  multi- 
tude ;  and  they  who  first  break  a  destructive  custom 
must  bear  the  brunt  of  their  indignation.  Now, 
somebody  must  do  this.  If  we  do  it  not,  it  will  lie 
upon  our  successors;  and  how  can  we  expect  that 
they  shall  be  more  hardy,  and  resolute,  and  faithful, 
than  we?  It  is  we  that  have  seen  the  heavy  judg- 
ments of  the  Lord,  and  heard  him  pleading  by  fire 
and  sword  with  the  land.  It  is  we  that  have  been 
ourselves  in  the  furnace,  and  should  be  the  most 
refined.  It  is  we  that  are  most  deeply  obliged  by 
oaths  and  covenants,  by  wonderful  deliverances,  ex- 
periences, and  mercies,  of  every  description.  And  if 
we  yet  flinch  and  turn  our  backs,  and  prove  false- 
hearted, why  should  we  expect  better  from  them, 
who  have  not  been  driven  by  such  scourges,  nor 
drawn  by  such  cords.  But  if  they  do  prove  better 
than  we,  the  same  odium  and  opposition  must  befal 
them  which  we  avoid,  and  that  with  some  increase, 
because  of  our  neglect ;  for  the  people  will  tell 
them,  that  we,  their  predecessors,  did  no  such  things. 
But  if  we  would  now  break  the  ice  for  them  that 


27^ 

follow  us,  their  souls  will  bless  us,  and  our  names 
shall  be  dear  to  them,  and  they  will  feel  the  happy 
fruits  of  our  labour  every  day  of  then-  ministry; 
when  the  people  shall  willingly  submit  to  their  pri- 
vate instructions  and  examinations,  yea,  and  to  dis- 
cipline too,  because  we  have  acquainted  them  with 
it,  and  removed  the  prejudice,  and  broke  the  evil 
custom  that  our  predecessors  had  been  the  cause  of. 
Thus  we  may  do  much  to  the  saving  of  many  thou- 
sand souls,  in  all  ages  to  come,  as  well  as  in  the  pre- 
sent ao-e  in  which  we  live. 

XI.  It  will  conduce  to  the  better  ordering  of 
families,  and  the  better  spending  of  the  Sabbath. 
When  we  have  once  got  the  masters  of  families  to 
undertake  that  they  will,  every  Lord's  day,  examine 
their  children  and  servants,  and  make  them  repeat 
some  catechism  and  passages  of  Scripture,  this  will 
find  them  most  profitable  employment;  whereas,  many 
of  them  would  otherwise  be  idle  or  ill  employed. 
Many  masters  who  know  little  themselves,  may  yet 
be  brought  to  do  this  for  others,  and  in  this  way 
they  may  even  teach  themselves. 

XII.  It  will  do  good  to  many  ministers,  who  are 
apt  to  be  idle,  and  mispend  their  time  in  unnecessary 
discourse,  business,  journeys,  or  recreations.  It  will 
let  them  see  that  they  have  no  time  to  spare  for  such 
things  ;  and  thus,  when  they  are  engaged  in  so  much 
pressing  employment  of  so  high  a  nature,  it  will  be 
the  best  cure  for  all  that  idleness  and  loss  of  time. 
Besides,  it  will  cut  off  that  scandal  which  usually 
foUoweth  thereupon;  for  people  are  apt  to  say,  Such 
a  minister  can  spend  his  time  at  bowls,  or  other 
sports,  or  vain  discourse ;  and  why  may  not  we  do  so 


273 

as  well  as  he?  Let  us  all  set  diligently  to  this 
part  of  our  work,  and  then  see  what  time  we  can 
find  to  spare  to  live  idly,  or  in  a  way  of  voluptuous- 
ness, or  worldliness,  if  we  can. 

XIII.  It  will  be  productive  of  many  personal 
benefits  to  ourselves.  It  will  do  much  to  subdue 
our  own  corruptions,  and  to  exercise  and  increase  our 
own  graces.  It  will  afford  much  peace  to  our  con- 
sciences, and  comfort  us  when  our  past  lives  come  to 
be  reviewed. 

To  be  much  in  provoking  others  to  repentance 
and  heavenly-mindedness,  may  do  much  to  excite 
them  in  ourselves.  To  cry  down  the  sin  of  others, 
and  engage  them  against  it,  and  direct  them  to  over- 
come it,  will  do  much  to  shame  us  out  of  our  own ; 
and  conscience  will  scarcely  suffer  us  to  live  in  that 
which  we  make  so  much  ado  to  draw  others  from. 
Even  our  constant  employment  for  God,  and  busying 
our  minds  and  tongues  against  sin,  and  for  Christ 
and  holiness,  will  do  much  to  overcome  our  fleshly 
inclinations,  both  by  direct  mortification  and  by  di- 
version, leaving  our  fancies  no  room  nor  time  for 
their  old  employment.  All  the  austerities  of  monks 
and  hermits,  who  addict  themselves  to  unprofitable 
solitude,  and  who  think  to  save  themselves  by  ne- 
glecting to  show  compassion  to  others,  will  not  do 
near  so  much  in  the  work  of  mortification,  as  this 
fruitful  diligence  for  Christ. 

XIV.  It  will  be  some  benefit,  that  by  this  means 
we  shall  take  off"  ourselves  and  our  people  from  vain 
controversies,  and  from  expending  our  care  and  zeal 
on  the  lesser  matters  of  reUgion,  which  least  tend  to 
their  spiritual  edification.  While  we  are  taken  up 
m3 


in  teaching,  and  they  in  learning  the  fundamental 
truths  of  the  gospel,  we  shall  divert  our  minds  and 
tongues,  and  have  less  room  for  lower  things ;  and 
so  it  will  cure  much  wranglings  and  contentions  be- 
tween ministers  and  people.  For  we  do  that  which 
we  need  not,  and  should  not,  because  we  will  not  fall 
diligently  to  do  that  which  we  need  and  should. 

XV.  And  then  for  the  extent  of  the  foresaid 
benefits.  The  design  of  the  work  is,  the  reforming 
and  saving  of  all  the  people  in  our  several  parishes. 
For  we  shall  not  leave  out  any  man  that  will  submit 
to  be  instructed ;  and  though  we  can  scarcely  hope 
that  every  individual  will  be  reformed  and  saved  by 
it,  yet  have  we  reason  to  hope,  that,  as  the  attempt 
is  universal,  so  the  success  will  be  more  general  and 
extensive  than  we  have  hitherto  seen  of  our  other 
labours.  Sure  I  am,  it  is  most  like  to  the  spirit,  and 
precept,  and  offers  of  the  gospel,  which  requireth  us 
to  preach  Christ  to  every  creature,  and  promiseth  life 
to  every  man,  if  he  will  accept  it  by  believing !  If 
God  would  have  all  men  to  be  saved,  and  to  come  to 
the  knowledge  of  the  truth,  (that  is,  as  Rector  and 
Benefactor  of  the  world,  he  hath  manifested  himself 
willing  to  save  all  men,  if  they  be  willing  themselves, 
though  his  elect  he  will  also  make  willing,)  then 
surely  it  becometh  us  to  offer  salvation  unto  all  men, 
and  to  endeavour  to  bring  them  to  the  knowledge 
of  the  truth.  Besides,  if  Christ  "  tasted  death  for 
every  man,"  it  is  meet  we  should  preach  his  death 
to  every  man.  This  work  hath  a  more  excellent 
design  than  our  accidental  conferences  with  now  and 
then  a  particular  person.  And  I  have  observed, 
that,  in  such  occasional  discourses,  men  satisfy  them- 


27.5 

selves  with  having  spoken  some  good  words,  but 
seldom  set  plainly  and  closely  home  the  matter,  to 
convince  men  of  sin,  and  misery,  and  mercy;  as  in 
this  purposely  appointed  work  we  are  more  likely 
to  do. 

XVI.  It  is  likely  to  be  a  work  that  will  reach 
over  the  whole  land,  and  not  stop  with  us  that  have 
now  engaged  in  it.  For  though  it  be  at  present 
neglected,  I  suppose  the  cause  is  the  same  with  our 
brethren  as  it  hath  been  with  us ;  namely,  that  in- 
considerateness  and  laziness,  which  we  are  here  be- 
wailing this  day,  but  especially,  despair  of  the  sub- 
mission of  the  people  to  it.  But  when  they  shall 
be  reminded  of  so  clear  and  great  a  duty,  and  shall 
see  the  practicability  of  it,  to  a  considerable  extent, 
when  it  is  done  by  common  consent,  they  will,  no 
doubt,  universally  take  it  up,  and  gladly  concur  with 
us  in  so  blessed  a  work;  for  they  are  the  servants 
of  the  same  God,  as  sensible  of  the  interests  of 
Christ,  and  as  compassionate  to  men's  souls, — as 
conscientious  and  as  self-denying,  and  ready  to  do 
or  suffer  for  such  excellent  ends,  as  we  are.  Seeing, 
therefore,  they  have  the  same  spirit,  rule,  and  Lord, 
I  will  not  be  so  uncharitable  as  to  doubt  whether  all 
that  are  godly  (or  at  least  the  generality  of  them) 
will  gladly  join  with  us  throughout  the  land.  And 
O  what  a  happy  thing  it  will  be  to  see  such  a  gen- 
eral combination  for  Christ ;  and  to  see  all  England 
so  seriously  called  upon  and  importuned  for  Christ, 
and  set  in  so  fair  a  way  to  heaven !  Methinks, 
the  consideration  of  it  should  make  our  hearts  re- 
joice within  us, — to  see  so  many  faithful  servants  of 
Christ  all  over  the  land,  addressing  every  particular 


276 

sinner  with  such  importunity  as  men  that  will  scarcely 
take  a  denial.  Methinks,  I  even  see  all  the  godly 
ministers  of  England  commencing  the  work  already, 
and  resolving  to  embrace  the  present  opportunity, 
that  unanimity  may  facilitate  it.  Is  it  not,  then,  a 
most  important  and  most  happy  undertaking  that 
you  are  setting  your  hands  to  this  day  ? 

XVII.  Of  so  great  weight  and  excellency  is  the 
duty  which  we  are  now  recommending,  that  the  chief 
part  of  church  reformation  that  is  behind  (as  to 
means)  consisteth  in  it;  and  it  must  be  the  chief 
means  to  answer  the  judgments,  the  mercies,  the 
prayers,  the  promises,  the  cost,  the  endeavours,  and 
the  blood,  of  the  nation ;  and  without  this  it  will  not 
be  done ;  the  ends  of  all  these  will  never  be  well 
attained ;  a  reformation  to  purpose  will  never  be 
wrought;  the  church  will  be  still  low,  the  interest 
of  Christ  will  be  much  neglected;  and  God  will  still 
have  a  controversy  with  the  land,  and,  above  all,  with 
the  ministry,  that  have  been  deepest  in  the  guilt. 

How  long  have  we  talked  of  reformation,  how 
much  have  we  said  and  done  for  it  in  general,  and 
how  deeply  and  devoutly  have  we  vowed  it  for  our 
own  parts  !  And  after  all  this,  how  shamefully  have 
we  neglected  it,  and  neglect  it  to  this  day  !  We 
carry  ourselves  as  if  we  had  not  known  or  considered 
what  that  reformation  was  which  we  vowed.  As 
carnal  men  will  take  on  them  to  be  Christians,  and 
profess  with  confidence  that  they  believe  in  Christ, 
and  accept  of  his  salvation,  and  may  contend  for 
Christ,  and  fight  for  him,  and  yet,  for  all  this,  will 
have  none  of  him,  but  perish  for  refusing  him,  who 
little  dreamed  that  ever  they  had  been  refusers  of 


277 

him ;  and  all  because  they  understood  not  what  his 
salvation  is,  and  how  it  is  carried  on,  but  dream  of  a 
salvation  without  flesh-displeasing,  and  without  self- 
denial,  and  renouncing  tlie  world,  and  parting  with 
their  sins,  and  without  any  holiness,  or  any  great 
pains  and  labour  of  their  own  in  subserviency  to 
Christ  and  the  Spirit :  even  so  did  too  many  minis- 
ters and  private  men  talk,  and  write,  and  pray,  and 
fight,  and  long  for  reformation,  and  would  httle  have 
believed  that  man  who  should  have  presumed  to  tell 
them,  that,  notwithstanding  all  this,  their  hearts 
were  against  reformation,  and  that  they  who  were 
praying  for  it,  and  fasting  for  it,  and  wading  through 
blood  for  it,  would  never  accept  it,  but  would  them- 
selves be  the  rejecters  and  destroyers  of  it !  And 
yet  so  it  is,  and  so  it  hath  too  plainly  proved :  and 
whence  is  all  this  strange  deceit  of  heart — that  good 
men  should  no  better  know  themselves?  Why, 
the  case  is  plain ;  they  thought  of  a  reformation  to 
be  given  by  God,  but  not  of  a  reformation  to  be 
wrought  on  and  by  themselves.  They  considered 
the  blessing,  but  never  thought  of  the  means  of  ac- 
complishing it.  But  as  if  they  had  expected  that 
all  things  besides  themselves  should  be  mended  with- 
out them;  or  that  the  Holy  Ghost  should  again 
descend  miraculously,  or  every  sermon  should  con- 
vert its  thousands,  or  that  some  angel  from  heaven, 
or  some  Elijah,  should  be  sent  to  restore  all  things, 
or  that  the  law  of  the  parliament,  and  the  sword  of 
the  magistrate,  would  have  converted  or  constrained 
all,  and  have  done  the  deed;  and  little  did  they 
think  of  a  reformation  that  must  be  wrought  by 
their  own  diligence  and  unwearied  labours,  by  ear- 


278 

nest  preaching  and  catechising,  and  personal  instruc- 
tions, and  taking  heed  to  all  the  flock,  whatever 
pains  or  reproaches  it  should  cost  them.  They 
thought  not  that  a  thorough  reformation  would  mul- 
tiply their  own  work,  but  we  had  all  of  us  too  carnal 
thoughts,  that  when  we  had  ungodly  men  at  our 
mercy,  all  would  be  done,  and  conquering  them  was 
converting  them,  or  such  a  means  as  would  have 
frightened  them  to  heaven.  But  the  business  is  far 
otherwise,  and  had  we  then  known  how  a  reformation 
must  be  attained,  perhaps  some  would  have  been 
colder  in  the  prosecution  of  it.  And  yet  I  know 
that  even  foreseen  labours  seem  small  matters  at  a 
distance,  while  we  do  but  hear  and  talk  of  them  :  but 
when  we  come  nearer  them,  and  must  lay  our  hands 
to  the  work,  and  put  on  our  armour,  and  charge 
through  the  thickest  of  opposing  difficulties,  then  is 
the  sincerity  and  the  strength  of  men's  hearts  brought 
to  trial,  and  it  will  appear  how  they  purposed  and 
promised  before.  Reformation  is  to  many  of  us  as 
the  Messiah  was  to  the  Jews.  Before  he  came, 
they  looked,  and  longed  for  him,  and  boasted  of  him, 
and  rejoiced  in  hope  of  him ;  but  when  he  came 
they  could  not  abide  him,  but  hated  him,  and  would 
not  believe  that  he  was  indeed  the  person,  and, 
therefore,  persecuted  and  put  him  to  death,  to  the 
curse  and  confusion  of  the  main  body  of  their  nation. 
"  The  Lord,  whom  ye  seek,  shall  suddenly  come  to 
his  temple,  even  the  messenger  of  the  covenant, 
whom  ye  delight  in  : — but  who  may  abide  the  day  of 
his  coming?  and  who  shall  stand  when  he  appeareth? 
for  he  is  like  a  refiner's  fire,  and  like  fuller's  soap : 
and  he  shall  sit  as  a  refiner  and  purifier  of  silver  : 


279 

and  he  shall  purify  the  sons  of  Levi,  and  purge  them 
as  gold  and  silver,  that  they  may  offer  to  the  Lord 
an  offering  in  righteousness."  And  the  reason  was, 
because  it  was  another  manner  of  Christ  that  the 
Jews  expected ;  it  was  one  who  would  bring  them 
riches  and  liberty,  and  to  this  day  they  profess  that 
they  will  never  believe  in  any  but  such.  So  it  is 
with  too  many  about  reformation.  They  hoped  for 
a  reformation,  that  would  bring  them  more  wealth 
and  honour  with  the  people,  and  power  to  force  men 
to  do  what  they  would  have  them  :  and  now  they 
see  a  reformation,  that  must  put  them  to  more  con- 
descension and  pains  than  they  were  ever  at  before. 
They  thought  of  having  the  opposers  of  godliness 
under  their  feet,  but  now  they  see  they  must  go  to 
them  with  humble  entreaties,  and  put  their  hands 
under  their  feet,  if  they  would  do  them  good,  and 
meekly  beseech  even  those  that  sometime  sought 
their  lives,  and  make  it  now  their  daily  business  to 
overcome  them  by  kindness,  and  win  them  with  love. 
O  how  many  carnal  expectations  are  here  crossed ! 

Article  IL — Motives  from  the  difficulties  of 
the  work. — Having  stated  to  you  the  first  class  of 
reasons,  drawn  from  the  benefits  of  the  work,  I  come 
to  the  second  sort,  which  are  taken  from  the  difficul- 
ties. If  these,  indeed,  were  taken  alone,  1  confess 
they  might  be  rather  discouragements  than  motives ; 
but  taking  them  with  those  that  go  before  and  follow, 
the  case  is  far  otherwise  :  for  difficulties  must  excite 
to  greater  diligence  in  a  necessary  work. 

And  difficulties  we  shall  find  many,  both  in  our- 
selves  and  in    our   people ;    but  because  they  are 


280 

things  so  obvious,  that  your  experience  will  leave  no 
room  to  doubt  of  them,  I  shall  pass  them  over  in  a 
few  words. 

I.  Let  me  notice  the  difficulties  in  ourselves. 

1.  In  ourselves  there  is  much  dulness  and  lazi- 
ness, so  that  it  will  not  be  easy  to  get  us  to  be  faithful 
in  so  hard  a  work.  Like  a  sluggard  in  bed,  that 
knows  he  should  rise,  and  yet  delay eth,  and  would 
lie  as  long  as  he  can,  so  do  we  by  duties  to  which 
our  corrupt  natures  are  averse.  This  will  put  us  to 
the  use  of  all  our  powers.  Mere  sloth  will  tie  the 
hands  of  many. 

2.  We  have  a  base  man-pleasing  disposition, 
which  will  make  us  let  men  perish  lest  we  lose  their 
respect,  and  let  them  go  quietly  to  hell,  lest  we 
should  make  them  angry  with  us  for  seeking  their 
salvation :  and  we  are  ready  to  venture  on  the  dis- 
pleasure of  God,  and  risk  the  everlasting  misery  of 
our  people,  rather  than  draw  on  ourselves  their  ill- 
will.      This  distemper  must  be  diligently  resisted. 

3.  Many  of  us  have  also  a  foolish  bashfulness, 
which  makes  us  backward  to  begin  with  them,  and 
to  speak  plainly  to  them.  We  are  so  modest,  for- 
sooth, that  we  blush  to  speak  for  Christ,  or  to  con- 
tradict the  devil,  or  to  save  a  soul,  while,  at  the  same 
time,  we  are  less  ashamed  of  shameful  works. 

4.  We  are  so  carnal,  that  we  are  drawn  by  our 
fleshly  interests  to  be  unfaithful  in  the  work  of 
Christ,  lest  we  should  lessen  our  income,  or  bring 
trouble  on  ourselves,  or  set  people  against  us,  or 
such  like.  All  these  things  require  diligence  in  order 
to  resist  them. 

5.  We  are  so  weak  in  the  faith,  is  the  greatest 


281 

impediment  of  all.  Hence  it  is,  that  when  we 
should  set  upon  a  man  for  his  conversion  with  all 
our  might,  if  there  be  not  the  stirrings  of  unbelief 
within  us,  whether  there  be  a  heaven  and  a  hell,  yet 
at  least  the  belief  of  them  is  so  feeble  that  it  will 
scarcely  excite  in  us  a  kindly,  resolute,  constant  zeal, 
so  that  our  whole  motion  will  be  but  weak,  because 
the  spring  of  faith  is  so  weak.  O  what  need  there- 
fore have  ministers,  for  themselves  and  their  work, 
to  look  well  to  their  faith,  especially  that  their  assent 
to  the  truth  of  Scripture,  about  the  joys  and  torments 
of  the  life  to  come,  be  sound  and  lively  ! 

Lastly,  We  have  commonly  a  great  deal  of  un- 
skilfulness  and  unfitness  for  this  work.  Alas  !  how 
few  know  how  to  deal  with  an  ignorant  worldly  man, 
for  his  conversion  !  To  get  within  him,  and  win 
upon  him;  to  suit  our  speech  to  his  condition  and 
temper;  to  choose  the  meetest  subjects,  and  follow 
them  with  the  holy  mixture  of  seriousness,  and  ter- 
ror, and  love,  and  meekness,  and  evangelical  allure- 
ments— O  !  who  is  fit  for  such  a  thing  !  I  profess 
seriously,  it  seems  to  me,  by  experience,  as  hard  a 
matter  to  confer  aright  with  such  a  carnal  person,  in 
order  to  his  change,  as  to  preach  such  sermons  as 
ordinarily  we  do,  if  not  much  more.  All  these  diffi- 
culties in  ourselves  should  awaken  us  to  holy  reso- 
lution, preparation,  and  diligence,  that  we  may  not 
be  overcome  by  them,  and  hindered  from  or  in  the 
work. 

II.  Having  noticed  these  difficulties  in  ourselves, 
I  shall  now  mention  some  which  we  will  meet  with 
in  our  people. 

1.  Many  of  them  will  be  obstinately  unwilling  to 


282 

be  taught;  and  scorn  to  come  to  us,  as  being  too 
good  to  be  catechised,  or  too  old  to  learn,  unless  we 
deal  wisely  with  them  in  public  and  private,  and 
study,  by  the  force  of  reason,  and  the  power  of  love, 
to  conquer  their  perverseness. 

2.  Many  that  are  willing  are  so  dull,  that  they 
can  scarcely  learn  a  leaf  of  a  catechism  in  a  long  time, 
and  therefore  they  will  keep  away,  as  ashamed  of 
their  ignorance,  unless  we  are  wise  and  diligent  to 
encourage  them. 

3.  When  they  do  come,  so  great  is  the  ignorance 
and  unapprehensiveness  of  many,  that  you  will  find 
it  a  very  hard  matter  to  get  them  to  understand  you ; 
80  that  if  you  have  not  the  happy  art  of  making  things 
plain,  you  will  leave  them  as  ignorant  as  before. 

4.  And  yet  harder  will  you  find  it  to  work  things 
upon  their  hearts,  and  to  set  them  so  home  to  their 
consciences,  as  to  produce  that  saving  change,  which 
is  our  grand  aim,  and  without  which  our  labour  is  lost. 
O  what  a  block — what  a  rock,  is  a  hardened  carnal 
heart !  How  strongly  will  it  resist  the  most  powerful 
persuasions,  and  hear  of  everlasting  life  or  death  as 
a  thing  of  nought !  If,  therefore,  you  have  not 
great  seriousness  and  fervency,  and  powerful  matter, 
and  fitness  of  expression,  what  good  can  you  expect  ? 
And  when  you  have  done  all,  the  Spirit  of  grace  must 
do  the  work.  But  as  God  and  men  usually  choose 
instruments  suitable  to  the  nature  of  the  work  or  end, 
so  the  Spirit  of  grace  doth  not  usually  work  by  foolish, 
dead,  carnal  instruments,  but  by  such  persuasions  of 
light,  and  life,  and  purity,  as  are  likest  to  itself,  and 
to  the  work  that  is  to  be  accomplished. 

