Full text of "The practical works of the Rev. Richard Baxter, with a life of the author, and a critical examination of his writings"

THE

PRACTICAL WORKS

OF THE

REV. RICHARD BAXTER.

THE

PRACTICAL WORKS

THE REV. RICHARD BAXTER:

WITH

A LIFE OF THE AUTHOR,

AND

A CRITICAL EXAMINATION OF HIS WRITINGS,

BY THE

REV. WILLIAM ORME,

AUTHOR OK " THE LIFE OF JOHN OWEN, D.D.;" " BTBLIOTHECA 131BLICA," ETC

VOL. XIV.
IN TWENTY-THREE VOLUMES.

LONDON:

JAMES DUNCAN, 37, PATERNOSTER ROW.

MDCCCXXX.

LONDON:

PRINTED By MILLS, JOWETT, AND MILLS,
BOLT-COURT, FLEET- STREET.

THE

PRACTICAL WORKS

OF TIIK

REV. RICHARD BAXTER.

VOLUME XIV.

CONTAINING

GILDAS SALVTANUS: THE REFORMED PASTOR; CONFIRMATION

AND RESTAURATION, THE NECESSARY MEANS OF

REFORMATION AND RECONCILIATION.

VOL. XIV.

n. F.IIWAKDS, CnANE COURT, FLEET STREET, LONDON.

CONTENTS

THE FOURTEENTH VOLUME

THE REFORMED PASTOR.

PACE

Preface * iii

CHAPTER I.

Brief explication of the Text •. 46

What sort of Elders they were that Paul spoke to 47

The doctrine and method • • 52

I. The terms opened ibid.

II. Wherein we must take heed to ourselves 53

III. The moving reasons to take heed to ourselves ...... 60

CHAPTER II.

IV. What is it to take heed to all the flock ? It is implied
that every flock have their own pastor ; and that regularly
the flock be no greater than the pastors may oversee, tak-
ing heed to all 74

I. The ends of this oversight

II. Of the subject of this work » 80

III. Of the object of it 82

1 . The unconverted • 87

2. The converted 89

(1.) The young and weaker 90

(2.) Those that labour under special distempers. . 91

(3.) Decliners 92

(4.) That are fallen under some great temptation ibid.

(5.) The disconsolate 93

(6.) The strong 94

iv CONTENTS.

PAGE

IV. Of the action itself 94

1. Public preaching ibid.

2. Sacraments 95

3. Public prayer, praise, and benediction ibid.

4. Oversight of the members distinctly 96

(1.) Knowing them ibid.

(2.) Instructing the ignorant ibid.

(3.) Advising them that seek advice ibid.

(4.) Looking to particular families 97

(5.) Resisting seduction 99

(6.) Encouraging the obedient 100

(7.) Visiting the sick 101

(8.) Comforting 104

(9.) Private admonishing offenders ibid.

( 10.) More public discipline 105

Public admonition, 105. — Public exhortation to
open discovery of repentance, 108. — Public
praying for the offender, ibid. — To assist the
penitent, confirming, absolving, &c. 113.—
Rejecting the obstinately impenitent from our

communion, ibid. — Reception of the penitent. . 114

The manner and necessity of these acts 118

Making laws for the church is not our work ibid.

CHAPTER III.

The manner and concomitants of our work. It must be done

1. Purely for God, and not for self 119

2. Laboriously and diligently 120

3. Prudently and orderly 121

4. Insisting most on the greatest and most necessary

things ibid.

5. With plainness and evidence 12-3

6. In a sense of our insufficiency and dependance on

Christ 1<24

7. In humility and condescension 125

8. A mixture of severity and mildness 126'

9. With affectionate seriousness ibid.

10. Reverently and spiritually 127

11. In tender love to our people 128

12. Patiently. And we must be studious of union and
communion among ourselves, and of the unity and
peace of the church 130

CONTENTS. v
CHAPTER IV.

PAGE

The first use for our humiliation : confessing the sins of the

ministry, especially of this nation j heretofore 133

A confession of our present sins. Especially, 1. Pride .... 154
2 An undervaluing- the unity and peace of the catholic

church 164

3. Want of serious, industrious, unreserved laying out
ourselves in the work of God. Discovered

(1.) By negligent studies J.S1

(2.) By dull, drowsy preaching 182

(3.) By not helping them that want abroad 183

(4.) By neglect of acknowledged duties : e.g. Church
discipline. The pretences confuted that would

justify it ibid.

(5.) By the power of worldly, carnal interests 198

Manifested [1 .] By temporising ibid.

[2.] Worldly business 199

[3.] Barrenness in works of charity . . 20(>

Applied for humiliation 204

CHAPTER V.

The Use of Exhortation. Motives in the text,
I. From our office and relation to all the flock, with some

subservient considerations 206

II. From the efficient cause : the Holy Ghost 212

III. From the dignity of the object 213

IV. From the price paid for the church 214

A more particular Exhortation,

I. To see that the saving work of grace be wrought on our

own hearts. A word to tutors and schoolmasters 215

II. Keep grace in vigour and activity, and preach to your

own hearts first ; for your work sake 223

III. Stir up yourselves to the work, and do it with all your
might 225

IV. Keep up earnest desires and expectations of success. . 226

V. Be zealous of good works. Spare no cost 228

VI. Maintain union and communion. The way thereto. . . . 230

VII. Practise so much of discipline, as is certainly your duty 242

VIII. Faithfully discharge this duty of personal catechising

and instruction of all the flock 245

ri CONTENTS.

CHAPTER VI.

PAGE

Reasons for this duty,
I. From the benefits. The great hopes we have of a blessed
success of this work if faithfully managed ; shewed in
twenty particulars 246

II. From the difficulty of this work 272

III. From the necessity of it: which is manifold 275

Use : what great cause of humiliation we have for neglect-
ing this so long 281

An Exhortation to the faithful performance of this work.
Twenty aggravations of our sin, and witnesses which
will condemn the wilful refusers of so great duties, as
this private instruction, and discipline are 283

The objections of lazy, unfaithful ministers, against personal

instruction and catechising, answered 296

CHAPTER VII.

Directions for the right managing of this work,
I. For bringing our people to submit to it 313

II. To do it so as is most likely to succeed for the conver-
sion of the ungodly, and awaking of the secure. In
twelve directions 318

CHAPTER VIII.

Directions how to deal with self-conceited opinionists, and to
prevent or cure error and schism in our people. And how
to deal with those of whose condition we are between
hope and fear t 336'

Appendix : in answer to some objections which I have heard

of since the former edition 355

Address to ministers and others 395

CONTENTS. vii

CONFIRMATION AND RESTAURATION,

THE NECESSARY MEANS OF

REFORMATION AND RECONCILIATION.

PAGE
To THE READER , . CCCCiH

Quest. Whether those that were baptized in infancy, should
be admitted to the privileges proper to adult church-
members, without Confirmation or Restauration, by an
approved profession of personal faith and repentance ?
Neg 405

A GENERAL RULE TO GUIDE REFORMERS.

Prop. i. It is Supposed, that the infants of believers should
be admitted by baptism into the church, and so be par-
takers of infant-privileges. A Breviate of Reasons for this 407

Prop. ii. There are many privileges belonging to the adult
members of the church, which infant members are not ca-
pable of 409

Prop. hi. The continuation of privileges received in in-
fancy, is part of the privileges of the adult : or the res-
toration of them, if they be lost 4 10

Prop. iv. The title- condition of infant church-membership
and privileges is not the same with the title-condition of
the church-membership and privileges of the adult ; so
that if this new condition be not performed when men
come to age, their former title ceaseth, and there is no
other that ariseth in its stead : Proved ibid.

Prof. v. As a personal faith is the condition before God of
title to the privileges of the adult ; so the profession of
this faith, is the condition of his title before the church,
and without this profession, he is not to be taken as an
adult member, nor admitted to the privileges of such.
Proved, and vindicated from their Objections, that plead
against the necessity of an express profession ; with some
application urging to the practice 414

viii CONTENTS.

PAGE

Prop. vi. It is not every kind of profession that is the con-
dition, or necessary qualification of those that are to be
admitted to the privileges of adult members, but such a
profession as God hath made necessary by his express
Word, and by the nature of the object, and the uses and
ends to which he doth require it. It must be a profession
of true Christianity in all the essentials. What are the
essentials, as to objects and acts ? It must be a credible
profession. 1. It must seem to be understanding. 2.
And serious. 3. And voluntary, upon deliberation. 4.
Not nullified by a contradiction in word or deed. 5. It
must be practice first, that must make words credible,
when the person by perfidiousness hath forfeited his
credit . 425

Prop. vii. The profession of those that expect the church-
state and privileges of the adidt is to be tried, judged and
approved by the pastors of the church, to whose office it is
that it belongeth. 1. An untried profession must not
serve : Proved. 2. Pastors by office are the triers and
judges of the profession of such, as to these ends : proved
by fourteen undeniable arguments ; and objections an-
swered. Consent of the ancients 429

Prop. viii. Though it belong to the Pastor's office to judge
of the profession of such expectants, yet are they bound
up by the laws of Christ what profession to accept, and
what to refuse : and if by breaking these laws, they shall
dangerously or grossly wrong the church, it belongeth to
the magistrate to correct them, and to the people to ad-
monish them, and disown their sin ; yea, and in desperate
cases to disown them. The positive title-condition to be
produced, is the profession of true Christianity. The mi-
nister that refuseth this profession, must prove it not cre-
dible. Of tolerable ignorance 443

Prop. ix. It is evident that magistrates, ministers and peo-
ple, have each a power of judging : but different, as they
have different works. How far ministers are judges.
Proved by ten Reasons against the popular claim, &c. How
far the people must judge : How far the magistrate must
judge ministersfor these matters, and ministers obey them 445

Prop. x. To this ministerial approbation of the profession
and qualifications of the expectant, there is to be adjoined

CONTENTS. i x

PAGK

a ministerial investiture or delivery of the benefit expected.
How many sacraments there are. 1 . More than seven in
the largest sense. 2. Five in a large sense (not intolera-
ble). 3. Two only in the strictest sense as we define them 449

Prop. xi. The solemn ministerial investiture of professors
into the right of the church-privileges of the adult is either

1. Of the unbaptized, who are now first entered. 2. Or
of the baptized in infancy, that never proved ungodly, nor
violated that first covenant. 3. Or of those baptized
(whether in infancy or at age) that have since proved
wicked and broke the covenant. The first of these in-
vestitures is to be by baptism, the second by confirmation,
and the third by absolution. So that the solemn inves-
titure that now I am pleading for, is by confirmation to
one sort, (that never proved ungodly since their baptism)
and by absolution to the other sort (that broke their cove-
nant) which^ yet hath a certain confirmation in, or with it 450

Prop. xii. This solemn investiture on personal profession,
being thus proved the ordinance of God, for the solemn
renewing the covenant of grace between God and the
adult covenanter, it must needs follow that it is a corro-
borating ordinance and that corroborating grace is to be
expected in it from God, by all that come to it in sincerity
of heart : and so it hath the name of confirmation upon
that account also 451

Prop. xiii. Ministerial imposition of hands, in confirmation
and the fore-described sort of absolution, is a lawful and
convenient action or ceremony, and ordinarily to be used,
as it hath been of old by the universal church. But yet it
is not of such necessity, but that we must dispense in this
ceremony with scrupulous consciences, that cannot be sa-
tisfied to submit to it. Imposition of hands is allowed in
Scripture to be used generally by spiritual superiors, to
signify their desire, that the blessing, gift or power may
be conferred on the inferior, for which they have a call to
mediate: Proved. Particularly, 1. We find in Scripture
a blessing of church members, with laying on of hands.

2. And that the Holy Ghost is in an especial manner pro-
mised to believers, over and above that measure of the
Spirit, which caused them to believe. 3. And that prayer,
with laying on of hands, was the outward means to be

x CONTENTS.

PAGE

used by Christ's ministers, for procuring this, or invest-
ing them of it. 4. And that this was not a temporary but
fixed ordinance : all proved. How the Holy Ghost is
given before faith, and after faith ; and how sealed in
baptism, and how not. What hope of the success of im-
position, with prayer for the Spirit. Scripture and anti-
quity for it. Reasons for the non-necessity of it to the
scrupulous 452

Prop. xiv. Though in receiving adult persons out of infidelity
by baptism into the church, a sudden profession, without
any stay to see their reformation, may serve turn, yet in
receiving these that were baptized heretofore into the
number of adult members, or to the privileges of such,
their lives must be inquired after, which must be such as
do not confute their profession 46'D

Prop. xv. It is not of flat necessity that the profession of the
expectant be made in the open congregation, or before
many, in order to his confirmation or admittance 4/1

Prop. xvi. When a person is admitted an adult member of
a particular church, as well as of the universal, his pro-
fession and admission must be either before the church, or
satisfactorily made known to the church, at least, who
must approve of it by a judgment of discretion, in order
to their communion with him : and this among us is the
ordinary case ; because it is the duty of all that have op-
portunity, to join themselves to some particular church,
and it is in such churches that communion in public wor-
ship and order must be had ; either statedly, or transiently
and temporarily. Reasons to prove this interest of the
people. Cases of difference between pastors and people
resolved 472

Prop. xvn. It is convenient (though not of necessity) that
every church do keep a register of all that are thus invest-
ed, or admitted into the number of adult members .... 478

Prop, xviii. Those that were never thus ministerially and
explicitly approved, confirmed or absolved (after an un-
godly life), but have been permitted without it, to join
usually with the church in prayer and praises, and the
Lord's-supper, are approved and confirmed, eminently,
though not formally, though in so doing, both the Pastors

CONTENTS. xi

PAGE

and themselves might sin against God, by the violation of
his holy order. Such therefore may be a true church, and
are not to be called back to solemn confirmation, though
in many cases they may be called to trial by their overseers ibid.

Prop. xix. So exceeding great and many are the mischiefs
that have befallen us by the neglect of a solemn, meet
transition from an infant into the adult church-state, and
which undoubtedly will continue till this be remedied, that
all the magistrates, ministers and people, that dissemble
not in professing themselves to be Christians, should with
speed and diligence attempt the cure. The state of our
parishes anatomised. Twenty intolerable mischiefs that
follow the taking all into our church-communion, and neg-
lecting this confirmation : such as all Christians should lay
to heart 4SO

Pkop. xx. So many and great are the benefits that would
follow the general practice of this duty of trying, approv-
ing and confirming (or absolving) all those that enter into
the number of adult Christians, that it should mightily
provoke all Christian magistrates, ministers and people to
join in a speedy and vigorous execution of it. Twelve
excellent benefits that will come by confirmation. It is
like to be an admirable increaser of knowledge, and holi-
ness, and church-reformation. It is a singular means of
agreeing the Episcopal, Presbyterians, Congregational,
Erastians, and moderating the Anabaptists : Proved and
urged 501

Twenty Objections against this approved profession and con-
firmation, answered. How little reason have princes, and
parliaments to restrain most ministers here from over-
doing 521

The Duties that lie upon us all, for the execution of this

work 542

First, on Ministers. 1. We should agree upon an unani-
mous performance. 2. In those agreements, we must
leave men to their liberty in all unnecessary modes
and circumstances. 3. In taking men's profession, we
must avoid both extremes, viz. Loose formality, and
overmuch rigor. 4. What course must be taken with
all our parishes, where some have without a personal.,

xii CONTENTS.

PAGE

approved profession already been admitted to the Lord's*
supper, and some not particularly opened. 5. We must
require of all the notoriously ungodly, a penitent confes-
sion in order to absolution, as well as a profession of faith
and future obedience. 6. Delegates to be chosen by parti-
cular churches, to meet with the Pastors for these and
other church-affairs. 7. The Pastors and churches should
be all associated, and the churches that we hold commu-
nion with, differenced from the rest : that those that are
confirmed and received by them, may be capable of com-
munion with all. 8. We must be diligent in public and
private teaching the catechumens, and walk inoffensively,
condescendingly and vigilantly among them 543

Secondly, The Duty of the People, especially the godly, in

order to this work 547

Thirdly, The Magistrates' Duty hereto. 1. To cause those
people that are unfit for church-communion, to live quietly
in the state of expectants, and to submit to public and
personal instruction, and catechising, to prepare them. 2.
To compel Ministers thus to teach and catechise them, and
see that great parishes have so many teachers as may be
able to do it. Reasons for compelling us. 3. To lay
some penalty on all Pastors that will not guide the church
by discipline, as well as preach : not forbidding them to
be preachers, but to be Pastors and administer sacraments,
that will not do it as Christ hath appointed. To these ends
it may do well for the magistrate to have his agent or
Church-justice, to join in the church-meetings, and to in-
form the Commissioners for Ejection, who may be im-
powered hereunto. 4. To promote and command the As-
sociations and correspondencies of Pastors and churches.
With what limitations, and to what ends. 5. It would
much further this work, if Visitors were appointed in all
parts to see it done, or put on ministers : not that any
ministers should have a power of silencing, suspending,
&c. 3 but to let a Civil Visitor, and a Visitor of the Minis-
try be still joined together, and let the minister have only
a power to persuade, and the other as a magistrate to
compel, or to bring the causes, which are exempt from
his power, to the superior commissioners. 6. It is the
unquestionable duty of magistrates (not to drive men to
church-communion that are unmeet, but) to restrain se-

CONTENTS. xiii

PAGE

ducers from taking advantage of their discontents and
drawing them away, while they remain expectants. Ten
Reasons, that deserve the serious consideration of the ma-
gistrate, that shew the great necessity of this his moderate
assistance for keeping of deceivers, especially Papists, and
containing the profane and ignorant people in quietness
and submission to instruction in an expectant state, till
they are fit for church-communion. 7. To satisfy the
magistrate that is afraid of persecution, certain regulations
of toleration are propounded. 1. Let all that pretend
scruple of submitting to the personal or public instruction
of the teacher of the parish where he lives, be compelled to
submit to some one else, who may give it under his hand
that he takes that care of him. 2. Let Commissioners be
appointed (according to the laws given them) to guard
the door of toleration, as now they are to guard the door
of public allowance and maintenance : and let none be
tolerated to preach or openly persuade (though for no-
thing) that have not an instrument of license sealed by
these commissioners. Or else blasphemers and heathens
may preach, for all your laws against them. 3. Let those
that have a sealed toleration be as responsible to the com-
missioners, for their violating the laws of their toleration,
as we are for breaking the laws that bind us : and let
their toleration be forfeitable, as well as our maintenance.
Reasons for this. To conclude, if, as before the days of
William the Conqueror, magistrates and ministers might
sit together, the ministers having no power but to per-
suade, and the magistrate the sole power of compulsion,
and so 1. Approvers keep the door of toleration. 2. A
Church-justice, or agent of the magistrates keep the peace
of every church or parish. 3. And the Civil and Ministe-
rial Visitors aforesaid shall be appointed to take cognizance
of the state of parishes. 4. And the Commissioners for
Ejection of Scandalous Ministers, be equally enabled to
eject the scandalous and blasphemous from their tolera-
tion ; the magistrate might assist us without danger of
persecution 550

GILDAS SALVIANUS.

THE

REFORMED PASTOR;

SHEWING

THE NATURE OF THE PASTORAL WORK ; ESPECIALLY IN PRIVATE

INSTRUCTION AND CATECHISING: WITH AN OPEN

CONFESSION OF OUR TOO OPEN SINS.

PREPARED FOR

A DAY OF HUMILIATION KEPT AT WORCESTER, DECEMBER 4, 1655,

BY THE MINISTERS OF THAT COUNTY, WHO SUBSCRIBED THE

AGREEMENT FOR CATECHISING AND PERSONAL INSTRUCTION,

AT THEIR ENTRANCE UPON THAT WORK.

'EyctTios Se o ^ovXos o yvovs to SsKd/aix, tou xvglov tocvrov, xoci ^rt iroifjaKaxs, /^tjSe
irotrivizs itgosjro ZtX-n^ai. ocvrov, ^x^-nasTxt iso'k'ka.i.

Luke xii. 47.

VOL. XIV. B

"THE

PREFACE

TO MY REVEREND AND DEARLY BELOVED BRETHREN, THE FAITHFUL

MINISTERS OF CHRIST, IN BRITAIN AND IRELAND, GRACE

ANp PEACE IN JESUS CHRIST BE INCREASED.

REVEREND BRETHREN,

The subject of this treatise so nearly concerneth your-
selves and the churches committed to your care, that it per-
suadeth and 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
that account which 1 suppose I owe you, of the reasons of
the following work, and of the freedom of speech 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 catechising, and private instruction of
all in their parishes that would not obstinately refuse their
help, and when they had subscribed an Agreement, contain-
ing their resolutions for the future performance of it, thev
judged it unmeet to enter upon the work without a solemn
humbling of their souls before the Lord, for their lono-
neglect of so great and necessary a duty : and therefore
they agreed to meet together at Worcester, December 4,
1655, and there to join in such humiliation, and in earnest
prayer to God for the pardon of their neglects, and for his
special assistance in the work that they had undertaken, and
for the success of it with the people whom they were engaged
to instruct : at which time, among others, I was desired by
them to preach. In answer to their desires, I prepared the

IV PREFACE.

following 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 re-
served the rest to another season. But before the meet-
ing, by the increase of my ordinary pain and weakness, I
was disabled from going thither. To recompense which
unwilling omission, I easily yielded to the requests of divers
of the brethren, forthwith to publish the things which I had
prepared, that they might see that which they could not
hear. If now it be objected, that ' I should not have spoken
so plainly or sharply against the sins of the ministry, or that
I should not have published 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
Quakers and Papists are endeavouring to bring the ministry
into contempt, and the people are too prone to hearken to
their suggestions:' I confess I thought the objection very
considerable ; but that it prevailed not to alter my resolu-
tions is to be ascribed to the following reasons : — 1. It was
a purposed solemn humiliation that we were agreed on, and
that this was prepared and intended for. And how should
we be humbled without a plain confession of our sins ? — 2.
It was principally our own sins that the confession did con-
cern ; and who can be offended with us for confessing our
own, and taking the blame and shame to ourselves, which
our consciences told us we ought to do ? — 3. I have ex-
cepted in our confessions those that are not guilty : and
therefore hope that I have injured none. — 4. Having neces-
sarily prepared it in the English tongue, I had no spare
time to translate it. — 5. Where the sin is open in the sight
of the world, it is in vain to attempt to hide it. — 6. And
such attempts will but aggravate it, and increase our shame.
— 7. A free confession is a condition of a full remission ;
and when the sin is public, the confession must be public.
If the ministers of England had sinned only in Latin, I
would have made shift to admonish them in Latin, or else
have said nothing to them. But if they will sin in English,
they must hear of it in English. L T npardoned sin will never
let us rest or prosper, though we be at never so much care
and cost to cover it : our sin will surely find us out, though
we find not it. The work of confession is purposely to

PREFACE. V

make known our sin, and freely to take the shame to our-
selves : and if he that confesseth and forsaketh be the man
that shall have mercy, no wonder then if he that covereth it,
prosper not. (Prov. xxviii. 13.) If we be so tender of our-
selves, and so loath to confess, God will be less tender of us,
and will indite our confessions for us. He will either force
our consciences to confession, or his judgments shall pro-
claim our iniquities to the world. Know we not how many
malicious adversaries are day and night at work against us?
Some openly revile us, and some in secret are laying the
designs, and contriving that which others execute, and are
in expectation of a fuller stroke at us, which may subvert
us at once. What is it but our sins that is the strength of
all these enemies ? Is not this evil from the ordering of the
Lord ? Till we are reconciled to him we are never safe : he
will never want a rod to scourge us by. The tongues of
Quakers and Papists, and many other sorts, are all at work
to proclaim our sins, because we will not confess them our-
selves : because we will not speak the truth, they will speak
much more than the truth. Yet if we had man only to
plead our cause with, perhaps we might do much to make
it good; but while God accuseth us, how shall we be justi-
fied ; and who shall hide our sins, when he will have them
brought to light? And God is our accuser till we accuse
ourselves : but if we would judge ourselves, he would not
judge us. — 8. The fire is already kindled which revealeth
our sin: judgment is begun at the house of God. Hath the
ministry suffered nothing in England, Scotland, and Ire-
land ? and have there been no attempts for its overthrow ?
Hath it not been put to the vote of an assembly that some
called a Parliament of England, Whether the whole frame of
the established ministry, and its legal maintenance should
be taken down ? And were we not put to plead our title to
that maintenance, as if we had been falling into the hands
of Turks, that had thirsted for our subversion, as resolved
enemies to the Christian cause? And who knows not how
many of these men are yet alive ; and how high the same
spirit yet is, and busily contriving the accomplishment of the
same design? Shall we think that they have ceased their
enterprise, because they are working more subtlely in the
dark ? What are the swarms of railers at the ministry sent
abroad the land for, but to delude, exasperate, and disaffect

VI PREFACE.

the people ; and turn the hearts of the children from their
fathers, that they may be ready to promote the main de-
sign ? And is it not then our wisest course to see that God
be our friend, and to do that which tendeth most to engage
him in our defence ? I think it is no time now to stand up-
on our credit, so far as to neglect our duty and befriend
our sins, and so provoke the Lord against us. It rather be-
seems us to fall down at the feet of our offended Lord, and
to justify him in his judgments, and freely and penitently to
confess our transgressions, and to resolve upon a speedy
and thorough reformation, before wrath break out upon us,
which will leave us no remedy. It is time to make up all
breaches between us and heaven, when we stand in such
necessity of the Divine protection ! For how can an im-
penitent, unreformed people, expect to be sheltered by holi-
ness itself? It is a stubborn child, that under the rod will
refuse to confess his faults ; when it is not the least use of
the rod to extort confession. We feel much, we fear more,
and all is for sin ; and yet are we so hardly drawn to a con-
fession ? — 9. The world already knows that we are sinners ;
as none suppose us perfect, so our particular sins are too
apparent to the world : and is it not meet then that they
should see that we are penitent sinners ? It is surely a greater
credit to us to be penitent sinners, than impenitent sinners ;
and one of the two we shall be while we are on earth. Cer-
tainly as repentance is necessary to the recovery of our
peace with God, so it is also to the reparation of our credit
with wise and godly men : it is befriending and excusing
our sin that is our shame indeed, and leadeth towards ever-
lasting shame ; which the shame of penitent confession
would prevent. — 10. Our penitent confession and speedy
reformation are the means that must silence the approach-
ing adversaries. He is imprudently inhuman, that will re-
proach men with their sins that bewail and penitently
charge them upon themselves. Such men have a promise
of pardon from God ; and shall men take us by the throat
when God forgiveth us ? Who dare condemn us, when God
justifies us? Who shall lay that to our charge, which God
hath declared that he will not charge us with ? When sin is
truly repented of by Gospel-indulgence, it ceaseth to be
ours. What readier way then can we imagine to free us
from the shame of it, than to shame ourselves for it in

PREFACE. Vll

penitent confessions, and to break off from it by speedy re-
formation? — 11. The leaders of the flock must be exemplary
to the rest; and therefore in this duty as well as in any
other. It is not our part only to teach them repentance,
but to go before them in the exercise of it ourselves. As
far as we excel them in knowledge and other gifts, so far
should we also excel them in this and other graces. — 12.
Too many that have set their hand to this sacred work do so
obstinately proceed in self-seeking, negligence, pride, divi-
sion, and other sins, that it is become our necessary duty to
admonish them. If we could see that such would reform
without reproof, we could gladly forbear the publishing of
their faults. But when reproofs themselves do prove so in-
effectual, that they are more offended at the reproof than at
the sin ; and had rather that we should cease reproving,
than 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. (Lev. xix. 17.) And 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 depravity of their guides? And how can
we more effectually further a reformation (which we are so
much obliged to do) than by endeavouring the reforming of
the leaders of the church? Surely, brethren, if it be our
duty to endeavour to cast out those ministers that are neg-
ligent, scandalous, and unfit for the work, and if we think
this so necessary to the reformation of the church (as no
doubt it is), it must needs be our duty to endeavour to heal
the sins of others, and to use a much more gentle remedy to
them that are guilty of a less degree of sin. If other men's
sin deserve an ejection, surely ours deserve and require plain
reproof. For my part, I have done as I would be done by ;
and it is for God and the safety of the church, and in tender
love to the brethren, whom I do adventure to reprehend :
not (as others) to make them contemptible and odious, but to
heal the evils that would make them so ; that so no enemy
may find this matter of reproach among us. But espe-
cially because our faithful endeavours are of so great neces-
sity to the welfare of the church, and the saving of men's

V1I1 PREFACE.

souls, that it will not consist with a love to either (in a pre-
dominant sort) to be negligent ourselves, or silently to con-
nive at, and comply with the negligent. If thousands of
you were in a leaky ship, and those that should pump out
the water and stop the leaks, should be sporting or asleep,
yea, or but favour themselves in their labours, to the hazard-
ing of you all, would you not awake them to their work,
and call out on them to labour as for your lives? and if you
used some sharpness and importunity with the slothful,
would you think that man were well in his wits that would
take it ill of you, and accuse you of pride, self-conceited-
ness, or unmannerliness, to presume to talk so saucily to
your fellow-workmen ? or 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 reputation? or had
you rather hazard yourself and us, than hear of your sloth-
fulness ?' This is our case, brethren ! The work of God
must needs be done : souls must not perish while you mind
your worldly business, or observe the tide and times, 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 to greater danger and confusion, for fear of
seeming too uncivil and unmannerly with you, or displeas-
ing your impatient souls. Would you be but as impatient
with your sins as with 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
yourselves 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 which is for the neces-
sary preservation of us all, so that by letting you alone in
your sins, we must give up the church to apparent loss
and hazard ; blame us not if we talk to you more freely
than you would have us do. If your own body be sick, and
you will despise the remedy ; or if your own house be on
fire, and you will be singing or quarrelling in the streets ; 1
can 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 hospital, or to all the town that is in-
fected with the plague ; or will undertake to quench all the

PREFACE. IX

fires that shall be kindled in the town, there is no bearing
with your remissness, how much soever it may displease
you. Take it how you will, you must be told of it; and if
that will not serve, you must get more closely told of it;
and if that will not serve, if you be rejected as well as repre-
hended, you must thank yourselves. I speak all this to none
but the guilty. — And thus I have given you those reasons,
which forced me, even in plain English, to publish 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 truest reformation of the
church, the more easily and fully will they approve such
free confessions and reprehensions.

The second sort of objections against this free confes-
sion of sin, I expect to hear from the several parties whose
sins are here confessed. Most of them can be willing that
others be blamed, so they might be justified themselves. I
can truly say, that what I have here spoken, hath been as
impartially as I could, and not as a party, nor as siding with
any, but as owning the common Christian cause, and as
somewhat sensible of the apparent wrongs that have been
offered to common truth and godliness, and the hindrances
of men's salvation, and of the happiness of the church. But
I find it impossible to avoid the offending of guilty men ; for
there is no way of avoiding it, but by our silence, or their pa-
tience : and silent we cannot be, because of God's com-
mands ; and patient they cannot be, because of their guilt
and partiality, and the interest that their sin hath got in
their affections. I still except those humble men that are
willing to know the worst of themselves, and love the light
that their deeds may be made manifest, and long to know
their sins that they may forsake them, and their duty that
they may perform it.

vSome, it is likely, will be offended with me, that I blame
them so much for the neglect of that Discipline, which they
have disputed for so long. But what remedy? If disci-
pline were not of God, or if it were unnecessary to the
church, or if it were enough to dispute for duty, while we
deliberately refuse to perform it ; then would I have given
these brethren no offence.

Some, it is likely, will be offended that 1 mention, with

X PREFACE.

disallowance, the Separatists or Anabaptists ; as I understand
some are much offended that I so mentioned them in an
epistle before the Quakers' Catechism, as if they opened the
door to the apostacy of these times ; and they say that by
this it appeareth that while I pretend so much zeal for the
unity of the Church, I intend and endeavour the contrary.
To which I answer: 1. Is it indeed a sign that a man loveth
not the unity of the saints, because he loveth not their dis-
union and division ? Who can escape the censure of such
men, but he that can unite the saints by dividing them? 2.
I never intended, in urging the peace and unity of the saints,
to approve of any thing which I judged to be a sin ; nor to
tie my own tongue or other men's from seasonable contra-
dicting it. Is there no way to peace but by participating
of men's sin? The thing I desire is this : (1.) That we might
all consider how far we may hold communion together, even
in the same congregations, notwithstanding our different
opinions ; and to agree not to withdraw where it may possi-
bly be avoided. (2.) But where it cannot, that yet we may
consult how far we may hold communion in distinct congre-
gations : and to avoid that, no further than is of mere neces-
sity. And (3.) and principally, to consult and agree upon
certain rules for the management of our differences, in such
manner as may be least to the disadvantage of the common
Christian truths which are acknowledged by us all. Thus
far would I seek peace, with Arminians, Antinomians, Ana-
baptists, or any that hold the foundation. Yea, and in the
two last, I would not refuse to consult an accommodation
with moderate Papists themselves, if their principles were
not against such consultations and accommodations : and I
should judge it a course which God will better approve of,
than to proceed by carnal contrivances to undermine their
adversaries, or by cruel murders to root them out, which are
their ordinary courses. I remember that godly, orthodox,
peaceable man, bishop Usher, (lately deceased,) tells us in
his sermon at Wansted, for the Unity of the Church, that he
made a motion to the Papist priests in Ireland ; that, because
it was ignorance of the common principles that was likely to
be the undoing of the common people, more than the hold-
ing of the points which we differ in ; therefore both parties
should agree to teach them some Catechism containing those

PREFACE. XI

common principles of religion which are acknowledged by
us all : But jealousies and carnal counsels would not permit
them to hearken to this motion.

3. And as concerning that epistle before my paper to the
Quakers, I further answer, that by Separatists there I plainly
mean church-dividers ; even all that make unnecessary divi-
sions in or from the churches of Christ, whom the apostle so
earnestly beseecheth us to mark and avoid, (Rom. xvi. 17,)
and which he calleth them carnal for, and so earnestly con-
tended! against, 1 Cor. i ; ii ; iii ; and in many other places
in his epistles. And if this be a tolerable sin, then the unity
of the church is not a necessary thing ; and then the apos-
tles would never have condemned this sin as they have done.
Do we all so sensibly smart by the effects of these sins, and
is the church of Christ among us brought into such a torn
and endangered condition by them, so that we are in no small
danger of falling all into the hands of the common adver-
saries ? Is so hopeful and chargeable a reformation so far
frustrated by these men, and yet must we not open our
mouths to tell them of it ? May we not tell them of it,
when we are bleeding by their hands ? Is it tolerable in them
to cut and wound, and let out our blood, and is it unpeace-
ableness in us to tell them that we suffer by them, and to
beseech them to repent and to have compassion on the
church of Christ? Must we be patient to be ruined by
them, and have they not the patience to hear of it? What
remedy ? Let them be silent that dare ; for I profess I dare
not. I must tell them that this height of pride hath been
in their ancestors a concomitant of schism. A poor drunk-
ard or swearer will more patiently hear of his sin, than many
that we hope are godly will of theirs, when once they are
tainted with this sin. But godliness was never made to be
the credit of men's sins : nor is sin to be let alone, or well
thought of, when it can but get into a godly man. Shall we
hate them most, whom we are bound to love best? and
shall we shew it by forbearing our plain rebuke, and suffer-
ing their sin upon them ? It must not be : however they
take it in their sick distemper, it must not be. No man that
erreth doth think that he erreth : these men are confident
themselves that they are in the right. But the sober, prudent
servants of Christ, that have escaped their disease, do see
their error; and England feeleth it, and that at the very

Xll PREFACE.

heart: What! must we die by their hand, and our very
heart-blood be let out, and the Gospel delivered up to the
adversaries, before they will believe that they have done us
wrong? or before they will endure to hear us tell them of it?
If the ages to come do not say more against the ways of
these mistaken men, than I have done in that epistle, and
if either mercy or judgment do not bring them one day to
think or speak more sharply of themselves, then I must con-
fess myself quite out in my prognostics.

Another sort that will be offended with me, are some of
the divines of the prelatical way, whom I had no mind to
offend, nor to dishonour : but if necessary duty will do it,
what remedy? If they cannot bear with just admonition,
I must bear with their impatience. But I must tell them,
that I spoke not by hearsay, but from sight and feeling. It
is more tolerable in an Englishman to speak such things,
that hath seen the sad work that was made in England, the
silencing of most godly, able men, the persecution even of
the peaceable, the discountenance of godliness, and the in-
sulting scorn of the profanest in the land, than for a foreigner
that hath known of this but by hearsay. When we remem-
ber what sort of ministers the land abounded with, while the
ablest and most diligent men were cast out, (of which mat-
ters we cannot be ignorant, if there were no records re-
maining of their attested accusations,) we must needs take
leave to tell the world that the souls of men and the welfare
of the church were not so contemptible in our eyes, as that
we should have no sense of these things, or should mani-
fest no dislike of them, nor once invite the guilty to re-
pent. And if you think my language harsh, I will tran-
scribe some words of a far wiser man, and leave it to your
consideration how far they concern the present case, or
justify my free and plain expressions.

Gildas de Excid. Britan. edit. Polid. Virgil, sub fine.
• Quid plura ? Fertur vobis in medium Matthise in confu-
sionem vestram, exemplum, sanctorum quoq ; apostolorum
electione, vel judicio Christi, non propria voluntate sortiti,
ad quod cseci effecti non videtis, quia longe a meritis ejus
distatis, dum in morem et affectum Judse traditoris sponte
corruitis. Apparet ergo eum qui vos sacerdotes sciens ex
corde, dicit non esse eximium Christianum. Sane quod sen-
tio proferam. Posset quidem lenior fieri increpatio, sed

PREFACE. Xlll

quid prodest vulnus raanu tantum palpare, unguentove un-
gere quod tumore jam vel fcetore sibi horrescens cauterio, et
publico ignis medicamine eget ? Si tamen ullo modo sanari
possit, segro nequaquam medelam quaerente etob hoc medico
longius recedente. O inimici Dei, et non sacerdoles ; 6 lici-
tatores malorum, et non pontifices ; traditores, et non sanc-
torum apostolorum successores ; impugnatores, et non Christi
ministri. Auscultastis quidem secundse lectionis apostoli
Pauli verborum sonum, sed nullo modo monita virtutemque
servastis, et simulachrorum more, quse non vident, neque
audiunt, eodem die alteri astitistis, licet ille tunc et quotidie
vobis intonafet. Fratres, fidelis sermo est, et omni accep-
tione dignus. Ille dixit, fidelem, et dignum, vos ut infidelem et
indignum sprevistis. Si quis episcopatum cupit, bonum opus
cupit. Episcopatum magnopere avaritiee gratia, non spiritua-
lis profectus obtentu, cupitis, et bonum opus illi condignum
nequaquam habetis. Oportetergo hujusmodi irreprehensibi-
lemesse: Inhocnamque sermonelachrymis magis,quam ver-
bis opus est, ac si dixisset apostolus eum esse omnibus irrepre-
hensibiliorem debere. Uniusuxoris virum. Quiditaapud nos,
quoque contemnitur, quasi non audiretur vel idem dicere. Et
virumuxoris sobrium, prudentem? Quis etiam ex vobis hoc ali-
quando inesse sibi saltern optavit. Hospitalem? Id forte casu
evenerit,popularis aurse potius, quam prsecepti gratia factum.
Non prodest, Domino salvatore ita dicente. Amen dico vo-
bis, receperunt meredem suam. Ornatum, non vinolentum,
non percussorem, sed modestum, non litigiosum, non cupi-
dum? O feralis immutatio, 6 horrenda preeceptorum cceles-
tium conculcatio ; nonne infatigabiliter ad hsec expugnanda,
vel potius obruenda actuum verborumque arma corripitis,
pro quibus conservandis, atque firmandis, si necesse fuisset,
et poena ultro subeunda, et vita ponenda erat? sed videamus
et sequentia. Domum suam (inquit) bene regentem, filios
habentem, subditos in omni castitate. Ergo imperfecta est
patrum castitas, si non item et filiorum accumuletur ? Sed
quid erit, ubi nee pater, nee filius, mali genitoris exemplo
privatus, conspicitur castus ? Si quis autem domui suae
prseesse nescit, quomodo ecclesiae Dei diligentiam adhibe-
bit? Hsec sunt verba quse indubitatis afTectibus approban-
tur. Diaconos similiter pudicos, non bilingues, non vino
multo deditos, non turpe lucrum sectantes, habentes ministe-

XIV PREFACE.