Lastly,  When   you  have  made  some  desirable 


^83 

impressions  on  their  hearts,  if  you  look  not  after 
them,  and  have  a  special  care  of  them,  their  hearts 
will  soon  return  to  their  former  hardness,  and  their 
old  companions  and  temptations  will  destroy  all  again. 
In  short,  all  the  difficulties  of  the  work  of  conversion, 
which  you  use  to  acquaint  your  people  with,  are  be- 
fore us  in  our  present  work. 

Article  III. — Motives  from  the  necessity  of  the 
work, — The  third  sort  of  motives  are  drawn  from 
the  necessity  of  the  work.  For  if  it  were  not  ne- 
cessary, the  slothful  might  be  discouraged  rather  than 
excited,  by  the  difficulties  now  mentioned.  But  be- 
cause I  have  already  been  longer  than  I  intended, 
I  shall  give  you  only  a  brief  hint  of  some  of  the 
general  grounds  of  this  necessity. 

I.  This  duty  is  necessary  for  the  glory  of  God. 
As  every  Christian  liveth  to  the  glory  of  God,  as 
his  end,  so  will  he  gladly  take  that  course  which  will 
most  effectually  promote  it.  For  what  man  would 
not  attain  his  ends  ?  O  brethren,  if  we  could  set 
this  work  on  foot  in  all  the  parishes  of  England,  and 
get  our  people  to  submit  to  it,  and  then  prosecute  it 
skilfully  and  zealously  ourselves,  what  a  glory  would 
it  put  upon  the  face  of  the  nation,  and  what  glory 
would,  by  means  of  it,  redound  to  God  !  If  our 
common  ignorance  were  thus  banished,  and  our  vanity 
and  idleness  turned  into  the  study  of  the  way  of  hfe, 
and  every  shop  and  every  house  were  busied  in  learn- 
ing the  Scriptures  and  catechisms,  and  speaking  of 
the  word  and  works  of  God,  what  pleasure  would 
God  take  in  our  cities  and  country  !  He  would 
even  dwell  in  our  habitations,  and  make  them  his 


284 

delight.  It  is  the  glory  of  Christ  that  shineth  in 
his  saints,  and  all  their  glory  is  his  glory ;  that,  there- 
fore, which  honoureth  them,  in  number  or  excellency, 
honoureth  him.  Will  not  the  glory  of  Christ  be 
wonderfully  displayed  in  the  New  Jerusalem,  when 
it  shall  descend  from  heaven  in  all  that  splendour 
and  magnificence  with  which  it  is  described  in  the 
book  of  Revelation  ?  If,  therefore,  we  can  increase 
tlie  number  or  strength  of  the  saints,  we  shall  thereby 
increase  the  glory  of  the  King  of  saints;  for  he  will 
has^e  service  and  praise,  where  before  he  had  disobe- 
dience and  dishonour.  Christ  will  also  be  honoured 
in  the  fruits  of  his  blood  shed,  and  the  Spirit  of  grace 
in  the  fruit  of  his  operations.  And  do  not  such  im- 
portant ends  as  these  require  that  we  use  the  means 
with  dilii^ence? 

o 

Every  Christian  is  obliged  to  do  all  he  can  for 
the  salvation  of  others;  but  every  minister  is  doubly 
obliged,  because  he  is  separated  to  the  gospel  of 
Christ,  and  is  to  give  up  himself  wholly  to  that  work. 
It  is  needless  to  make  any  further  question  of  our 
obligation,  when  we  know  that  this  work  is  needful 
to  our  people's  conversion  and  salvation,  and  that  we 
are  in  general  commanded  to  do  all  that  is  needful 
to  those  ends,  as  far  as  we  are  able.  Whether  the 
unconverted  have  need  of  conversion,  I  hope  is  not 
doubted  among  us.  And  whether  this  be  a  means, 
and  a  most  important  means,  experience  may  put  be- 
yond a  doubt,  if  we  had  no  more.  Let  them  that 
have  taken  most  pains  in  public,  examine  their  people, 
and  try  whether  many  of  them  are  not  nearly  as 
ignorant  and  careless,  as  if  they  had  never  heard  the 
gospel.      For  my  part,  I  study  to  speak  as  plainly 


285 

and  movingly  as  I  can,  (and  next  to  my  study,  to 
speak  truly,  these  are  my  chief  studies,)  and  yet  I 
frequently  meet  with  persons  that  have  been  my 
hearers  eight  or  ten  years,  who  know  not  whether 
Christ  be  God  or  man,  and  wonder  when  I  tell  them 
the  history  of  his  birth,  and  life,  and  death,  as  if 
they  had  never  heard  it  before.  And  of  those  who 
know  the  history  of  the  gospel,  how  few  are  there 
who  know  the  nature  of  that  faith,  repentance,  and 
holiness,  which  it  requireth,  or,  at  least,  who  know 
their  own  hearts  !  But  most  of  them  have  an  un- 
grounded trust  in  Christ,  hoping  that  he  will  pardon, 
justify,  and  save  them,  while  the  world  hath  their 
hearts,  and  they  live  to  the  flesh  !  And  this  trust 
they  take  for  justifying  faith.  I  have  found  by  ex- 
perience, that  some  ignorant  persons,  who  have  been 
so  long  unprofitable  hearers,  have  got  more  know- 
ledge and  remorse  of  conscience  in  half  an  hour's  close 
discourse,  than  they  did  from  ten  years'  public  preach- 
ing. I  know  that  preaching  the  gospel  pubhcly  is 
the  most  excellent  means,  because  we  speak  to  many 
at  once.  But  it  is  usually  far  more  effectual  to 
preach  it  privately  to  a  particular  sinner,  as  to  him- 
self; for  the  plainest  man  that  is  can  scarcely  speak 
plain  enough  in  public  for  them  to  understand ;  but 
in  private  we  may  do  it  much  more.  In  public  we 
may  not  use  such  homely  expressions,  or  repetitions, 
as  their  dulness  requires,  but  in  private  we  may.  In 
public  our  speeches  are  long,  and  we  quite  overrun 
their  understandings  and  memories,  and  they  are 
confounded  and  at  a  loss,  and  not  able  to  follow  us, 
and  one  thing  drives  out  another,  and  so  they  know 
not  what  we  said.      But  in  private  we  can  take  our 


286 

work  gradatim^  and  take  our  hearers  along  with  us ; 
and,  by  our  questions,  and  their  answers,  we  can  see 
how  far  they  understand  us.  Besides,  we  can  better 
answer  their  objections,  and  engage  them  by  promises 
before  we  leave  them,  which  in  pubHc  we  cannot  do. 
I  conclude,  therefore,  that  public  preaching  will  not 
be  sufficient ;  for  though  it  may  be  an  effectual  means 
to  convert  many,  yet  not  so  many,  as  experience,  and 
God's  appointment  of  further  means,  may  assure  us. 
Long  may  you  study  and  preach  to  little  purpose,  if 
you  neglect  this  duty. 

II.  This  duty  is  necessary  to  the  welfare  of  our 
people. 

Brethren,  can  you  look  believingly  on  your  mis- 
erable people,  and  not  perceive  them  calling  to  you 
for  help  ?  There  is  not  a  sinner  whose  case  you 
should  not  so  far  compassionate,  as  to  be  wilhng  to 
relieve  them  at  a  much  dearer  rate  than  this.  Can 
you  see  them,  as  the  wounded  man  by  the  way,  and 
unmercifully  pass  by?  Can  you  hear  them  cry  to 
you,  as  the  man  of  Macedonia  to  Paul,  in  vision, 
"  Come  and  help  us ;"  and  yet  refuse  your  help  ? 
Are  you  intrusted  with  the  charge  of  an  hospital, 
where  one  languisheth  in  one  corner,  and  another 
groaneth  in  another,  and  crieth  out,  "  O  help  me, 
pity  me  for  the  Lord's  sake  !"  and  where  a  third  is 
raging  mad,  and  would  destroy  himself  and  you,  and 
yet  will  you  sit  idle,  and  refuse  your  help  ?  If  it 
may  be  said  of  him  that  relieveth  not  men's  bodies, 
how  much  more  of  him  that  relieveth  not  men's  souls, 
that  "  if  he  see  his  brother  have  need,  and  shut  up 
his  bowels  of  compassion  from  him,  how  dwelleth  the 
love  of  God  in  him  ?"      You  are  not  such  monsters, 


287 

such  hard-hearted  men,  but  you  will  pity  a  leper — 
you  will  pity  the  naked,  the  imprisoned,  or  the  deso- 
late— you  will  pity  him  that  is  tormented  with  grie- 
vous pain   or  sickness, — and  will  you  not  pity  an 
ignorant,   hard-hearted  sinner? — will  you  not  pity 
one  that  must  be  shut  out  from  the  presence  of  the 
Lord,  and  lie  under  his  remediless  wrath,  if  thorough 
repentance  speedily  prevent  it  not  ?     O  what  a  heart 
is  it  that  will  not  pity  such  a  one  !      What  shall  I 
call  the  heart  of  such  a  man  ?     A  heart  of  stone,  a 
very  rock  or  adamant — the  heart  of  a  tiger — or  rather 
the  heart  of  an  infidel !  for  surely  if  he  believed  the 
misery  of  the  impenitent,  it  is  not  possible  but  he 
should  take  pity  on  him.      Can  you  tell  men  in  the 
pulpit,  that  they  shall  certainly  be  damned,  except 
they  repent,   and   yet  have  no  pity  on  them,  when 
you  have  proclaimed  to  them  their  danger?      And  if 
you  pity  them,  will  you  not  do  this  much  for  their 
salvation  ?      How  many  around  you  are  bUndly  has- 
tening to  perdition,  while  your  voice  is  appointed  to 
be  the  means  of  arousing  and  reclaiming  them  !     The 
physician  hath  no  excuse;  he  is  doubly  bound  to  relieve 
the  sick,  when  even  every  neighbour  is  bound  to  help 
them.     Brethren,  what  if  you  heard  sinners  cry  after 
you  in  the  streets,  '  O  sir,  have  pity  on  me,  and  afiPord 
me  your  advice  !     I  am  afraid  of  the  everlasting  wrath 
of  God  !      I  know  I  must  shortly  leave  this  world, 
and  I  am  afraid  lest  I  shall  be  miserable  in  the  next !' 
— could  you  deny  your  help  to  such  poor  sinners? 
What  if  they  came  to  your  study-door,  and  cried  for 
help,  and  would  not  go  away,  till  you  had  told  them 
how  to  escape  the  wrath  of  God?      Could  you  find 
in  your  hearts  to  drive  them  away  without  advice  ? 


288 

I  am  confident  you  could  not.  Why,  alas  !  such 
persons  are  less  miserable  than  they  who  will  not  cry 
for  help.  It  is  the  hardened  sinner,  who  cares  not 
for  your  help,  that  most  needeth  it :  and  he  that  hath 
not  so  much  life  as  to  feel  that  he  is  dead,  nor  so 
much  light  as  to  see  his  danger,  nor  so  much  sense 
left  as  to  pity  himself, — this  is  the  man  that  is  most 
to  be  pitied.  Look  upon  your  neighbours  around 
you,  and  think  how  many  of  them  need  your  help  in 
no  less  a  case  than  the  apparent  danger  of  damnation. 
Suppose  that  you  heard  every  impenitent  person, 
whom  you  see  and  know  about  you,  crying  to  you 
for  help — '  As  ever  you  pitied  poor  wretches,  pity 
us,  lest  we  should  be  tormented  in  the  flames  of  hell; 
if  you  have  the  hearts  of  men,  pity  us.'  Now,  do 
that  for  them  that  you  would  do  if  they  followed  you 
with  such  expostulations.  O  how  can  you  walk,  and 
talk,  and  be  merry  with  such  people,  when  you  know 
their  case  !  Methinks,  when  you  look  them  in  the 
face,  and  think  how  they  must  endure  everlasting 
misery,  you  should  break  forth  into  tears,  (as  the 
prophet  did  when  he  looked  upon  Hazael,)  and  then 
fall  on  with  the  most  importunate  exhortations  ! 
When  you  visit  them  in  their  sickness,  will  it  not 
wound  your  hearts  to  see  them  ready  to  depart  into 
misery,  before  you  have  ever  dealt  seriously  with 
them  for  their  conversion?  O,  then,  for  the  Lord's 
sake,  and  for  the  sake  of  poor  souls,  have  pity  on 
them,  and  bestir  yourselves,  and  spare  no  pains  that 
may  conduce  to  their  salvation  ! 

IIL  This  duty  is  necessary  to  your  own  welfare, 
as  well  as  to  your  people's.  This  is  your  work,  ac- 
cording to  which,  among  others,  you  shall  be  judged. 


«89 

You  can  no  more  be  saved  without  ministerial  dili- 
gence and  fidelity,  than  they  or  you  can  be  saved 
without  Christian  diligence  and  fidelity.  If,  there- 
fore, you  care  not  for  others,  care  at  least  for  your- 
selves. O  what  a  dreadful  thing  is  it  to  answer  for 
the  neglect  of  such  a  charge  !  and  what  sin  more 
heinous  than  the  betraying  of  souls  !  Doth  not  that 
threatening  make  us  tremble — "  If  thou  dost  not  speak 
to  warn  the  wicked  from  his  wicked  way — that  wicked 
man  shall  die  in  his  iniquity;  but  his  blood  will  I 
REQUIRE  AT  THY  HAND."  I  am  afraid,  nay,  I  have 
no  doubt,  that  the  day  is  near  when  unfaithful  minis- 
ters will  wish  that  they  had  never  known  their  charge; 
but  that  they  had  rather  been  colliers,  or  sweeps,  or 
tinkers,  than  pastors  of  Christ's  flock ! — when,  be- 
sides all  the  rest  of  their  sins,  they  shall  have  the 
blood  of  so  many  souls  to  answer  for.  O  brethren, 
our  death,  as  well  as  our  people's,  is  at  hand,  and  it  is 
as  terrible  to  an  unfaithful  pastor  as  to  any  !  When 
we  see  that  die  we  must,  and  that  there  is  no  remedy ; 
that  no  wit,  nor  learning,  nor  popular  applause,  can 
avert  the  stroke,  or  delay  the  time ;  but,  willing  or 
unwilling,  our  souls  must  be  gone,  and  that  into  a 
world  which  we  never  saw,  where  our  persons  and 
our  worldly  interest  will  not  be  respected,  O  then 
for  a  clear  conscience,  that  can  say,  '  I  lived  not  to 
myself,  but  to  Christ;  I  spared  not  my  pains;  I  hid 
not  my  talent ;  I  concealed  not  men's  misery,  nor 
the  way  of  their  recovery  !'  O  sirs,  let  us  therefore 
take  time  while  we  have  it,  and  work  while  it  is  day, 
"  for  the  night  cometh,  when  no  man  can  work  !" 
This  is  our  day  too  :  and  by  doing  good  to  others, 
we  must  do  good  to  ourselves.  If  you  would  pre- 
N  42 


290 

pare  for  a  comfortable  death,  and  a  great  and  glorious 
reward,  the  harvest  is  before  you.  Gird  up  the 
loins  of  your  minds,  and  quit  yourselves  like  men, 
that  you  may  end  your  days  with  these  triumphant 
words :  "  I  have  fought  a  good  fight,  I  have  finished 
ray  course,  I  have  kept  the  faith :  henceforth  there 
is  laid  up  for  me  a  crown  of  righteousness,  which  the 
Lord,  the  righteous  Judge,  shall  give  me  at  that 
day."  If  you  would  be  blessed  with  those  that  die 
in  the  Lord,  labour  now,  that  you  may  rest  from 
your  labours  then,  and  do  such  works  as  you  would 
wish  should  follow  you,  and  not  such  as  will  prove 
your  terror  in  the  review. 

Article  IV. — Application  of  these  motives.-^ 
Having  found  so  many  and  so  powerful  reasons  to 
move  us  to  this  work,  I  shall  now  apply  them  further 
for  our  humiliation  and  excitation. 

I.  What  cause  have  we  to  bleed  before  the  Lord 
this  day,  that  we  have  neglected  so  great  and  good 
a  work  so  long ;  that  we  have  been  ministers  of  the 
gospel  so  many  years,  and  done  so  little  by  personal 
instruction  and  conference  for  the  saving  of  men's 
souls  !  If  we  had  but  set  about  this  business  sooner, 
who  knows  how  many  souls  might  have  been  brought 
to  Christ,  and  how  much  happier  our  congregations 
might  now  have  been  !  And  why  might  we  not 
have  done  it  sooner  as  well  as  now  ?  I  confess  there 
were  many  impediments  in  our  way,  and  so  there  are 
still,  and  will  be  while  there  is  a  devil  to  tempt,  and 
a  corrupt  heart  in  man  to  resist  the  light ;  but  if  the 
greatest  impediment  had  not  been  in  ourselves,  even 
in  our  own  darkness,  and  dulness,  and  indisposedness 


291 

to  duty,  and  our  dividedness  and  unaptness  to  close 
for  the  work  of  God,  I  see  not  but  much  might  have 
been  done  before  this.  We  had  the  same  God  to 
command  us,  and  the  same  miserable  objects  of  com- 
passion, and  the  same  liberty  from  governors  as  now 
we  have.  We  have  sinned,  and  have  no  just  excuse 
for  our  sin;  and  the  sin  is  so  great,  because  the  duty- 
is  so  great,  that  we  should  be  afraid  of  pleading  any 
excuse.  The  God  of  mercy  forgive  us,  and  all  the 
ministry  of  England,  and  lay  not  this  or  any  of  our 
ministerial  negligences  to  our  charge  !  O  that  he 
would  cover  all  our  unfaithfulness,  and,  by  the  blood 
of  the  everlasting  covenant,  w^ash  away  our  guilt  of 
the  blood  of  souls,  that  when  the  chief  Shepherd 
shall  appear,  we  may  stand  before  hira  in  peace,  and 
may  not  be  condemned  for  the  scattering  of  his  flock  ! 
And  O  that  he  would  put  up  his  controversy  which 
he  hath  against  the  pastors  of  his  church,  and  not 
deal  the  worse  with  them  for  our  sakes,  nor  suffer 
underminers  or  persecutors  to  scatter  them,  as  they 
have  suffered  his  sheep  to  be  scattered !  and  that  he 
will  not  care  as  little  for  us,  as  we  have  done  for  the 
souls  of  men ;  nor  think  his  salvation  too  good  for 
us,  as  we  have  thought  our  labour  and  sufferings  too 
much  for  men's  salvation  !  As  we  have  had  many 
days  of  humiliation  in  England,  for  the  sins  of  the 
land,  and  the  judgments  that  have  befallen  us,  I  hope 
we  shall  hear  that  God  will  more  thoroughly  humble 
the  ministry,  and  cause  them  to  bewail  their  own  ne- 
glects, and  to  set  apart  some  days  through  the  land 
to  that  end,  that  they  may  not  think  it  enough  to 
lament  the  sins  of  others,  while  they  overlook  their 
own  ;  and  that  God  may  not  abhor  our  solemn  na- 
n2 


292 

tional  humiliations,  because  they  are  managed  by  un- 
humbled  guides ;  and  that  we  may  first  prevail  with 
him  for  a  pardon  for  ourselves,  that  we  may  be  the 
litter  to  beg  for  the  pardon  of  others. 

And  O  that  we  may  cast  out  the  dung  of  our 
pride,  contention,  self-seeking,  and  idleness,  lest  God 
should  cast  our  sacrifices  as  dung  in  our  faces,  and 
should  cast  us  out  as  the  dung  of  the  earth,  as  of 
late  he  hath  done  many  others  for  a  warning  to  us  ; 
aud  that  we  may  presently  resolve  in  concord  to  mend 
our  pace,  before  we  feel  a  sharper  spur  than  hitherto 
we  have  felt ! 

II.  And  now,  brethren,  what  have  we  to  do  for 
the  time  to  come,  but  to  deny  our  lazy  flesh,  and 
rouse  up  ourselves  to  the  work  before  us.  The  har- 
vest is  great — the  labourers  are  few — the  loiterers 
and  hinderers  are  many — the  souls  of  men  are  pre- 
cious— the  misery  of  sinners  is  great — and  the  ever- 
lasting misery  to  which  they  are  near  is  greater — 
the  joys  of  heaven  are  inconceivable — the  comfort  of 
a  faithful  minister  is  not  small — the  joy  of  extensive 
success  will  be  a  full  reward.  To  be  fellow-workers 
with  God  and  his  Spirit  is  no  little  honour, — to  sub- 
serve the  blood-shedding  of  Christ  for  men's  salva- 
tion is  not  a  li^ht  thin^.  To  lead  on  the  armies  of 
Christ  through  the  thickest  of  the  enemy — to  guide 
them  safely  through  a  dangerous  wilderness — to  steer 
the  vessel  through  such  storms,  and  rocks,  and  sands, 
and  shelves,  and  bring  it  safe  to  the  harbour  of  rest, 
— requireth  no  small  skill  and  diligence.  The  fields 
now  seem  even  white  unto  harvest — the  preparations 
that  have  been  made  for  us  are  very  great — the 
season  of  working  is  more  calm  than  most  ages  before 


293 

us  have  ever  seen.  We  have  carelessly  loitered  too 
long  already, — the  present  time  is  posting  away, — 
while  we  are  trifling,  men  are  dying; — O  how  fast 
are  they  passing  into  another  world  !  And  is  there 
nothing  in  all  this  to  awaken  us  to  our  duty — nothing 
to  resolve  us  to  speedy  and  unwearied  diligence  ? 
Can  we  think  that  a  man  can  be  too  careful  and 
painful  under  all  these  motives  and  engagements? 
Or  can  that  man  be  a  fit  instrument  for  other  men's 
illumination,  who  is  himself  so  blind  ?  or  for  the 
quickening  of  others,  who  is  himself  so  senseless? 
What !  brethren,  are  ye,  who  are  men  of  wisdom, 
as  dull  as  the  common  people  ?  and  do  we  need  to 
heap  up  a  multitude  of  words  to  persuade  you  to  a 
known  and  weighty  duty?  One  would  think  it 
should  be  enough  to  set  you  on  work,  to  show  a  line 
in  the  book  of  God  to  prove  it  to  be  his  will;  or  to 
prove  to  you  that  the  work  hath  a  tendency  to  pro- 
mote men's  salvation.  One  would  think  that  the 
very  sight  of  your  miserable  neighbours  would  be 
motive  sufiicient  to  draw  out  your  most  compassionate 
endeavours  for  their  relief.  If  a  cripple  do  but  un- 
lap  his  sores,  and  show  you  his  disabled  limbs,  it 
will  move  you  without  words ;  and  will  not  the  case 
of  souls,  that  are  near  to  damnation,  move  you  ?  O 
happy  church,  if  the  physicians  were  but  healed  them- 
selves ;  and  if  we  had  not  too  much  of  that  infidelity 
and  stupidity  against  which  we  daily  preach  in  others ; 
and  were  more  soundly  persuaded  of  that  of  which 
we  persuade  others ;  and  were  more  deeply  affected 
with  the  wonderful  things  with  which  we  would  affect 
them  !  Were  there  but  such  clear  and  deep  impres- 
sions upon  our  own  souls,  of  those  glorious  things 