rium ridei, in conscientia pura. Hi autem probentur primum,
et sic ministrent nullum crimen habentes, His nimirum
horrescens diu immorari, unura veridice possum dicere,
Quin hasc omnia in contrarios actus mutantur, ita ut clerici
quod non absque dolore cordis, fateor, impudici, bilingues,
ebrii, turpis lucri cupidi, habentes lidem, et ut verius dicam,
infidelitatem, in conscientia irnpura non probati in bono, sed
in malo praasciti ministrantes, et innumera crimina habentes,
sacro ministerio adsciscantur. Audistis etiam illo die, quo
multo dignius, multoque rectius erat, ut ad carcerem vel
catastam pcenalem quamad sacerdotium traheremini domino
scitante, quern se esse putarunt discipuli, Petrum respon-
disse. Tu es Christus filius Dei, eique dominum pro tali
confessione, dixisse. Beatus es Simon Barjona, quia caro
et sanguis non revelavit tibi, sed pater meus, qui in ccelis
est. Ergo Petrus a Deo Patre doctus recte Christum con-
fitetur. Vos autem moniti a patre vestro diabolo inique,
salvatorem malis actibus denegatis. Vero sacerdoti dicitur:
Tu es Petrus, et super hanc petram, aedificabo ecclesiam
meam. Vos quidem assimilamini viro stulto, qui aedificavit
domum suam, super arenam. Notandum vero est, quod in-
sipientibus in aedificanda domo, arenarum pendulae mobili-
tati Dominus non co-operatur, secundum illud. Fecerunt
sibi reges ; et non per me. Itidemque quod sequitur eadem
sonat dicendo. Et portae inferi non praevalebunt, ej usque
peccata intelliguntur. De vestra quidem exitiabili factura
pronunciantur. Venerunt flumina, flaverunt venti, et impe-
gerunt in domum illam, et cecidit, et fuit ruina ejus magna.
Petro ej usque successoribus dicit Dominus, et tibi dabo
clavis regni caelorum. Vobis verd ; non novi vos, discedite
a. me, operarii iniquitatis, ut seperati sinistrae partis hoedi
eatis in ignem aeternum. Itemque omni sancto sacerdoti
piomittitur : Et quaecunque solveris super terram, erunt
soluta et in ccelis ; et quaecunque ligaveris super terram,
erunt ligata et in ccelis. Sed quomodo vos aliquid solvetis,
ut sit solutum, et in coelis, a. ccelo ob scelera adempti,
et immanium peccatorum funibus compediti ? Ut Solomon
quoque ait, funiculis peccatorum suorum unusquisque con-
stringitur. Qua ratione aliquid in terra ligabitis, quod su-
pra mundum etiam ligetur, propter vosmetipsos, qui ita
ligati iniquitatibus, in hoc mundo tenemini, ut in coelis ne-

PREFACE. XV

quaquam ascendatis, sed in infausta tartari ergastula non con-
versi in hac vita ad dominum, decidatis. Nee sibi quisquam
sacerdotum de corporis mundi solum conscientia supplaudat,
cum eorum quibus prseest, si propter ejus imperitiam, seu
desidiam, seu adultationem, perierint in die judicii de ejus-
dem manibus veluti interfectoris animse exquirantur. Quia
nee dulcior mors, quam quae infertur ab unoquoque homi-
neque malo, alioquin non dixisset Apostolus velut paternum
legatum suis successoribus derelinquens. Mundus ego sum
ab omnium sanguine, non enim subterfugi, quo minus an-
nuntiarem vobis omne ministerium Dei. Multum namque
usu ac frequentia peccatorum inebriati, et incessanter irru-
entibus vobis scelerum cumulatorum, ac si undis quassati
unum veluti post naufragium, in qua ad vivorum terram eva-
datis, pcenitentise tabulam toto animi nisu exquirite, ut
avertatur furor Domini a vobis, misericorditer dicentis,
Nolo mortem peccatoris, sed ut convertatur et vivat. Ipse
omnipotens Deus totius consolationis et misericordise pau-
cissimos bonos pastores conservet ab omni malo, et muni-
cipes faciat civitatis Hierusalem coelestis, hoc est, sanctorum
omnium congregationis, Pater, et Filius, etSpiritusSanctus,
cui sit honor, et gloria in secula seculorum. Amen.'

If the English translation of this book (for translated it
is long ago) do fall into the hands of the vulgar, they will
see what language the British clergy received from one that
was neither a censorious railer, nor schismatically self-
opinionated.

Perhaps some will say, ' That the matter is not much
amended, when in former times we were almost all of a
mind ; and now we have so many religions that we know not
well whether we have any at all.'

Answ. 1. Every different opinion is not another religion.
2. This is the common Popish argument against reforma-
tion, as if it were better that men believed nothing ' fide di-
vina,' than inquire after truth, for fear of misbelief: and as
if they would have all ungodly, that they might be all of a
mind. I am sure that the most of the people in England
wherever I came, did make religion, and the reading of the
Scripture, or speaking of the way to heaven, the matter of their
bitter scorn and reproach. And would you have us all of that
mind again, for fear of differences ? a charitable wish ! — 3. If

XVI PREFACE.

others run into the other extreme, will that be any excuse to
you? Christ's church hath always suffered between profane
unbelievers, and heretical dividers, as he suffered himself on
the cross between two thieves. And will the sin of one excuse
the other? — 4. And yet I must say (lest I be impiously
blind and ungrateful), that through the great mercy of God,
the matter is so far amended, that many hundred drunken,
swearing, ignorant, negligent, scandalous ministers are cast
out ; and we have many humble, godly, painful teachers in
a county for a few that we had before. This is so visibly
true, that when the godly are feasted, who formerly were
almost famished, and beaten for going abroad to beg their
bread, you can hardly by all your arguments or rhetoric per-
suade them that the times are no better with them than they
were ; though men of another nation may possibly believe
you in such reports. I bless God for the change that I see
in this county ; and among the people, even in my own
charge, which is such as will not permit me to believe that
the case is as bad with them as formerly it hath been. I
say, with Minutius Fcelix, p. 401. (mini) ' Quid ingrati su-
mus? quid nobis invidemus ? Si Veritas divinitatis nostri
temporis setate maturuit. Fruamur nostro bono : Et recti
sententiam temperemus : cohibeatur superstitio : impietas
expietur : religio servetur.' It is the sinful unhappiness of
some men's minds, that they can hardly think well of the
best words or ways of those whom they disaffect ; and they
usually disaffect those that cross them in their corrupt pro-
ceedings, and plainly tell them of their faults. They are
ready to judge of the reprover's spirit by their own, and to
think that all such sharp reproofs proceed from some disaf-
fection to their persons, or partial opposition to the opi-
nions which they hold ; and therefore they will seldom re-
gard the reproofs of any but those of their own party, who
will seldom deal plainly with them, because they are of
their party. But plain-dealers are always approved in the
end ; and the time is at hand when you shall confess, that
those were your truest friends. He that will deal plainly
against your sins in uprightness and honesty, will deal as
plainly for you against the sins of any that would injure
you : for he speaks not against sin, because it is yours, but
because it is sin. It is an observable passage that is re-

PREFACE. XV11

ported by many, and printed by one, how the late king
Charles, who by the bishop's instigation had kept Mr.
Prynne so long in prison, and twice cropt his ears, for writing
against their masks and plays, and the high and hard pro-
ceedings of the prelates, when he read his notable, volumi-
nous speech for an acceptance of the King's concessions,
and an agreement with him thereupon, did, not long before
his death, deliver the book to a friend that stood by him,
saying, ' Take this book ; I give it thee as a legacy ; and
believe it, this gentleman is the Cato of the age.' The time
will come when plain dealing will have a better construction
than it hath, wjiile prejudice doth turn the heart against it.

I shall stand no longer on the apologetical part : I think
the foregoing objections being answered, there is no great
need of more of this. The title of the book itself is apolo-
getical, which if I tell you not, I may well expect that
some of my old ingenuous interpreters should put another
sense upon it. I pretend not to the sapience of Gildas,
nor to the sanctity of Salvian, as to the degree ; but by
their names I offer you an excuse for plain dealing. If it
was used in a much greater measure by men s-o wise and
holy as these, why should it in a lower measure be disal-
lowed in another? At least from hence I have this encou-
ragement, that the plain dealing of Gildas and Salvian be-
ing so much approved by us now they are dead, how much
soever they might be despised or hated while they were
living, by them whom they did reprove, at the worst I may
expect some such success in times to come.

But my principal business is yet behind. I must now
take the boldness, brethren, to become your monitor, con-
cerning some of the necessary duties of which I have
spoken in the ensuing discourse. If any of you should
charge me with arrogancy or immodesty, as if hereby I ac-
cused you of negligence, or judged myself sufficient to ad-
monish you ; I crave your candid interpretation of my
boldness, assuring you that I obey not the counsel of my
flesh herein, but displease myself as much as some of you ;
and had rather have the ease and peace of silence, if it would
stand with duty and the church's good. But it is the mere
necessity of the souls of men, and my desire of their salva-
tion, and the prosperity of the church, which force th me to
vol. xiv. c

xvni

PREFACE.

this arrogancy and immodesty, if so it must be called. For
who that hath a tongue can be silent, when it is for the ho-
nour of God, the welfare of his church, and the everlasting
happiness of so many persons ?

And the Jirst and main matter which I have to pro-
pound to you is, Whether it be not the unquestionable
duty of the generality of ministers, in these three nations,
to set themselves presently to the work of catechising, and
personal instructing all that are to be taught by them, who
will be persuaded to submit thereunto ? I need not here
stand to prove it, having sufficiently done it in the follow-
ing discourse. Can you think that holy wisdom will gain-
say it? Will zeal for God, will delight in his service, or love
to the souls of men gainsay it? (1.) That the people must
be taught the principles of religion, and matters of greatest
necessity to salvation, is past doubt among us. (2.) And
that they must be taught it in the most edifying advanta-
geous way, I hope we are agreed. (3.) And that personal
conference, and examination, and instruction, hath many
excellent advantages for their good, is beyond dispute, and
afterward manifested. (4.) As also that personal instruc-
tion is commended to us by Scripture, and the practices of
the servants of Christ, and approved by the godly of all
ages, so far as I can find, without contradiction. (5.) It is
past all doubt that we should perform this great duty to all
the people, or to as many as we can : for our love and care of
their souls must extend to all. If there be a thousand or
five hundred ignorant people in your parish, it is a poor
discharge of your duty now and then occasionally to speak
to some few of them, and let the rest alone in their igno-
rance, if you are able to afford them help. (6.) And it is as
certain that so great a work as this is, should take up a con-
siderable part of our time. (7.) And as certain is it, that all
duties should be done in order, as far as may be, 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.
Object. ' We teach them in public ; and how then are we
bound to teach them man by man besides V

Answ. You pray for them in public : must you not also
pray for them in private ? Paul taught every man, and ex-
horted every man, and that both publicly, and from house to

PREFACE. XIX

house, night and day with tears. The necessity and bene-
fits afterward mentioned prove it to be your duty. But
what need we add more, when experience speaks so loud ?
I am daily forced to admire how lamentably ignorant many
of our people are, that 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 into heaven ; nor many the like
necessary principles of our faith. Yea, some that come con-
stantly to private meetings are found grossly ignorant ;
whereas in one hour's familiar instruction of them in private,
they seem to understand more, and better entertain it, than
they did in all their lives before.

Object. ' But what obligation lieth on us to tie ourselves
to certain days for the performance of this work V

Answ. This is like the libertine's plea against family
prayer. They ask, where are we bound to pray morning
and evening? Doth not the nature and end of the duty
plainly tell you that an appointed time conduceth to the or-
derly successful performance of it? How can people tell
when to come if the time be not made known ? You will
have a fixed day for a Lecture, because people cannot else
tell when to come without a particular notice for each day :
and it is as necessary here, because this must be a constant
duty, as well as that.

Object. ' But we have many other businesses that some-
times may interrupt the course.'

Answ. Weightier business may put by our preaching,
even on the Lord's-day, but we must not therefore neglect
our constant observance ordinarily of that day : and so it is
here. If you have so much greater business, that you can-
not ordinarily have time to do the ministerial work, you
should not undertake the office : for ministers are men
' separated to the Gospel of Christ, and must give them-
selves wholly to these things.'

Object. ' All the parish are not the church, nor do I take
the pastoral charge of them, and therefore I am not satisfied
that I am bound to take this pains with them.'

Answ. I will pass by the question, whether all the parish
be to be taken for your church ; because in some places it is
so, and in others not. But let the negative be supposed :

XX PREFACE.

Yet, (1.) The common maintenance which most receive, is
for teaching the whole parish ; though you be not obliged
to take them all for a church. (2.) What need we look for
a stronger obligation, than the common bond that lieth on
all Christians, to further the work of men's salvation, and
the good of the church, and the honour of God, to the ut-
most of their power ; together with the common bond that is
on all ministers, to further these ends by ministeral teach-
ing, to the utmost of their power? Is it a work so good,
and apparently conducing to so great benefits to the souls
of men, and yet can you perceive no obligation to the doing
of it?

Object. ' But why may not occasional conference and
instructions serve the turn V

Answ. I partly know what occasional conferences are,
compared to this duty, having tried both. Will it satisfy
you to deal with one person of twenty or forty, or an hun-
dred, and to pass by all the rest? Occasional conferences
fall out seldom, and but with few ; and (which is worst of
all) are seldom managed so thoroughly as these must be.
When I speak to a man that cometh to me purposely on
that business, he will better give me leave to examine him,
and deal closely with him, than when it falls in on the by :
and most occasional conferences fall out before others,
where plain dealing will not be taken so well. But so much
is said afterward to these and several other objections, that
I shall add no more here.

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 fall upon this work. Combine for an unanimous
performance of it, that it may more easily procure the submis-
sion of your people. But if there should be found any so
blind or vile as to oppose it, or dissent, God forbid that
other ministers should because of that, forbear their duties.
I am far from presuming to prescribe you rules or forms, or
so much as to move you to tread in our steps, in any
circumstances where a difference is tolerable, or to use the
same catechism or exhortation as we do : only fall presently
and closely to the work. If there should be any of so proud
or malicious a mind, as to withdraw from so great a duty,
because they would not seem to be our followers, or drawn

PREFACE. XXI

to it by us, as they would have approved it, if it had risen
from themselves ; I advise such, as they love their everlast-
ing peace, to make out to Christ for a cure of such cankered
minds; and let them know that this duty hath its rise nei-
ther from them nor us, but from the Lord ; and is generally
approved by his church : and for my part, let them, and
spare not, tread me in the dirt, and let me be as vile in their
eyes as they please, so they will but hearken to God and
reason, and fall upon the work, that our hopes of a more
common salvation of men, and of a true reformation of the
church may be revived. I must confess that I find by some
experience that this is the work that must reform indeed ;
that must expel our common prevailing ignorance; that
must bow the stubborn hearts of men ; that must answer
their vain objections, and take off their prejudice; that
must reconcile their hearts to faithful ministers, and help on
the success of our public preaching ; and must make true
godliness a commoner thing, through the grace of God,
which worketh by means. I find that we never took the
right course to demolish 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 I doubt not but other men's
case is as mine was. I was long convinced of it, but my
apprehensions of the difficulties were too great, and my ap-
prehensions of the duty too small ; and so I was hindered
long from the performance. I thought that the people
would but have scorned it, and none but a few that had least
need, would have submitted to it. The thing seemed strange,
and I stayed till the people were better prepared ; and I
thought my strength would never go through with it, having
so great burdens on me before ; and thus I was long detained
in delays, 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, as that I profess, I would not wish that
I had forborne it for all the riches in the world (as for my-
self). We spend Monday and Tuesday from morning to al-
most night in the work ; besides a chapelry, catechised
by another assistant, taking about fifteen or sixteen Fami-
lies in a week, that we may go through the parish, which
hath above eight hundred Families, in a year; and I cannot

XXII PREFACE.

say yet, that one family hath refused to come to me, nor but
few persons excused themselves and shifted it off. And I find
more outward signs of success with most that come, than
of all my public preaching to them. If you say, it is not so
in most places: I answer, 1. I wish that be not much long
of ourselves. 2. If some refuse your help, that will not ex-
cuse you for not affording it to them that would accept it.
If you ask me what course I take for order and expedition ;
I have after told you: In a word, at the delivery of the ca-
techisms, I take a catalogue of the persons of understanding
in the parish ; and the clerk goeth a week before to every
family to tell them when 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 admit not any of another to be
present (ordinarily).

Brethren, do I now invite you to this work without
God, without the consent of all antiquity, without the con-
sent of the reformed divines ; or without the conviction of
your own consciences? See what our late Assembly speak
occasionally, in the Directory, about the Visitation 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 seasonable occasions, so far as his time, strength,
and personal safety will permit. He is to admonish them
in time of health to prepare for death ; and for that pur-
pose, they are often to confer with their minister about the
state of their souls, &c.' — Read this over again, and con-
sider it. Hearken to God if you would have peace with God :
hearken to conscience if you would have peace of con-
science. I am resolved to deal plainly with you, if I dis-
please you. It is an unlikely thing, that there should be a
heart that is sincerely devoted to God in the breast of that
man, that after advertisements and exhortations, will not
resolve on so clear and great a duty as this is. As it is with
our people in hearing the Word, so it is with us in teaching.
An upright heart is an effectual persuader of them to at-
tend on God in the use of his ordinances ; and an upright
heart will as effectually persuade a minister to his duty : as
a good stomach needs no arguments to draw it to a feast,
nor will easily by any arguments be taken off: and as a

PREFACE. XXJ11

child will love and obey his parents, though he could not
answer a sophister that would persuade him to hate them ;
so I cannot conceive that he that hath one spark of saving
grace, and so hath that love to God, and delight to do his
will, which is in all the sanctified, should possibly be drawn
to contradict 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
an half excommunication, " 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." (Matt. xvi. 22, 23.)
You have ^ut your hand to the plough of God ; you
are doubly sanctified and devoted to him, as Christians,
and 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 those means by which it must be
done ? Will you 6hew your faces in a Christian congrega-
tion, as ministers of the Gospel, and there pray for a re-
formation; and pray for the conversion and salvation of
your hearers, and the prosperity of the church ; and when
you have done, refuse to use means by which it must be
done ? I know that carnal wit will never want words and
show of reason to gainsay that truth and duty which it ab-
hors ; it is easier now to cavil against duty than perform it;
but stay the end before you pass your final judgment. Can
you possibly make yourselves believe that you should have
a comfortable review of these neglects, or make a comfortable
account of them unto God ? I dare prognosticate, from the
knowledge of the nature of grace, that all the godly minis-
ters in England will make conscience of this duty, and ad-
dress themselves to it ; except those that by some extra-
ordinary accident are disabled, or those that are under such
temptations as aforesaid. I do not hopelessly persuade you
to it ; but take it for granted 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 resist the warnings of the Lord. And
God will uncase the hypocrites ere lon'g, and make them
know to their sorrow, what it was to play fast and loose with
God. Woe to them, when they must be accountable for
the blood of souls ! The reasons which satisfy them here

XXIV PRKFACE.

against duty, will then be manifested to be the effects of
their folly, and to have proceeded radically from their cor-
rupted wills and carnal interest. And (unless they be des-
perately blinded and seared to the death) their consciences
will not own those reasons at a dying-hour, which now they
seem to own. 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, whatever they do now. And again I say, I hope
the time is even at hand, when it shall be as great a shame to a
minister to neglect the private instructing and oversight of
the flock, as it hath been, to be a seldom preacher ; for which
men are now justly sequestered and ejected. And if God
have not so great a quarrel with us, as tendeth to a removal
of the Gospel, or at least to the blasting of its prosperity
and success in the desired reformation, I am confident that
this will shortly be. And if these lazy, worldly hypocrites
were but quickened to their duty by a sequestering com-
mittee ; you should see them stir more zealously than all
arguments fetched from God and Scripture, from the reward
or punishment, or from the necessity and benefits of the
work can persuade them to do. For even now, these
wretched men, while they pretend themselves the servants
of Christ, and are asking, What authority we have for this
work ? And if we could but shew them a command from
the Lord Protector or Council, it would answer all their
scruples, and put the business beyond dispute; as if they had
a design to confirm the accusation of the Papists, that their
ministry only is divine, and ours dependeth on the will of
men. Well ! for those godly, zealous ministers of Christ,
that labour in sincerity, and denying their worldly interest
and ease, do wholly devote themselves to God, I am confi-
dent there needs not much persuasion. There is somewhat
within that will presently carry them to the work : and for
the rest, let them censure this warning as subtlely as they
can, they shall not hinder it from rising up against them in
judgment, unless it be by true repentance and reformation.
And let me speak one word of this to you that are my dear
fellow-labourers in this county, who have engaged your-
selves to be faithful in this work. It is your honour to lead

PREFACE. XXV

in sacred resolutions and agreements : but if any of you
should be unfaithful in the performance, it will be your double
dishonour. Review your subscribed Agreement, and see that
you perform it with diligence and constancy. You have be-
gun a happy work ; such as will do more to the welfare of
the church than many that the world doth make a greater
stir about. God forbid now, that imprudence or negligence
should frustrate all. For the generality of you, I do not
much fear it ; having so much experience of your fidelity in
the other parts of your office. And if there should be any found
among you, that will shuffle over the work, and deal unfaith-
fully in this and other parts of your office, I take it for no
just cause of reproach to us, that we accept of your sub-
scription, when you offer to join with us. For Catechising
is a work not proper only to a minister ; and we cannot for-
bid any to engage themselves to their unquestionable duty :
but in our association for Discipline we must be somewhat
more scrupulous, with whom we join. I earnestly beseech
you all in the name of God, and for the sake of your peo-
ple's 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 how to do it before-
hand, as you study for your sermons. I remember how earnest
I was with some of the last parliament, to have had them
settle catechists in our assemblies ; but truly I am not sorry
that it took no effect, unless for a few of the larger congre-
gations. For I perceive that all the life of the work under
God, doth lie in the prudent, effectual management of
searching men's hearts, and setting home the saving truths :
and the ablest minister is weak enough for this, and few of
inferior place or parts would be found competent. For I
fear nothing more, than that many ministers that preach
well, will be found too unmeet for this work ; especially to
manage it with old, ignorant, 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 ; how much more would they do so by in-
ferior 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, and the Lord will be with us.
I can tell you one thing for your encouragement : It is a

XXVI PREFACE.

work that the enemies of the church and ministry do exceed-
ingly vex at, and hate, and fear more than any thing that
yet we have undertaken. I perceive the signs of the Papists
indignation against it. And methinks it hath the most nota-
ble character of a work extraordinarily and unquestionably
good : for they storm at it, and yet they have nothing to say
against it. They cannot blame it, and yet they hate and
fear it, and would fain undermine it, if they knew how. You
know how many false rumours have been spread abroad this
country, to deter the people from it; as that the Lord Protec-
tor and Council were against it : that the Subscribers were
to be ejected : that the Agreement was to be publicly burnt,
&c. And when we have searched after the authors, we can
drive it no higher than the Quakers, the Papists' emissaries;
from whom we may easily know their minds. And yet when
a Papist speaks openly as a Papist, some of them have said
that it is a good work; but that it wants authority, and is
done by those that are not called to it : forsooth, because
we have not the authority of their pope or prelates : and some
that should be more sober have used the same language ; as
if they would rather have thousands and millions of souls
neglected, than have them so much as catechised and in-
structed without commission from a prelate. Yea, and some
that differ from us about infant baptism, I understand repine
at it; and say that we will hereby insinuate ourselves into
the people, and hinder them from receiving the truth. A sad
case, that any that seem to have the fear of God should have
so true a character of a partial, dividing, and siding mind ;
as to grudge at the propagation of Christianity itself, and
the common truths which we are all agreed in, for fear lest
it should hinder the propagation of their opinions. The
common cause of Christianity, must give place to the cause
of these lower controverted points ; and they grudge us our
very labour and suffering for the common work, though
there be nothing in it which meddleth with them, or which
they are able with any show of reason to gainsay.

I beseech you, brethren, let all this, and the many motives
that I have after given you, persuade you to greater dili-
gence herein ! 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 close
as you do your public exhortations in the pulpit. I profess

PREFACE. XXV11

again, it is to me the most comfortable work, except public
preaching (for there I speak to more, though yet with less
advantage to each one), that ever I yet did set my hand to ;
and I doubt not but you will find it so to you, if you
faithfully perform it.

My second request to the reverend ministers in these
nations is, that at last they would, without any more delay,
unanimously set themselves to the practice of those parts of
Christian discipline, which are unquestionably necessary,
and part of their work. It is a sad case that good men
under so much liberty, should settle themselves so long in
the constant neglect of so great a duty. The common cry
is, Our people are not ready for it; they will not bear it. But
is not the meaning, 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 them, and encourage men to look out for better socie-
ties where that discipline may be had ? For though preach-
ing and sacraments may be omitted in some cases, till a
fitter season, and accordingly so may discipline be; yet is
it a hard case to settle in a constant neglect, for so many
years together as we have done, unless there were a flat im-
possibility of the work : and if it were so, because of our in-
capable materials, it would plainly call us to alter our con-
stitution, that the matter may be capable. I have spoke
plainly afterward to you of this, which I hope you will bear,
and conscientiously consider of. I now only beseech you that
would make a comfortable account to the chief Shepherd,
and would not be found unfaithful in the house of God, that
you do not wilfully or negligently delay it, as if it were a
needless thing ; nor shrink from the duty because of trouble
to the flesh that doth attend it : for as that is too sad a sign
of hypocrisy, so the costliest duties are usually the most
comfortable ; and be sure that Christ will bear the cost. I
could here produce a heap of testimonies, of fathers and
reformed divines, that inculcate this duty with great importu-
nity. I shall only now give you the words of two of the
most godly, laborious, judicious divines, that ever the church
of Christ had since the days of the Apostles.

Calvin. Institut. lib. 4. cap.xii. sec. 1, 2. " Sed quia non-
nulli in odium discipline ab ipso quoque, nomine abhorrent,

XXVlll PREFACE.

hi sic habeant : Si nulla societas, im6 nulla domus quse vel
modicam familiam habeat, contineri in recto statu sine dis-
ciplina potest: Earn esse multo magis necessariam in Eccle-
sia, cujus statum quam ordinatissimum esse decet. Proinde
quemadmodum salvifica Christi doctrina anima est Ecclesise,
ita illic disciplina pro nervis est : qua fit ut membra corporis,
suo quodque loco inter se cohsereant. Quamobrem quicun-
que vel sublatam disciplinam cupiunt, vel ejus impediunt
restitutionem, sive hoc faciant data opera, sive per incogi-
tantiam, Ecclesire certe extremam dissipationem quaerunt.
Quid enim futurum est, si unicuique liceat quod libuerit ?
Atqui id fieret nisi ad doctrinae praedicationem accederent
privatae monitiones, correctiones, et alia ejusrnodi admini-
cula quse doctrinam sustinent et otiosam esse non sinunt.
Disciplina igitur veluti fraenum est, quo retineantur et do-
mentur qui adversus Christi doctrinam ferociunt : vel tan-
quam stimulus quo excitentur parum voluntarii : interdum
etiam velut paterna ferula, qua clementer et pro Spiritus
Christi mansuetudine castigentur, qui gravius lapsi sunt.
Quum ergo jam imminere cernamus initia quaedam horrendae
inEcclesiavastitatis,ex eoquod nulla est cura.nec ratio con-
tinedi populi, ipsa necessitas clamat remedio opus esse.
Porro hoc unicum remedium est quod et Christus praecipit,
et semper usitatum inter pios fuit. 2. Primum disciplinae
fundamentum est, ut privatse monitiones locum habeant :
hoc est, siquis officium sponte non faciai aut insolenter se ge-
rat, aut minus honeste vivat, aut aliquidadmiseritreprehen-
sione dignum, ut patiatur se moneri : atque ut quisque fratrem
suum, dum res postulabit, monere studeat. Praesertim vero in
hoc advigilent Pastores ac Presbyteri, quorum partes sunt
non mode- concionari ad populum, sed per singulas domos mo-
nere et exhortari, sicubi universali doctrina non satis profe-
cerint : quemadmodum docet Paulus, quum refert se docu-
isse privatim et per domos : et se mundum a. sanguine omnium
attestatur, quia non cessaverit cum lachrymis nocte et die
monere unumquemque." See the rest. And sec. 4, he adds
of the necessity ; " Sine hoc disciplinae vinculo qui diu stare
posse Ecclesias confidunt, opinione fallantur : nisi forte ca-
rere impune possimus eo adrainiculo, quod Dominus fore
nobis necessarium providit." Et sec. 5, " Atque Mc quoque,
habenda est Coenae Dominican ratio, ne promiscua exhibitione
profanetur. Verissimum est enim eum, cui commissa estdis-

PREFACE. XXIX

pensatio, si sciens ac volens indignum admiserit quern repel-
lere jure poterat, proinde reum esse sacrilegii acsi corpus
Domini canibusprostituerit."

Hier. Zanchius de Ecclesia, vol. 3. fo. 123, 124. '(Dis-
ciplina) est actio qua Ecclesia, secundum facultatem sibi a
Christo traditam fideles suos non solum publice, sed etiam
privatim, tarn in vero Dei cultu quam in bonis moribus, idque
turn doctrina, turn correctionibus, turn Ecclesiasticis pcenis
et censuris, turn etiam si opus sit excommunicationibus in-
stituit et institutos retinet.' Fol. 124. ' Primo habet priva-
tam doctrinam. Habet enim Ecclesia potestatem, si publica
doctrina in p'ublico Templo non sufficiat, privatas fidelium
domos ingrediendi ; atque ibi eos privatim docendi, ac in
vera doctrina ac religione Christiana instituendi : et fideles
pati debent ut pastor suas sedes ingrediatur, et eos privatim
instituat. Hujus exemplum est, in Acts xx. &c. Idem fece-
runt reliqui Apostoli. 2. Habet privatas admonitiones, cor-
rectiones, objurgationes, &c.' This is for private teaching :
Now for the Sacrament, hear what he saith, ibid. fol. 79.
Obj. - Manebimus in Ecclesia, audiemus verbum, &c.sed qui
possumus inCcena communionem vobiscum habere, cum ad
earn admittantur multi impuri, ebrii, avari, &c. Resp. 1.
Quantum ad hos peccatores, eos intelligi posse bifariam ;
vel qui ante fuerunt ebrii, &c. Sed postea resipuerunt. Hos
dicimus secundum verbum Domini non esse excludendos a
mensa Domini, quandoquidem vera penitentia et fide prsediti
sunt: vel eos qui etiamnum ebrietati student, aliisque vitiis,
et talis sine pcenitentia et fide accedunt : hos dicimus sim-
pliciter non esse admittendos. Quod autem admittantur
plerumque hoc contingere potest bifariam : vel ex ignoran-
tia Ministrorum, eo quod non agnoverint tales esse, quales
sunt : Et hanc certe ignorantiam, non probamus, quoniam
debet minister agnoscere, qualesnam sintilli quibus ccenam
Domini administrat : quod si ignorat, non potest non accu-
sari supinse et reprehendse negligentise, &c. Aut cum sint
omnibus noti qualesnam sint, non student tamen eos arcere
prae timore, vel aliquo alio humano respectu. Hoc damna-
mus in Ministro vitium timiditatis. Debet enim minister
Christi esse cordatissimus et heroicus. Sed hie non est
spectandum quid unus aut alter vilis minister agat (mark the
title) sed quae sit Ecclesiee institutio, quseque communis in

XXX PREFACE.

omnibus Ecclesiis consuetude* : in omnibus autem Ecclesiis
nostris antequam Ccena ministretur, omnibus hujusmodi, in-
terdicitur, &c. Et certo magnum est probrum, quod inter
filios Dei locum habeant et porci et canes: Multo ver6 ma-
gis, si illis prostituuntur Sacro-sancta ccenae Dominicee sym-
bola, &c. Quare ecclesiae Christi non debent hujusmodi
sceleratos in sinu suo ferre, nee ad Sacrum coenam dignos
simul et indignos prbmiscu£ admittere : id quod plerumque
sit in Ecclesiis nostris :" (How many were then the ' viles
ministri!')

But the principal is behind, of the Necessity of Disci-
pline : and I desire both Magistrates and Ministers, into
whose hands these lines shall fall, to read and consider it.

Ibid. fol. 134, 135. " Videant igitur Principes et Magis-
tratus qui hanc disciplinam in Ecclesiam restitutam, nolunt,
quid agant. Haec instituta est a Christo, ut perpetuo in Ec-
clesia tanquam singularis thesaurus conservetur : ergo qui
earn exulare volunt, sciant se velle Christum exulare. Haec
pars est evangelii Jesu Christi. Ergo qui hanc restitutam
nolunt, sciant se nolle evangelium Christi, sicut debet,
restitutum. Quomodo igitur gloriamur restitutum esse
Evangelium in Ecclesiis nostris, si hanc eamque non postre-
mam partem Evangelii restitutam nolumus ? Hac vitia cor-
riguntur ; virtutespromoventur : Ergo qui hanc disciplinam
restitutam nolunt, quomodo audent dicere se vitia odisse,
virtutum vero amantes esse, pietatis promotores, impietatis
osores. Hac conversatur et regitur Ecclesia, singulaeque
Ecclesiae membra sua quaeque loco cohserent : ergd quomodo
qui hanc expulsam, volunt, dicunt se velle Christi Ecclesiam,
bene rectam siquando sine hac bene regi non potest. Si
nulla domus, nullum opidum; nulla urbs, nulla respublica,
nullum regnum,imo ne exiguus quidem ludus literarius, sine
disciplina regi potest, quomodo poterit Ecclesia?" I would
magistrates would read the rest, which is purposely to them.

Et fol. 135. " At timetur seditio et tumultus. Resp. ergo
neque Evangelium est praedicandum, &c. Quid : Annon vi-
dent principes et magistratus nostri quantum malum in Ec-
clesia oriatur, et intus et foris ex neglectu contemptuve hu-
jus discipline? Foris nulla res est, quae magis Papistas et
alios, arceat,velsaltemretrudetamplectendoEvangelio,atque
haec disciplinse Ecclesiasticae destitutio, quae est in Ecclesii-s

PREFACE. XXXI

nostris. Intus, nihil quod magis alat vitia, haeresis, &c.
Annon vident Ecclesias suas principes plenas sectis haereti-
corum, et impurorum hominum? Ad has confluit omne ge-
nus hominum fanaticorum, impurorum, &,c. tanquam ad
asylum. Quare ? Quia ibi nulla disciplina,

" Sciant ergo Principes, et quicunque i Hi sint qui discipli-
nam Ecclesiasticam in Ecclesiis restitutam nolunt, sed ei ad-
versantur, eamque proscribunt, se Christo adversari : Qui
Ministros impediunt ne earn excerceant, se Christum et Deum
impedire, ne sua fungantur potestate. Quid enim agunt
Ministri cum excommunicant? Pronunciant sententiam Do-
mini. Ait enim Christus : Quicquid ligaveritis in terris, &,c.
Quid igitur agunt qui impediunt Ecclesiam ne sententiam
Domini pronunciet? Peccant contra Christum, et rei sunt
laesae Divinse Majestatis. Annon reus esset laesae majestatis
Coesareae, siquis ejus judicem ne sententiam Caesaris pronun-
ciet impediat? Videant igitur quid agant. Hactenus Chris-
tus rexit Ecclesiam suam hac disciplina ; et ipsi Principes,
imo et ministri aliquot, nolunt earn sic regi? Viderint ipsi.
Pronuncio, proclamo, protestor, eos peccare, qui cum pos-
sint et debeant earn restituere, non restituunt."

I hope both magistrates and ministers that are guilty,
will give me leave to say the like with Zanchy, if not to call
them traitors against the majesty of God, that hinder disci-
pline, and adversaries to Christ, yet at least to pronounce,
proclaim, protest, that they sin against God, who set it not
up when they may and ought. But what if the magistrate will
not help us ? Nay, what if he were against it? So he was for
about three hundred years, when discipline was exercised in
the primitive church : To thisZanchy adds, ib. u Ministri Eccle-
siae quantum per consensum et pacem Ecclesiae licet hanc dis-
ciplinam excercere debetis. Hanc enim potestatem vobis dedit
Dominus, neque quispiam auferre earn potest : nee contenti
esse debetis ut doceatis quid agendum, quid fugiendum sit,
utut quisque pro sua libidine vivat nihil curantes, sed urgenda
disciplina. vid. August, de fide et operib. c. 4. Obj. At impe-
dimurper Magistratum.Resp.Tunc illi significate quam male
agat, &c." Read the rest of the solid advice that Calvin and
Zanchy in the forecited places, do give both to ministers
and people, where discipline is wanting.

The great objection that seemeth to hinder some from
this work is, because we are not agreed yet, who it is that

XXX11 PREFACE.

must do it ? Whether only a prelate, or whether a presbytery,
or a single pastor, or the people ?

Answ. Let so much be exercised as is out of doubt.
1. It is granted that^a single pastor may expound and apply
the word of God : he may rebuke a notorious sinner by
name. He may make known to the church that God hath
commanded them, with such a one, no not to eat ! And re-
quire them to obey this command, &c. I shall say no more
of this now, than to cite the words of two learned, godly,
moderate divines, impartial in this cause. The one is Mr.
Lyford a maintainer of Episcopacy, in his Legacy of Admis-
sion to the Lord's-supper; who, page 55, saith,

" Quest. I. In which of the ministers is this power placed?"
" Anstv. Every minister hath the power of all Christ's ordi-
nances to dispense the same in that congregation or flock,
over which the Holy Ghost hath made him overseer; yet with
this difference : he may preach the word, baptize, and ad-
minister the holy supper alone of himself without the assist-
ance or consent of the people: But not excommunicate
alone (he means not without the people, though of that more
must be said); because excommunication doth presuppose
an offence to the congregation, a conviction and proof of
that offence, and witnesses of the party's obstinacy : and
therefore hereunto is required the action of more than one,
&c. Excommunication compriseth several acts : admoni-
tion, private, public: The last act is, the casting out of a
wicked, obstinate person from the society of the faithful. (1.)
By the authority of Christ. (2.) Dispensed and executed by
the ministers of the Gospel. (3.) With the assistance and
consent of the congregation, &c. 2. If you ask by whose
office and ministry this sentence is denounced ? I answer, by
the ministers of the Gospel ; we bind and loose doctrinally,
in our preaching peace to the godly, and curses to the wicked :
but in excommunication, we denounce the wrath of God
against this or that particular person (thou art the man !
thou hast no part with us) : and that not only declaratively,
but judicially. It is like the sentence of a judge on the
bench, &c. 3. If you ask whether this be done by the
minister alone? I answer no ; it must be done by the as-
sistance and consent of the congregation. (1 Cor. v. 4.)
Excommunication must not be done in a corner, by the
Chancellor and his Register, &c. But whosoever doth, by

PREFACE. XXX111

his offences, lose his right to the holy things of God, he must
lose it in the face of the congregation ; and that after proofs
and allegations, as is aforesaid : the people hear and see the
offence, complain of it, and are grieved at his society with
them, and judge him worthy to be cast out. This concur-
rence and consent being supposed, every minister is ' Epis-
copus gregis,' a bishop in his own parish, (N. B.) " To all
the flock over which the Holy Ghost hath made you 'Etthjko-
wsg, overseers." (x4cts xx. 28.) And " Remember them which
have the rule over you, who have spoken to you the word of
God."(Heb.xiii. 17. )Wherenote,(l.)Thatthey who preach the
word of God, must rule and govern the church ; and every
preacher is a ruler, unto whom the people must submit,
(ver. 17.) Besides, every minister is vested with this autho-
rity at his ordination : ' Whose sins thou dost forgive, they
are forgiven : Whose sins thou dost retain, &c.' (2.) Every
minister is vested with this authority by the laws of this
land. The words of the rubric for the Administration of the
Lord's supper, which do enable us thereto, are these: ' If
any of those which intend to be partakers of the holy Com-
munion, be an open, notrious, evil liver, so that the congre-
gation by him is offended, or have done wrong to his neigh-
bours by word or deed, the curate having knowledge thereof,
shall call him, and advertise him in anywise not to come to
the Lord's table, until he have openly declared himself to be
truly repented and amended of his former naughty life ; that
the congregation may thereby be satisfied, which afore was
offended ; and that he have recompensed the parties whom
he hath done wrong to ; or at least, declare himself to be in
full purpose so to do as soon as he conveniently may.'
Besides this, our authority in this particular, is confirmed
by an ordinance of the Lords and Commons in Parliament,
&c." So far Mr. Lyford's words.