^ 


m^ 


that  we  daily  preach,  O  what  a  change  would  it  make 
in  our  sermons,  and  in  our  private  course  of  life !  O 
what  a  miserable  thing  it  is  to  the  church  and  to 
themselves,  that  men  must  preach  of  heaven  and 
hell,  before  they  soundly  believe  that  there  are  such 
things,  or  have  felt  the  weight  of  the  doctrines  which 
they  preach  \  It  would  amaze  a  sensible  man  to 
think  what  matters  we  preach  and  talk  of! — what  it 
is  for  the  soul  to  pass  out  of  this  flesh,  and  appear 
before  a  righteous  God,  and  enter  upon  unchange- 
able joy  or  unchangeable  torment !  O  with  what 
amazing  thoughts  do  dying  men  apprehend  these 
things  !  How  should  such  matters  be  preached  and 
discoursed  of!  O  the  gravity,  the  seriousness,  the 
incessant  diligence,  which  these  things  require  !  I 
know  not  what  others  think  of  them,  but,  for  my  part, 
I  am  ashamed  of  my  stupidity,  and  wonder  at  myself 
that  I  deal  not  with  my  own  and  others'  souls,  as 
one  that  looks  for  the  great  day  of  the  Lord, — and 
that  I  can  have  room  for  almost  any  other  thoughts 
or  words, — and  that  such  astonishing  matters  do  not 
wholly  absorb  my  mind.  I  marvel  how  I  can  preach 
of  them  slightly  and  coldly — and  how  I  can  let  men 
alone  in  their  sins — and  that  I  do  not  go  to  them, 
and  beseech  them,  for  the  Lord's  sake,  to  repent, 
however  they  take  it,  and  whatever  pains  or  trouble 
it  should  cost  me  !  I  seldom  come  out  of  the  pulpit, 
but  my  conscience  smiteth  me  that  I  have  been  no 
more  serious  and  fervent  in  such  a  case.  It  accuseth 
me  not  so  much  for  want  of  ornaments  or  elegancy, 
nor  for  letthig  fall  an  unhandsome  word ;  but  it  ask- 
eth  me,  '  How  couldst  thou  speak  of  life  and  death 
with  such  a  heart?      How  couldst  thou  preach  of 


'295 

heaven  and  hell  m  such  a  careless,  sleepy  manner  ? 
Dost  thou  believe  what  thou  sayest?  Art  thou  in 
earnest  or  in  jest  ?  How  canst  thou  tell  people  that 
sin  is  such  a  thing,  and  that  so  much  misery  is  upon 
them  and  before  them,  and  be  no  more  afiPected  with 
it  ?  Shouldst  thou  not  weep  over  such  a  people,  and 
should  not  thy  tears  interrupt  thy  words  ?  Shouldst 
thou  not  cry  aloud,  and  show  them  their  transgres- 
sions, and  entreat  and  beseech  them  as  for  life  and 
death?' — Truly,  this  is  the  peal  that  conscience  doth 
ring  in  my  ears,  and  yet  my  drowsy  soul  will  not  be 
awakened  !  O  what  a  thing  is  a  senseless  hardened 
heart !  O  Lord,  save  us  from  the  plague  of  infidelity 
and  hard-heartedness  ourselves,  or  else  how  shall  we 
be  fit  instruments  of  saving  others  from  it  ?  O  do 
that  on  our  own  souls  which  thou  wouldst  use  us  to 
do  on  the  souls  of  others !  I  am  even  confounded 
to  think  what  a  difference  there  is  between  my  sick- 
bed apprehensions,  and  my  pulpit  apprehensions,  of 
the  life  to  come ! — that  ever  that  can  seem  so  light 
a  matter  to  me  now,  which  seemed  so  great  and 
astonishing  a  matter  then,  and  I  know  will  do  so 
again  when  death  looks  me  in  the  face,  when  yet  I 
daily  know  and  think  of  that  approaching  hour;  and 
yet  those  forethoughts  will  not  recover  such  working 
apprehensions  !  O  brethren,  surely,  if  you  had  all 
conversed  with  neighbour-death  as  oft  as  1  have  done, 
and  as  often  received  the  sentence  in  yourselves,  you 
would  have  an  unquiet  conscience,  if  not  a  reformed 
life,  as  to  your  ministerial  diligence  and  fidelity;  and 
you  would  have  something  within  you  that  would 
frequently  ask  you  such  questions  as  these  :  *  Is  this 
all  thy  compassion  for  lost  sinners  ?      Wilt  thou  do 


596 

110  more  to  seek  and  to  save  them?  Is  there  not 
such  and  such,  and  such  a  one — O  how  many  round 
about  thee — that  are  yet  the  visible  sons  of  death  ? 
What  hast  thou  said  to  them,  or  done  for  their  con- 
version? shall  they  die  and  be  in  hell  before  thou 
wilt  speak  to  them  one  serious  word  to  prevent  it  ? 
shall  they  there  curse  thee  for  ever  that  didst  no 
more  in  time  to  save  them  ?'  Such  cries  of  conscience 
are  daily  ringing  in  mine  ears,  though,  the  Lord 
knows,  I  have  too  little  obeyed  them.  The  God  of 
mercy  pardon  me,  and  awaken  me,  with  the  rest  of 
his  servants  that  have  been  thus  sinfully  negligent. 
I  confess,  to  my  shame,  that  I  seldom  hear  the  bell 
toll  for  one  that  is  dead,  but  conscience  asketh  me, 
'  What  hast  thou  done  for  the  saving  of  that  soul 
before  it  left  the  body  ?  There  is  one  more  gone  to 
judgment;  what  didst  thou  to  prepare  him  for  judg- 
ment T  and  yet  I  have  been  slothful  and  backward 
to  help  them  that  survive.  How  can  you  choose, 
when  you  are  laying  a  corpse  in  the  grave,  but  think 
with  yourselves,  '  Here  lieth  the  body,  but  where  is 
the  soul?  and  what  have  I  done  for  it,  before  it  de* 
parted  ?  It  was  part  of  my  charge,  what  account 
can  I  give  of  it  T  O  brethren,  is  it  a  small  matter 
to  you  to  answer  such  questions  as  these  ?  It  may 
seem  so  now,  but  the  hour  is  coming  when  it  will 
not  seem  so.  If  our  hearts  condemn  us,  God  is 
greater  than  our  hearts,  and  will  condemn  us  much 
more;  even  with  another  kind  of  condemnation  than 
conscience  doth.  The  voice  of  conscience  is  a  still 
voice,  and  the  sentence  of  conscience  is  a  gentle  sen- 
tence, in  comparison  of  the  voice  and  the  sentence 
of  God.     Alas  !  conscience  seeth  but  a  very  little  of 


297 

our  sin  and  misery,  in  comparison  of  what  God  seeth. 
What  mountains  would  these  things  appear  to  your 
souls,  which  now  seem  molehills !  What  beams 
would  these  be  in  your  eyes,  that  now  seem  motes, 
if  you  did  but  see  them  with  a  clearer  light  !  (I  dare 
not  say,  As  God  seeth  them.)  We  can  easily  make 
shift  to  plead  the  cause  with  conscience,  and  either 
bribe  it,  or  bear  its  sentence :  but  God  is  not  so 
easily  dealt  with,  nor  his  sentence  so  easily  borne. 
*' Wherefore,  we  receiving,"  and  preaching,  "a  king- 
dom which  cannot  be  moved,  let  us  have  grace,  where- 
by we  may  serve  God  acceptably  with  reverence  and 
godly  fear :  for  our  God  is  a  consuming  fire."  But 
because  you  shall  not  say  that  I  affright  you  with 
bugbears,  and  tell  you  of  dangers  and  terrors  when 
there  are  none,  I  will  here  show  you  the  certainty 
and  sureness  of  that  condemnation  that  is  like  to  be- 
fal  neghgent  pastors,  particularly  how  many  will  be 
ready  to  rise  up  against  us  and  condemn  us,  if  we 
shall  hereafter  be  wilful  neglecters  of  this  great  work : 

1.  Our  parents,  that  destined  us  to  the  ministry, 
will  condemn  us,  and  say,  '  Lord,  we  devoted  them 
to  thy  service,  and  they  made  light  of  it,  and  served 
themselves.' 

2.  Our  masters  that  taught  us,  our  tutors  that 
instructed  us,  the  schools  and  universities  where  we 
lived,  and  all  the  years  that  we  spent  in  study,  will 
rise  up  in  judgment  against  us,  and  condemn  us; 
for  why  was  all  this,  but  for  the  work  of  God  ? 

3.  Our  learning,  and  knowledge,  and  ministerial 
gifts,  will  condemn  us ;  for  to  what  end  were  we  made 
partakers  of  these,  but  for  the  work  of  God  ? 

4.  Our  voluntary  undertaking  the  charge  of  souls 

N  3 


^98 

will  condemn  us ;  for  all  men  should  be  faithful  to 
the  trust  which  they  have  undertaken. 

5.  All  the  care  of  God  for  his  church,  and  all 
that  Christ  hath  done  and  suffered  for  it,  will  rise  up 
in  judgment  against  us,  if  we  be  negligent  and  un- 
faithful, and  condemn  us,  because  by  our  neglect  we 
destroyed  them  for  whom  Christ  died. 

6.  All  the  precepts  and  charges  of  Holy  Scripture, 
all  the  promises  of  assistance  and  reward,  all  the 
threatenings  of  punishment,  will  rise  up  against  us 
and  condemn  us ;  for  God  did  not  speak  all  this  in 
vain. 

7.  All  the  examples  of  the  prophets  and  apostles, 
and  other  preachers  recorded  in  Scripture,  and  all  the 
examples  of  the  faithful  and  diligent  servants  of  Christ 
in  these  latter  times,  and  in  the  places  around  us,  will 
rise  up  in  judgment  and  condemn  us ;  for  all  these 
were  for  our  imitation,  and  to  provoke  us  to  a  holy 
emulation  in  fidelity  and  ministerial  diligence. 

8.  The  Holy  Bible  that  Hes  open  before  us,  and 
all  the  books  in  our  studies,  that  tell  us  of  our  duty, 
directly  or  indirectly,  will  condemn  the  lazy  and  un- 
profitable servant;  for  we  have  not  all  these  helps 
and  furniture  in  vain. 

9.  All  the  sermons  that  we  preach,  to  persuade 
our  people  to  work  out  their  salvation  with  fear  and 
trembling — to  lay  violent  hands  upon  the  crown  of 
life,  and  take  the  kingdom  by  force — to  strive  to 
enter  in  at  the  strait  gate,  and  so  to  run  as  to  obtain, 
will  rise  up  against  the  unfaithful  and  condemn  them ; 
for  if  it  so  nearly  concern  them  to  labour  for  their 
salvation,  doth  it  not  concern  us  who  have  the  charge 
of  them  to  be  also  violent,  laborious,  and  unwearied  in 


299 

Striving  to  help  on  their  salvation  ?      Is  it  worth  their 
labour  and  patience,  and  is  it  not  also  worth  ours? 

10.  All  the  sermons  that  we  preach  to  them,  to 
set  forth  the  evil  of  sin,  the  danger  of  a  natural  state, 
the  need  of  a  Saviour,  the  joys  of  heaven,  and  the 
torments  of  hell,  yea,  and  the  truth  of  the  Christian 
religion,  will  rise  up  in  judgment  against  the  unfaithful 
and  condemn  them.  And  a  sad  review  it  will  be  to 
themselves,  when  they  shall  be  forced  to  think,  'Did 
I  tell  them  of  such  great  dangers  and  hopes  in  public^ 
and  would  I  do  no  more  in  private  to  help  them  ? 
What  !  tell  them  daily  of  damnation,  and  yet  let 
them  run  into  it  so  easily  !  Tell  them  of  such  a 
glory,  and  scarcely  speak  a  word  to  them  personally 
to  help  them  to  it !  Were  these  such  great  matters 
with  me  at  church,  and  so  small  matters  when  I 
came  home  ?  Ah !  this  will  be  dreadful  self-con- 
demnation ! 

11.  All  the  sermons  that  we  have  preached  to  per- 
suade other  men  to  such  duties — as  neighbours  to 
exhort  one  another  daily,  and  parents  and  masters  to 
teach  their  children  and  servants  the  way  to  heaven 
— will  rise  up  in  judgment  against  the  unfaithful  and 
condemn  them ;  for  will  you  persuade  others  to  that 
which  you  will  not  do  as  far  as  you  can  yourselves  i 
When  you  threaten  them  for  neglecting  their  duty, 
how  much  more  do  you  threaten  your  own  souls? 

12.  All  the  maintenance  which  we  take  for  our 
service,  if  we  be  unfaithful,  will  condemn  us ;  for  who 
is  it  that  will  pay  a  servant  to  take  his  pleasure,  or  sit 
idle,  or  work  for  himself?  If  we  have  the  fleece, 
surely  it  is  that  we  may  look  after  the  flock;  and,  by 
taking  the  wages,  we  oblige  ourselves  to  the  work. 


soo 

13.  All  the  witness  that  we  have  borne  against 
the  scandalous,  negligent  ministers  of  this  age,  and  all 
the  endeavours  that  we  have  used  for  their  removal, 
will  condemn  the  unfaithful;  for  God  is  no  respecter 
of  persons.  If  we  succeed  them  in  their  sins,  we 
have  spoken  all  that  against  ourselves;  and,  as  we 
condemned  them,  God  and  others  will  condemn  us 
if  we  imitate  them.  And,  though  we  should  not  be 
so  bad  as  they,  it  will  prove  sad  if  we  are  even  like 
them. 

14.  All  the  judgments  that  God  hath,  in  this  age, 
executed  on  negligent  ministers,  before  our  eyes,  will 
condemn  us  if  we  be  unfaithful.  Hath  he  made  the 
idle  shepherds  and  sensual  drones  to  stink  in  the 
nostrils  of  the  people  ?  and  will  he  honour  us,  if  we 
be  idle  and  sensual  ?  Hath  he  sequestrated  them, 
and  cast  them  out  of  their  habitations,  and  out  of 
their  pulpits,  and  laid  them  by  as  dead,  while  they 
are  yet  alive,  and  made  them  a  hissing  and  a  by-word 
in  the  land?  and  yet  dare  we  imitate  them?  Are 
not  their  sufFerino's  our  warnin<ys  ?  and  did  not  all 
this  befal  them  as  an  example  to  us  ?  If  any  thing 
in  the  world  would  awaken  ministers  to  self-denial 
and  diligence,  methinks  we  had  seen  enough  to  do 
it.  Would  you  have  imitated  the  old  world,  if  you 
had  seen  the  flood  that  drowned  it  ?  Would  you 
have  indulged  in  the  sins  of  Sodom — idleness,  pride, 
fulness  of  bread — if  you  had  stood  by,  and  seen  the 
flames  which  consumed  it  ascending  up  to  heaven  ? 
Who  would  have  been  a  Judas,  that  had  seen  him 
hanged  and  burst  asunder?  And  who  would  have 
been  a  lying?  sacrilegious  hypocrite,  that  had  seen 
Ananias  and  Sapphira  die?      And  who  would  not 


301 

have  been  afraid  to  contradict  the  gospel,  that  had 
seen  Elymas  smitten  with  bUndness?  And  shall 
we  prove  idle,  self-seeking  ministers,  when  we  have 
seen  God  scourging  such  out  of  his  temple,  and  sweep- 
ing them  away  as  dirt  into  the  channels  ?  God  for- 
bid !  For  then  how  great  and  how  manifold  will 
our  condemnation  be  !* 

Lastly,  All  the  days  of  fasting  and  prayer,  which 
have,  of  late  years,  been  kept  in  England  for  a  re- 
formation, will  rise  up  in  judgment  against  the  un- 
reformed,  who  will  not  be  persuaded  to  the  painful 
part  of  the  work.  This,  1  confess,  is  so  heavy  an 
aggravation  of  our  sin,  that  it  makes  me  ready  to 
tremble  to  think  of  it.  Was  there  ever  a  nation  on 
the  face  of  the  earth,  which  so  long  and  so  solemnly 
followed  God  with  fasting  and  prayer  as  we  have 
done?  Before  the  parliament  began,  how  frequent 
and  fervent  were  we  in  secret !  After  that,  for  many 
years  together,  we  had  a  monthly  fast  commanded 
by  the  parliament,  besides  frequent  private  and  public 
fasts  on  other  occasions.  And  what  was  all  this 
for?  Whatever  was,  for  some  time,  the  means  we 
looked  at,  yet  still  the  end  of  all  our  prayers  was 
church-reformation,  and,  therein,  especially  these 
two  things, — a  faithful  ministry,  and  the  exercise  of 
discipline  in  the  church.      And  did  it  once  enter  then 

♦  Though  we  are  persuaded  that  England  was  never  blessed 
with  so  able,  so  faithful,  so  diligent,  and  so  pious  a  ministry,  as 
about  the  period  when  Baxter  wrote  this  work,  yet  it  is  worthy 
of  notice,  that  the  apprehensions  which  he  here  expressed,  were, 
in  a  short  time,  realized  in  a  very  melancholy  manner.  By  the 
Act  of  Uniformity,  passed  soon  after  the  restoration  of  Charles  II. 
about  two  thousand  of  these  excellent  men  were  cast  out  of  their 
churches,  and,  among  others,  our  excellent  Author.  If  it  ".as 
thus  in  the  green  tree,  what  shall  it  be  in  the  dry? — Editou. 


302 

into  the  hearts  of  the  people,  or  even  into  our  own 
hearts,  to  imagine,  that  when  we  had  all  we  would 
have,  and  the  matter  was  put  into  our  own  hands,  to  be 
as  painful  as  we  could,  and  to  exercise  what  discipline 
we  would,  that  then  we  would  do  nothing  but  pub- 
licly preach  ? — that  we  would  not  be  at  the  pains  of 
catechising  and  instructing  our  people  personally, 
nor  exercise  any  considerable  part  of  discipline  at 
all?  It  astonisheth  me  to  think  of  it!  What  a 
depth  of  deceit  is  the  heart  of  man  !  What !  are 
good  men's  hearts  so  deceitful?  Are  all  men's 
hearts  so  deceitful?  I  confess,  I  then  told  many 
soldiers,  and  other  sensual  men,  that  though  they 
had  fought  for  a  reformation,  I  was  confident  they 
would  abhor  it,  and  be  enemies  to  it,  when  they  saw 
and  felt  it; — thinking  that  the  yoke  of  discipline 
would  have  pinched  their  necks,  and  that  when  they 
were  catechised  and  personally  dealt  with,  and  re- 
proved for  their  sin,  in  private  and  public,  and  brought 
to  public  confession  and  repentance,  or  avoided  as 
impenitent,  they  would  scorn  and  spurn  at  all  this, 
and  take  the  yoke  of  Christ  for  tyranny :  but  little 
did  I  think  that  the  ministers  would  let  all  fall,  and 
put  almost  none  of  this  upon  them;  but  let  them 
alone,  for  fear  of  displeasing  them,  and  let  all  run 
on  as  it  did  before. 

O  the  earnest  prayers  which  I  have  heard  for  a 
painful  ministry,  and  for  discipline  !  It  was  as  if 
they  had  even  wrestled  for  salvation  itself.  Yea, 
they  commonly  called  discipline,  *  the  kingdom  of 
Christ,  or  the  exercise  of  his  kingly  office  in  his 
church ;'  and  so  preached  and  prayed  for  it,  as  if  the 
setting  up  of  discipline  had  been  the  setting  up  of 


303 

the  kingdom  of  Christ.  And  did  I  then  think  that 
they  would  refuse  to  set  it  up  when  they  might? 
What  !  is  the  kingdom  of  Christ  now  reckoned 
among  things  indifferent  ?  >^ 

If  the  God  of  heaven,  who  knew  our  hearts,  had, 
in  the  midst  of  our  prayers  and  cries,  on  one  of  our 
pubHc  monthly  fasts,  returned  us  this  answer,  with 
his  dreadful  voice,  in  the  audience  of  the  assembly: 
'  You  deceitful- hearted  sinners  !  What  hypocrisy 
is  this,  to  weary  me  with  your  cries  for  that  which 
you  will  not  have,  if  I  would  give  it  you ;  and  thus 
to  lift  up  your  voices  for  that  which  your  souls  abhor! 
What  is  reformation,  but  the  instructing  and  im- 
portunate persuading  of  sinners  to  entertain  my 
Christ  and  grace,  as  offered  to  them,  and  the  govern- 
ing of  my  church  according  to  my  word  ?  Yet  these, 
which  are  your  work,  you  will  not  be  persuaded  to, 
when  you  come  to  find  it  troublesome  and  ungrateful. 
When  I  have  delivered  you,  it  is  not  me,  but  your- 
selves, that  you  will  serve ;  and  I  must  be  as  earnest 
to  persuade  you  to  reform  the  church,  in  doing  your 
own  duty,  as  you  are  earnest  with  me  to  grant  you 
liberty  for  reformation.  And  when  all  is  done,  you 
will  leave  it  undone,  and  will  be  long  before  you  will 
be  persuaded  to  my  work.' — If  the  Lord,  or  any 
messenger  of  his,  had  given  us  such  an  answer, 
would  it  not  have  amazed  us  ?  Would  it  not  have 
seemed  incredible  to  us,  that  our  hearts  should  be 
such  as  now  they  prove  ?  And  would  we  not  have 
said,  as  Hazael,  "  Is  thy  servant  a  dog,  that  he 
should  do  this  great  thing  ?"  or,  as  Peter,  '  Though 
all  men  forsake  thee,  yet  will  not  I  ?'  Well,  breth- 
ren, sad  experience  hath  showed  us  our  frailty.     We 


304 

have  refused  the  troublesome  and  costly  part  of  the 
reformation  that  we  prayed  for;  but  Christ  yet 
turneth  back,  and  looketh  with  a  merciful  eye  upon 
us.  O  that  we  had  yet  the  hearts,  immediately  to 
go  out  and  weep  bitterly,  and  to  do  no  more  as  we' 
have  done,  lest  a  worse  thing  come  upon  us ;  and 
now  to  follow  Christ,  whom  we  have  so  far  forsaken, 
through  labour  and  suffering,  even  though  it  were  to 
death  ! 

I  thus  have  showed  you  what  will  come  of  it,  if 
you  will  not  set  yourselves  faithfully  to  this  work,  to 
which  you  have  so  many  obligations  and  engage- 
ments ;  and  what  an  inexcusable  thing  our  neglect 
will  be,  and  how  great  and  manifold  a  condemnation 
it  will  expose  us  to.  Truly,  brethren,  if  I  did  not 
apprehend  the  work  to  be  of  exceeding  great  moment 
to  yourselves,  to  the  people,  and  to  the  honour  of 
God,  I  would  not  have  troubled  you  with  so  many 
words  about  it,  nor  have  presumed  to  speak  so 
sharply  as  I  have  done.  But  when  the  question  is 
about  life  and  death,  men  are  apt  to  forget  their 
Teverence,  and  courtesy,  and  compliments,  and  good 
manners.  For  my  own  part,  I  apprehend  this  is  one 
of  the  best  and  greatest  works  I  ever  in  my  life  put 
my  hand  to ;  and  I  verily  think,  that  if  your  thoughts 
of  it  are  as  mine,  you  will  not  think  my  words  too 
many  or  too  keen.  I  can  well  remember  the  time 
when  I  was  earnest  for  the  reformation  of  matters  of 
ceremony ;  and  if  I  should  be  cold  in  such  an  im- 
portant matter  as  this,  how  disorderly  and  dispropor- 
tionate would  my  zeal  appear  I  Alas  !  can  we  think 
tliat  the  reformation  is  wrought,  when  we  cast  out 
a  few  ceremonies,  and  changed  some  vestures,  and 


m5 

gestures,  and  forms  !  O  no,  sirs  !  it  is  the  convert- 
ins;  and  savincr  of  souls  that  is  our  business.  That 
is  the  chief  part  of  reformation,  that  doth  most  good, 
and  tendeth  most  to  the  salvation  of  the  people. 

And  now,  brethren,  the  work  is  before  you.  In 
these  personal  instructions  of  all  the  flock,  as  well  as 
in  public  preaching,  doth  it  consist.  Others  have 
done  their  duty,  and  borne  their  burden,  and  now 
comes  in  yours.  You  may  easily  see  how  great  a 
matter  lies  upon  your  hands,  and  how  many  will  be 
wronged  by  your  failing  of  your  duty,  and  how  much 
will  be  lost  by  the  sparing  of  your  labour.  If  your 
labour  be  more  worth  than  all  your  treasures,  and 
than  the  souls  of  men,  and  than  the  blood  of  Christ, 
then  sit  still,  and  look  not  after  the  ignorant  or  the 
ungodly  ;  follow  your  own  pleasure  or  worldly  busi- 
ness, or  take  your  ease :  displease  not  sinners,  nor 
your  own  flesh,  but  let  your  neighbour  sink  or  swim  ; 
and  if  public  preaching  will  not  save  them,  let  them 
perish.  But  if  the  case  be  far  otherwise,  you  had 
best  look  about  you. 

Section  II. 
Objections  to  this  Duty. 

I  shall  next  answer  some  of  those  objections 
which  may  be  made  to  the  practice  I  have  been  re- 
commending. 

Objection  1.  We  teach  our  people  in  public:  and 
how  then  are  we  bound  to  teach  them,  man  by  man, 
besides? 

Answer,  You  pray  for  them  in  public;  must  you 


306 

not  also  pray  for  them  in  private?  Paul  taught 
every  man,  and  exhorted  every  man,  and  that  both 
publicly,  and  from  house  to  house,  night  and  day, 
with  tears.  But  what  need  we  say  more,  when 
experience  speaks  so  loudly  on  this  subject !  I  am 
daily  forced  to  wonder,  how  lamentably  ignorant 
many  of  our  people  are,  who  have  seemed  diligent 
hearers  of  me  these  ten  or  twelve  years,  while  I 
spoke  as  plainly  as  I  was  able  to  speak  !  Some 
know  not  that  each  person  in  the  Trinity  is  God; 
nor  that  Christ  is  God  and  man ;  nor  that  he  took 
his  human  nature  to  heaven;  nor  what  they  must 
trust  to  for  pardon  and  salvation ;  nor  many  similar 
important  principles  of  our  faith.  Nay,  some  who 
come  constantly  to  private  meetings  are  grossly 
ignorant :  whereas,  in  one  hour's  familiar  instruction 
of  them  in  private,  they  seem  to  understand  more, 
and  better,  than  they  did  in  all  their  lives  before. 

Objection  2.  This  course  will  take  up  so  much 
time,  that  a  man  will  have  no  opportunity  to  follow 
his  studies.  Most  of  us  are  young  and  inexperi- 
enced, and  have  need  of  much  time  to  improve  our 
own  abilities,  and  to  extend  our  own  knowledge, 
which  this  course  will  entirely  prevent. 

Ansioer  1.  We  suppose  those  whom  we  persuade 
to  this  work  to  understand  the  substance  of  the 
Christian  religion,  and  to  be  able  to  teach  it  to 
others.  And  the  addition  of  less  necessary  things, 
is  not  to  be  preferred  before  this  needful  communi- 
cation of  the  fundamental  principles  of  religion.  I 
highly  value  common  knowledge,  and  would  not  en- 
courage any  to  set  light  by  it :  but  I  value  the  sav- 
ing of  souls  more.      That  work,  which  is  our  great 


307 

end,  must  be  done,  whatever  be  left  undone.  It  is 
a  very  desirable  thing  for  a  physician  to  have  tho- 
roughly studied  his  art ;  and  to  be  able  to  see  the 
reason  of  his  practice,  and  to  resolve  such  difficult 
controversies  as  are  before  him ;  but  if  he  had  the 
charge  of  an  hospital,  or  lived  in  a  city  where  the 
pestilence  was  raging,  if  he  would  be  studying  de 
fermentatione^  de  circulatione  sanguinis^  de  vesiculo 
chyli^  de  instrumentis  sanguificationis,  and  similar 
useful  points,  when  he  should  be  visiting  his  patients, 
and  saving  men's  lives ;  if  he  should  even  turn  them 
away,  and  let  them  perish,  and  tell  them  that  he  has 
not  time  to  give  them  advice,  because  he  must  follow 
his  own  studies, — I  should  consider  that  man  as  a 
most  preposterous  student,  who  preferred  the  means 
before  the  end  of  his  studies ;  indeed,  I  should  think 
him  but  a  civil  kind  of  murderer.  Men's  souls  may 
be  saved  without  knowing,  whether  God  did  pre- 
determine the  creature  in  all  its  acts, — whether  the 
understanding  necessarily  determines  the  will, — whe- 
ther God  works  grace  in  a  physical  or  in  a  moral 
way  of  causation, — what  free-will  is, — whether  God 
have  scientiam  mediam,  or  positive  decrees  de  malo 
cidpce;  and  a  hundred  similar  questions,  which  are 
probably  the  things  you  would  be  studying  when 
you  should  be  saving  souls.  Get  well  to  heaven, 
and  help  your  people  thither,  and  you  shall  know  all 
these  things  in  a  moment,  and  a  thousand  more, 
which  now,  by  all  your  studies,  you  can  never  know ; 
and  is  not  this  the  most  expeditious  and  certain  way 
to  knowledo;e  ? 

2.  If  you  grow  not  extensively  in  knowledge,  you 
will  by  this  way  of  diligent  practice  obtain  the  inteu- 


508 

sive  more  excellent  growth.  If  you  know  not  so 
many  things  as  others,  you  will  know  the  great  things 
better  than  they :  for  this  serious  dealing  with  sin- 
ners for  their  salvation,  will  help  you  to  far  deeper 
apprehensions  of  the  saving  principles  of  religion, 
than  you  can  get  by  any  other  means;  and  a  little 
more  knowledge  of  these  is  worth  all  the  other  know- 
ledge in  the  world.  O,  when  I  am  looking  heaven- 
ward, and  gazing  towards  the  inaccessible  light,  and 
aspiring  after  the  knowledge  of  God,  and  find  my 
soul  so  dark  and  distant,  that  I  am  ready  to  say,  '  I 
know  not  God — he  is  above  me — quite  out  of  my 
reach  !'  methhiks  I  could  willingly  exchange  all  the 
other  knowledge  I  have,  for  one  glimpse  more  of  the 
knowledge  of  God  and  of  the  life  to  come.  O  that 
I  had  never  known  a  word  in  logic  or  metaphysics, 
nor  known  whatever  schoolmen  said,  so  I  had  but 
one  spark  more  of  that  light  which  would  show  me 
the  things  that  I  must  shortly  see  !  For  my  part, 
I  conceive,  that  by  serious  talking  of  everlasting 
things,  and  teaching  the  creed,  or  some  short  cate- 
chism, you  may  grow  more  in  knowledge,  (though 
not  in  the  knowledge  of  more  things,)  and  prove 
much  wiser  men,  than  if  you  spent  that  time  in  study- 
ing common  or  curious,  though  less  necessary  things. 
Perhaps  it  will  be  found,  before  we  have  done, 
that  this  employment  tends  to  make  men  much  abler 
pastors  for  the  church,  than  private  studies  alone. 
He  will  be  the  ablest  physician,  lawyer,  and  divine 
too,  that  addeth  practice  and  experience  to  his 
studies :  while  that  man  shall  prove  a  useless  drone 
that  refuseth  God's  service  all  his  life,  under  pretence 
of  preparing  for  it ;  and  let  men's  souls  pass  on  to 


309 

perdition,  while  he  pretendeth  to  be  studying  how  to 
recover  them,  or  to  get  more  ability  to  help  and  save 
them. 

3.  Yet  let  me  add,  that  though  I  count  this  the 
chief,  I  would  have  you  to  have  more,  because  those 
subservient  sciences  are  very  useful ;  and  therefore, 
I  say,  that  you  may  have  competent  time  for  both — 
Lose  no  time  upon  vain  recreations  and  employments: 
consume  it  not  in  needless  sleep :  trifle  not  away  a 
minute.  Do  what  you  do  with  all  your  might ;  and 
then  see  whether  you  have  not  competent  time  for 
these  other  pursuits.  If  you  set  apart  but  two  days 
in  a  week  to  this  great  work,  you  may  find  some  time 
for  common  studies  out  of  the  other  four. 

Indeed,  are  not  four  days  in  the  week  (after  so 
many  years  spent  in  the  university)  a  fair  proportion 
for  men  to  study  controversies  and  sermons?  Though 
my  weakness  deprive  me  of  abundance  of  time,  and 
extraordinary  works  take  up  six,  if  not  eight  parts  of 
my  time,  yet  I  bless  God  I  can  find  time  to  provide 
for  preaching  two  days  a-week,  notwithstanding  the 
two  days  for  personal  instruction.  Now,  for  those 
that  are  not  troubled  with  any  extraordinary  work,  ( I 
mean  writings,  and  avocations  of  several  kinds,  besides 
the  ordinary  work  of  the  ministry,)  I  cannot  believe, 
but  if  they  are  willing,  they  may  find  two  half  days  a 
week  at  least  for  this  work. 

4.  Duties  are  to  be  taken  together :  the  greatest 
is  to  be  preferred ;  but  none  are  to  be  neglected  that 
can  be  performed;  one  is  not  to  be  pleaded  against 
another,  but  each  is  to  know  its  proper  place :  but  if 
there  were  such  a  case  of  necessity,  that  we  could  not 
carry  on  further  .studies,  and  instruct  the  ignorant  too, 


310 

1  would  throw  aside  all  the  libraries  in  the  world, 
rather  than  be  guilty  of  the  perdition  of  one  soul ;  or, 
at  least,  I  know  that  this  would  be  my  duty. 

Objection  3.  But  this  course  will  destroy  the  health 
of  our  bodies,  by  conthiual  spending  our  spirits,  and 
allowing  us  no  time  for  necessary  recreations  ;  and  it 
will  wholly  lock  us  up  from  friendly  intercourse  with 
others,  so  that  we  must  never  stir  from  home,  nor 
enjoy  ourselves  a  day  with  our  friends,  for  the  relaxa- 
tion of  our  minds ;  but,  as  we  shall  seem  uncourteous 
and  morose  to  others,  so  we  shall  tire  ourselves,  and 
the  bow  that  is  always  bent  will  he  in  danger  of  break- 
ing at  last. 

Answer  1.  This  is  the  plea  of  the  flesh  for  its  own 
interest.  The  sluggard  saith,  There  is  a  lion  in  the 
way ;  nor  will  he  plough,  because  of  the  cold.  There 
is  no  duty  of  moment  and  self-denial,  but,  if  you  con- 
sult with  flesh  and  blood,  it  will  give  you  as  wise  rea- 
sons as  these  against  it.  Who  would  ever  have  been 
burnt  at  a  stake  for  Christ,  if  this  reasoning  had  been 
good?  yea,  or  who  would  ever  have  been  a  Christian  ? 

2.  We  may  take  time  for  necessary  recreation,  and 
yet  attend  to  this  work.  An  hour,  or  half  an  hour's 
walk  before  meat,  is  as  much  recreation  as  is  necessary 
for  the  health  of  most  of  the  weaker  sort  of  students. 
I  have  reason  to  know  somewhat  of  this  by  long  ex- 
perience. Though  I  have  a  body  that  hath  languished 
under  great  weaknesses  for  many  years,  and  my  dis- 
eases have  been  such  as  require  as  much  exercise  as 
almost  any  in  the  world,  and  I  have  found  exercise 
the  principal  means  of  my  preservation  till  now,  and, 
therefore,  havie  as  great  reason  to  plead  for  it  as  any 
man  that  I  know,  yet  I  have  found  that  the  foresaid 


811 

proportion  hath  been  blessed  to  my  preservation^ 
though  I  know  that  much  more  had  been  Hke  to  have 
tended  to  my  greater  health.  Indeed,  I  do  not  know- 
one  minister  in  a  hundred  that  needeth  so  much  exer- 
cise as  myself.  Yea,  I  know  abundance  of  ministers 
that  scarce  ever  use  any  exercise  at  all :  though  I  com- 
mend not  this  in  them ;  I  doubt  not  but  it  is  our  duty 
to  use  so  much  exercise  as  is  necessary  for  the  pre- 
servation of  our  health,  so  far  as  our  work  requireth; 
otherwise  we  should,  for  one  day's  work,  lose  the 
opportunity  of  many.  But  this  may  be  done,  and 
yet  the  work  that  we  are  engaged  in  be  done  too. 
On  those  two  days  a-week  that  you  set  apart  for  this 
work,  what  hinders  but  you  may  take  an  hour  or  two 
to  walk,  for  the  exercise  of  your  bodies?  Much 
more  on  other  days. 

But  as  for  those  men  who  limit  not  their  recrea- 
tions to  stated  hours,  but  must  have  them  for  the 
pleasing  of  their  voluptuous  humour,  and  not  merely 
to  fit  them  for  their  work,  such  sensualists  have  need 
to  study  better  the  nature  of  Christianity,  and  to 
learn  the  danger  of  living  after  the  flesh,  and  to  get 
more  mortification  and  self-denial,  before  they  preach 
these  things  to  others.  If  you  must  needs  have 
your  pleasures,  you  should  not  have  put  yourselves 
into  a  calling  that  requireth  you  to  make  God  and 
his  service  your  pleasure,  and  restraineth  you  so 
much  from  fleshly  pleasures.  Is  it  not  your  bap- 
tismal engagement  to  fight  against  the  flesh  ?  and  do 
you  not  know  that  much  of  the  Christian  warfare 
consisteth  in  the  combat  between  the  flesh  and  the 
spirit?  and  that  this  is  the  difference  between  a  true 
Christian  and  an  unconverted  man,  that  the  one  liveth 


312 

after  the  Spirit,  and  mortifieth  the  deeds  and  desires 
of  the  body,  and  the  other  Uveth  after  the  flesh  ? 
And  do  you  make  it  your  calHng  to  preach  all  this  to 
others;  and,  notwithstanding  this,  must  you  needs 
have  your  pleasures  ?  If  you  must,  then  for  shame 
give  over  the  preaching  of  the  gospel,  and  the  pro- 
fession of  Christianity,  and  profess  yourselves  to  be 
what  you  are;  and  as  "  you  sow  to  the  flesh,  so  of 
the  flesh  you  shall  reap  corruption."  Doth  even 
Paul  say,  "  I  therefore  so  run,  not  as  uncertainly; 
50  fight  I,  not  as  one  that  beateth  the  air:  but  I 
keep  under  my  body,  and  bring  it  into  subjection ; 
lest  that,  by  any  means,  when  I  have  preached  to 
others,  I  myself  should  be  a  castaway."  And  have 
not  such  sinners  as  we  still  more  need  to  do  so? 
What !  shall  we  pamper  our  bodies,  and  give  them 
their  desires  in  unnecessary  pleasure,  when  Paul  must 
keep  under  his  body,  and  bring  it  into  subjection  ? 
Must  Paul  do  this,  lest,  after  all  his  preaching,  he 
should  be  a  castaway  ?  and  have  not  we  much  more 
cause  to  fear  it  of  ourselves?  I  know  that  some 
pleasure  is  lawful ;  that  is,  when  it  is  of  use  to  fit  us 
for  our  work.  But  for  a  man  to  be  so  far  in  love 
with  his  pleasures,  as  for  the  sake  of  them  to  waste 
unnecessarily  his  precious  time,  and  to  neglect  the 
great  work  of  men's  salvation,  yea,  and  to  plead  for 
this  as  if  it  must  or  might  be  done,  and  so  to  justify 
himself  in  such  a  course,  is  a  wickedness  inconsistent 
with  the  common  fidelity  of  a  Christian,  much  more 
with  the  fidelity  of  a  minister  of  Christ.  Such 
wretches  as  are  "  lovers  of  pleasures  more  than  lovers 
of  God,"  must  look  to  be  loved  of  him  accordingly, 
and  are  fitter  to  be  cast  out  of  Christian  communion, 


313 

than  to  be  the  chief  in  the  church,  for  we  are  com- 
manded "  from  such  to  turn  away."  Recreations 
for  a  student  must  be  specially  for  the  exercise  of  his 
body,  he  having  before  him  such  variety  of  delights 
to  his  mind.  And  they  must  be  used  as  whetting 
is  by  the  mower, — only  so  far  as  is  necessary  to  his 
work.  We  must  be  careful  that  they  rob  us  not  of 
our  precious  time,  but  be  kept  within  the  narrowest 
possible  bounds. 

3.  The  labour  in  which  we  are  engaged  is  not 
likely  much  to  impair  our  health.  It  is  true,  it  must 
be  serious;  but  that  will  but  excite  and  revive  our 
spirits,  and  not  so  much  spend  them.  Men  can  talk 
all  day  long  about  other  matters,  without  any  abate- 
ment of  their  health;  and  why  may  we  not  talk  with 
men  about  their  salvation,  without  such  great  abate- 
ment of  ours  ? 

4.  What  have  we  our  time  and  strength  for,  but 
to  lay  them  out  for  God  ?  What  is  a  candle  made 
for,  but  to  burn  ?  Burned  and  wasted  we  must  be, 
and  is  it  not  fitter  it  should  be  in  lighting  men  to 
heaven,  and  in  working  for  God,  than  in  living  to 
the  flesh  ?  How  little  difference  is  there  between 
the  pleasure  of  a  long  and  of  a  short  life,  when  they 
are  both  at  an  end !  What  comfort  will  it  be  to 
you  at  death,  that  you  lengthened  your  life  by  short- 
ening your  work?  He  that  works  much,  liveth 
much.  Our  life  is  to  be  esteemed  according  to  the 
ends  and  works  of  it,  and  not  according  to  the  mere 
duration.  As  Seneca  says  of  a  drone,  "  Ibi  jacet, 
non  ibi  vivit;  et  diu  fuit,  non  diu  vixit."  Will  it 
not  comfort  us  more  at  death,  to  review  a  short  time 
faithfully  spent,  than  a  long  life  spent  unfaithfully? 

O  42 


314 

5.  As  for  visits  and  civilities,  if  they  be  of  greater 
use  than  our  ministerial  employments,  you  may  break 
the  Sabbath  for  them,  you  may  forbear  preaching 
for  them,  and  you  may  also  forbear  this  private  work. 
But  if  it  be  otherwise,  how  dare  you  make  them  a 
jDretence  for  neglecting  so  great  a  duty  ?  Must  God 
wait  on  your  friends  ?  What  though  they  be  lords, 
or  knights,  or  gentlemen ;  must  they  be  served  be- 
fore God  ?  Or  is  their  displeasure  or  censure  a 
greater  hurt  to  you  than  God's  displeasure  or  cen- 
sure? Or  dare  you  think,  when  God  will  question 
you  for  your  neglects,  to  put  him  off  with  this  ex- 
cuse, *  Lord,  I  would  have  spent  more  of  my  time 
in  seeking  men's  salvation  ;  but  such  a  gentleman,  or 
such  a  friend,  would  have  taken  it  ill  if  I  had  not 
waited  on  them  !'  If  you  yet  seek  to  please  men, 
you  are  no  longer  the  servants  of  Christ.  He  that 
dare  spend  his  life  in  flesh-pleasing,  and  man-pleas- 
ing, is  bolder  than  I  am.  And  he  that  dare  waste 
his  time  in  compliments,  doth  little  consider  what  he 
hath  to  do  with  it.  O  that  I  could  but  improve  my 
time,  according  to  my  convictions  of  the  necessity  of 
improving  it!  He  that  hath  looked  death  in  the 
face  as  oft  as  I  have  done,  I  will  not  thank  him  if 
he  value  his  time.  I  profess  I  wonder  at  those 
ministers  who  have  time  to  spare, — who  can  hunt, 
or  shoot,  or  bowl,  or  use  the  like  recreations,  two  or 
three  hours,  yea,  whole  days  together, — that  can  sit 
an  hour  together  in  vain  discourse,  and  spend  whole 
days  in  complimental  visits,  and  journeys  to  such 
ends.  Good  Lord  !  what  do  these  men  think  on  ! — 
when  so  many  souls  around  them  cry  for  help,  and 
death  gives  us  no  respite,  and  they  know  not  how 


315 

short  a  time  their  people  and  they  may  be  together, 
— when  the  smallest  parish  hath  so  much  work  that 
may  employ  all  their  diligence,  night  and  day ! 
Brethren,  I  hope  you  are  willing  to  be  plainly  dealt 
with.  If  you  have  no  sense  of  the  worth  of  souls, 
and  of  the  preciousness  of  that  blood  which  was  shed 
for  them,  and  of  the  glory  to  which  they  are  going, 
and  of  the  misery  of  which  they  are  in  danger,  you 
are  not  Christians,  and,  consequently,  are  very  unfit 
to  be  ministers.  And  if  you  have,  how  can  you  find 
time  for  needless  recreations,  visits,  or  discourses  ? 
Dare  you,  like  idle  gossips,  trifle  away  your  time, 
when  you  have  such  works  as  these  to  do,  and  so 
many  of  them  ?  O  precious  time  !  How  swiftly 
doth  it  pass  away !  How  soon  will  it  be  gone  ! 
What  are  the  forty  years  of  my  life  that  are  past ! 
Were  every  day  as  long  as  a  month,  methinks  it  were 
too  short  for  the  work  of  a  day !  Have  we  not 
already  lost  time  enough,  in  the  days  of  our  vanity  ? 
Never  do  I  come  to  a  dying  man  that  is  not  utterly 
stupid,  but  he  better  sees  the  worth  of  time  !  O  ! 
then,  if  they  could  call  time  back  again,  how  loud 
would  they  call !  If  they  could  but  buy  it,  what 
would  they  not  give  for  it !  And  yet  we  can  afford 
to  trifle  it  away !  yea,  and  to  allow  ourselves  in  this, 
and  wilfully  to  cast  off"  the  greatest  works  of  God  ! 
O  what  a  befooling  thing  is  sin,  that  can  thus  distract 
men  that  seem  so  wise  !  Is  it  possible  that  a  man 
of  any  compassion  and  honesty,  or  any  concern  about 
his  ministerial  duty,  or  any  sense  of  the  strictness  of 
his  account,  should  have  time  to  spare  for  idleness 
and  vanity? 

And  I  must  tell  you  further,  brethren,  that  if 
o2 


S16 

another  might  take  some  time  for  mere  delight,  which 
is  not  necessary,  yet  so  cannot  you ;  for  your  under- 
taking binds  you  to  stricter  attendance  than  other 
men  are  bound  to.  May  a  physician,  when  the 
plague  is  raging,  take  any  more  relaxation  or  recrea- 
tion than  is  necessary  for  his  life,  when  so  many  are 
expecting  his  help  in  a  case  of  life  and  death  ?  As 
his  pleasure  is  not  worth  men's  lives,  still  less  is  yours 
worth  men's  souls.  Suppose  a  city  were  besieged, 
and  the  enemy  watching,  on  one  side,  all  advantages 
to  surprise  it,  and,  on  the  other,  seeking  to  fire  it 
with  granadoes,  which  they  are  throwing  in  continu- 
ally, I  pray  you  tell  me,  if  some  men  undertake,  as 
their  office,  to  watch  the  ports,  and  others  to  quench 
the  fire  that  may  be  kindled  in  the  houses,  what  time 
will  you  allow  these  men  for  recreation  or  relaxation, 
when  the  city  is  in  danger,  and  the  fire  will  burn  on, 
and  prevail,  if  they  intermit  their  diligence  ?  Or 
would  you  excuse  one  of  these  men,  if  he  come  off 
his  work,  and  say,  I  am  but  flesh  and  blood,  I  must 
have  some  relaxation  and  pleasure  ?  Surely,  at  the 
utmost,  you  would  allow  him  none  but  what  was 
absolutely  necessary. 

Do  not  grudge  at  this,  and  say,  "  This  is  a  hard 
saying,  who  can  bear  it  ?"  For  it  is  your  mercy ; 
and  you  are  well,  if  you  know  when  you  are  well,  as 
I  shall  show  you  in  answering  the  next  objection. 