The other is Mr. Thomas Ball, of Northampton, in his
late book for the Ministry ; where, (part iii. cap. 4,) he bring-
eth many arguments to prove it the minister's duty to exer-
cise discipline as well as to preach ; and the seventh argu-
ment is this ; " What was given by the bishops unto such
ministers as they ordained, and laid their hands upon, should
not be grudged or denied them by any body : for they were
never accounted lavish or over liberal to them, especially in

VOL, XIV. d

XXXIV PREFACE.

point of jurisdiction, that was always a very tender point,
and had a guard and sentry always on it. For conceiving
themselves the sole possessors of it, they were not willing
to admit partners. Whatever they indulged in other points,
as Pharaoh to Joseph, ' Only in the throne I will be greater
than thou ;' yet bishops granted to all that they ordained
presbyters, the use and exercise of discipline as w r ell as doc-
trine; as appears in the book of Ordering Bishops, Priests,
and Deacons, whereof the interrogatories propounded to the
party to be ordained is, ' Will you then give your faithful
diligence always so to minister the doctrine and sacraments,
and the discipline of Christ, as the Lord hath commanded,
and as this realm hath received the same according to the
commandments of God, so that you may teach the people
committed to your care and charge, with all diligence to keep
and observe the same :' Which a reverend and learned bro-
ther not observing, would confine all jurisdiction to diocesan
bishops, &c. Arg. 8. What is granted and allowed to minis-
ters, by the laws and customs of this nation, cannot reason-
ably be denied : for the laws of England have never favoured
usurpation in the Clergy, &c. But the laws and customs of
this nation allow to the ministers of England the use and
exercise of discipline as well as doctrine ; for such of them
as have parsonages or rectories, are in all processes and pro-
ceedings called Rectors, 8cc."

2. And as to the points of the people's interest, the mo-
derate seem to differ but in words. Some say the people are
to govern by vote : I confess if this were understood as it is
spoken, according to the proper sense of the words, and
practised accordingly, it were contrary to the express com-
mand of Scripture, which command the elders to rule well,
and the people to obey them as their rulers, in the Lord :
and it seems to me to be destructive to the being of a poli-
tical church, whose constitutive parts are the ruling and the
ruled parts ; as every school consisteth of master and scho-
lars, and every commonwealth of the ' pars imperans, et
pars subdita :' and therefore those that rigidly stick to this,
do cast out themselves from all particular political churches'
communion of Christ's institution. (Which because I have
formerly said, or somewhat to that purpose, a late nameless
writer makes me cruel to his party, while I seem for them,.

PREFACE. XXXV

and so self-contradicting : as if it were cruelty to tell a brother
of his sin, and not to leave it on him ; or, as if I understood
not myself, because he understands me not!) But I perceive
the moderate mean not any such things as these words, in
their proper sense, import. They only would have the church
ruled as a free people, (as from unjust impositions.) and in
a due subordination to Christ. And we are all agreed that
the pastors have the 'judicium directionis,' the teaching, di-
recting power, by office; and that the people have 'judicium
discretions ;' and must try his directions, and not obey them
when they lead jto sin ; and therefore we cannot expect that
the people should execute any of our directions, except their
judgment lead them to execute them. (Though if their judg-
ment be wrong, God requireth them to rectify it.) And as for
the judicial decisive power, about which there is so great con-
tending, in the strictest sense, it is the prerogative of Christ,
and belongeth to neither of them: for only Christ is the proper
lawgiver and judge of the church, whose law and judgment is
absolute, of itself determinative, and not subjected too ur trial
of its equity or obligation. So that we must as much conclude,
that there is no final judge of controversies in a particular
church, as we do against the Papists ; that there is none in
the Church in general. And therefore the church's judicial
decisive power is but improperly such, reducible to the for-
mer ; which seeing we are agreed in, we are as far in sense
agreed in this. A pastor is judge, as a physician in an hos-
pital, or as Plato, or Zeno was in his school, or any tutor
in a college of voluntary students. For any more, it belong-
eth to Christ, and to the magistrate. Why then do we stand
quarrelling about the name? One saith, the people have a
power of liberty, and the ministers only the power of authority.
And what is this more than we yield them ? viz. That the
guiding authority being only in the guides, and the people
commanded to obey them in a due subordination to Christ,
there is a liberty belonging to all the saints ; from any other
kind of ministerial rule, that is, from a 'sic volo, sic jubeo,'
a rule without divine authority : and therefore the people
must first try and judge, whether the direction be according
to God, and so obey : and this in church-censures as well
as in other cases. So that, (1.) As the people oughtnot to dis-
sent or disobey their guides, unless they lead them to sin :
(and therefore must see a danger of sin before they suspend

XXXVI PREFACE.

obedience :) So, (2.) The guides cannot bring the people to
execute their censures or directions, but by procuring their
consent. And therefore though he must do his duty, and
may pass his directive censure though they dissent, and
ministerially require them in the name of the Lord, e.g. to
avoid a notorious, obstinate offender, and so to obey the
command of God ; that is, though we may charge them in
the name of the Lord to consent and obey, and do their duty ;
yet, if their judgments remain unconvinced in a case which
is to them obscure, we have no more to do, but satisfy our-
selves that we have done our duty. So that when we have
quarrelled never so long, what is it but the people's consent
that the moderate men on one side require? and consent the
other side requireth also. Call it what else you will, whether
a Government, or an Authority, or a Liberty; Consent is the
thing which both require ! And are we not then in the mat-
ter agreed ? Peruse for this Mr. Lvford's words before-cited.
See also what the leading men for Presbyterian government
do not only acknowledge, but maintain as effectually as
others: As Dav. Blondellus de Jure plebis inRegim Eccles.
Calvin. Institut. lib. 4. cap. xii. sec. 4. " Ne quis tale judi-
cium spernat, aut parvi eestimet se fidelium suffragiis dam-
natum, testatus est Dominus, &c." Ita Zanchius ubi sup.
and many more. Indeed this consent of the people is not
' sine qua non' to the pastor's performance of his own part;
viz. ' Charging the church in Christ's name to avoid the
communion of such a notorious, obstinate offender, and
suspending his own acts towards him ; and so charging them
to receive the innocent or penitent.' (For, if the people
consent not to avoid such, and so would exclude all disci-
pline, yet the pastor must charge it unto them, and do his
part.) But it is * sine qua non' to their actual rejecting and
avoiding that offender. In a word, we must teach them their
duty, and require it; and they and we must obey and do it:
and neither they nor we may oblige any to sin.

Object. ' But we are not agreed about the matter of the
church that must be governed.'

Ansiv. Peruse the qualifications required in church-
members in the writings of the moderate on both sides, and
see what difference you can find ! Are not both agreed, that
professors of true faith and holiness, cohabiting and con-
senting, are a true church ? And when they contradict that

PREFACE. XXXVll

profession by wicked actions, (doctrine or life,) they are to
be dealt with by discipline. Though I confess in our prac-
tice we very much differ ; most that I know running into one
of the extremes of looseness or rigour.

My third and last request is, that all the faithful mi-
nisters 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 car-
rying on the work. Read that excellent letter of Edmond
Grindal, Archbishop of Canterbury, to queen Elizabeth.
For ministerial meetings and exercises such bishops would
have prevented our contentions and wars : You may see it
in Fuller's New History of the Church of England.

And let none draw back, that accord in the substantials
of faith and godliness ; yea, if some should think them-
selves necessitated I will not say to schism, lest I offend
them; but to separate in public worship from the rest:
methinks if they be indeed Christians, they should be will-
ing to hold so much communion with them as they can, and
to consult how to manage their differences to the least dis-
advantage to the common truths and Christian cause ; which
they all profess to own and prefer.

And here I may not silently pass by an uncharitable
slander, which some brethren, of the prelatical judgment,
have divulged of me far and near; viz. That while I per-
suade men to accommodation, it was long of me that the
late proclamation or ordinance was procured for silencing
all sequestered ministers, viz. By the late Worcestershire
Petition, which they say was the occasion of it ; and they
falsely report that I altered it after the subscription. To
which I say, (1.) It was the petition of many Justices, and
the Grand Jury, and thousands of the county, as well as
me. (2.) There is not a word in it, nor ever was, against any
godly man ; but only that the notoriously insufficient and
scandalous should not be permitted to meddle with the mys-
teries of Christ, (especially the Sacraments ;) which we de-
sire should have impartially extended to all parties^ alike.
And so much of this as was granted, we cannot but be
thankful for, whosoever grudge at it ; and wish it had been

XXXV111 PREFACE.

fully granted. (3.) I desire nothing more, than that all able,
godly, faithful ministers, of what side soever, in our late State
differences, may not only have liberty, but encouragement ;
for the church hath not any such to spare, were they ten
times more. In a word, I would have those, of what party
soever, to have liberty to preach the Gospel, whose errors
or miscarriages are not so great, as that probably they will
do as much hurt as good.

Brethren, I crave your pardon for the infirmities of this
Address ; and earnestly longing for the success of your la-
bours, I shall daily beg of God, that he would persuade you
to those duties which I have here requested you to perform,
and would preserve and prosper you therein, against all the
serpentine subtlety and rage that is now engaged to oppose
and hinder you.

Your unworthy fellow-servant,

RICH. BAXTER.

April 15, 1656.

TO THE LAY-READER.

The reason why I have called this volume the first part of
the book is, because I intend, if God enable me, and give
me time, a second part; containing the duty of the people in
relation to their pastors ; and therein to shew, 1 . The right and
necessity of a ministry. 2. The way to know which is the
true church and ministry, and how we justify our own call-
ing to this office ; and how false prophets and teachers must be
discerned. 3. How far the people must assist the pastors in
the Gospel, and the pastors put them on, and make use of
them to that end. And, 4. How far the people must submit
to their pastors, and what other duty they must perform in
that relation. But because my time and strength are so un-
certain, that I know not whether I may yet live to publish
my yet imperfect preparations on this subject; I dare not
let this first part come into your hands, without a word of
caution and advice, lest you should misunderstand or mis-
apply it. #

The Caution that I must give you, is in two parts.

* It does not appear that the author ever published the above. — Ed.

PREFACE. XXXIX

1. Entertain not any unworthy thoughts of your pastors,
because we here confess our own sins, and aggravate them
in order to our humiliation and reformation. You know they
are men, and not angels that are put by God in the office of
church-guides: and you know that we are imperfect men.
Let Papists and Quakers pretend to a sinless perfection ;
we dare not do it ; but confess that we are sinners. And
we should heartily rejoice to find the signs of imperfect sin-
cerity in them that so confidently pretend to sinless per-
fection ; yea, if in some of them we could find but common
honesty, and a freedom from some of the crying abomina-
tions of the ungodly ; such as cruel bloodiness, lying,
slandering, railing, Stc. If it would make a man perfect, to
say he is perfect; and if it would deliver a man from sin, to
say, I have no sin ; I confess this were an easy way to per-
fection.

But for our parts we believe, that he that saith he hath
" no sin, deceiveth himself, and the truth is not in him."
(1 John i. 8.) " And that in many things we offend all."
(James iii. 2.) And we profess to know but in part, and to
have our treasure in earthen vessels, and to be insufficient
for these things. And therefore see that you love and imi-
tate the holiness of your pastors, but take not occasion of
disesteeming or reproaching them for their infirmities.

2. I take it to be my duty, as a watchman for your
souls, to give you notice of a train that is laid for your per-
dition. The Papists who have found that they could not
well play their game here with open face, have masked them-
selves, and taken the vizards of several sects ; and by the
advantage of the licence of the times, are busily at work
abroad in this land, to bring you back to Rome. What
names or garb soever they bear, you may strongly conjec-
ture which be they by these marks following: (1.) Their
main design is to unsettle you, and to make you believe that
you have been all this while misled, and to bring you to a
loss in a matter of Religion; that when they have made you
dislike or suspect that which you had, or seemed to have,
you may be more respective of theirs. (2.) To which end
their next means is to bring you to suspect first, and then
to contend and reject your teachers. For, saith Rushvvorth,
one of their writers, " Not one of ten among the people, in-
deed, do ground their faith on the Scripture, but on the

xl PREFACE.

credit of their teachers," &c. ; therefore they think, if they
can bring you to suspect your teachers, and so to reject
them, they may deal with the sheep without the shepherds,
and dispute with the scholars without their teachers, and
quickly make you say what they list. To this end their de-
sign is partly to cry them down as false teachers ; (but how
are they baffled when it comes to the proof!) and partly to
persuade you that they have no calling to the work ; and urge
them to prove their calling ; (which how easily can we do !) and
partly to work upon your covetous humour, by crying down
tithes, and all established mainienance for the ministry.
And withal they are busy yet in contriving how to procure
the governors of the nation to withdraw their public counte-
nance and maintenance, and sacrilegiously to deprive the
Church of the remnant that is devoted to it for God, and to
leave the ministry on equal terms with themselves, or all
other sects (which in Spain, Italy, France, &c. they will be
loath to do). And time will shew you, whether God will
suffer them to prevail with the governors of this sinful land,
to betray the Gospel into their hands or not. But we have
reason to hope for better things. (3.) Their next design is to
diminish the authority and sufficiency of Scripture ; and be-
cause they dare not yet speak out, to tell us what they set
up in its stead ; some of them will tell you of new prophets,
and revelations ; and some of them will tell you, that in that
they are yet at a loss themselves, that is, they are of no re-
ligion ; and then are no Christians. I shall now proceed no
further in the discovery ; but only warn you, as you love
your souls, keep close to Scripture and a faithful ministry ;
and despise not your shepherds if you would escape the
wolves. If any question our calling, send them to our writ-
ings, where we have fully proved them ; or send them to us,
who are ready to justify them against any Papist or heretic
upon earth. And let me tell you, that for all the sins of
the ministry which we have here confessed, the known
world hath not a more able, faithful, godly ministry than
Britain hath at this day. If at the Synod of Dort the ' Cle-
rus Anglicanus' was called ' stupor mundi/ before all those
ignorant and scandalous ones were cast out ; what may we
now call it? Brethren, let me deal freely with you ! The
ungrateful contempt of a faithful ministry is the shame of
the faces of thousands in this land ! And if thorough re-

PREFACE. xli

pentance prevent it not, they shall better know in hell whe-
ther such ministers were their friends or foes, and what they
would have done for them, if their counsel had been heard.
When "the messengers of God were mocked, and his words
despised, and his prophets abused, the wrath of the Lord
arose on the Israelites themselves ; and there was no reme-
dy." (2 Chron. xxxvi. 16.) Shall ministers study, preach
and pray for you, and shall they be despised ? When they
have the God of heaven and their conscience to witness,
that they desire not yours but you, and are willing to spend
and be spent for your sakes ; that all the wealth in the world
would not be regarded by them in comparison of your sal-
vation, and that all their labours and sufferings are for your
sake ; if yet they be requited with your contempt, or
scorn, or discouraging unteachableness, see who will be
the losers in the end. When God himself shall justify
them with a Well done good and faithful servant; let
those that reproached, despised, and condemned them,
defend their faces from shame, and their consciences from
the accusations of their horrid ingratitude, as well as they
can ! Read the Scriptures and see, whether they that obeyed
God's messengers, or they that despised and disobeyed them
sped best. And if any of the seducers will tell you, that
we are not the ministers of Christ ; leave them not, till
they tell you, which is his true church and ministry, and
where they are ? and by that time they have well answered
you, you may know more of their minds.

3. My last advice to you is this : See that you obey your
faithful teachers, and improve their help for your salvation
while you have it ; and take heed that you refuse not to
learn when they would teach you. And in particular, see
that you refuse not to submit to them in this duty of pri-
vate instruction, which is mentioned in this treatise. Go to
them when they desire you, and be thankful for their help.
Yea, and at other times when you need their advice, go to
them of your own accord, and ask it. Their office is to be
your guides in the way of life : if you seek not their direction,
it seems you despise salvation itself, or else you are so proud
as to think yourselves sufficient to be your own directors.
Shall God in mercy send you leaders to teach you and con-
duct you in the way to glory, and will you shortly send
them back, or refuse their assistance, and say, We have no

Xlii PREFACE.

need of their direction ? Is it for their own ease or gain
that they trouble you, or is it for your own everlasting gain?
Remember that Christ hath said to his messengers, " He
that despiseth you, despiseth me." If your obstinate refusal
of the instruction do put them to bear witness against you
in judgment, and to say, ' Lord, I would have taught these
ignorant sinners, and admonished these worldly, impenitent
wretches, but they would not so much as come to me, nor
speak with me !' Look you to it, and answer it as you can : for
my part, I would not be then in your case for all the world! But
I shall say no more to you on this point, but only desire you
to read and consider the exhortation, which is published in
our Agreement itself, which speaks to you more fully ; and
if you read this book, remember the duty which you find to
belong to the ministers doth shew also what belongs to
yourselves : for it cannot be our duty to teach, catechise,
advise, &c. if it be not yours to hear, learn, and seek advice.
If you have any temptation to question our office, read the
London Ministers' ' Jus Divinum Minister. Evang.' And
Mr. Thomas Ball's book for the Ministry. If you doubt of
the duty of learning the principles, and being catechised,
read the London Ministers' late Exhortation to Catechising ;
and Mr. Zach. Crofton's book for Catechising (now newly
published).

" There will (saith Dr. Hammond) be little matter of
doubt or controversy, but that private, frequent, spiritual
conference betwixt fellow Christians, but especially (and in
matters of high concernment and difficulty) between the
presbyter and those of his charge, even in the time of health ;
and peculiarly that part of it which is spent in the discus-
sion of every man's special sins and infirmities, and inclina-
tions, may prove very useful and advantageous (in order to
spiritual directions, reproof and comfort) to the making the
man of God perfect. And to tell truth, if the pride and self-
conceit of some, and wretchlessness of others, the bashful-
ness of the third sort, the nauseating, and instant satiety of
any good in a fourth ; the follies of men, and the artifices
of Satan, has not put this practice quite out of fashion among
us, there is no doubt but more good might be done by minis-
ters this way, than is now done by any other means separa-
ted from the use of this particularly, than by that of public
preaching, (which yet need not be neglected the more when -

PREFACE. Xliii

this is used) which hath now the fate to be cried up, and
almost solely depended on, it being the more likely way, as
Quinctilian saith, (comparing public and private teaching of
youth,) to fill narrow-mouthed bottles, (and such are the
most of us,) by taking them single in the hand, and pouring
in water into each, than by setting them altogether, and
throwing never so many bottles of water on them."*

" The ignorant soul (saith Gurnal) feels no such smart :
if the minister stay till he sends for him to instruct him, he
may sooner hear the bell go for him, than any messenger
come for him : You must seek them out, and not expect that
they will come to you. These are a sort of people that are
more afraid of their remedy than their disease, and study
more to hide their ignorance, than how to have it cured ;
which should make us pity them the more, because they
can pity themselves so little. I confess it is no small unhap-
piness to some of us, who have to do with a multitude, that
we have neither time nor strength to make our addresses to
every particular person in our congregations, and attend on
them as their needs require ; and yet cannot well satisfy our
consciences otherwise. But let us look to it, that though
we cannot do to the height of what we would, we be not
found wanting in what we may. Let not the difficulty of our
province make us like some, who when they see they have
more work upon their hands than they can well dispatch,
grow sick of it, and sit down out of a lazy despondency, and

do just nothing. O ! if once our hearts were filled with

zeal for God, and compassion to our people's souls, we
would up and be doing, though we could lay but a brick a
day ; and God will be with us. It may be, you who find a peo-
ple rude and sottishly ignorant, like stones in the quarry and
trees unfelled, shall not bring the work to such perfection in
your days as you desire! Yet, as David did for Solomon, thou
mayst by thy pains in teaching and instructing them, pre-
pare materials for another, who shall rear the temple. "f

RICH. BAXTER.

April 16, 1656.

* Power of the Keys, c.iv. s. 104. p. 113.
t The Christian in complete Armour, page 235.

GILDAS SALVIANTJS .

THE

REFORMED PASTOR.

ACTS xx. 28.

Take heed therefore to yourselves, and to all the Jlock, over the
which the Holy Ghost hath made you overseers, to feed the
church of God, which he hath purchased ivith his oivn blood.

CHAPTER I.