Objection  4.  I  do  not  think  that  it  is  required  of 
ministers  that  they  make  drudges  of  themselves.  If 
they  preach  diligently,  and  visit  the  sick,  and  perform 
other  ministerial  duties,  and  occasionally  do  good  to 
those  they  converse  with,  I  do  not  think  that  God 
doth  require  that  we  should  thus  tie  ourselves  to  in- 


317 

struct  every  person  distinctly,  and  to  make  our  lives 
a  burden  and  a  slavery. 

Answer.  Of  what  use  and  weight  the  duty  is, 
I  have  showed  before,  and  how  plainly  it  is  com- 
manded. And  do  you  think  God  doth  not  require 
you  to  do  all  the  good  you  can?  Will  you  stand 
by,  and  see  sinners  gasping^under  the  pangs  of  death, 
and  say,  '  God  doth  not  require  me  to  make  myself 
a  drudge  to  save  them  ?'  Is  this  the  voice  of  Chris- 
tian or  ministerial  compassion  ?  Or  is  it  not  rather 
the  voice  of  sensual  laziness  and  diabolical  cruelty? 
Doth  God  set  you  work  to  do,  and  will  you  not  be- 
lieve that  he  would  have  you  do  it  ?  Is  this  the 
voice  of  obedience  or  of  rebellion  ?  It  is  all  one 
whether  your  flesh  prevail  with  you  to  deny  obedience 
to  acknowledged  duty,  and  say  plainly,  '  I  will  obey 
no  further  than  it  pleaseth  me ;'  or  whether  it  may 
make  you  wilfully  reject  the  evidence  that  should 
convince  you  that  it  is  a  duty,  and  say,  '  I  will  not 
believe  it  to  be  my  duty,  unless  it  please  me.'  It  is 
the  character  of  a  hypocrite,  to  make  a  religion  to 
himself  of  the  cheapest  part  of  God's  service,  which 
will  stand  with  his  fleshly  ends  and  felicity,  and  to 
reject  the  rest  which  is  inconsistent  therewith.  And 
to  the  words  of  hypocrisy,  this  objection  superaddeth 
the  words  of  gross  impiety.  For  what  a  wretched 
calumny  is  this  against  the  most  high  God,  to  call 
his  service  a  slavery  and  drudgery  !  What  thoughts 
have  such  men  of  their  Master,  their  work,  and  their 
wages  ? — the  thoughts  of  a  believer,  or  of  an  infidel  ? 
Are  these  men  like  to  honour  God,  and  promote  his 
service,  that  have  such  base  thoughts  of  it  themselves? 
Do  these  men  delight  in  holiness,  that  account  it  a 


-p 


318 

slavish  work  ?  Do  they  believe  indeed  the  misery 
of  sinners,  that  account  it  such  a  drudgery  to  be 
diligent  to  save  them  ?  Christ  saith,  that  "  he  that 
denieth  not  himself,  and  forsaketh  not  all,  and  taketh 
not  up  his  cross,  and  foUoweth  him,  cannot  be  his 
disciple."  But  these  men  count  it  a  slavery  to  labour 
hard  in  his  vineyard,  and  to  deny  their  ease,  at  a  time 
when  they  have  all  accommodations  and  encourage- 
ments. How  far  is  this  from  forsaking  all !  And 
how  can  these  men  be  fit  for  the  ministry,  who  are 
such  enemies  to  self-denial,  and,  consequently,  to 
true  Christianity?  I  am,  therefore,  forced  to  say, 
that  hence  arises  the  chief  misery  of  the  church, 

THAT    so    MANY    ARE     MADE     MINISTERS     BEFORE 

THEY  ARE  CHRISTIANS.  If  these  men  had  seen 
the  diligence  of  Christ  in  doing  good,  when  he  ne- 
glected his  meat  to  talk  with  one  woman,  and  when 
he  had  no  time  to  eat  bread,  would  they  not  have 
been  of  the  mind  of  his  carnal  friends,  who  went  to 
lay  hold  on  him,  and  said,  "  He  is  beside  himself?" 
They  would  have  told  Christ  he  made  a  drudge  of 
himself,  and  God  did  not  require  all  this  ado.  If 
they  had  seen  him  all  day  in  preaching,  and  all  night 
in  prayer,  it  seems  he  would  have  had  this  censure 
from  them  for  his  labour  !  I  cannot  but  advise  these 
men  to  search  their  own  hearts,  whether  they  un- 
feignedly  believe  that  word  which  they  preach.  Do 
you  indeed  believe  that  such  glory  awaiteth  those 
who  die  in  the  Lord,  and  such  torment  those  who 
die  unconverted?  If  you  do,  how  can  you  think 
any  labour  too  much  for  such  weighty  ends?  If 
you  do  not,  say  so,  and  get  you  out  of  the  vineyard, 
and  go,  with  the  prodigal,  to  keep  swine,  and  under- 
take not  to  feed  the  flock  of  Christ. 


319 

Do  you  not  know,  brethren,  that  it  is  your  own 
benefit  which  you  grudge  at  ?  The  more  you  do, 
the  more  you  will  receive  :  the  more  you  lay  out, 
the  more  you  will  have  coming  in.  If  you  are 
strangers  to  these  Christian  paradoxes,  you  should 
not  have  undertaken  to  teach  them  to  others.  At 
present,  our  incomes  of  spiritual  life  and  peace  are 
commonly  in  the  way  of  duty;  so  that  he  who  is 
most  in  duty  hath  most  of  God.  Exercise  of  grace 
increaseth  it.  And  is  it  a  slavery  to  be  more  with 
God,  and  to  receive  more  from  him,  than  other  men  ? 
It  is  the  chief  solace  of  a  gracious  soul  to  be  doing 
good,  and  receiving  by  doing ;  and  to  be  much  exer- 
cised about  those  divine  thincrs  which  have  his  heart. 
Besides,  we  prepare  for  fuller  receivings  hereafter ; 
we  put  out  our  talents  to  usury,  and,  by  improving 
them,  we  shall  make  five  become  ten,  and  so  be  made 
rulers  of  ten  cities.  Is  it  a  drudgery  to  send  to  the 
most  distant  parts  of  the  world,  to  exchange  our  trifles 
for  gold  and  jewels?  Do  not  these  men  seek  to 
justify  the  profane,  who  make  all  diligent  godliness  a 
drudgery,  and  reproach  it  as  a  precise  and  tedious 
life,  and  say,  they  will  never  believe  but  a  man  may 
be  saved  without  all  this  ado  ?  Even  so  say  these 
in  respect  to  the  work  of  the  ministry.  They  take 
this  diligence  for  ungrateful  tediousness,  and  will  not 
believe  but  a  man  may  be  a  faithful  minister  without 
all  this  ado  !  It  is  a  heinous  sin  to  be  neffliiient  in 
so  great  a  business;  but  to  approve  of  that  negligence, 
and  so  to  be  impenitent — and  to  plead  against  duty 
as]  if  it  were  none — and  when  they  should  lay  out 
themselves  for  the  saving  of  souls,  to  say,  '  I  do  not 
believe  that  God  requireth  it,' — this  is  so  great  an 


320 

aggravation  of  the  sin,  that,  where  the  church's  ne- 
cessity doth  not  force  us  to  make  use  of  such  men, 
for  want  of  better,  I  cannot  but  think  them  worthy 
to  be  cast  out  as  rubbish,  and  as  "  salt  that  hath 
lost  its  savour,  that  is  neither  fit  for  the  land,  nor  yet 
for  the  dung-hill."  And  if  such  ministers  become 
a  by-word  and  a  reproach,  let  them  thank  themselves ; 
for  it  is  their  own  sin  that  maketh  them  vile.  And 
while  they  thus  debase  the  service  of  Christ,  they 
do  but  debase  themselves,  and  prepare  for  a  greater 
debasement  at  the  last. 

Objection  5.  But  if  you  make  such  severe  laws 
for  ministers,  the  church  will  be  left  without  them. 
For  what  man  will  choose  such  a  toilsome  life  for 
himself?  or  what  parents  will  impose  such  a  burden 
on  their  children?  Men  will  avoid  it  both  for  the 
bodily  toil,  and  the  danger  to  their  consciences,  if 
they  should  not  well  discharge  it. 

Ansiuer  1.  It  is  not  we,  but  Christ,  who  hath 
imposed  these  laws  which  you  call  severe :  and  if  I 
should  misinterpret  them,  that  woxdd  not  relax  them, 
nor  excuse  you.  He  that  made  them,  knew  why  he 
did  it,  and  will  expect  obedience  to  them.  Is  infinite 
goodness  to  be  questioned  or  suspected  by  us,  as 
making  bad  or  unmerciful  laws  ?  Nay,  it  is  pure 
mercy  in  him  to  impose  this  great  duty  upon  us.  If 
physicians  were  required  to  be  as  diligent  as  possible' 
in  hospitals,  or  pest-houses,  or  with  other  patients,  in 
order  to  save  their  lives,  would  there  not  be  more 
of  mercy  than  of  rigour  in  this  law  ?  What !  must 
God  let  the  souls  of  your  neighbours  perish,  to  save 
you  a  little  labour  and  suffering,  and  this  in  mercy  to 
you?  O  what  a  miserable  world  should  we  have,  if 
blind,  self-conceited  man  had  the  ruling  of  it ! 


2.  As  to  a  supply  of  pastors,  Christ  will  take  care 
of  that.  He  who  imposeth  duty,  hath  the  fulness 
of  the  Spirit,  and  can  give  men's  hearts  to  obey  his 
laws.  Do  you  tliink  Christ  will  suffer  all  men  to 
be  as  cruel,  unmerciful,  fleshly,  and  self-seeking,  as 
you  ?  He  who  himself  undertook  the  work  of  our 
redemption,  and  bore  our  transgressions,  and  hath 
been  faithful  as  the  chief  Shepherd  of  the  church, 
will  not  lose  all  his  labour  and  suffering,  for  want  of 
instruments  to  carry  on  his  work,  nor  will  he  come 
down  again  to  do  all  himself,  because  no  other  will 
do  it ;  but  he  will  provide  men  to  be  his  servants 
and  ushers  in  his  school,  who  shall  willingly  take  the 
labour  on  them,  and  rejoice  to  be  so  employed,  and 
account  that  the  happiest  life  in  the  world,  which 
you  account  so  great  a  toil,  and  would  not  exchange 
it  for  all  your  ease  and  carnal  pleasure;  but,  for  the 
saving  of  souls,  and  the  propagating  of  the  gospel  of 
Christ,  will  be  content  to  "  bear  the  burden  and  heat 
of  the  day — and  to  fill  up  the  measure  of  the  suffer- 
ings of  Christ  in  their  bodies — and  to  work  while  it 
is  day — and  to  be  the  servants  of  all,  and  not  to  please 
themselves,  but  others,  for  their  edification — and  to 
become  all  things  to  all  men,  that  they  may  save 
some — and  to  endure  all  things  for  the  elect's  sake — 
and  to  spend  and  be  spent  for  their  fellow-creatures, 
though  the  more  they  love,  the  less  they  should  be 
beloved,  and  should  be  accounted  their  enemies  for 
telling  them  the  truth."  Such  pastors  will  Christ 
provide  his  people,  after  his  own  heart,  who  "  will 
feed  them  with  knowledge ;"  as  men  that  "  seek  not 
theirs,  but  them."  What  !  do  you  think  Christ 
will  have  no  servants,  if  such  as  you  shall,  with 
o  3 


322 

Demas,  "  turn  to  the  present  world,  and  forsake 
him  ?"  If  you  dishke  his  service,  you  may  seek  a 
better  where  you  can  find  it,  and  boast  of  your  gain 
in  the  end :  but  do  not  threaten  him  with  the  loss  of 
your  service.  He  hath  made  such  laws  as  you  will 
call  severe,  for  all  who  will  be  saved,  as  well  as  for 
his  ministers :  for  all  who  will  be  his  disciples  must 
"  deny  themselves,  and  mortify  the  flesh,  and  be 
crucified  to  the  world,  and  take  up  their  cross  and 
follow  him."  And  yet  Christ  will  not  be  without 
disciples,  nor  will  he  conceal  his  seeming  hard  terms 
from  men  to  entice  them  to  his  service,  but  he  will 
tell  them  of  the  worst,  and  then  let  them  come  or 
not  as  they  choose.  He  will  call  to  them  beforehand 
to  count  the  cost,  and  will  tell  them,  that  "  the  foxes 
have  holes^  and  the  birds  of  the  air  have  nests,  but 
the  Son  of  man  hath  not  where  to  lay  his  head;" 
that  he  comes  not  to  give  them  worldly  peace  and 
prosperity,  but  to  call  them  to  "  suffer  with  him, 
that  they  may  reign  with  him,"  and  "  in  patience  to 
possess  their  souls."  And  all  this  he  will  cause  his 
chosen  to  perform.  If  you  be  come  to  that  pass  with 
Christ,  as  the  Israelites  were  once  with  David,  and 
say,  "  Will  the  son  of  Jesse  give  you  fields  and 
vineyards  ?  Every  man  to  your  tents,  O  Israel !" 
and  if  you  say,  "  Now  look  to  thy  own  house,  thou 
Son  of  David !"  you  shall  see  that  Christ  will  look 
to  his  own  house ;  and  do  you  look  to  yours  as  well 
as  you  can,  and  tell  me,  at  the  hour  of  death  and 
judgment,  which  is  the  better  bargain,  and  whether 
Christ  had  more  need  of  you,  or  you  of  him. 

As  to  scruples  of  conscience,  for  fear  of  failing, 
let  it  be  remarked,   1.  It  is  not  involuntary  imper- 


fections  that  Christ  will  take  so  heinously :  it  is  un- 
faithfulness and  wilful  negligence.  2.  It  will  not 
serve  your  turn  to  run  out  of  the  vineyard,  on  pre- 
tence of  scruples,  that  you  cannot  do  the  work  as 
you  ought.  He  can  follow  you,  and  overtake  you, 
as  he  did  Jonah,  with  such  a  storm  as  shall  lay  you 
"  in  the  belly  of  hell."  To  cast  off  a  duty,  because 
you  cannot  be  faithful  in  the  performance  of  it,  will 
prove  but  a  poor  excuse  at  last.  If  men  had  but 
calculated  well  at  first,  the  diflPerence  between  things 
temporal  and  things  eternal,  and  what  they  shall  lose 
or  get  by  Christ,  and  had  possessed  that  faith  which 
is  "  the  evidence  of  things  not  seen,"  and  had  lived 
by  faith,  and  not  by  sense,  all  these  objections  would 
be  easily  resolved  by  us ;  and  would  appear  as  the 
reasoning  of  children,  or  rather  of  men  who  had  lost 
their  senses. 

Objection  6.  But  to  what  purpose  is  all  this,  when 
most  of  the  people  will  not  submit  ?  They  will  not 
come  to  us  to.be  catechised,  and  will  tell  us  that  they 
are  now  too  old  to  go  to  school.  And  therefore  it 
is  better  to  let  them  alone,  as  trouble  them  and  our- 
selves to  no  purpose. 

Answer  1.  It  is  not  to  be  denied  that  too  many 
people  are  obstinate  in  their  wickedness,  that  the 
"  simple  ones  love  simplicity,  and  the  scorners  delight 
in  scorning,  and  fools  hate  knowledge."  But  the 
worse  they  are,  the  sadder  is  their  case,  and  the  more 
to  be  pitied,  and  the  more  diligent  should  we  be  for 
their  recovery. 

2.  I  wish  it  were  not  the  blame  of  ministers,  that 
a  great  part  of  the  people  are  so  obstinate  and  con- 
temptuous !      If  we  did  but  burn  and  shine  before 


.3^4 

them  as  we  ought — had  we  convincing  sermons  and 
convincing  lives — did  we  set  ourselves  to  do  all  the 
good  we  could,  whatever  it  might  cost  us — were  we 
more  meek  and  humble,  more  loving  and  charitable, 
and  showed  them  that  we  set  light  by  all  worldly 
things,  in  comparison  of  their  salvation, — much  more 
might  be  done  by  us  than  is  done,  and  the  mouths  of 
many  would  be  stopped;  and  though  the  wicked  will 
still  do  wickedly,  yet  more  would  be  tractable,  and 
the  wicked  would  be  fewer  and  calmer  than  they  are. 
If  you  say,  that  some  of  the  ablest  and  godliest 
ministers  in  the  country  have  had  as  untractable  and 
scornful  parishioners  as  others — I  answer,  that  some 
able  godly  men  have  been  too  lordly  and  strange,  and 
some  of  them  too  uncharitable  and  worldly,  and  back- 
ward to  costly,  though  necessary  good  works,  and 
some  of  them  have  done  but  little  in  private,  when 
they  have  done  excellently  in  public,  and  so  have 
hindered  the  fruit  of  their  labours.  But  where 
there  are  not  these  impediments,  experience  telleth 
us  that  the  success  is  much  greater,  at  least  as  to  the 
bowing  of  people  to  more  calmness  and  docility. 

3.  The  wilfulness  of  the  people  will  not  excuse  us 
from  our  duty.  -  If  we  offer  them  not  our  help,  how 
do  we  know  who  will  refuse  it  ?  Offering  it  is  our 
part,  and  accepting  it  is  theirs.  If  we  offer  it  not, 
we  leave  them  excusable,  for  then  they  refuse  it  not; 
but  then  we  are  left  without  excuse.  But  if  they 
refuse  our  help  when  it  is  offered,  we  have  done  our 
part,  and  delivered  our  own  souls. 

4.  If  some  refuse  our  help,  others  will  accept  it : 
and  the  success  with  them  may.  be  so  much,  as  may 
reward  all  our  labour,  were  it  even  greater.     All  our 


825 

people  are  not  wrought  on  by  our  public  preaching, 
and  yet  we  must  not,  on  this  account,  give  it  over 
as  unprofitable. 

Objection  7.  But  what  likelihood  is  there  that  men 
will  be  converted  by  this  means,  who  are  not  con- 
verted by  the  preaching  of  the  word,  when  that  is 
God's  chief  ordinance  for  that  end  ?  Faith  cometh 
by  hearing,  and  hearing  by  the  preaching  of  the  word. 

Answer  1 .  The  advantages  of  this  practice  I  have 
shown  you  before,  and  therefore  I  will  not  now  re- 
peat them ;  only,  lest  any  think  that  this  will  hinder 
them  from  preaching,  I  may  add,  to  the  many  bene- 
fits which  I  formerly  enumerated,  that  it  will  be  an 
excellent  means  of  helping  you  in  preaching.  For 
as  the  physician's  work  is  half  done  when  he  under- 
stands the  disease,  so,  when  you  are  well  acquainted 
with  your  people's  case,  you  will  know  what  to  preach 
on;  and  it  will  furnish  you  with  useful  matter  for  your 
sermons,  better  than  many  hour's  study  will  do. 

2.  I  hope  there  is  none  so  silly  as  to  think  this 
conference  is  not  preaching.  What !  doth  the  num- 
ber we  speak  to  make  it  preaching  ?  Or  doth  inter- 
locution make  it  none  ?  Surely  a  man  may  as  truly 
preach  to  one  as  to  a  thousand.  And,  as  we  have 
already  said,  if  you  examine,  you  will  find  that  most 
of  the  preaching  recorded  in  the  New  Testament 
was  by  conference,  and  frequently  interlocutory ;  and 
that  with  one  or  two,  fewer  or  more,  as  opportunity 
offered.  Thus  Christ  himself  did  most  commonly 
preach.  Besides,  we  must  take  account  of  our  peo- 
ple's learning,  if  we  regard  the  success  of  our  work. 

There  is  nothing,  therefore,  from  God,  from  the 
Scriptures,  or  from  right  reason,  to  cause  us  to  have 


32d 

any  doubts  as  to  our  work,  or  to  be  unwilling  to  it. 
But  from  the  world,  from  the  flesh,  and  from  the 
devil,  we  shall  have  much,  and  more  perhaps  than 
we  anticipate.  But  against  all  temptations,  if  we 
have  recourse  to  God,  and  look,  on  the  one  hand,  to 
our  great  obligations,  and  the  hopeful  effects,  and 
the  blessed  reward,  on  the  other,  we  shall  see  that 
we  have  little  cause  to  draw  back  or  to  faint. 

Let  us  set  before  us  the  pattern  in  our  text,  and 
learn  thence  our  duty.  O  what  a  lesson  is  here  be- 
fore us  !  But  how  ill  is  it  learned  by  those  who 
still  question  whether  these  things  be  their  duty  ! 
I  confess,  some  of  these  words  of  Paul  have  been  so 
often  presented  before  my  eyes,  and  impressed  upon 
my  conscience,  that  I  have  been  much  convinced  by 
them  of  my  duty  and  my  neglect.  And  I  think 
this  one  speech  better  deserveth  a  twelvemonth's 
study,  than  most  things  that  young  students  spend 
their  time  upon.  O  brethren  !  write  it  on  your 
study  doors — set  it  in  capital  letters,  that  it  may  be 
ever  before  your  eyes  !  Could  we  but  well  learn  two 
or  three  lines  of  it,  what  preachers  should  we  be  ! 

1.  Our  general  Business — Serving  the  Lord 

WITH  ALL  HUMILITY  OF  MIND,  AND  WITH  MANY 
TEARS. 

2.  Our  special  Work — Take  heed  to  our- 
selves, AND  to  all  the  FLOCK. 

3.  Our  Doctrine — Repentance  toward  God, 

AND  FAITH  TOWARD  OUR  LoRD  JeSUS  ChRIST. 

4.  The  place  and  manner  of  Teaching — I  have 

TAUGHT  YOU  PUBLICLY,  AND  FROM  HOUSE  TO 
HOUSE. 

5.  His  Diligence,  Earnestness,  and  Affection — I 


327 

CEASED  NOT  TO  WARN  EVERY  ONE  NIGHT  AND 

DAY  WITH  TEARS.  This  is  that  which  must  win 
souls,  and  preserve  them. 

6.  His  Fidelity — I  kept  back  nothing  that 

WAS  PROFITABLE  UNTO  YOU,  AND  HAVE  NOT 
SHUNNED  TO  DECLARE  UNTO  YOU  ALL  THE  COUN- 
SEL OF  God. 

7.  His  Disinterestedness  and  Self-denial  for  the 
sake  of  the  Gospel — I  have  coveted  no  man's 

SILVER,  OR  gold,  OR  APPAREL:  YEA,  THESE  HANDS 
HAVE  MINISTERED  UNTO  MY  NECESSITIES,  AND  TO 
THEM  THAT  WERE  WITH  ME,  REMEMBERING  THE 
WORDS  OF  THE  LoRD  JeSUS,  HOW  HE  SAID,  1t  IS 
MORE  BLESSED  TO  GIVE  THAN  TO  RECEIVE. 

8.  His  Patience   and   Perseverance — None   of 

THESE  THINGS  MOVE  ME,  NEITHER  COUNT  I  MY 
LIFE  DEAR  UNTO  ME,  SO  THAT  I  MIGHT  FINISH  MY 
COURSE  WITH  JOY^  AND  THE  MINISTRY  WHICH  I 
HAVE  RECEIVED  OF  THE  LoRD  JeSUS. 

9.  His  Prayerfulness — I  commend  you  to  God 

AND  TO  THE  WORD  OF  HIS  GRACE,  WHICH  IS  ABLE 
TO  BUILD  YOU  UP,  AND  TO  GIVE  YOU  AN  INHERI- 
TANCE AMONG  ALL  THEM  WHICH  ARE  SANCTIFIED. 

10.  His   Purity  of  Conscience — Wherefore 

I  TAKE  YOU  TO  RECORD  THIS  DAY,  THAT  I  AM 
PURE  FROM  THE  BLOOD  OF  ALL  MEN. 

Write  all  this  upon  your  hearts,  and  it  will  do 
yourselves  and  the  church  more  good  than  twenty 
years'  study  of  those  lower  things,  which,  though 
they  may  get  you  greater  applause  in  the  world,  yet, 
if  separated  from  these,  they  will  make  you  but  as 
"  sounding  brass,  and  a  tinkling  cymbal." 

The  great  advantage  of  ministers  having  a  sincere 


328 

heart,  is  this,  that  God  and  glory,  and  the  salvation 
of  souls,  are  their  very  end ;  and  where  that  end  is 
truly  intended,  no  labour  or  suffering  will  stop  them, 
or  turn  them  back ;  for  a  man  must  have  his  end 
whatever  it  cost  him.  Whatever  he  forgets,  he  will 
still  retain  this  lesson  :  "  One  thing  is  needful, 
— Seek  ye  first  the  kingdom  of  God  and 
HIS  righteousness."  Hence  he  says,  "  Necessity 
is  laid  upon  me,  yea,  woe  is  unto  me  if  I  preach  not 
the  gospel."  This  is  it  that  will  most  effectually 
make  easy  all  our  labours,  and  make  light  all  our 
burdens,  and  make  tolerable  all  our  sufferings,  and 
cause  us  to  venture  on  any  hazards,  if  we  may  only 
win  souls  to  Christ.  That  which  I  once  made  the 
motto  of  my  colours  in  another  warfare,  I  desire  may 
be  still  before  my  eyes  in  this ;  which  yet,  according 
to  my  intentions,  is  not  altogether  another.  On  one 
side,  "  He  that  saveth  his  life  shall  lose  it," — on 
the  other,  "  Nee  propter  vitam  vivendi  perdere 
causas."  He  who  krioweth  that  he  serveth  a  God 
that  will  never  suffer  any  man  to  be  a  loser  by  him, 
need  not  fear  what  hazards  he  runs  in  his  cause : 
and  he  who  knows  that  he  seeks  a  prize,  which,  if 
obtained,  will  infinitely  overbalance  his  cost,  may 
boldly  engage  his  whole  estate  on  it,  and  sell  all 
to  purchase  so  rich  a  pearl.  Well,  brethren,  I  will 
spend  no  more  words  in  exhorting  wise  merchants 
to  such  a  bargain,  nor  telling  teachers  themselves 
such  common  truths ;  and  if  I  have  already  said 
more  than  is  necessary,  I  shall  be  glad.  I  hope  I 
may  now  take  it  for  granted,  that  you  are  resolved 
on  the  utmost  diligence  and  fidelity  in  the  work ; 
and,  on  this  supposition,  I  shall  now  proceed  to  give 


329 

you  some  directions  for  the  successful  prosecution 
of  it. 


Section  III. 
Directions  for  this  Duty. 

It  is  so  important  a  work  wijich  we  have  before 
us,  that  it  is  a  thousand  pities  it  should  be  destroyed 
in  the  birth,  and  perish  in  our  hands.  And  though 
I  know  that  we  have  a  knotty  generation  to  deal 
with,  and  that  it  is  past  the  power  of  any  of  us  to 
change  a  carnal  heart  without  the  effectual  operation 
of  the  Holy  Ghost;  yet  it  is  so  usual  with  God  to 
work  by  means,  and  to  bless  the  right  endeavours  of 
his  servants,  that  I  cannot  fear  but  great  things  will 
be  accomplished,  and  a  wonderful  blow  will  be  given 
to  the  kingdom  of  darkness  by  this  work,  if  it  do 
not  miscarry  through  the  fault  of  the  ministers 
themselves.  The  main  danger  arises  from  the  want 
either  of  diligence  or  of  skill.  Of  the  former,  I 
have  spoken  much  already.  As  to  the  latter,  I  am 
so  conscious  of  my  own  unskilfulness,  that  I  am 
far  from  imagining  that  I  am  fit  to  give  directions 
to  any  but  the  younger  and  more  inexperienced  of 
the  ministry;  and,  therefore,  I  expect  so  much  jus- 
tice in  your  interpretation  of  what  I  say,  as  that  you 
will  suppose  me  now  to  speak  to  none  but  such. 
But  yet  something  I  shall  say,  and  not  pass  over 
this  part  in  silence,  because  the  number  of  such  is 
so  great;  and  I  am  apprehensive  that  the  welfare  of 
the  church  and  nation  doth  so  much  depend  on  the 
right  management  of  this  work. 


330 

The  points  as  to  which  you  need  to  be  solicitous, 
are  these  two : — 

I.  To  bring  your  people  to  submit  to  this  course 
of  private  catechising  or  instruction ;  for  if  they  will 
not  come  to  you,  or  allow  you  to  come  to  them,  what 
good  can  they  receive  ? 

II.  To  do  the  work  in  such  a  manner  as  will  tend 
to  the  success  of  it. 

Article  I. — We  are  first  to  give  you  some  di' 
rections  for  bringing  your  people  to  submit  to  this 
course  of  catechising  and  instruction. 

I.  The  chief  means  of  this  is,  for  a  minister  so 
to  conduct  himself  in  the  general  course  of  his  life 
and  ministry,  as  to  convince  his  people  of  his  ability, 
sincerity,  and  unfeigned  love  to  them.  For  if  they 
take  him  to  be  ignorant,  they  will  despise  his  in- 
structions, and  think  themselves  as  wise  as  he;  and 
if  they  think  him  self-seeking,  or  hypocritical,  and 
one  that  doth  not  mean  as  he  saith,  they  will  suspect 
all  he  says  and  does  for  them,  and  will  not  regard 
him.  Whereas,  if  they  are  convinced  that  he  un- 
derstandeth  what  he  doth,  and  have  high  thoughts 
of  his  abilities,  they  will  reverence  him,  and  the  more 
easily  stoop  to  his  advice ;  and  when  they  are  per- 
suaded of  his  uprightness,  they  will  the  less  suspect 
his  motions;  and  when  they  perceive  that  he  intend- 
eth  no  private  ends  of  his  own,  but  merely  their 
good,  they  will  the  more  readily  be  persuaded  by  him. 
And  because  those  to  whom  I  write  are  supposed  to 
be  none  of  the  most  able  ministers,  and  may  there- 
fore despair  of  being  reverenced  for  their  parts — I 
would  say  to  them,  you  have  the  more  need  to  study 


331 

and  labour  for  their  increase :  and  that  which  you 
want  in  ability,  must  be  made  up  in  other  qualifica- 
tions, and  then  your  advice  may  be  as  successful  as 
others. 

If  ministers  were  content  to  purchase  an  interest 
in  the  affections  of  their  people  at  the  dearest  rates 
to  their  own  flesh,  and  would  condescend  to  them, 
and  be  familiar  and  affectionate,  and  prudent  in  their 
carriage,  and  abound  according  to  their  ability,  in 
good  works,  they  might  do  much  more  with  their 
people  than  ordinarily  they  do ;  not  that  we  should 
much  regard  an  interest  in  them  for  our  own  sakes, 
but  that  we  may  be  more  capable  of  promoting  the 
interests  of  Christ,  and  of  furthering  their  salvation. 
Were  it  not  for  their  own  sakes,  it  were  no  great 
matter  whether  they  love  or  hate  us ;  but  what  com- 
mander can  do  any  great  service  with  an  army  that 
hates  him?  And  how  can  we  think  that  they  will 
much  regard  our  counsel,  while  they  abhor  or  disre- 
gard the  persons  that  give  it  them  ?  Labour,  there- 
fore, for  some  competent  interest  in  the  estimation 
and  affection  of  your  people,  and  then  you  may  the 
better  prevail  with  them. 

But  some  perhaps  will  say,  what  should  a  minister 
do  who  finds  he  hath  lost  the  affections  of  his  people  ? 
To  this  I  answer, — If  they  be  so  vile  a  people,  that 
they  hate  him  not  for  any  weakness,  or  misconduct 
of  his,  but  merely  for  endeavouring  their  good,  and 
would  hate  any  other  that  should  do  his  duty ;  then 
must  he,  with  patience  and  meekness,  continue  to 
"  instruct  those  that  oppose  themselves,  if  God  per- 
adventure  will  give  them  repentance  to  the  acknow- 
ledgment of  the  truth."      But  if  it  be  on  account  of 


332 

any  weakness  of  his,  or  difFerence  about  lesser  opin- 
ions, or  prejudice  against  his  own  person,  let  him 
first  try  to  remove  the  prejudice  by  all  lawful  means ; 
and  if  he  cannot,  let  him  say  to  them,  '  It  is  not 
for  myself,  but  for  you  that  I  labour :  and  therefore, 
seeing  that  you  will  not  obey  the  word  from  me,  I 
desire  that  you  will  agree  to  accept  of  some  other 
that  may  do  you  that  good  which  I  cannot ;'  and  so 
leave  them,  and  try  whether  another  man  may  not 
be  fitter  for  them,  and  he  fitter  for  another  people. 
For  an  ingenuous  man  can  hardly  stay  with  a  people 
against  their  wills  ;  and  a  sincere  man  can  still  more 
hardly,  for  any  benefit  of  his  own,  remain  in  a  place 
where  he  is  likely  to  be  unprofitable,  and  to  hinder 
the  good  which  they  might  receive  from  another 
man,  who  hath  the  advantage  of  a  general  interest 
in  their  affection  and  esteem. 

II.  Supposing  this  general  preparation,  the  next 
thing  to  be  done  is, — To  use  the  most  effectual 
means  to  convince  them  of  the  benefit  and  necessity 
of  this  course  to  their  own  souls.  The  way  to  win 
the  consent  of  people  to  any  thing  that  you  propose, 
is  to  prove  that  it  is  profitable  for  them.  You  must 
therefore  preach  to  them  some  powerful  convincing 
sermons  to  this  purpose  beforehand,  and  show  them 
the  benefit  and  necessity  of  knowledge  of  divine 
truths  in  general,  and  of  knowing  the  first  principles 
in  particular;  and  that  the  aged  have  the  same  duty 
and  need  as  others,  and  in  some  respects  much  more : 
e.^.  from  Heb.  v.  12.  "  For  when  for  the  time  ye 
ought  to  be  teachers,  ye  have  need  that  one  teach 
you  again  which  be  the  first  principles  of  the  oracles 
of  God ;  and  are  become  such  as  have  need  of  milk, 


333 

and  not  of  strong  meat,"  which  afFordeth  us  many 
observations  suitable  to  our  present  object.      As, 

1.  That  God's  oracles  must  be  a  man's  lessons. 

2.  Ministers  must  teach  these,  and  people  must 
learn  them  from  them. 

3.  The  oracles  of  God  have  some  fundamental 
principles,  which  all  must  know  who  wish  to  be 
saved. 

4.  These  principles  must  be  first  learned :  that  is 
the  right  order. 

5.  It  may  be  reasonably  expected  that  people 
should  thrive  in  knowledge,  according  to  the  means 
of  instruction  which  they  possess ;  and  if  they  do  not, 
it  is  their  great  sin. 

6.  If  any  have  lived  long  in  the  church,  under 
the  means  of  knowledge,  and  yet  are  ignorant  of 
these  first  principles,  they  have  need  to  be  yet  taught 
them,  how  old  soever  they  mr.y  be.  All  this  is  plain 
from  the  text;  whence  we  have  a  fair  opportunity, 
by  many  clear  convincing  reasons,  to  show  them : — 
1.  The  necessity  of  knowing  God's  oracles.  2. 
And  more  especially  of  the  fundamental  principles. 
3.  And  particularly  for  the  aged,  who  have  sinfully 
lost  so  much  time  already,  and  have  so  long  pro- 
mised to  repent  when  they  were  old;  who  should 
be  teachers  of  the  young,  and  whose  ignorance  is  a 
double  sin  and  shame ;  who  have  now  so  Httle  time 
in  which  to  learn,  and  are  so  near  to  death  and  judg- 
ment; and  who  have  souls  to  save  or  lose  as  well  as 
others.  Convince  them  how  impossible  it  is  to  go 
the  way  to  heaven  without  knowing  it,  when  there 
are  so  many  difficulties  and  enemies  in  the  way ;  and 
when  men  cannot  do  their  worldly  business  without 


334^ 

knowledge,  nor  learn  a  trade  without  an  apprentice- 
ship. Convince  them  what  a  contradiction  it  is  to 
be  a  Christian,  and  yet  to  refuse  to  learn ;  for  what 
is  a  Christian  but  a  disciple  of  Christ  ?  And  how 
can  he  be  a  disciple  of  Christ  that  refuseth  to  be 
taught  by  him  ?  And  he  that  refuseth  to  be  taught 
by  his  ministers,  refuseth  to  be  taught  by  him :  for 
Christ  will  not  come  down  from  heaven  again  to 
teach  them  by  his  own  mouth,  but  hath  appointed 
his  ministers  to  keep  school  and  teach  them  under 
him.  To  say,  therefore,  that  they  will  not  be  taught 
by  his  ministers,  is  to  say  they  will  not  be  taught  by 
Christ ;  and  that  is  to  say  they  will  not  be  his  dis- 
ciples, or  no  Christians. 

Make  them  understand  that  it  is  not  an  arbitrary 
business  of  our  own  devising  and  imposing;  but 
that  necessity  is  laid  upon  us,  and  that  if  we  look  not 
to  every  member  of  the  flock  according  to  our  ability, 
they  may  perish  in  their  iniquity,  but  their  blood 
will  be  required  at  our  hand.  Show  them  that  it  is 
God,  and  not  we,  who  is  the  contriver  and  imposer 
of  the  work;  and  that  therefore  they  blame  God 
more  than  us  in  accusing  it.  Ask  them,  would  they 
be  so  cruel  to  their  minister  as  to  wish  him  to  cast 
away  his  own  soul,  knowingly  and  wilfully,  for  fear 
of  troubling  them  by  trying  to  hinder  their  damna- 
tion? Acquaint  them  fully  with  the  nature  of  the 
ministerial  office,  and  the  church's  need  of  it ;  how 
it  consisteth  in  teaching  and  guiding  all  the  flock ; 
and  that,  as  they  must  come  to  the  congregation  as 
scholars  to  school,  so  must  they  be  content  to  give  an 
account  of  what  they  have  learned,  and  to  be  further 
instructed,  man  by  man.      Let  them  know  what  a 


335 

tendency  this  hath  to  their  salvation ; — what  a  pro- 
fitable improvement  it  will  be  of  their  time — and 
how  much  vanity  and  evil  it  will  prevent.  And 
when  they  once  find  that  it  is  for  their  own  good, 
they  will  the  more  easily  yield  to  it. 

III.  When  this  is  done,  it  will  be  very  necessary 
that  we  give  one  of  the  catechisms  to  every  family 
in  the  parish,  whether  rich  or  poor,  that  so  they 
may  be  without  excuse;  for  if  you  leave  it  to  them- 
selves to  purchase  them,  perhaps  the  half  of  them 
will  not  get  them ;  whereas,  when  they  have  copies 
put  into  their  hands,  the  receiving  of  them  will  be  a 
kind  of  engagement  to  learn  them  ;  and  if  they  do 
but  read  the  exhortation,  (as  it  is  likely  they  will,) 
it  will  perhaps  convince  them  and  incite  them  to 
submit.  As  to  the  delivery  of  them,  the  best  way 
is,  for  the  minister  first  to  give  notice  in  the  congre- 
gation, that  they  shall  be  brought  to  their  houses, 
and  then  to  go  himself  from  house  to  house  and 
deliver  them,  and  take  the  opportunity  of  persuading 
them  to  the  work;  and  as  he  goes  round,  to  take  a 
list  of  all  the  persons  who  have  come  to  years  of 
discretion  in  the  several  families,  that  he  may  know 
whom  he  has  to  take  care  of  and  instruct,  and  whom 
he  has  to  expect,  when  it  cometh  to  their  turn.  I 
have  formerly,  in  distributing  some  other  books 
among  my  people,  desired  every  family  to  call  for 
them  ;  but  I  found  more  confusion  and  uncertainty 
in  that  way,  and  now  adopt  this  as  the  better  method. 
But  in  small  congregations  either  way  may  do. 

As  to  the  expense  of  the  catechisms,  if  the  minis- 
ter be  able,  it  will  be  well  for  him  to  bear  it :  if  not, 
the  best  aflPected  among  the  richer  class  of  his  people 


336 

should  bear  it  among  them.  Or,  on  a  day  of  humi- 
liation, in  preparation  for  the  work,  let  the  collection 
that  is  usually  made  for  the  poor,  be  employed  in 
purchasing  catechisms,  and  the  people  be  desired  to 
be  more  liberal  than  ordinary ;  and  what  is  wanting, 
the  well-affected  to  the  work  may  make  up. 

As  to  the  order  of  proceeding,  it  will  be  necessary 
that  we  take  the  people  in  order,  family  by  family, 
beginning  a  month  or  six  weeks  after  the  delivery  of 
the  catechisms,  that  they  may  have  time  to  learn 
them.  And  thus,  taking  them  in  common,  they  will 
be  the  more  willing  to  come,  and  the  backward  will 
be  the  more  ashamed  to  keep  off. 

IV.  Be  sure  that  you  deal  gently  with  them,  and 
take  off  all  discouragements  as  effectually  as  you  can. 

1.  Tell  them  publicly,  that  if  they  have  learned 
any  other  catechism  already,  you  will  not  urge  them 
to  learn  this,  unless  they  desire  it  themselves :  for, 
the  substance  of  all  catechisms  that  are  orthodox  is 
the  same ;  only,  that  your  reasons  for  offering  them 
this  were  its  brevity  and  fulness,  that  you  might  give 
them  as  much  as  possible  in  few  words,  and  so  make 
their  work  more  easy.  Or,  if  any  of  them  would 
rather  learn  some  other  catechism,  let  them  have 
their  choice. 

2.  As  for  the  old  people  who  are  of  weak  memo- 
ries, and  not  likely  to  live  long  in  the  world,  and 
who  complain  that  they  cannot  remember  the  words, 
tell  them  that  you  do  not  expect  them  to  perplex 
their  minds  about  it,  but  to  hear  it  often  read  over, 
and  to  see  that  they  understand  it,  and  to  get  the 
matter  into  their  minds  and  hearts,  and  then  they 
may  be  borne  with,  though  they  remember  not  the 
words. 


387 

3.  Let  your  dealing  with  those  you  begin  with  be 
so  gentle,  convincing,  and  winning,  that  the  report 
of  it  may  be  an  encouragement  to  others  to  come. 

Lastly,  If  all  this  will  not  serve  to  bring  any  par- 
ticular persons  to  submit,  do  not  cast  them  off;  but 
go  to  them  and  expostulate  with  them,  and  learn  what 
their  reasons  are,  and  convince  them  of  the  sinful- 
ness and  danger  of  their  neglect  of  the  help  that  is 
offered  them.  A  soul  is  so  precious  that  we  should 
not  lose  one  for  want  of  labour,  but  follow  them  while 
there  is  any  hope,  and  not  give  them  up  as  desperate 
till  there  be  no  remedy.  Before  we  give  them 
over  let  us  try  the  utmost,  that  we  may  have  the  ex- 
perience of  their  obstinate  contempt  to  warrant  our 
forsaking  them :  charity  beareth  and  waiteth  long. 

Article  II. — Having  used  these  means  to  pro- 
cure them  to  come  and  submit  to  your  instructions, 
we  are  next  to  consider  how  you  may  deal  most  effec- 
tually with  them  in  the  work.  And  again  I  must 
say,  that  I  think  it  an  easier  matter  by  far  to  compose 
and  preach  a  good  sermon,  than  to  deal  rightly  with 
an  ignorant  man  for  his  instruction  in  the  more  essen- 
tial principles  of  religion.  As  much  as  this  work  is 
contemned  by  some,  I  doubt  not  it  will  try  the  gifts 
and  spirit  of  ministers,  and  show  you  the  difference 
between  one  man  and  another  more  fully  than  preach- 
ing will  do.  And  here  I  shall,  as  fitting  my  purpose, 
transcribe  the  words  of  a  most  learned,  orthodox,  and 
godly  man,  Archbishop  Usher,  in  his  sermon  before 
King  James,  at  Wansted,  on  Eph.  iv.  13. — "  Your 
Majesty's  care  can  never  be  sufficiently  commended, 
in  taking  order  that  the  chief  heads  of  the  catechism 
P  42 


338 

should,  in  the  ordinary  ministry,  be  dihgently  pro- 
pounded and  explained  unto  the  people  throughout 
the  land ;  which  I  wish  were  as  duly  executed  every 
where,  as  it  was  piously  by  you  intended.  Great 
scholars  possibly  may  think,  that  it  standeth  not  so 
well  with  their  credit  to  stoop  thus  low,  and  to  spend 
so  much  of  their  time  in  teaching  these  rudiments 
and  first  principles  of  the  doctrine  of  Christ ;  but 
they  should  consider,  that  the  laying  of  the  founda- 
tion skilfully,  as  it  is  the  matter  of  greatest  importance 
in  the  whole  building,  so  is  it  the  very  master-piece 
of  the  wisest  builder,  '  According  to  the  grace  of 
God  which  is  given  unto  me,  as  a  wise  master-builder, 
I  have  laid  the  foundation,'  saith  the  great  Apostle. 
And  let  the  learnedst  of  us  all  try  it  whenever  we 
please,  we  shall  find,  that  to  lay  this  ground-work 
rightly,  (that  is,  to  apply  ourselves  to  the  capacity  of 
the  common  auditory,  and  to  make  an  ignorant  man 
to  understand  these  mysteries  in  some  good  measure,) 
will  put  us  to  the  trial  of  our  skill,  and  trouble  us  a 
ffreat  deal  more,  than  if  we  were  to  discuss  a  contro- 
versy,  or  handle  a  subtle  point  of  learning  in  the 
schools.  Yet  Christ  did  give,  as  well  his  apostles, 
and  prophets,  and  evangelists,  as  his  ordinary  pastors 
and  teachers,  to  bring  us  all,  both  learned  and  un- 
learned, unto  the  unity  of  this  faith  and  knowledge; 

AND  THE  NEGLECTING  OF  THIS,  IS  THE  FRUSTRAT- 
ING OF  THE  WHOLE  WORK  OF  THE  MINISTRY.      For 

let  US  preach  ever  so  many  sermons  to  the  people, 
our  labour  is  but  lost,  as  long  as  the  foundation  is 
unlaid,  and  the  first  principles  untaught,  upon  which 
all  other  doctrine  must  be  builded." 

The  directions  which  I  think  necessary  to  give  for 
the  right  managing  of  the  woik,  are  the  following : — 


339 

I.  When  your  people  come  to  you,  one  family  or 
more,  begin  with  a  brief  preface,  to  mollify  their 
minds,  and  to  remove  all  offence,  unwillingness,  or 
discouragement,  and  to  prepare  them  for  receiving 
your  instructions.  *  My  friends,'  you  may  say,  '  it 
may  perhaps  seem  to  some  of  you,  an  unusual  and 
a  troublesome  business  that  I  put  you  upon ;  but  I 
hope  you  will  not  think  it  needless :  for  if  I  had 
thought  so,  I  would  have  spared  both  you  and  my- 
self this  labour.  But  my  conscience  hath  told  me, 
yea,  God  hath  told  me  in  his  word  so  solemnly,  what 
it  is  to  have  the  charge  of  souls,  and  how  the  blood 
of  them  that  perish  will  be  required  at  the  hands  of 
a  minister  that  neglecteth  them,  that  I  dare  not  be 
guilty  of  it  as  1  have  hitherto  been.  Alas  !  all  our 
business  in  this  world  is  to  get  well  to  heaven ;  and 
God  hath  appointed  us  to  be  guides  to  his  people,  to 
help  them  safe  thither.  If  this  be  well  done,  all  is 
done ;  and  if  this  be  not  done,  we  are  for  ever  un- 
done !  The  Lord  knows  how  short  a  time  you  and 
I  may  be  together;  and  therefore  it  concerns  us  to 
do  what  we  can  for  our  own  and  your  salvation,  be- 
fore we  leave  you,  or  you  leave  the  world.  All  other 
business  in  the  world  is  but  as  toys  and  dreams  in 
comparison  of  this.  The  labours  of  your  calling  are 
but  to  prop  up  a  cottage  of  clay,  while  your  souls  are 
hastening  to  death  and  judgment,  which  may  even 
now  be  near  at  hand.  I  hope,  therefore,  you  will  be 
glad  of  help  in  so  needful  a  work,  and  not  think  it 
much  that  I  put  you  to  this  trouble,  when  the  trifles 
of  the  world  cannot  be  got  with  much  greater  trouble.' 
— This,  or  something  to  this  purpose,  may  tend  to 
make  them  more  willing  to  hear  you,  and  receive  in- 
p2 


340 

struction,  and  to  give  you  some  account  of  their  know- 
ledge and  practice. 