Reverend and dearly beloved Brethren,

Though some think that Paul's exhortation to these elders,
doth prove him their ruler, we hope, who are this day to
speak to you from the Lord, that we may freely do the like
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 admo-
nish, and exhort each other daily, (Col.iii. 16 ; Heb.iii. 13,)
no doubt teachers may do it to one another without any su-
premacy of power or degree. We have the same sins to kill,
and the same graces to be quickened and corroborated, as
our people have : we have greater works than they to do, and
greater difficulties to overcome, and no less necessity is laid
upon us ; 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 such meetings should be more frequent,
if we had nothing else to do together but this. And as plainly
and closely should we deal with one another, as the most se-
rious among us do with our flocks ; lest if only they have

4(j GILDAS SALVIANUS !

the sharp admonitions and reproofs, they only should be
sound and lively in the faith. That this was Paul's judg-
ment, I need no other proof, than this rousing, heart-melting
exhortation to the Ephesian elders : — a short sermon, but
not soon learned. Had the bishops and teachers of the church
but thoroughly learned this short exhortation, though with
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 them !

Our present straits of time will allow me to touch upon
no part of it but my text ; which, supposing Paul the speaker,
and the Ephesian elders his hearers, containeth, 1. A two-
fold duty. 2. A fourfold motive to enforce it.

The first duty is, to take heed to themselves ; the second is,
to take heed to all thejlock. And the main work for the flock
which is thus needfully to be done, is expressed, even to feed
them, or play the shepherds for them.

The motives closely laid together are these; — 1. From
their engagement and relation ; they are the overseers of the
flock : it is their office.— 2. From the efficient cause, even
the authority and excellency of him that called them to it ;
which was the Holy Ghost. — 3. From the dignity of the ob-
ject, which is the matter of their charge : it is the church of
God, the most excellent and honourable society in the world.
— 4. From the tender regard Christ has of his church, and
the price it cost him: he purchased it with his own blood.
This motive is partly subordinate to the former.

The terms of the text have no such difficulty as to allow
me the spending of much of our little time for their expli-
cation. n<5fxre^av, here is, 'maxima curaetdiligentia animum
adhibere :' irolfjiviov, as Jansenius and others note, a little
Jiock. It signifieth not here the whole church of Christ, which
elsewhere is called tto'i/hviov, in reference to Christ the great
shepherd; but it signifieth that particular church which these
elders had a special charge of. Whether that was one or
many, we shall inquire anon. What is meant by ' Ettkjkottsq,
bishops or overseers here, is thus far agreed on, that they
were officers appointed to teach and guide those churches in
the way to salvation ; and that they are the same persons that
are called elders of the church of Ephesus before, and bishops
here : of whom more anon. The verb iQtTo, seemeth here
to import both the qualification, ordination, and particular

THE REFORMED PASTOR. 47

designation of these elders or bishops to their charge ; for
we must not limit and exclude without necessity. The Holy-
Ghost did by all these three ways make them overseers of
their flocks. (1.) By qualifying them with such gifts as
made them fit for it. (2.) By directing the minds of those
that ordained them to the ministry. (3.) By disposing both
their own minds, and the ordainers, and the people's for the
affixing them to that particular church, rather than another.
" Dicit eos constitutos a. Spiritu Sancto," saith Grotius, " quia
constituti erant ab Apostolis plenis Spiritu Sancto, quanquam
approbante plebe*:" But no doubt, in those times the Holy
Ghost did give especial directions, as by internal oracle, for
the disposal of particular teachers ; as we read in the case of
Saul and Barnabas, and for the provision of particular con-
gregations.

UoifxaivEiv tt)v 6/c/cArjm'av, is by some translated barely to
feed, as ours here ; by others only to rule ; but indeed as
Gerhard, Jansenius, and others note, it is not to be restrained
to either, but containeth in it all the pastoral work. In one
word it is ' Pastorem agere,' to do the work of a pastor to the
flock. Whether it be the Ephesian congregation before
called tto'i/hviov, that is here called e/c/cArjaiav rs Oes, or whether
it be the universal church which they may be said to feed
and rule, by doing their part towards it, in their station (as
a justice of peace may be said to rule the land), is not a mat-
ter of much moment to be stood upon ; but the former seems
most likely to be the sense : TTzpizirovooaTo, is both ' acquisi-
vit et asseruit et in suam vindicavit.' It is said to be done
by the blood of God, by a communication of the names of
the distinct natures : and it affords us an argument against
the Arians, seeing Christ is here expressly called God.

But it is necessary before we proceed to instruction and
application, that we be resolved more clearly who those
elders or bishops are that Paul doth here exhort. I am de-
sirous to do all that lawfully I may to avoid controversy, es-
pecially in this place, and on such occasions ; but it is here
unavoidable, because all our following application will much
depend upon the explication : and if you shall once suppose
that none of this exhortation was spoken to men in your
office and capacity ; no wonder if you pass it over and let it
alone, and take all that I shall hence gather for your prac-
tice, as impertinent. This text was wont to be thought most

48 GILDAS SALVIANUS I

apt to awaken ministers of the Gospel to their duty ; but of
late the negligent are gratified with the news (for news it is,)
that only bishops in a super-eminent sense, whom we usually
call Prelates, are spoken to in this text; and not only so, but
that no other text of Scripture doth speak to any other church-
presbyters (certainly) but them ; yea, that no other were in
being in Scripture-times. Here are two questions before us
to be resolved. 1. Whether the elders here mentioned, were
the elders of one church of Ephesus, or of all that part of Asia,
that is, of every church one ? This is but in order to the se-
cond, which is, Whether these elders were only prelates, or
such bishops as among us have carried that name ?

The reasons that may be brought to prove these to be pre-
lates of the several cities of Asia, and that the nav to ttoi/uiviov,
is those many cities, are these following. 1. The affirmation
of Irenreus. To which we say, (1.) There might be many
elders of Ephesus present, though some from the nearest
cities were there also ; which is all that Irenseus affirms. (2.)
We oppose to the saying of Irenaeus the ordinary exposition
of the ancients : the most singular is of least authority,
' cseteris paribus.'

2. It may be said that ' Paul calls them to remember how
he had been among them three years, not ceasing to warn
every one, &c. But he was not three years at Ephesus only,
but in Asia, &c.' Answ. He may be said to be where his
chief place of abode is. He that resideth ordinarily at
Ephesus, though he thence make frequent excursions to the
neighbouring parts, may well be said to abide so long at Ephe-
sus. And the Ephesian elders might well be acquainted
with his industry round about them, though there is no cer-
tainty that he mentioneth any more than what he did with
them. For what he did in Ephesus he did in Asia, as that
which is done in London, is done in England.

Object. 3. ' But it is meant of all Asia ; for he saith,
" among whom I have gone," &c.' Answ. (1.) As though
Paul might not go preaching the Gospel in Ephesus. (2.) If
he went further, the Ephesian elders might accompany him.
Object. A. 'Ephesus was the metropolis, and therefore all Asia
might be thence denominated,' Answ. (1.) It must be proved
that it was so denominated. All France is not called Paris,
nor all England London. (2.) It is not whole countries, but a
church that Paul speaks of: and it is yet unproved that the

THE REFORMED PASTOR. 49

church of one city had then any such dependance on the
church of another city, as lesser cities had upon the Me-
tropolis.

Our reasons that make us think that either all, or many
of these elders, or bishops were over the particular church
of Ephesus, are these, 1. It is expressly said in the text,
thatthey wereElders of the Church, referring to Ephesus next
before-mentioned. "He sent to Ephesus, and called the
elders of the church." And it cannot be proved in all the
New Testament that the bishops of other churches and
cities, are called bishops of a greater city, because it is the
metropolis. 2. Here is mention but of one church and one
flock, in the singular number, and not of many ; when yet,
it is acknowledged that he speaketh not of the universal
church (for then that language were not strange), but of a
particular church. And it is the use of the apostles to speak
still in the plural number, when they mention the particular
churches of many cities, and not to call them all one church
or flock. 3. And it may seem else that the Elder of each
one of these cities hath a charge of all the rest. For they
are required to take heed of all the flock : which though it
may possibly be by taking every one his part, yet if one
should fail, the rest seem to have his charge upon them,
which is more than they can do. 4. Paul was now in so great
haste in his journey to Jerusalem, that Luke measureth it out
by the days. And it is not likely that Paul could in such
haste call the elders from the several cities of Asia. If he
had passed through the British seas in such haste, and
lodged at Plymouth, and had thence called to him the elders
of Paris, he must have staid there many days or weeks, be-,
fore he could have gathered also the bishops of Rhemes,
Aries, Orleans, and the rest of France. 5. The numbers of
prophets and gifted men in those times, and the state of other
particular churches, doth give us sufficient reason to conjec-
ture that Ephesus was not so scant of help, as to have but
one presbyter. Grotius thought that Timothy with his co-
presbyters, made this appearance ; but others have given
very probable reasons that Timothy was none of them. 6.
The judgment of Expositors, ancient and modern, running
so commonly the other] way, commandeth some respect
from us.

VOL. XIV. e

50 GILDAS SALVIANUS :

But, I confess the matter seemeth but conjectural on
both sides, and neither part to have a certainty; but if pro-
bability may carry it, there seems to be many of the elders
of Ephesus, though possibly some of the neighbouring cities
might be with them. But let this go how it will, it mak-
eth not much to the main matter in hand. What if Ephesus
and each other city, or church, had then but one presbyter,
will it follow that he was a prelate ? No ; but the contrary :
it will prove that there were none such at all, if there were no
subject presbyters. For there is no king without subjects ;
nor master without servants. 1. The stream of ancient and
modern Expositors do take this text to speak of presbyters in
the common sense. And we must be cautious, before we
be singular in the expounding of so many texts as speak the
same way. 2. If men be put now, in the end of the world,
to find out anew foundation for Prelacy, supposeing it hath
been amiss defended till now, and all these texts (except by
one or two) amiss expounded, it will occasion the shaking
of the frame itself. 3. But the best is, we begin to be pretty
well agreed, at least about the whole government that ' de
facto' was in being in Scripture-times, For, (1.) It is at
last confessed, that the word Presbyter is not certainly taken
any where in the New Testament, for one that is subject to
a bishop, having not power of ordination or jurisdiction; and
that no such presbyters were in being in Scripture-times.
And by what authority they were since elected, let them
prove that are concerned in it. (2.) We are agreed now that
they were the same persons who in Scripture are called
bishops and presbyters. (3.) And that these persons had the
power of ordination and jurisdiction. (4.) And that these
persons were not the bishops of many particular churches,
but one only : they ruled not many assemblies ordinarily
meeting for church communion : for there could no such
meetings be kept up without a bishop or presbyter to ad-
minister the ordinances of Christ in each. And if there
were in a diocese but one bishop, and no other presbyters in
Scripture-times, then it must needs be that a diocese con-
tained but one ordinary church-assembly, and that ' de facto '
no bishop in Scripture-times had under him any presbyters,
nor more such assemblies than one : that is, they ruled the
particular churches just as our parish pastors do. So that
we are satisfied that we go that way that the apostles estab-

THE REFORMED PASTOR. 51

lished, and was used ' de facto' in Scripture-times. And if
any will prove the lawfulness of latter mutations, or will
prove that the apostles gave power to these particular pastors
to degenerate into another sort of officers hereafter, accord-
ing to the cogency of their evidence, we shall believe it. In
the meantime, desiring to be guided by the Word of God,
and to go upon sure ground, and take only so much as is
certain, we hold where we are, and are glad that we are so
far agreed. Yet not presuming to censure all superior epis-
copacy, nor refusing to obey any man that commandeth us
to do our duty, but resolving to do our own work in faith-
fulness and peace.

For my own part, I have ever thought it easier to be go-
verned than to govern; and I am ready, as the British told
Austin, to be obedient to any man in, and for the Lord. Nor
can I think that any government can be burdensome, which
Christ appointeth, but all beneficial to us ; as making our
burden lighter and not heavier, and helping and not hinder-
ing us in the way to heaven. Were Christ's work but
thoroughly done, I should be the most backward in contend-
ing, who should have the doing of it. Let us agree but on
this one thing which is plain here in my text, That the
churches or flocks should be no greater than the pastors can
personally oversee, so that they may " take heed to all the
flock," and then let but able, faithful men be the overseers,
that will make the word of God the rule, and lay out them-
selves for the saving of men's souls, and I am resolved never
to contend with such about the business of superiority ; but
cheerfully to obey them in all things lawful, if they require
my obedience. If the difference were not more about the
matters commanded, and the work itself to be done, than
who should command it: methinks humble men should be
easily agreed. Would they but lay by all needless human
impositions and obtrusions, and be contented with the suffi-
cient Word of God, and not make new work to necessitate,
new canons and authorities to impose it, but be content with
the Gospel simplicity, and let us take that for a sufficient
way to heaven that Peter and Paul went thither in ; I think,
I should not disobey such a bishop, though I were satisfied of
his differing order or degree. Yea, if he were addicted to some
encroaching usurpation of more power than is meet, would
he but forbear the 'Ecce duo gladii,' and come to us only

52 G1LDAS SALVIANUS :

with the sword of the Spirit, which will admit of fair debates,
and works only upon the conscience, I know no reason much
to fear such power, though it were undue. But enough
of this.

The observations which the text affordeth us are so ma-
ny, that I ma.v not now stay so much as to name them ; but
shall only lay down that one which containeth the main
scope of the text, and take in the rest as subordinate motives
in the handling of that, in the method in which the apostle
doth here deliver them to us.

Doct. ' The pastors or overseers of the churches of Christ,
must take great heed both to themselves, and to all their
flocks in all the parts of their pastoral work.'

The method which we shall follow in handling this point,
shall be this : I: I shall briefly open to ^ou the terms of the
subject: what is meant by Pastors and Churches. II. I shall
shew you what it is to take heed to ourselves, and wherein
it must be done. III. I shall give you some brief reasons
of that part of the point. IV. I shall shew you, what it is
to take heed to all the flock in our pastoral work, and
wherein it must be done. V. I shall make some application
of all.

HL What the words, Pastor, Bishop, and Church do signify,
I will not waste time to tell you, they being so well known.
As for the things signified : By a pastor or bishop here is
meant, an officer appointed by Christ for the ordinary teach-
ing and guiding a particular church and all its members, in
order to their salvation, and the pleasing of God.

Christ appointeth the office itself by his laws. The per-
son he calleth to it by his qualifying gifts, providential dis-
posal, secret impulses, and ordinarily by the ordination of
his present officers, and the acceptance of the church.

Teaching and guidance contain the main parts at least
of the work to which they are designed. The particulars we
shall further stand upon anon.

A particular church is the object of their work ; by which
they are distinguished from apostolical, unfixed, itinerant
ministers.

They are the stated, ordinary teachers of such a church ;
by which they are differenced, both from private men, who
do occasionally teach, and from the aforesaid itinerant mi-
nisters, and do but ' in transitu/ or seldom teach a particular

THE REFORMED PASTOR. 53

church. The subject is the matters of salvation and obedience
to God, and the end is salvation itself, and the pleasing of
God therein ; by which work and ends the office is distin-
guished from all other offices, as magistrates, schoolmasters,
&c. ; though they also have the same remote or ultimate
ends.

By the flock and church is meant that particular society
of Christians of which these bishops or elders have the
charge, associated for personal communion in God's public
worship, and fo*r other mutual assistance in the way to salva-,
tion. Exact definitions we may not now stand on ; we have
more fully made some attempts that way heretofore.

II. Let us next consider, What it is to take heed to our-
selves, and wherein it must be done. And here I may well,
for brevity sake, adjoin the application to the explication, it
being about the matter of our practice, that I may be put to
go over, as little as may be, of the same things again. Take
therefore I beseech you all this explication, as so much ad-
vice and exhortation to the duty, and let your hearts attend
it as well as your understandings.

1. Take heed to yourselves, lest you should be void of
that saving grace of God which you offer to others, and be
strangers to the effectual workings of that Gospel which
you preach ; and lest while you proclaim the necessity of a
Saviour to the world, 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 their food. Though
there be a promise of shining as the stars to those that turn
many to righteousness, (Dan. xii. 3,) that is but on supposi-
tion that they be first turned to it themselves : such pro-
mises are meant, ' cseteris paribus, et suppositis supponendis.'
Their own sincerity in the faith is the condition of their glory
simply considered, though their great ministerial labours
may be a condition of the promise of their greater glory : many
a man hath warned others that they come not to that place
of torment, which yet they hasted to themselves : many a
preacher is now in hell, that hath an hundred times called
upon his hearers to use the utmost care and diligence to
escape it. Can any reasonable man imagine that God
should save men for offering salvation to others, while they

54 GILDAS SALVIANUS :

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,
sanctified 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 daily to believe ; and have
heartily entertained that Christ, and Spirit which you offer
unto others. He that bid you love your neighbours as your-
selves, did imply that you should love yourselves, and not
hate and destroy yourselves and them.

2. Take heed to yourselves, lest you live in those actual
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 when you have done, dis-
honour 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 dis-
suade men from it? if it be dangerous, how dare you ven-
ture on it? if it be not, why do you tell men so? If God's
threatenings be true, why do you not fear them ? if they be
false, why do you trouble men needlessly with them, and
put them into such frights without a cause? Do you know
the judgment of God, that they that commit such things
are worthy of death, and yet will you do them ? (Rom. i. 32.)
Thou that teachest another, teachest thou not thyself?
Thou that sayest a man should not commit adultery, or
be drunk, or covetous, art thou such thyself? Thou that
makest thy boast of the law, through breaking the law dis-
honourest thou God? (Rom. ii. 21 — 23.) What, shall the
same tongue speak evil, that speaketh against evil ? Shall
it censure and slander, and secretly backbite, that cries
down these and the like in others ? Take heed to your-
selves, lest you cry down sin and not overcome it; lest while
you seek to bring it down in others, you bow to it, and be-
come its slaves yourselves. For of whom a man is over-
come, of the same is he brought into bondage. (2 Pet, ii. 19.)

THE REFORMED PASTOR. 55

To whom you yield yourselves servants to obey, his ser-
vants ye are to whom ye obey, whether of sin unto death,
or of obedience unto righteousness. (Rom. vi. 16.) It is
easier to chide at sin, than to overcome it.

3. Take heed also to yourselves, that you be not unfit for
the great employments that you have undertaken. He must
not be himself a babe in knowledge, that will teach men all
those mysterious things that are to be known in order to
salvation. O what qualifications are necessary for that man
that hath such, a charge upon him as we have ! How many
difficulties in divinity, to be opened ! yea, about the funda-
mentals that must needs be known ! How many obscure texts
of Scripture to be expounded ! How many duties to be done,
wherein ourselves and others may miscarry, if in the matter,
and end, and manner, and circumstances they be not well in
formed ! How many sins to be avoided, which without under-
standing 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 in-
tricate cases of conscience have we almost daily to resolve !
Can so much work, and such work as this, be done by raw,
unqualified men? O, what strong holds have we to batter,
and how many of them ! What subtle and diligent, and ob-
stiriate resistance must we expect at every heart we deal
with ! Prejudice hath blocked up our way ; we can scarcely
procure a patient hearing. They think ill of what we say while
we are speaking it. 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 : but we have children to reason
with, that cannot understand us ; we have distracted men (in
spirituals) to reason with, that will baul us down with raging-
nonsense : we have wilful, unreasonable people to deal with,
that when they are silenced, they are never the more con-
vinced ; and when they can give you no reason, they will
give you their resolution ; like the man that Salvian had
to deal with, (lib. iv. de Gubernat. p. 133.) that being re-
solved to devour a poor man's means, and being entreated
by Salvian to forbear, told him, He could not grant his re-
quest, for he had made a vow to take it ; so that the preacher
* audita religiosilsimi sceleris ratione' was fain to depart. We

5(J GILDAS SALVIANUS :

dispute the case against men's wills and sensual passions,
as much as against their understandings ; 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 mind or life: I will not leave
my sins ; I will never be so precise, come on 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 tumult, or in the midst of a crowd of
violent scolds; what equal dealing, and what success were
here to be expected ? Why, such is our work, and yet a
work that must be done.