II.  When  you  have  spoken  thus  to  them  all,  take 
them  one  hy  one,  and  deal  with  them  as  far  as  you 
can  in  private,  out  of  the  hearing  of  the  rest;  for 
some  cannot  speak  freely  before  others,  and  some  will 
not  endure  to  be  questioned  before  others,  because 
they  think  that  it  will  tend  to  their  shame  to  have 
others  hear  their  answers;  and  some  persons  that 
can  make  better  answers  themselves,  will  be  ready, 
when  they  are  gone,  to  talk  of  what  they  heard,  and 
to  disgrace  those  that  speak  not  so  well  as  themselves; 
and  so  people  will  be  discouraged,  and  persons  who 
are  backward  to  the  exercise  will  have  pretences  to 
forbear  and  forsake  it,  and  to  say,  '  They  will  not 
come  to  be  made  a  scorn  and  a  laughing-stock.'  You 
must,  therefore,  be  very  careful  to  prevent  all  these 
inconveniences.  But  the  main  reason  is,  as  I  find  by 
experience,  people  will  better  take  plain  close  dealing 
about  their  sin,  and  misery,  and  duty,  when  you  have 
them  alone,  than  they  will  before  others ;  and  if  you 
have  not  an  opportunity  to  set  home  the  truth,  and 
to  deal  freely  with  their  consciences,  you  will  frustrate 
all.  If,  therefore,  you  have  a  convenient  place,  let 
the  rest  stay  in  one  room  while  you  confer  with  each 
person  by  himself  in  another  room ;  only,  in  order  to 
avoid  scandal,  we  must  speak  to  the  women  only  in 
the  presence  of  some  others ;  and  if  we  lose  some 
advantage  by  this,  there  is  no  remedy.  It  is  better 
to  do  so,  than,  by  giving  occasion  of  reproach  to  the 
malicious,  to  destroy  all  the  work.  Yet  we  may  so 
contrive  it,  that  though  some  others  be  in  the  room, 
yet  what  things  are  less  fit  for  their  observance  may 
be  spoken  submissa  voce,  that  they  may  not  hear  it ; 


341 

and,  therefore,  they  may  be  placed  at  the  remotest 
part  of  the  room ;  or,  at  least,  let  none  be  present 
but  the  members  of  the  same  family,  who  are  more 
familiar,  and  not  so  likely  to  reproach  one  another. 
And  then,  in  your  most  rousing  examinations  and 
reproofs,  deal  most  with  the  ignorant,  secure,  and 
vicious,  that  you  may  have  the  clearer  ground  for  your 
close  dealing,  and  that  the  hearing  of  it  may  awaken 
the  by-standers,  to  whom  you  seem  not  so  directly  to 
apply  it.  These  small  things  deserve  attention,  be- 
cause they  are  in  order  to  a  work  that  is  not  small, 
and  small  errors  may  hinder  a  great  deal  of  good. 

III.  Begin  your  work  by  taking  an  account  of  what 
they  have  learned  of  the  words  of  the  catechism,  and 
receiving  their  answer  to  each  question ;  and,  if  they 
are  able  to  repeat  but  little  or  none  of  it,  try  whether 
they  can  rehearse  the  creed  and  the  decalogue. 

IV.  Then  choose  out  some   of  the   weightiest 
points,  and  try,  by  farther  questions,  how  far  they 
understand  them.      And  therein  be  careful  of  the 
following  things  :   1.  That  you  do  not  begin  with  less 
necessary  points,  but  with  those  which  they  them- 
selves may  perceive  are  of  highest  importance.     For 
example:  '  What  do  you  think  becomes   of  men 
when  they  die?     What  shall  become  of  us  after  the 
end  of  the  world?      Do  you  believe  that  you  have 
any  sin  ;  or  that  you  were  born  with  sin  ?      What 
doth  every  sin  deserve  ?      What  remedy  hath  God 
provided  for  the  saving  of  sinful,  miserable  souls? 
Hath  any  one  suffered  for  our  sins  in  our  stead ;  or 
must  we  suffer  for  them  ourselves  ?     Who  are  they 
that  God  will  pardon  ;  and  who  shall  be  saved  by  the 
blood  of  Christ?     What  change  must  be  made  on 
all  who    shall  be   saved:  and  how  is  this   change 


34^ 

efFected  ?    Wherein  lies  our  chief  happiness  ?    And 
what  is  it  that  our  hearts  must  be  most  set  upon? 

2.  Beware  of  asking  them  nice,  or  needless,  or 
doubtful,  or  very  difficult  questions,  though  about 
those  matters  that  are  of  greatest  weight  in  them- 
selves. Some  self-conceited  persons  will  be  as  busy 
with  such  questions  which  they  cannot  answer  them- 
selves, and  as  censorious  of  the  poor  people  that  cannot 
answer  them,  as  if  life  and  death  depended  on  them. 

3.  So  contrive  your  questions,  that  they  may  per- 
ceive what  you  mean,  and  that  it  is  not  a  nice  defini- 
tion, but  simply  a  solution,  that  you  expect :  and  seek 
not  after  words  but  things,  and  even  leave  them  to 
a  bare  Yes,  or  No,  or  the  mere  election  of  one  of  the 
two  descriptions  which  you  yourself  may  have  pro- 
posed. For  example :  '  What  is  God  ?  Is  he 
made  of  flesh  and  blood  as  we  are;  or  is  he  an  in- 
visible Spirit  ?  Is  he  a  man,  or  is  he  not  ?  Had  he 
any  beginning  ?  Can  he  die  ?  What  is  faith  ?  Is 
it  a  believing  all  the  word  of  God  ?  What  is  it  to 
believe  in  Christ  ?  Is  it  the  same  thing  as  to  become 
a  true  Christian;  or  to  believe  that  Christ  is  the  Sa- 
viour of  sinners,  and  to  trust  in  him,  as  your  Saviour, 
to  pardon,  sanctify,  govern,  and  glorify  yo"u  ?  What 
is  repentance?  Is  it  only  to  be  sorry  for  sin;  or  is 
it  the  change  of  the  mind  from  sin  to  God,  and  a  for- 
saking of  it?' 

4.  When  you  perceive  that  they  do  not  under- 
stand the  meaning  of  your  question,  you  must  draw 
out  their  answer  by  an  equivalent,  or  expository 
question ;  or,  if  that  will  not  do,  you  must  frame  the 
answer  into  your  question,  and  require,  in  reply,  but 
Yes,  or  No.  I  have  often  asked  some  very  igno- 
rant people,    '  How  do  you  think  that  your   sins, 


343 

which  are  so  many  and  so  great,  can  be  pardoned?' 
And  they  tell  me,  '  By  their  repenting  and  amend- 
ing their  lives ;'  and  never  mention  Jesus  Christ.  I 
ask  them  further,  *  But  do  you  think  that  your 
amendment  can  make  God  any  satisfaction  for  the 
sin  that  is  past?'  They  will  answer,  '  We  hope 
so,  or  else  we  know  not  what  will  ?'  One  would 
think  that  these  men  had  no  knowledge  of  Christ  at 
all,  since  they  make  no  mention  of  him;  and  some  I 
indeed  find  have  no  knowledge  of  him ; — and  when  I 
tell  them  the  history  of  Christ,  and  what  he  is,  and 
did,  and  suffered,  they  stand  wondering  at  it,  as  a 
strange  thing;  and  some  say,  they  never  heard  this 
much  before,  nor  knew  it,  though  they  came  to 
church  every  Lord's  day.  But  some,  I  perceive, 
give  such  answers,  because  they  understand  not  the 
scope  of  my  question :  but  suppose  that  I  take  Christ's 
death  for  granted,  and  that  I  only  ask  them,  '  What 
shall  make  God  satisfaction,  as  their  part  under 
Christ?' — though  in  this,  also,  they  discover  sad 
ignorance.  And  when  I  ask  them,  '  Whether  their 
good  deeds  can  merit  any  thing  from  God?'  they 
answer,  '  No;  but  they  hope  God  will  accept  them.' 
And  if  I  ask  further,  '  Can  you  be  saved  without  the 
death  of  Christ  ?'  they  say,  '  No.'  And  if  I  ask, 
still  further,  *  What  hath  he  done  or  suffered  for  you?' 
they  will  say,  *  He  died  for  us;'  or  '  He  shed  his  blood 
for  us ;'  and  will  profess  that  they  place  their  confidence 
in  that  for  salvation.  Many  men  have  that  in  their 
minds,  which  is  not  ripe  for  utterance ;  and,  through 
an  imperfect  education  and  disuse,  they  are  strangers 
to  the  expression  of  those  things  of  which  they  yet 
have  some  conception.  And,  by  the  way,  you  may 
here  see  reason  why  you  should  deal  very  tenderly  with 


344 

the  common  people,  for  matter  of  knowledge,  and  de- 
fect of  expression,  if  they  are  teachable  and  tractable, 
and  willing  to  use  the  means ;  for  many,  even  ancient 
godly  persons,  cannot  express  themselves  with  any 
tolerable  propriety,  nor  yet  learn  when  expressions 
are  put  into  their  mouths.  Some  of  the  most  pious, 
experienced,  approved  Christians  that  I  know,  aged 
people,  complain  to  me,  with  tears,  that  they  cannot 
learn  the  words  of  the  catechism ;  and,  when  I  con- 
sider their  advantages — that  they  have  enjoyed  the 
most  excellent  helps,  in  constant  duty,  and  in  the 
best  company,  for  forty,  fifty,  or  sixty  years  together 
— it  teacheth  me  what  to  expect  from  poor  ignorant 
people,  who  never  had  such  company  and  converse 
for  one  year  or  week ;  and  not  to  reject  them  so  hastily 
as  some  hot  and  too  high  professors  would  have  us  do. 
5.  If  you  find  them  at  a  loss,  and  unable  to  an- 
swer your  questions,  do  not  drive  them  too  hard, 
or  too  long,  with  question  after  question,  lest  they 
conceive  you  intend  only  to  puzzle  them,  and  dis- 
grace them ;  but,  when  you  perceive  that  they  can- 
not answer,  step  in  yourself,  and  take  the  burden 
off  them,  and  answer  the  question  yourself;  and  do 
it  thoroughly  and  plainly,  and  give  a  full  explana- 
tion of  the  whole  truth  to  them,  that,  by  your  teach- 
ing, they  may  be  brought  to  understand  it  before  you 
leave  them.  And  herein  it  is  commonly  necessary 
that  you  fetch  up  the  matter  ab  origine,  and  take  it 
in  order,  till  you  come  to  the  point  in  question. 

V.  When  you  have  done  what  you  see  cause  in 
the  trial  of  their  knowledge,  proceed  next  to  instruct 
them  yourselves ;  and  this  must  be  according  to  their 
several  capacities.  If  it  be  a  professor,  that  under- 
standeth  the  fundamental  principles  of  religion,  fall 


345 

upon  somewhat  which  you  perceive  that  he  most 
needeth,  either  explaining  further  some  of  the  mys- 
teries of  the  gospel,  or  laying  the  grounds  of  some 
duty  which  he  may  doubt  of,  or  showing  the  neces- 
sity of  what  he  neglecteth,  or  pointing  out  his  sins 
or  mistakes,  as  may  be  most  convincing  and  edifying 
to  him.  If,  on  the  other  hand,  it  be  one  who  is 
grossly  ignorant,  give  him  a  plain,  familiar  recital  of 
the  sum  of  the  Christian  faith  in  a  few  words ;  for 
though  it  be  in  the  catechism  already,  yet  a  more 
familiar  way  may  better  help  him  to  understand  it. 
Thus : — '  You  must  know,  that  from  everlasting  there 
was  one  God,  who  had  no  beginning,  and  will  have 
no  end ;  who  is  not  a  body  as  we  are,  but  a  most 
pure,  spiritual  Being,  that  knoweth  all  things,  and 
can  do  all  things,  and  hath  all  goodness  and  blessed- 
ness in  himself.  This  God  is  but  one,  but  yet 
Three  Persons,  the  Father,  the  Son,  and  Holy 
Ghost,  in  a  manner  that  is  above  our  understanding. 
And  you  must  know,  that  this  One  God  did  make 
all  the  world  by  his  word ;  the  heavens  he  made  to 
be  the  place  of  his  glory,  and  a  multitude  of  holy 
angels  to  serve  him.  But  some  of  these  did,  by 
pride,  or  some  other  sin,  fall  from  their  high  estate, 
and  are  become  devils,  and  shall  be  miserable  for 
ever.  When  he  had  created  the  earth,  he  made 
man,  as  his  noblest  creature  here  below,  even  one 
man  and  one  woman,  Adam  and  Eve ;  and  he  made 
them  perfect,  without  any  sin,  and  put  them  into  the 
garden  of  Eden,  and  forbade  them  to  eat  of  one  tree 
in  the  garden,  and  told  them,  that  if  they  ate  of  it 
they  should  die.  But  the  devil,  who  had  first  fallen 
himself,  did  tempt  themi  to  sin,  and  they  yielded  to 
p3 


346 

his  temptation,  and  thus  fell  under  the  curse  of  God's 
law.  But  God,  of  his  infinite  wisdom  and  mercy, 
did  send  his  own  Son,  Jesus  Christ,  to  be  their  Re- 
deemer, who,  in  the  fulness  of  time,  was  made  man, 
being  born  of  a  virgin,  by  the  power  of  the  Holy 
Ghost,  and  lived  on  earth,  among  the  Jews,  about 
thirty-three  years ;  during  which  time  he  preached 
the  gospel  himself,  and  wrought  many  miracles  to 
prove  his  doctrine,  healing  the  lame,  the  blind,  the 
sick,  and  raising  the  dead  by  a  word;  and,  in  the 
end,  he  was  offered  upon  the  cross,  as  a  sacrifice  for 
our  sins,  to  bear  that  curse  which  we  should  have 
borne.  And  now,  if  sinners  will  but  beheve  in  him, 
and  repent  of  their  sins,  he  will  freely  pardon  all  that 
is  past,  and  will  sanctify  their  corrupted  nature,  and 
will  at  length  bring  them  to  his  heavenly  kingdom. 
But  if  they  make  light  of  their  sins,  and  of  his  mercy, 
he  will  condemn  them  to  everlasting  misery  in  hell. 
This  gospel,  Christ,  having  risen  from  the  dead  on 
the  third  day,  appointed  his  ministers  to  preach  to 
all  the  world;  and  when  he  had  given  this  in  charge 
to  all  his  apostles,  he  ascended  up  into  heaven,  before 
their  faces,  where  he  is  now  in  glory,  with  God  the 
Father,  in  our  nature.  And,  at  the  end  of  this 
world,  he  will  come  again  in  our  nature,  and  will  raise 
the  dead  to  life  again,  and  bring  them  all  before  him, 
that  they  may  "  give  an  account  of  all  the  deeds 
done  in  the  body,  whether  they  be  good,  or  whether 
they  be  evil."  If,  therefore,  you  mean  to  be  saved, 
you  must  believe  in  Christ,  as  the  only  Saviour  from 
the  wrath  to  come;  you  must  repent  of  your  sins; 
you  must,  in  short,  be  wholly  new  creatures,  or  there 
will  be  no  salvation  for  you.' — Some  such  short  re- 
hearsal of  the  principles  of  religion,  in  the  most  fami- 


347 

liar  manner  that  you  can  devise,  with  a  brief  touch 
of  application  in  the  end,  will  be  necessary  when  you 
deal  with  the  grossly  ignorant.  And  if  you  perceive 
they  understand  you  not,  go  over  it  again,  and  ask 
them  whether  they  understand  it,  and  try  to  fix  it  in 
their  memories. 

VI.  Whether  they  be  grossly  ignorant  or  not, 
if  you  suspect  them  to  be  unconverted,  endeavour 
next  to  make  some  prudent  inquiry  into  their  states. 
The  best  and  least  offensive  way  of  doing  this,  will 
be  to  prepare  them  for  the  inquiry,  by  saying  some- 
thing that  may  soften  their  minds,  and  convince  them 
of  the  necessity  of  the  inquiry,  and  then  to  take 
occasion,  from  some  article  in  the  catechism,  to  touch 
their  conscience.  For  example :  '  You  see  that  the 
Holy  Ghost  doth,  by  the  word,  enlighten  men's 
minds,  and  soften  and  open  their  hearts,  and  turn 
them  from  the  power  of  Satan  unto  God,  through 
faith  in  Christ,  and  sanctifies  and  makes  them  pecu- 
liar people ;  and  that  none  but  these  shall  be  made 
partakers  of  everlasting  life.  Now,  though  I  have 
no  desire,  needlessly,  to  pry  into  any  man's  secrets, 
yet,  because  it  is  the  office  of  ministers  to  give  advice 
to  their  people  in  matters  of  salvation,  and  because 
it  is  so  dangerous  a  thing  to  be  mistaken,  as  to  points 
which  involve  everlasting  life  or  everlasting  death,  I 
would  entreat  you  to  deal  honestly,  and  tell  me. 
Whether  or  not  you  ever  found  this  great  change 
upon  your  own  heart  ?  Did  you  ever  find  the  Spirit 
of  God,  by  the  word,  come  in  upon  your  understand- 
ing, with  a  new  and  heavenly  life,  which  hath  made 
you  a  new  creature  ?  The  Lord,  who  seeth  your 
heart,  doth  know  whether  it  be  so  or  not :  I  pray  you, 
therefore,  see  that  you  speak  the  truth.* 


348 

If  he  tell  you  that  he  hopes  he  is  converted— all 
are  sinners — but  he  is  sorry  for  his  sins,  or  the  like; 
then  tell  him,  more  particularly,  in  a  few  words,  of 
some  of  the  plainest  marks  of  true  conversion,  and 
so  renew  and  enforce  the  inquiry; — thus:  '  Because 
your  salvation  or  damnation  is  involved  in  this,  I 
would  fain  help  you  a  little  in  regard  to  it,  that  you 
may  not  be  mistaken  in  a  matter  of  such  transcendent 
importance,  but  may  find  out  the  truth  before  it  be 
too  late ;  for  as  God  will  judge  us  impartially,  so  we 
have  his  word  before  us,  by  which  we  may  judge 
ourselves ;  for  this  word  tells  us  most  certainly  who 
they  are  that  shall  go  to  heaven,  and  who  to  hell. 
Now  the  Scripture  tells  us  that  the  state  of  an  un- 
converted man  is  this :  He  seeth  no  great  felicity  in 
the  love  and  communion  of  God  in  the  life  to  come, 
which  may  draw  his  heart  thither  from  this  present 
world;  but  he  liveth  to  his  carnal  self,  or  to  the 
flesh ;  and  the  main  bent  of  his  life  is,  that  it  may 
go  well  with  him  on  earth  ;  and  that  religion  which 
he  hath  is  but  a  little  by  the  by,  lest  he  should  be 
damned  when  he  can  keep  the  world  no  longer  ; 
so  that  the  world  and  the  flesh  are  highest  in  his 
esteem,  and  nearest  to  his  heart,  and  God  and  glory 
stand  below  them,  and  all  their  service  of  God  is 
but  a  giving  him  that  which  the  world  and  flesh 
can  spare.  This  is  the  case  of  every  unconverted 
man ;  and  all  who  are  in  this  case  are  in  a  state  of 
misery.  But  he  that  is  truly  converted,  hath  had  a 
light  shining  into  his  soul  from  God,  which  hath 
showed  him  the  greatness  of  his  sin  and  misery,  and 
made  it  a  heavy  load  upon  his  soul ;  and  showed  him 
what  Christ  is,  and  what  he  hath  done  for  sinners, 
and  made  him  admire  the  riches  of  God's  grace  in 


349 

him !  O  what  glad  news  is  it  to  him,  that  yet  there 
is  hope  for  such  lost  sinners  as  he !  that  so  many 
and  so  great  sins  may  be  pardoned !  and  that  pardon 
is  offered  to  all  who  will  accept  of  it !  How  gladly 
doth  he  entertain  this  message  and  offer  !  And,  for 
the  time  to  come,  he  resigneth  himself  and  all  that 
he  hath  to  Christ,  to  be  wholly  his,  and  to  be  dis- 
posed of  by  him  in  order  to  the  everlasting  glory 
which  he  hath  promised.  He  hath  now  such  a  sight 
of  the  blessed  state  of  the  saints  in  glory,  that  he 
despiseth  all  this  world  as  dross  and  dung  in  com- 
parison of  it ;  and  there  he  layeth  up  his  happiness 
and  his  hopes,  and  takes  all  the  affairs  of  this  life 
but  as  so  many  helps  or  hinderances  in  the  way  to 
that ;  so  that  the  main  care  and  business  of  his  life  is 
to  be  happy  in  the  life  to  come.  This  is  the  case  of 
all  who  are  truly  converted,  and  who  shall  be  saved. 
Now,  is  this  the  case  with  you,  or  is  it  not  ?  Have  you 
experienced  such  a  change  as  this  upon  your  soul  ?' 

If  he  say,  he  hopes  he  hath,  descend  to  some  par- 
ticulars,— thus:  '  I  pray  you  then  answer  me  these 
two  or  three  questions.  1.  Can  you  truly  say,  that 
all  the  known  sins  of  your  past  life  are  the  grief  of 
your  heart,  and  that  you  have  felt  that  everlasting 
misery  is  due  to  you  for  them ;  and  that,  under  a 
sense  of  this  heavy  burden,  you  have  felt  yourself  a 
lost  man,  and  have  gladly  entertained  the  news  of  a 
Saviour,  and  cast  your  soul  upon  Christ  alone,  for 
pardon  by  his  blood  ?  2.  Can  you  truly  say,  that 
your  heart  is  so  far  turned  from  sin,  that  you  hate 
the  sins  which  you  once  loved;  and  love  that  holy 
life  which  you  formerly  hated ;  and  that  you  do  not 
now  live  in  the  wilful  practice  of  any  known  sin  ? 
Is  there  no  sin  which  you  are  not  heartily  willing  to 


350 

forsake,  whatever  it  cost  you ;  and  no  duty  which 
you  are  not  willing  to  perform  ?  3.  Can  you  truly 
say,  that  you  have  so  far  taken  the  everlasting  en- 
joyment of  God  for  your  happiness,  that  it  hath  the 
most  of  your  heart,  of  your  love,  desire,  and  care; 
and  that  you  are  resolved,  by  the  strength  of  divine 
grace,  to  let  go  all  that  you  have  in  the  world,  rather 
than  hazard  it ;  and  that  it  is  your  daily,  and  your 
principal  business  to  seek  it  ?  Can  you  truly  say, 
that  though  you  have  your  failings  and  sins,  yet 
your  main  care,  and  the  bent  of  your  whole  life,  is 
to  please  God  and  to  enjoy  him  for  ever;  and  that 
you  give  the  world  God's  leavings,  as  it  were,  and 
not  God  the  world's  leavings ;  and  that  your  worldly 
business  is  but  as  a  traveller's  seeking  for  provision 
in  his  journey,  and  heaven  is  the  place  that  you  take 
for  your  home  ?' 

If  he  answer  in  the  affirmative  to  these  questions, 
tell  him  how  great  a  thing  it  is  for  a  man's  heart  to 
abhor  his  sin,  and  to  lay  up  his  happiness  unfeignedly 
in  another  world ;  and  to  live  in  this  world  for  an- 
other that  is  out  of  sight ;  and,  therefore,  desire  him 
to  see  that  it  be  so  indeed.  Then  turn  to  some  of 
the  articles  in  the  catechism,  which  treat  of  those 
duties  which  you  most  suspect  him  to  omit,  and  ask 
him,  whether  he  performs  such  or  such  a  duty ;  as, 
for  instance,  prayer  in  his  family,  or  in  private,  and 
the  holy  spending  of  the  Lord's  day. 

I  would,  however,  advise  you  to  be  very  cautious 
how  you  pass  too  hasty  or  absolute  censures  on  any 
you  have  to  do  with ;  because,  it  is  not  so  easy  a  matter 
to  discern  a  man  to  be  certainly  graceless,  as  many 
imagine  it  to  be ;  and  you  may  do  the  work  in  hand 
as  well  without  such  an  absolute  conclusion  as  with  it. 


851 

VII.  If,  however,  you  have,  either  by  former  dis- 
covery of  gross  ignorance,  or  by  these  latter  inquiries 
into  his  spiritual  state,  discerned  an  apparent  proba- 
bility that  the  person  is  yet  in  an  unconverted  state ; 
your  next  business  is  to  employ  all  your  skill  to  bring 
his  heart  to  a  sense  of  his  condition.     For  example  : 
'  Truly,    my   friend,   I   have   no    mind,    the   Lord 
knows,  to  make  your  condition  worse  than  it  is,  nor 
to  occasion  you  any  causeless  fear  or  trouble ;  but,  I 
suppose,  you  would   count  me  an  insidious  enemy, 
and  not  a  faithful  minister,  if  I  should  flatter  you, 
and  not  tell  you  the  truth.     If  you  seek  a  physician 
in  your  sickness,  you  would  have  him  tell  you  the 
truth,  though  it  were  the  worst, — much  more  here. 
For  there  the  knowledge  of  your  disease  may,  by 
your  fears,  increase  it ;  but  here  you  must  know  it, 
or  else  you  can  never  be  recovered  from  it.     I  much 
fear  that  you  are  yet  a  stranger  to  the  Christian 
life.      For  if  you  were  a  Christian  indeed,  and  truly 
converted,  your  very  heart  would  be  set  on  God  and 
the  life  to  come,  and  you  would  make  it  your  chief 
business  to  prepare  for  everlasting  happiness;  and 
you  durst  not,  you  would  not,  live  in  any  wilful  sin, 
nor   in   the  neglect  of  any  known   duty  !       Alas  ! 
what  have  you  done?  how  have  you  spent  your  time 
till  now  ?      Did  you  not  know  that  you  had  a  soul 
to  be  saved  or  lost ;  and  that  you  must  live  in  heaven 
or  in  hell  for  ever;  and  that  you  had  your  life  and 
time  in  this  world  chiefly  for  the  purpose  of  prepar- 
ing for  another  ?      Alas  !  what  have  you  been  doing 
all  your  days  that  you  are  so  ignorant,  or  so  unpre- 
pared for  death,  if  it  should  now  find  you  ?      If  you 
had  but  as  much  mind  of  heaven  as  of  earth,  you 
would  have  known  more  of  it,  and  done  more  for  it, 


352 

and  inquired  more  diligently  after  it,  than  you  have 
done  !  You  can  learn  how  to  do  your  business  in 
the  world,  and  why  could  you  not  learn  more  of  the 
will  of  God,  if  you  had  but  attended  to  it  ?  You 
have  neighbours  that  could  learn  more,  that  have 
had  as  much  to  do  in  the  world  as  you,  and  who 
have  had  as  little  time.  Do  you  think  that  heaven 
is  not  worth  your  labour?  or  that  it  can  be  had 
without  any  care  or  pains — when  you  cannot  have 
the  trifles  of  this  world  without  them — and  when 
God  had  bid  you  seek  first  his  kingdom  and  the 
righteousness  thereof?  Alas  !  my  friends,  what  if 
you  had  died  before  this  hour  in  an  unconverted 
state  !  what  then  had  become  of  you,  and  where  had 
you  now  been  ?  Alas  !  that  you  were  so  cruel  to 
yourselves,  as  to  venture  your  everlasting  state  so 
desperately  as  you  have  done  !  What  did  you 
think  of?  Did  you  not  all  this  while  know  that  you 
must  shortly  die,  and  be  judged  as  you  were  then 
found  ?  Had  you  any  greater  work  to  do,  or  any 
greater  business  to  mind,  than  your  everlasting  sal- 
vation !  Do  you  think  that  all  that  you  can  get  in 
this  world  will  comfort  you  in  a  dying  hour,  or  pur- 
chase your  salvation,  or  ease  the  pains  of  hell  ?' 

Set  these  things  home  with  a  peculiar  earnestness; 
for  if  you  get  not  to  the  heart,  you  do  little  or  nothing, 
and  that  which  affect eth  not  is  soon  forgotten. 

VIII.  Conclude  the  whole  with  a  practical  ex- 
hortation, which  must  contain  two  parts  :  first,  the 
duty  of  believing  in  Christ ;  and,  secondly,  of  using 
the  external  means  of  grace  for  the  time  to  come, 
and  the  avoiding  of  former  sins.  For  example  : 
*  My  friend,  I  am  heartily  sorry  to  find  you  in  so 
sad  a  case,  but  I  should  be  more  sorry  to  leave  you 


853 

in  it ;  and  therefore  let  me  entreat  you,  for  the  Lord's 
sake,  and  for  your  own  sake,  to  regard  what  I  shall 
say  to  you  as  to  the  time  to  come.  It  is  of  the 
Lord's  great  mercy  that  he  did  not  cut  you  off  in 
your  unconverted  state,  and  that  you  have  yet  life 
and  time,  and  that  there  is  a  remedy  provided  for 
you  in  the  blood  of  Christ,  and  that  pardon,  and 
sanctification,  and  everlasting  life,  are  oflPered  to  you 
as  well  as  to  others :  God  hath  not  left  sinful  man 
to  utter  destruction,  as  he  hath  done  the  devils ;  nor 
hath  he  made  any  exception  in  the  offer  of  pardon 
and  everlasting  life  against  you,  any  more  than  against 
any  other.  If  you  had  yet  but  a  bleeding  heart  for 
sin,  and  could  come  to  Christ  believingly  for  re- 
covery, and  resign  yourselves  to  him  as  your  Sa- 
viour and  Lord,  and  would  be  a  new  man  for  the 
time  to  come,  the  Lord  would  have  mercy  on  you  in 
the  pardon  of  your  sins,  and  the  everlasting  salvation 
of  your  soul ;  and  I  must  tell  you,  that  as  it  must  be 
the  great  work  of  God's  grace  to  give  you  such  a 
heart,  so,  if  ever  he  mean  to  pardon  and  save  you, 
he  will  make  this  change  upon  you ;  he  will  make 
you  feel  your  sin  as  the  heaviest  burden  in  the  world, 
as  that  which  is  most  odious  in  itself,  and  hath  ex- 
posed you  to  his  wrath  and  curse ;  he  will  make  you 
see  that  you  are  a  lost  man,  and  that  there  is  nothing 
for  you  but  everlasting  damnation,  unless  you  are 
pardoned  by  the  blood  of  Christ,  and  sanctified  by 
his  Spirit :  he  will  make  you  see  the  need  you  have 
of  Christ,  and  how  all  your  hope  and  life  are  in  him  ; 
— he  will  make  you  see  the  vanity  of  this  world  and 
all  that  it  can  afford  you,  and  that  all  your  happiness 
is  with  God,  in  that  everlasting  life  in  heaven, 
where  you  may,  with  the  saints  and  angels,  behold 


354. 

his  glory,  and  live  in  his  love,  and  be  employed  in 
his  praises.  Let  me  tell  you,  that,  till  this  work  be 
done  upon  you,  you  are  a  miserable  man ;  and  if 
you  die  before  it  is  done,  you  are  lost  for  ever. 
Now  you  have  hope  and  help  before  you,  but  then 
there  will  be  none.  Let  me  therefore  entreat  you, 
as  you  love  your  soul,  First,  that  you  will  not  rest 
in  the  condition  in  which  you  at  present  are.  Be 
not  quiet  in  your  mind  till  a  saving  change  is  wrought 
in  your  heart.  Think,  when  you  rise  in  the  morn- 
ing, O  what  if  this  day  should  be  my  last,  and  death 
should  find  me  in  an  unrenewed  state  !  Think, 
when  you  are  about  your  labour,  O  how  much  greater 
a  work  have  I  yet  to  do,  to  get  my  soul  reconciled 
to  God  and  sanctified  of  his  Spirit  !  Think,  when 
you  are  eating,  or  drinking,  or  looking  on  any  thing 
that  you  possess  in  the  world,  What  good  will  all 
this  do  me,  if  I  live  and  die  an  enemy  to  God,  and 
a  stranger  to  Christ  and  his  Spirit,  and  so  perish 
for  ever !  Let  these  thoughts  be  day  and  night 
upon  your  mind,  till  your  soul  be  changed.  Secondly, 
I  entreat  you  to  bethink  yourselves  seriously  what 
a  vain  world  this  is,  and  how  shortly  it  will  leave 
you  to  a  cold  grave,  and  to  everlasting  misery,  if 
you  have  not  a  better  treasure  than  it :  and  consider 
what  it  is  to  live  in  the  presence  of  God,  and  to 
reign  witli  Christ,  and  be  like  the  angels ;  and  that 
this  is  the  life  that  Christ  hath  procured  you,  and  is 
preparing  for  you,  and  offereth  you,  if  you  will  only 
accept  of  it ; — and  O  think,  whether  it  be  not  mad- 
ness to  slight  such  an  endless  glory,  and  to  prefer 
these  fleshly  dreams,  and  earthly  shadows  before  it ! 
Accustom  yourself  to  such  considerations  as  these, 
when  you  are  alone,  and  let  them  take  possession  of 


855 

your  mind.  Thirdly,  I  entreat,  that  you  will  pre- 
sently, without  any  more  delay,  accept  of  this  felicity 
and  this  Saviour :  close  with  the  Lord  Jesus  that 
offereth  you  this  eternal  life  :  joyfully  and  thankfully 
accept  his  oiFer,  as  the  only  way  to  make  you  happy : 
and  then  you  may  believe  that  all  your  sins  shall  be 
done  away  by  him.  Fourthly,  Resolve  presently 
against  your  former  sins  :  find  out  what  hath  defiled 
your  heart  and  life,  and  cast  it  from  you,  as  you 
would  do  poison  out  of  your  stomach ;  and  abhor  the 
thought  of  taking  it  again.  My  last  request  to  you 
is,  that  you  will  set  yourself  to  the  diligent  use  of 
the  means  of  grace,  till  this  change  be  wrought, 
and  then  continue  the  use  of  these  means  till  you 
are  confirmed,  and  at  last  perfected.  1.  As  you 
cannot  of  yourself  effect  this  change  upon  your 
heart  and  life,  betake  yourself  daily  to  God  in 
prayer,  and  beg  earnestly,  as  for  your  life,  that  he 
will  pardon  all  your  sins,  and  change  your  heart, 
and  show  you  the  riches  of  his  grace  in  Christ,  and 
the  glory  of  his  kingdom.  Follow  God  day  and 
night  with  these  requests.  2.  Fly  from  temptations 
and  occasions  of  sin,  and  forsake  your  former  evil 
company,  and  betake  yourselves  to  the  company  of 
those  that  fear  God,  and  will  help  you  in  the  way 
to  heaven.  3.  Be  careful,  in  a  particular  manner, 
to  spend  the  Lord's  day  in  holy  exercises,  both 
public  and  private,  and  lose  not  one  quarter  of  an 
hour  of  any  of  your  time,  but  especially  of  that 
most  precious  time,  which  God  hath  given  you  pur- 
posely, that  you  may  set  your  mind  upon  him,  and 
be  instructed  by  him,  and  prepare  yourself  for  your 
latter  end. — What  say  you  to  these  things  ?  Will 
you  do  this  presently,  or  at  least  so  much  of  it  as 


356 

you  can  ?  Will  you  give  me  a  promise  to  this  eflPect, 
and  study  henceforth  to  keep  that  promise  ?' 

And  here  be  sure,  if  you  can,  to  get  their  pro- 
mise, and  engage  them  to  amendment,  especially  to 
use  the  means  of  grace,  and  to  change  their  com- 
pany, and  to  forsake  their  sins,  because  these  are 
more  within  their  reach,  and  in  this  way  they  may 
wait  for  the  accomplishment  of  that  change  that  is 
not  yet  wrought.  And  do  this  solemnly,  reminding 
them  of  the  presence  of  God,  who  heareth  their  pro- 
mises, and  who  will  expect  the  performance  of  them ; 
and  when  you  afterwards  have  opportunity,  you  may 
remember  them  of  that  promise. 

IX.  At  the  dismissing  of  them,  do  these  two 
things: — 

1.  Mollify  their  minds  by  a  few  words  deprecat- 
ing any  thing  like  offence.  For  example  :  '  I  pray 
you  take  it  not  ill  that  I  have  put  you  to  this  trou- 
ble, or  dealt  thus  freely  with  you :  it  is  as  little 
pleasure  to  me  as  to  you :  if  I  did  not  know  these 
things  to  be  true  and  necessary,  I  would  have  spared 
this  labour  to  myself  and  you ;  but  I  know  that  we 
shall  be  here  together  but  a  little  while ;  we  are  al- 
most at  the  world  to  come  already ;  and  therefore 
it  is  time  for  us  all  to  look  about  us,  and  see  that 
we  be  ready  when  God  shall  call  us. 

2.  As  we  may  not  soon  have  an  opportunity  to 
speak  with  the  same  persons,  set  them  in  the  way  of 
perfecting  what  you  have  begun.  I.  Engage  the 
master  of  each  family  to  call  all  his  family  to  repeat, 
every  Lord's  day,  what  they  have  learned  of  the 
catechism;  and  to  continue  this  practice  till  they 
have  all  learned  it  perfectly :  and  when  they  have 
done  so,  still  to  continue  to  hear  them  regularly  re- 


357 

cite  it,  that  they  may  not  forget  it ;  for  even  to  the 
most  judicious,  it  will  be  an  excellent  help  to  have 
in  memory,  a  sum  of  the  Christian  religion,  as  to 
matter,  arrangement,  and  words.  2.  As  to  the 
rulers  of  families  themselves,  or  those  that  are  under 
such  masters  as  will  not  help  them,  if  they  have 
learned  some  part  of  the  catechism  only,  engage 
them  either  to  come  again  to  you,  (though  before 
their  course,)  when  they  have  learned  the  rest,  or  else 
to  go  to  some  able  experienced  neighbour,  and  repeat 
it  to  him ;  and  do  you  take  the  assistance  of  such 
persons,  when  you  cannot  have  time  yourself. 

X.  Have  all  the  names  of  your  parishioners  by 
you  in  a  book;  and  when  they  come  and  repeat  the 
catechism,  note  in  your  book  who  come,  and  who  do 
not;  and  who  are  so  grossly  ignorant  as  to  be  unfit 
for  the  Lord's  supper,  and  who  not ;  and  as  you  per- 
ceive the  necessities  of  each,  so  deal  with  them  for 
the  future.  But  as  to  those  that  are  utterly  obsti- 
nate, and  will  not  come  to  you,  nor  be  instructed  by 
you,  deal  with  them  as  the  obstinate  despisers  of  in- 
struction should  be  dealt  with,  in  regard  to  sealing 
and  confirming  ordinances ;  which  is,  to  avoid  them, 
and  not  to  hold  holy  or  familiar  communion  with 
them,  in  the  Lord's  supper  or  other  ordinances. 

XL  Through  the  whole  course  of  your  confer- 
ence with  them,  see  that  the  manner  as  well  as  the 
matter  be  suited  to  the  end.  And  concerning  the 
manner  observe  these  particulars : — 

L  That  you  make  a  difference  according  to  the 
character  of  the  persons  whom  you  have  to  deal 
with.  To  the  youthful,  you  must  lay  greater  shame 
on  sensual  /oluptuousness,  and  show  them  the  na- 
ture and  necessity  of  mortification.      To  the  aged, 


368 

you  must  do  more  to  disgrace  this  present  world, 
and  make  them  apprehensive  of  the  nearness  of  their 
change,  and  the  aggravations  of  their  sin,  if  they 
shall  live  and  die  in  ignorance  or  impenitency.  To 
the  young  and  to  inferiors,  you  must  be  more  free; 
to  superiors  and  elders,  more  reverend.  To  the 
rich,  you  must  show  the  vanity  of  this  world ;  and 
the  nature  and  necessity  of  self-denial;  and  the 
damnableness  of  preferring  the  present  state  to  the 
next ;  together  with  the  necessity  of  improving  their 
talents  in  doing  good  to  others.  To  the  poor,  you 
must  show  the  great  riches  of  glory  which  are  of- 
fered to  them  in  the  gospel,  and  how  well  present 
comfort  may  be  spared,  when  everlasting  joy  may  be 
got.  Those  sins  must  also  be  most  insisted  on  which 
each  one's  age,  or  sex,  or  temperament,  or  calhng 
and  employment  in  the  world,  doth  most  incline  them 
to :  as  in  females,  loquacity,  evil  speeches,  passion, 
malice,  pride :  in  males,  drunkenness,  ambition,  &c. 

2.  Be  as  condescending,  familiar,  and  plain  as 
possible,  with  those  that  are  of  weaker  capacity. 

3.  Give  them  Scripture  proof  of  all  you  say,  that 
they  may  see  that  it  is  not  you  only,  but  God  by 
you  that  speaketh  to  them. 

4.  Be  as  serious  in  the  whole  exercise,  but  spe- 
cially in  the  appUcatory  part,  as  you  can.  I  scarcely 
fear  any  thing  more,  than  that  some  careless  ministers 
will  slubber  over  the  work,  and  do  all  superficially 
and  without  life,  and  destroy  this  as  they  do  all  other 
duties,  by  turning  it  into  a  mere  formality :  putting 
a  few  cold  questions  to  their  people,  and  giving  them 
two  or  three  cold  words  of  advice,  without  any  life  and 
feeling  in  themselves,  and  not  likely  to  produce  any 
feeling  in  the  hearers.      But  surely  he  that  valueth 


359 

souls,  and  knowetli  what  an  opportunity  is  before  him, 
will  go  through  the  exercise  with  deep  seriousness, 
and  will  be  as  earnest  with  them  as  for  life  or  death. 

5.  To  this  end,  I  should  think  it  very  necessary 
that,  both  before  and  in  the  work,  we  take  special  pains 
with  our  own  hearts,  to  excite  and  strengthen  our 
belief  of  the  truth  of  the  gospel,  and  of  the  invisible 
glory  and  misery  that  are  to  come.  I  am  confident 
this  work  will  exceedingly  try  the  strength  of  our 
belief.  For  he  that  is  but  superficially  a  Christian, 
and  not  sound  at  bottom,  will  likely  feel  his  zeal 
quite  fail  him,  especially  when  the  duty  is  grown 
common,  for  want  of  a  lively  faith  in  the  things  of 
which  he  is  to  treat.  An  affected,  hypocritical  fer- 
vency will  not  hold  out  long  in  duties  of  this  kind. 
A  pulpit  shall  have  more  of  it,  than  a  conference  with 
poor  ignorant  souls.  For  the  pulpit  is  the  hypocri- 
tical minister's  stage ;  there,  and  in  the  press,  and  in 
other  public  acts,  where  there  is  room  for  ostentation, 
you  shall  have  his  best,  perhaps  his  all.  It  is  other 
kind  of  men  that  must  effectually  do  the  work  now 
in  hand. 

6.  It  is,  therefore,  very  meet  that  we  prepare  our- 
selves for  it  by  seicret  prayer;  and,  if  time  would  per- 
mit, and  there  be  many  together,  it  were  well  if  we 
began  and  ended  with  a  short  prayer  with  our  people. 

7.  Carry  on  all,  even  the  most  pungent  reproofs, 
with  clear  demonstrations  of  love  to  their  souls,  and 
make  them  feel,  through  the  whole,  that  you  aim  at 
nothing  but  their  salvation  :  and  avoid  all  harsh  dis- 
couraging language. 

8.  If  you  have  not  time  to  deal  so  fully  with  each 
individual  as  is  here  directed,  then,  1.  Omit  not  the 
most  necessary  parts.      2.  Take  several  of  them  to- 


860 

gether  who  are  friends,  and  who  will  not  seek  to  di- 
vulge each  other's  weaknesses,  and  speak  to  them  in 
common  as  much  as  concerneth  all.  Only  the  ex- 
aminations of  their  knowledge  and  state,  and  of  their 
convictions  of  sin  and  misery,  and  special  directions  to 
them,  must  be  used  to  the  individuals  alone:  but  take 
heed  of  slubbering  it  over  with  an  unfaithful  laziness, 
or  by  being  too  brief,  without  a  real  necessity. 

Lastly,  If  God  enable  you,  extend  your  charity  to 
those  of  the  poorer  sort,  before  they  part  from  you. 
Give  them  something  towards  their  relief,  and  for  the 
time  that  is  thus  taken  from  their  labours ;  especially 
for  the  encouragement  of  them  that  do  best :  and  to 
the  rest,  promise  them  so  much  when  they  have 
learned  the  catechism.  I  know  you  cannot  give 
what  you  have  not,  but  I  speak  to  them  that  can. 

And  now,  brethren,  I  have  done  with  my  advice, 
and  leave  you  to  the  practice.  Though  the  proud 
may  receive  it  with  scorn,  and  the  selfish  and  slothful 
with  distaste,  or  even  indignation,  I  doubt  not  but 
God  will  use  it,  in  despite  of  the  opposition  of  sin 
and  Satan,  to  the  awakening  of  many  of  his  servants 
to  their  duty,  and  the  promoting  of  the  work  of  a 
right  reformation  :  and  that  his  blessing  will  accom- 
pany the  present  undertaking,  for  the  saving  of  many 
a  soul,  the  peace  of  you  that  undertake  and  perform 
it,  the  exciting  of  his  servants  throughout  the  nation 
to  second  you,  and  the  increase  of  the  purity  and  the 
unity  of  his  churches.      Amen. 

FINIS. 


1925  1925 

PHILADELPHIA  HOLINESS 
CONVENTION 

November  6th  to  15th  inclusive 
at  Columbia  Ave.  M.  E.  Church 

23rd  and  Columbia  Ave.,  Philadelphia,  Pa. 
Pastor,  Rev.  J.  W.  Tindall,  D.  D. 

Evangelists 
Rev.  H.  C.  Morrison,  D.  D.,  Wilmore,  Ky. 
Rev.    H.    L.    Burkett,    Collingswood,    N.    J. 

also 

other    Prominent   Preachers   and    Christian 

Workers  will  assist  in  the  meeting 


ORDER  OF  SERVICE 
Opening  Service  Friday  Eve'g,  November  6 

at  8  o'clock 
Preaching  every   afternoon   and   evening  at 

2.30  and  8  o'clock 
Song  Service  every  evening  at  7.30 
Sunday  Services  10.30,  3.20  and  7.30 

College  Quartet,  to  be  with  us  Saturday 

night  and  Sunday 

Directions 
Trolley  No.  51,  Front  and  Chestnut  Streets 

stops   at   the    Church   door,   running   up 

Ninth  Street. 

Good   restaurants   near   the   Church 
All  come  to  the  great  feast  of  good  things 


For   further   information,   write 

Rev.  Frank  W.  Scott,  2225  N.  Mascher  St. 

Philadelphia,  Pa. 


REV.  GEO.  Q.  HAMMELL, 
Director,  Delanco,  N.  J. 


i 


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