O, dear brethren, what men should we be in skill, resolu-
tion, and unwearied diligence, that have all this to do ? Did
Paul cry out, " Who is sufficient for these things ?" (2 Cor.
ii. 16,) and shall we be proud, or careless and lazy, as if we
were sufficient? As Peter saith to every Christian in consider-
ation of our great approaching change, (2Pet.iii. 11,) "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 our work !
This is not a burden for the shoulder of a child. What skill
doth every part of our work require, and of how much mo-
ment is every part! To preach a sermon L think is not the
hardest part; and yet what skill is necessary to make plain the
truth, to convince the hearers ; to let in the irresistible light
into 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 that gainsays,
and clearly to resolve it ; to drive sinners to a stand, and
make them see there is no hope, but they must unavoidably
be converted or condemned : and to do all this so for lan-
guage 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, should 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 message
from the God of heaven, of everlasting consequence to the
souls of men, we should behave ourselves so weakly, so un-

THE REFORMED PASTOR. 57

handsomely, so imprudently, or so slightly, that the whole
business should miscarry in our hands, and God be disho-
noured, and his work disgraced, and sinners rather hardened
than converted, and all this much through our weakness or
neglect ! How many a time have carnal hearers gone jeer-
ing home, at the palpable and dishonourable failings of the
preacher ! How many sleep under us, because our hearts
and tongues are sleepy ; and we bring not with us so much
skill and zeal as to awake them !

Moreover, what skill is necessary to defend the truth
against gainsayers, and to deal with disputing cavillers ac-
cording to their several modes and cases ! and if we fail
through weakness, how will they insult ! but this is the
smallest matter : but who knows how many weak ones may
be perverted by the success, to their own undoing and the
trouble of the church ? What skill is there necessary to
deal in private with one poor ignorant soul for their conver-
sion ! (Of which more in the end.)

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 qualifications 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. Doth not reason and con-
science tell you, that if you dare venture on so high a work
as this, you should spare no pains to befitted to perform it?
It is not now and then an idle snatch, or taste of studies
that will serve to make a sound divine. I know that lazi-
ness hath lately learned to pretend the lowness of all our
studies, and how wholly, and only the Spirit must qualify
and assist us to the work : and so, as Salvian saith in an-
other case, (lib. iv. p. 134,) ' authorem qnodammodo sui
sceleris Deum faciunt :' As if God commanded us the use
of the means, and then would warrant 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 shew us his
counsels, while we think of no such matter, but are rootino-
in the earth. O that men should dare so sinfully by their
laziness to quench the Spirit ; and then pretend the Spirit
for the doing of it. * Quis unquam,' (saith he beforemen-
tioned,) ' crederet usque in hanc contumeliam Dei, progres-

58 GILDAS SALVIANUS:

suram esse humanse cupiditatis (ignaviae) audaciam? ut id
ipsum in quo Christo injuriam faciunt, dicant se ob Christi
nomen esse facturos? O inestimabile facinus et prodigio-
sura !' God hath required of us that we be " not slothful
in business, but fervent in spirit, serving the Lord." (Rom.
xii. 11.) Such we must provoke our hearers to be, and.
such we must be ourselves. O therefore, brethren, lose no
time : study, and pray, and confer, and practise ; for by
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 weak-
ness. " As man is, so is his strength." (Judges viii. 21.)

4. Moreover, take heed to yourselves, lest your example
contradict your doctrine, and lest you lay such stumbling-
blocks before the blind, as may be the occasion of their ruin ;
lest you may unsay that with your lives, which 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 peo-
ple in private, that which we have been speaking to them
from the word of God in public ; because we cannot be at
hand to manifest their folly : but it will much more hin-
der, if we contradict ourselves, and if your actions give your
tongue the lie, and if you build up an hour or two with your
mouths, and all the 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, surly, lordly word ; one needless con-
tention, one covetous action may cut the throat of many a
sermon, and blast the fruit of all that you have been doing.
Tell me, brethren, in the fear of God, do you regard the suc-
cess of your labours, or do you not? Do you long to see it
upon the souls of your hearers ? [f you do not, what do you
preach for, what do you study, and what do you call your-
selves 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 la-
bours, 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 carriage, no not for the
winning of souls, and attaining the end of all your labours i

THE REFORMED PASTOR. 59

You much regard the 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 in those ministers that make such a
disproportion between their preaching and their living, that
they will 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 the matter is
holy and of weight); but they make nothing of misplacing
affections, words and actions in the course of their lives. O
how curiously have I heard some men preach, and how care-
lessly have I seen them live ! They have been so accurate as
to the wordy part in their own preparations, that seldom
preaching seemed a virtue to them, that their language might
be the more polite, and all the rhetorical jingling writers,
they could meet with, were pressed to serve them for the
adorning of their style, and gawds were oft their chiefest
ornaments. They were so nice in hearing others, that no
man pleased them that spoke as he thought, or 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, so it were not so palpably gross
as to dishonour them ! They that preached precisely, would
not live precisely ! What difference between their pulpit
speeches and their familiar discourse ! They that are most
impatient of barbarisms, solecisms, and paralogisms in a
sermon, can easily tolerate them in their conversations.

Certainly, brethren, we have very great cause to take heed
what we do, as well as what we say : If we 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 in our deed we may be blessed." (James i. 25.) As our
people must be " doers of the word, and not hearers only ;"
so we must be doers and not speakers only, lest we be " de-
ceivers of ourselves." (James i. 22.) A practical doctrine
must be practically preached. We must study as hard how
to live well, as how to preach well. We must think and

60 GILDAS SALVIANUS :

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 them, I know these are your thoughts,
or else they are naught and to no purpose, 'How should I get
within them ? And what shall I say that is likely most effec-
tually to convince them, and convert them, and tend to their
salvation?' And should you not diligently bethink yourselves,
' How shall I live, and what shall T say and do ; and how shall
J dispose of all that I have, as may most probably tend to the
saving of men's souls?' Brethren, if saving souls be your
end, you will certainly intend it as well out of the pulpit as
in it ! If it be your end, you will live for it, and contribute
all your endeavours to attain it : and if you do so, you will
as well ask concerning the money in your purse, as the words
of your mouth, ' Which way should I lay it out for the great-
est 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 ! And then we
should see that fruit of your labours which is never else likely
to be seen. If you intend the end of the ministry in the
pulpit only, then it seems you take yourselves for ministers
no longer than you are there ; and then I think you are un-
worthy to be esteemed such at all.

III. Having shewed you in four particulars, how it is that
we must take heed to ourselves, and what is comprised in this
command; I am next to give you the reasons of it, which I
entreat you to take as so many motives to awaken you to
your duty, and thus apply them as we go.

1. You have heaven to win or lose yourselves, and souls
that must be happy or miserable for ever ; and therefore it
concerneth you to begin at home, and take heed to yourselves
as well as unt<5 others. Preaching well may succeed to the
salvation of others without the holiness of your own hearts
or lives ; it is possible at least, though less usual ; but it is
impossible it should serve to save yourselves : Many shall
say at that day, " Lord, have we not prophesied in thy name ?"
(Matt. vii. 22,) who shall be answered with, " I never knew
you, depart from me ye that work iniquity." (ver. 23.) O
sirs, how many men have preached Christ, and perished for
want of a saving interest in him ! How many that are now
in hell, have told their people of the torments of hell, and

THE REFORMED PASTOR. (Jl

have warned them against it! How many have preached of
the wrath of God against sinners, that are now feeling it.

what sadder case can there be in the world, than for a man
that made it his very trade and calling to proclaim salvation,
and to help others to attain it, yet after all to be himself shut
out! Alas! that ever we should have many books in our
libraries that tell us the way to heaven ; that we should spend
so many years in reading those books, and studying the
doctrine of eternal life, and yet for all this to miss it! That
ever we should study and preach so many sermons of salva-
tion, and yet fall short of it ! — so many sermons of damna-
tion, and yet fall into it ! And all because we preached so
many sermons of Christ while we neglected him; of the
Spirit, while we resisted it ; of faith, while we did not heartily
believe ; of repentance and conversion, while we continued
in the state of flesh and sin ; and of a heavenly life, while
we remained carnal and earthly ourselves. If we will be
divines only in tongues 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 fur ever.
Believe it, sirs, 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 king-
dom of grace, to light others in, and will not go in your
selves, when you are burnt to the snuff, you will go out with
a stink, and shall knock in vain at the gates of glory, that
would not enter at the door ox grace. You shall then find
that your lamps should have had the oil of grace as well as
of ministerial gifs ; of holiness as well as of doctrine, if you
would have had a part in the glory which you preached. Do

1 need to tell you that preachers of the Gospel must be
judged by the Gospel; aiW.' 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 clericus,' when there
is wanting the ' credidit et vixit ut Christianus?' Alas, it
will not be ; you know it will not ! Take heed therefore to
yourselves for your own sakes ; seeing you have souls to save
or lose as well as others.

2. Take heed to yourselves, for you have a depraved
nature, and sinful inclinations as well as others. If innocent

f)2 GILDAS SALVIANUS :

Adam had need of heed, and lost himself and us for want
of it, how much more need have we ! Sin dwelleth in us,
when we have preached never so much against it : one de-
gree prepareth the heart for another, and one sin inclineth
the mind to more. If one thief be in the house, he will let
in the rest, because they have the same disposition and de-
sign. A spark is the beginning of a flame; and a small
disease may bring a greater. A man that knows himself to
be purblind, should take heed to his feet. Alas ! even in
our hearts, as well as in our hearers, there is an averseness
to God, a strangeness to him, unreasonable and almost un-
ruly passions. In us there is at the best the remnants of pride,
unbelief, self-seeking, hypocrisy, and all the most hate-
ful, deadly sins. And doth it not then concern us to take
heed? Is so much of the fire of hell yet unextinguished,
that at first was kindled in us ? Are there so many traitors
in our hearts, and is it not time for us to take heed ? You
will scarce let your little children go themselves while they
are weak, without 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 ! How small a matter
will cast us down, by enticing us to folly ; or kindling our
passions and inordinate desires, by perverting our judgments,
or abating our resolutions, and cooling our zeal, and dulling
our diligence ! Ministers are not only sons of Adam, but
sinners against the grace of Christ, as well as others, and so
have increased their radical sin. Those treacherous hearts
will one time or other deceive you, if you take not heed.
Those sins that seem 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 such infirmities should take
heed to themselves, and be careful in the dieting and usage
of their souls.

3. And the rather also, take heed to yourselves, because
such works as ours do put men on greater use and trial of
their graces, and have greater temptations, than most other
men. Weaker gifts and graces may carry a man out in a
more even and laudable course of life, that is not put to so
great trials. Smaller strength may serve for lighter works
and burdens. But if you venture on the great undertakings
of the ministry, if you will lead on the troops of Christ

THE REFORMED PASTOR. 63

against the face of Satan and his followers ; if you will en-
gage yourselves against principalities and powers, and spiri-
tual wickednesses in high places ; if you undertake to rescue
captivated sinners, and to fetch men out of the devil's paws ;
do not think that a heedless, careless minister is fit for 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 will think to go through such
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 by experience,
that many men that lived as private Christians, in good re-
putation for parts and piety, when they have taken upon
them either military employment, or magistracy, where the
work was above their parts, and temptations did overmatch
their strength, they have proved scandalous disgraced men.
And we have seen some private Christians of good note, that
having thought too highly of their own parts, and thrust
themselves into the ministerial office, they have been empty
men, and alway burdens to the church, and worse than some
that we have endeavoured to cast out. They might have
done God more service in the station of the higher rank of
private men, than they do among the lowest of the ministry.
If you will venture into the midst of the enemies, and bear
the burden and heat of the day, take heed to yourselves.

4. And the rather also, take heed to yourselves ; because
the tempter will make his first or sharpest onset upon you.
If you will be the leaders against him, he will spare you no
further than God restraineth him. Hebeareth you the great-
est malice, that are engaged to do him the greatest mischief.
As he hateth Christ more than any of us, because he is the
General of the field, and the " Captain of our salvation,"
and doth more than all the world besides against the king-
dom of darkness ; so doth he hate the leaders under him,
more than the common soldiers on the like account (in their
proportion) ; he knows what a rout he may make among the
rest, if the leaders fall before their eyes. He hath long tried
that way of fighting, neither against great or small compara-
tively, but these ; and of smiting the shepherds, that he
may scatter the flock ; and so great hath been his success
this way, that he will follow it on as far as he is able. Take
heed therefore, brethren, for the enemy hath a special eye

04 GILDAS SALVIANUS:

upon you. You shall have his most subtle insinuations, and
incessant solicitations, and violent assaults. As wise and
learned as you are, take heed to yourselves lest he overwit
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 un-
discerned, and cheat you of your faith or innocence, and
you shall not know that you have lost it ; hay, 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 offering you his bait : and his bait
shall be so fitted to your temper and disposition, that he will
be sure to find advantages within you, and make your own
principles and inclinations to betray you; and whenever he
ruineth you, he will make you the instruments of your own
ruin. 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 will bring them.'
He will glory against Jesus Christ himself, and say, ' These
are thy champions ! I can make thy chiefest servants to
abuse thee ; I can make the stewards of thy household .un-
faithful.' If he did so insult against God upon a false sur-
mise, and tell him he could make Job to curse him to his
face, what would he do if he should indeed prevail against
us? And at last he will insult as much over you, that ever
he L'ould draw you to be false to your great trust, and to
blemish your holy profession, and to do him so much service
that was your enemy. O do not so far gratify Satan ! do
not make him so much sport: do not suffer him 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.

5. Take heed to yourselves also, because there are many
eyes upon you, and therefore there will be many observers of
your falls. You cannot miscarry but the world will ring of
it. The eclipses of the sun by day-time are seldom without
witnesses. If you take yourselves for the lights of the
churches, you may well expect that men's eyes should be
upon you. If other men may sin without observation, so

THE REFORMED PASTOR. 05

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 so
have greater helps than others, at least for the restraining of
your sin. Though they may do it with a malicious mind, yet
you have the advantage by 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 ! He that is
drunk, is drunk in the night; and he that sleepeth, doth sleep
in the night. (1 Thess. v. 7.) What fornicator so impudent as
to sin in the open streets while all look on? Why consider
that you are still in the open light ; even the light of your own
doctrine will disclose your evil doings. While you are as
lights set upon a hill, look not to lie hid. (Matt. v. 14.) Take
heed therefore to yourselves, and do your works as those that
remember that the world looks on them, and that with the
quicksighted eye of malice, ready to make the worst of all,
and to find the smallest fault where it is, and aggravate it
where they find it, and divulge it, and make it advantageous
to their designs ; and to make faults where they cannot find
them. How cautiously then should we walk before so many
illminded observers !

6. Take heed also to yourselves; for your sins have more
heinous aggravations than other men's : It is noted among
king Alphonsus's sayings, That a great man cannot commit
a small sin : we may much more 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
in another.

(I.) You are more likely than others to sin against know-
ledge, because you have more than they. At least you sin
against more light or means of knowledge. 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 negli-
gence, or self-seeking to betray men's souls? You know
your Master's will, and if you do it not, shall be beaten with
many stripes. There must needs, therefore, be the more wil-
fulness, by how much there is the more knowledge. If you
sin, it is because you will sin.

(2.) Your sins have more hypocrisy in them than other
men's, by how much the more you have spoken against them.

VOL. XIV. F

()(> GILDAS SALVIANUS I

O what a heinous thing it is in us, to study how to disgrace
sin to the utmost, and make it as odious to our people as we
can ; and when we have done, to live in it, and secretly
cherish that which we openly disgrace ! What vile hypo-
crisy it is, to make it our daily business to cry it down, and
yet to keep it ; to call it publicly all to naught, and privately
to make it our bed-fellow and companion; to bind heavy
burdens for 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 dissemblingly speak it? If you did,
why would you keep it and commit it? O bear not that
badge of the miserable Pharisees ! " They say, but do not."
Many a minister of the Gospel will be confounded, and not
able to look up, by reason of this heavy charge of hypocrisy.

(3.) Moreover, your sins have more perfidiousness in
them than other men's. You have more 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 declared the terrors of the
Lord ? All these did imply that you renounced it your-
selves. Every sermon that you preached against it, every
private exhortation, every confession of it in the congrega-
tion, did lay an engagement upon you to forsake it. Every
child that you have baptized and entered into the covenant
with Christ, and every administration of the Supper of the
Lord, wherein you called men to renew their covenant, did
import your own renouncing of the flesh and the world, and
your engagement unto Christ. How often and how openly
have you borne witness of the odiousness and damnable na-
ture of sin? and yet will you entertain it against all these
professions and testimonies of your own ? O what treachery
is it to make such a stir in the pulpit against it, and after
all to entertain it in the heart, and give it the room that is
due to God, and even prefer it before the glory of the saints !
Many more such aggravations of your sins might be men-
tioned ; but as we haste over these, so we must pass them
by through our present haste.

7. Take heed to yourselves ; for the honour of your Lord
and Master, and of his holy truth and ways, doth lie more

THE REFORMED PASTOR. 67

on you than on other men. As you may do him more ser-
vice, so always more disservice than others. The nearer
men stand to God, the greater dishonour hath he by their
miscarriages ; and the more will they be imputed by foolish
men, to God himself. The heavy judgment was threatened
and executed on Eli and on his house, because they " kick-
ed at his sacrifice and offering." (1 Sam. ii. 29.) " For
therefore was the sin of the young men great before the
Lord, for men abhorred the offering of the Lord." (verse 17.)
It was that great aggravation of " causing the enemies of
the Lord to blaspheme," which provoked God to deal more
sharply with David, than else he would have done. (2 Sam.
xii. 11 — 14.) If you are indeed Christians, the glory of God
is 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 reproached for
your sakes ? To see men point to you, and say, ' There goes
a covetous priest, a secret tippler, a scandalous man ; these
are they that preach for strictness, when themselves can
live as loose as others ; they condemn us by their sermons,
and condemn themselves by their lives : for all their talk,
they are as bad as we.' O, brethren, could your hearts en-
dure 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 reproach for your misdoings? If one of you
that is a leader of the flock should but once be ensnared in
a scandalous crime, there is scarcely a man or woman that
seeketh diligently after their salvation, within the hearing:
of it, but besides the grief of their hearts for your sin, they
are likely to have it cast in their teeth by the ungodly about
them, though they never so much detest and lament it. The
ungodly husband will tell his wife, and the ungodly parents
will tell their children, and neighbours and fellow-servants
will be telling one another of it, and saying, 'These are
your godly preachers : you may 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 perhaps
hear for your sakes. " It must needs be that offences come ;
but woe to that man by whom the offence cometh." (Matt.

68 GILDAS SALVIANUS :

xviii. 7.) O take heed, brethren, in the name of God, of
every word that you speak, every step that you tread, for
you bear the ark of the Lord ; you are entrusted with his
honour, and dare you let it fall, and cast it into the dirt? If
you " that know his will, and approve the things that are
more excellent, being instructed out of the law, and being
confident that you yourselves are guides of the blind, and
lights to them that are in darkness, instructors of the fool-
ish, teachers of babes :" if you, I say, should live contrary
to your doctrine, and " by breaking the law, dishonour God,
the name of God will be blasphemed among the ignorant
and ungodly through you." (Rom. ii. 19 — 24.) And you
are not unacquainted with that standing decree of Heaven,
"Them that honour me, I will honour: and they that de-
spise me, shall be lightly esteemed." (1 Sam. ii. 30.) Never
did man dishonour God, but it proved the greatest disho-
nour to himself. God will find out ways enough to wipe
off all that can be cast upon him ; but you will not so easily
remove the shame and sorrow from yourselves.

8. Take heed to yourselves ; for the souls of your hear-
ers, and the success of your labours do very much depend
upon it. God useth to fit men for great works before he
will make them his instruments in accomplishing them. He
useth to exercise men in those works that they are most
suited to. If the work of the Lord be not soundly done
upon your own hearts, how can you expect that he should
bless your labours for the effecting it in others ? He may do
it if he please, but you have much cause to doubt whether he
will. I shall here shew you some particular reasons under this
last, which may satisfy you, that he who would be a means
of saving others, must take heed to himself, and that God
doth more seldom prosper the labours of unsanctified men.

(1.) Can it be expected that God will bless that man's
labour (I still mean comparatively, as to other ministers)
who worketh not for God, but for himself? Now this is the
case of every unsanctified man. None but the upright do
make God their chief end, and do all or any thing heartily
for his honour : they make the Ministry but a trade to live
by: they choose it rather than another calling, because
their parents did destine them to it, and because it is a
pleasant thing to know ; and it is a life wherein they
have more opportunity to furnish their intellects with all

THE REFORMED PASTOR. 6.9

kinds of science ; and because it is not so toilsome to the
body, to those that have a will to favour their flesh ; and
because it is accompanied with some reverence and respect
from men; and because they think it a fine thing to be
leaders and teachers, and have others depend on them, and
receive the law at their mouth; and because it affordeth
them a competent maintenance. For such ends as these are
they ministers, and for these do they preach ; and were it
not for these, and such as these, they would soon give over.
And can it be expected that God should much bless the la-
bours of such men as these? It is not Him they preach for,
but for themselves, and their own reputation or gain : not
Him, but themselves, that they seek and serve ; and there-
fore no wonder if he leave them to themselves for the suc-
cess, and if their labours have no greater a blessing than
themselves can give them, and the word reach no further
than their own strength is able to make it reach.

(2.) Can you think that he is likely to be as successful as
others, that dealeth not heartily and faithfully in his work,
and never soundly believeth what he saith, and never is
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? It cannot be. A kind of
seriousness indeed he may have, such as proceedeth from a
common faith, or opinion that the word is true, and is actu-
ated by a natural fervour, or by selfish ends ; but the seri-
ousness and fidelity of a sound believer, that ultimately in-
tendeth the glory of God and men's salvation, this he hath
not. O, sirs, all your preaching and persuading of others
will be but dreaming and trifling hypocrisy, till the work be
thoroughly done upon yourselves. How can you set your-
selves day and night to a work that your carnal hearts are
averse from ? How can you call out with serious fervour
upon poor sinners to repent and come to God, that never
repented or came in yourselves? How can you heartily fol-
low poor sinners with importunate solicitations, to take
heed of sin, and to set themselves to a holy life, that never
felt yourselves the evil of sin, or the worth of holiness ? I
tell you, 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 so likely to speak feelingly to others,
nor to help others to the feeling of them. How can you

70 GILDAS SALVIANUS :

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 turn and live, that never had so
much compassion on your own soul, as to do thus much for
yourselves? What! can you love other men better than
yourselves ? and have pity on them, while you have none
upon yourselves ? Sirs, do you think they will be hearty
and diligent to save men from hell, that be not heartily per-
suaded that there is a hell ? Or to bring men to heaven, that
do not sincerely believe that there is such a thing ? As Cal-
vin saith on my text ; ' Neque enim aliorum salutem sedulo
unquam curabit, qui suam negligit.' He that hath not so
strong a belief of the word of God, and the life to come, as
will take off his own heart from the vanities of this world,
and set him upon a resolved diligence for salvation, I can-
not expect that he should be faithful in seeking the salva-
tion of other men. Surely he that dare damn himself, dare
let others alone in the way to damnation ; and he that will
sell his Master, with Judas, for silver, will not stick to make
merchandise of the flock; and he that will let go his hopes
of heaven rather than he will leave his worldly and fleshly
delights, I think will hardly leave these for the saving of
others. In reason we may conceive, that he will have no
pity on others, that is wilfully cruel to himself; and that he
is not to be trusted with other men's souls, that is unfaithful
to his own, and will sell it to the devil for the short plea-
sures of sin. I confess that man shall never have my con-
sent to have the care and charge of others, and to oversee
them in order to their salvation, that takes no heed to him-
self, but is careless of his own (except it were in case of ab-
solute necessity, 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, that is a servant of Satan
himself? And will he do any great harm to the kingdom of
the devil, that is himself a member and subject of that king-
dom? And will he be true to Christ that is in covenant
with his enemy, and Christ hath not his heart ? Why this is
the case of every unsanctified man, of what cloth soever his
coat be made. They are the servants of Satan, and the sub-
jects of his kingdom ; it is he that ruleth in their hearts ;
and are they like to be true to Christ that are ruled by the
devil? What prince chose the friends and voluntary ser-

THE REFORMED PASTOR. 7 I

vants of his enemy to lead his armies in war against him?
This is it that hath made so many preachers of the Gospel
to be enemies to the work of the Gospel which they preach.
No wonder if such be secretly girding at the holy obedience
of the faithful ; and while they take on them to preach for a
holy life, if they cast reproaches on them that use it ! O
how many such traitors have been in the church of Christ
in all ages, that have done more against him under his
colours, than they could do in the open field ; that have
spoken well of Christ, and Scripture, and godliness in the
general, and yet slily and closely do what they can to bring
it into disgrace, and make men believe that those that set
themselves to seek God with all their hearts, are but a com-
pany of hypocrites, or self-conceited fantastical fellows :
and what they cannot for shame speak that way in the
pulpit, they will do in secret amongst their companions.
How many such wolves have been set over the sheep, be-
cause they had sheep's clothing ; pretending to be Chris-
tians, and as good as others ! If there were a traitor among
the twelve in Christ's family, no marvel if there be many
now. It cannot be expected that a 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 they live civilly, and preach plausibly, and
have the outside of an easy, cheap religiousness? They
may be as fast in the devil's snares by worldliness, pride, a
secret distaste of diligent godliness, or by an unsound heart
that is not rooted in the faith, nor unreservedly devoted to
God in Christ, as any others are by drunkenness, unclean-
ness, a.nd such disgraceful sins. Publicans and harlots do
sooner come to heaven than Pharisees, because they are
sooner convinced of their sin and misery.

And though many of these men may seem excellent
preachers, and cry down sin as loud as others, yet is it all
but an affected fervency, and too commonly but a mere un-
effectual bawling. For he that cherisheth it in his own
heart, doth never fall upon it in good sadness in others. I
know that a wicked man may be more willing of another's
reformation than his own, and may thence have a kind of
real earnestness in dissuading them from it ; because he can
preach against sin at easier rates than he can forsake it,
and another man's reformation may stand with his own en

72 GILDAS SALVIANUS :

joyments of his lusts. And therefore a wicked minister, or
parent, may be earnest with his people or family to mend,
because they lose not their own sinful profits or pleasures
by another's reformation, nor doth it call them to that self-
denial as their own doth. But yet for all this, there is none
of that zeal, resolution and diligence, as is in all that are
true to Christ. They set not against sin as the enemy of
Christ, and as that which endangereth their people's souls.
A traitorous commander, that shooteth nothing against the
enemy but powder, may cause his guns to make as great a
sound or report, as some that are laden with bullets ; but
he doth no hurt to the enemy by it. So one of these men
may speak loud, 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 the purpose, that it is his dearest treasure ;
though not as sin, yet the matter of it is, as it affordeth de-
light to his sensual desires. So that you may see, that an
unsanctified man is very unfit to be a leader in Christ's
army, who loveth the enemy ; and to draw others to re-
nounce the world and the flesh, who cleaveth to them him-
self as his chief good.

(4.) And it is not a very likely thing that the people will
regard much 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 as he speaks. They
will hardly believe a man that seemeth not to believe him-
self. If a man bid you run for your lives, because a bear, or
an enemy is at your backs, and yet do not mend his pace him-
self in the same way, you will be tempted to think that he is
but in jest, and there is really no such danger as he pretends.
When preachers tell people of a necessity of holiness, and
that without it no man shall see the Lord, and yet remain
unholy themselves, the people will think 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 voices against sin, before
men will believe that there is any such harm or danger in it
as you talk of, as long as they see the same man that re-
proacheth it, to put it in his bosom and make it his delight.

THE REFORMED PASTOR. 73

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 more apt
to believe their sight than their hearing, as being the more
perfect sense. All that a preacher doth is a kind of preach-
ing : and when you live a covetous or a careless life, you
preach these sins to your people by your practice. When
you drink, or game, or prate away your time in vain dis-
course, they take it as if you told them. ' Neighbours, this is
that life that you should all live j you may venture on this
course without any danger.' If you are ungodly, and teach
not your families the fear of God, nor contradict the sins of
the company you come into, nor turn the stream of their vain
talking, nor deal with them plainly about the matters of their
salvation, they will take it as if you preached to them that
such things are needless, and they may boldly do so as well
as you. Yea, and you do worse than all this ; for you teach
them to think ill of others that are better. How many a
faithful minister aud private man is hated and reproached
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 dangers,
and duty, and make so much stir about these matters ;
when such or such a minister that is as great a scholar as you,
and as good a preacher as you, will be merry and jest with
us, and let us alone, and never trouble themselves or us with
such discourse. These busy fellows can never be quiet, but
make more ado than needs ; and love to fright men with talk
of damnation, when sober, learned, peaceable divines can be
quiet, and live with us like other men.' This is the very
thoughts and talk of people, which your negligence doth oc-
casion. They will give you leave to preach against their sins
as much as you will, and talk as much for godliness in the pul-
pit, so you will but let them alone afterwards, and be friendly
and merry with them when you have done, and talk as they
do, and live as they, and be indifferent with them in your
conscience and your conversation. For they take the pulpit
to be but as a stage ; a place where preachers must shew
themselves and play their parts ; where you have liberty to
say what you list for an hour : and what you say, they much
regard not, if you shew them not by saying it personally to

74 GILDAS SALVIANUS :

their faces, that you were in good earnest, and indeed did
mean them. Is that man therefore likely to do much good,
or fit to be a minister of Christ, that will speak for him an
hour, and by his life will preach against him all the week
besides ; yea, and give his public words the lie ?

And if any of the people be wiser than to follow the ex-
amples of such men, yet the loathsomeness of their lives will
make their doctrine the less effectual. 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 dingy hands. Take heed therefore to
yourselves, if ever you mean to do good to others.

(5.) Lastly consider, whether the success of your labours
depend not on the grace and blessing of the Lord : and
where hath he made any promise of his assistance and bless-
ing to ungodly men ? If he do promise Ma 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 with them, that he will put his Spirit upon them, and
his word into their mouths, and that Satan shall fall before
them as lightning from heaven. But where is there any such
promise to the ungodly, that are not the children of the pro-
mise ? Nay, do you not rather by your abuse of God, pro-
voke him to forsake and blast your endeavours ? at least, as
to yourselves, though he may bless them to his chosen. For
I do not all this while deny, but that God may often do good
to his church by wicked men, but not so ordinarily nor emi-
nently as by his own.

And what I have said of the wicked themselves, doth
hold in part of the godly while they are scandalous and back-
sliding, proportionably according to the measure of their
sin. So much for the reasons.

CHAPTER II.

IV. Having shewed you, what it is to take heed to our-
selves, and why it must be done ; I am next to shew you,
what it is to " Take heed to all the flock," and wherein it
doth consist, and must be exercised. It was first necessary
to take into consideration, What we must be, and what we
must do for our own souls, before we come to that which must

THE REFORMED PASTOR. 75

be done for others: ' Ne quis aliovum vulneia medendo ad
salutem, ipse per negligentiam suee salutis intumescat, ne
proximos juvando, se deserat ; ne alios erigens, cadat,' saith
Gregor. M. de cur. past. 1. 4. Yea, lest all his labours come
to nought, because" his heart and life is nought that do per-
form them. ' Nonnulli enim sunt qui solerti cura spiritualia
preecepta perscrutantur, sed quse intelligendo penetrant, vi-
vendo conculcant : repente docent quse non opere, sed medi-
tatione didicerunt : et quod verbis praedicant, moribus im-
pugnant; unde fit ut cum pastor per abrupta graditur, ad prse-
cipitium grex sequatur.' Idem ib. li. 1, cap. 2. When we
have led them to the living waters, if we muddy it by our
filthy lives, we may lose our labour, and yet they be never
the better. ' Aquam pedibus perturbare, est sanctamedita-
tionis studia male vivendo corrumpere, inquit.' Idem. Ibid.
Before we speak of the work itself, we must begin with
somewhat that is implied and presupposed.

And 1 . It is here implied, that every flock should have their
ovm pastor (one or more) and every pastor his own flock. As
every troop or company in a regiment of soldiers must have
their own captain and other officers, and every soldier know
his own commanders and colours : so is it the will of God,
that every church have their own pastors, and that all
Christ's disciples " do know their teachers that are over them
in the Lord." (1 Thess. v. 12, 13.) The Universal Church of
Christ must consist of particular churches guided by their
own overseers ; and every Christian must be a member of
one of these churches ; except those that upon embassages,
travels, or other like cases of necessity, are deprived of this
advantage. " They ordained them elders in every church."
(Acts xiv. 23 ; so Tit. i. 5.) And in many places this is
clear. Though a minister be an officer in the Universal
Church, yet is he in a special manner the overseer of that
particular church which is committed to his charge. As he
that is a physician in the Commonwealth, may yet be the
• Medicus vel Archiater cujusdam civitatis,' and be obliged to
take care of that city, and not so of any other : so that though
he may and ought occasionally to do any good he can else-
where, that may consist with his fidelity to his special charge
(when an unlicensed person may not) ; yet is he first obliged
to that city, and must allow no help to others that must oc-
casion a neglect of them, except in extraordinary cases,

76 GILDAS SALVIANUS :

where the public good requireth it : so is it betwixt a pas-
tor and his special flock. When we are ordained ministers
without a special charge, we are licensed and command-
ed to do our best for all, as we shall have a call for the
particular exercise : but when we have undertaken a parti-
cular charge, we have restrained the exercise of our gifts and
guidance so especially to that, that we may allow others no
more than they can spare, of our time and help, except where
the public good requireth it, which must be first regarded.
From this relation of pastor and flock, arise all the duties
which mutually we owe. As we must be true to our trust,
so must our people be faithful to us, and obey the just di-
rections that we give them from the word of God.

2. When we are commanded " to take heed to all the
flock;" it is plainly implied, that flocks must be no greater
regularly and ordinarily than we are capable of overseeing or
taking heed of. That particular churches should be no greater,
or ministers no fewer, than may consist with a taking heed
to all ; for God will not lay upon us natural impossibilities.
He will not bind men on so strict account as we are bound,
to leap up to the moon, to touch the stars, to number the
sands of the sea. If it be the pastoral work to oversee and
take heed to all the flock, then surely there must be such a
proportion of pastors assigned to each flock, or such a num-
ber of souls in the care of each pastor, as he is able to take
such heed to as is here required. Will God require of one
Bishop to take the charge of a whole county, or of so many
parishes or thousands of souls, as he is not able to know or
to oversee ? Yea, and to take the sole government of them,
while the particular teachers of them are free from that un-
dertaking ? Will God require the blood of 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 prelates ! This were
to impose on them a natural or unavoidable necessity of be-
ing damned. Is it not therefore a most doleful case that
learned, sober men should plead for this as a desirable pri-
vilege ; or draw such a burden wilfully on themselves ; and
that they tremble not rather at the thoughts of so great an
undertaking ? O happy had it been for the church, and
happy for the bishops themselves, if this measure that is in-
timated by the apostle here had been still observed. And the

THE REFORMED PASTOR. 77

diocese 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 mul-
tiplied, and the number of overseers proportioned so far to the
number of souls, that they might not have let the work be un-
done, while they assumed the empty titles, and undertook im-
possibilities ! And that they had rather prayed the Lord of the
harvest to send forth more labourers, even so many as had
been proportioned to the work ; and not to have undertaken all
themselves. I should scarcely commend the prudence or hu-
mility of that labourer (let his parts in all other respects be
never 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 also earnestly contend
for this prerogative.

Object. ' But there are others to teach, though one only
have had the rule.'

Answ. Blessed be God it was so ; and no thanks to some
of them. But is not government of great concernment to
the good of souls, as well as preaching ? If not, then what
matter is it for church-governors ? If it be, then they that
nullify it by undertaking impossibilities, do go about to ruin
the churches, and themselves. If only preaching be neces-
sary, 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 to be his work that is naturally incapable of per-
forming it ! He that will command an army alone, may as
well say, It shall be destroyed for want of command: and the
schoolmaster that will oversee or govern all the schools in
the county alone, may as well say plainly, they shall be all
ungoverned : and the physician who will undertake the
guidance of all the sick people in a whole nation or county,
when he is not able to visit or direct the hundredth man of
them, may as well say, Let them perish !

Object. ' But though they cannot rule them by themselves,
they may do it by others.'

Answ. The nature of the pastoral work is such as must
be done by the pastor himself. He may not delegate a man
that is no pastor to baptize, or administer the Lord's-supper,

78 GILDAS SALVIANUS :

or to be the teacher of the church : no more may he commit
the government of it to another. Otherwise by so doing he
makes that man the bishop, if he make him the immediate
ruler and guide of the church : and if a bishop may make
each presbyter a bishop, so he do but derive the power from
him, then let it no more be held unlawful for them to govern,
or to be bishops. And if a prelate may do it, it is likely Christ
or his apostles might, and have done it ; for as we are to
preach in Christ's name, and not in any man's ; so it is likely
that we must rule in his name. But of this somewhat more
anon.

Yet still, it must be acknowledged, that in case of neces-
sity, where there are not more to be had, one man may un-
dertake the charge of more souls than he is able well to
oversee particularly. But then he must only undertake to
do what he can for them, and not to do all that a pastor or-
dinarily ought to do. And this is the case of some of us
that have greater parishes than we are able to take that
special heed to as their state requireth. I must profess for
my own part, I am so far from their boldness that dare ven-
ture on the sole government of a county, that I would not
for all England, have undertaken to have been one of the two
that should do all the pastoral work that God enjoineth to
that one parish where I live, had I not this to satisfy my
conscience, that through the church's necessities more cannot be
had, and therefore I must rather do what I can, than leave all
undone, because I cannot do all. But cases of unavoidable
necessity, are not to be the standing condition of the church ;
or at least, it is not desirable that it should so be. O happy
Church of Christ, were the labourers but able and faithful,
and proportioned in number to the number of souls ; so that
the pastors were so many, or the particular flocks or churches
so small, that we might be able to take heed to all the flocks.

Having told you these two things that are here im-
plied; I come next to the duty itself that is expressed. And
this taking heed to all the flock in general is, a very great
care of the whole and every part, with great watchfulness and
diligence in the use of all those holy actions and ordinances which
God hath required us to use for their salvation.

More particularly : this work may be considered, — (1.) In
respect to the subject matter of it. — (2.) Its object. — (3.)

THE REFORMED PASTOR. 79

The work itself, or the actions which we must perform. —
(4.) The end which we must intend.

I shall begin with the last, as being first in our intention,
though last attained.

I. The ultimate end of our pastoral oversight, is that
which is the ultimate end of our whole lives ; even the pleasing
and glorifying of God, to which is connexed the glory of the
human nature also of Christ, and the glorification of his
church, and of ourselves in particular : and the nearer ends
of our office, are the sanctification and holy obedience of the
people of our charge ; their unity, order, beauty, strength,
preservation and increase ; and the right worshipping of
God, especially in the solemn assemblies. By which it is
manifest, that before a man is capable of being a true pastor
of a church, according to the mind of Christ, he must have
so high an estimation of these things, as to make them the
great and only end of his life.

1. That man therefore, that is not himself taken up with
the predominant love of God, and is not himself devoted to
him, and doth not devote to him all that he hath, and can do ;
that man that is not in the habit of pleasing God, and making
him^the centre of all his actions, and living to him as his
God and happiness : that is, that man that is not a sincere
Christian himself, is utterly unfit to be a pastor of a church.
And if we be not in a case of desperate necessity, the
church should not admit such, so far as they can discover
them. Though to inferior common works (as to teach the
languages, and some philosophy, to translate Scriptures, &c.)
they may be admitted. A man that is not heartily devoted
to God, and attached to his service and honour, will never
set heartily about the pastoral work: nor indeed can he pos-
sibly (while he remaineth such) do one part of that work,
no, nor of any other, nor speak one word in Christian since-
rity ; for no man can be sincere in the means, that is not so
in his intentions of the end. A man must heartily love God
above all, before he can heartily serve him before all.

2. No man is fit to be a Minister of Christ that is not of
a public spirit as to the Church, and delighteth not in its
beauty, and longeth not for its felicity : as the good of the
Commonwealth must be the end of the magistrate, (his nearer
end,) so must the felicity of the Church be the end of the

80 GILDAS SALVIANUS!

pastors of it. So that we must rejoice in her welfare, and
be willing to spend and be spent for her sake.

3. No man is fit to be a pastor of a church that doth not
set his heart on the life to come, and regard the matters of
everlasting life, above all the matters of this present life ;
and that is not sensible in some measure how much the ines-
timable riches of glory are to be preferred to the trifles of the
world. For he will never set his heart on the work of men's
salvation, that doth not heartily believe and value that sal-
vation.

4. He thatdelighteth not in holiness, hateth not iniquity,
loveth not the unity and purity of the church, and abhorreth
not discord and divisions; and taketh not pleasure in the
communion of saints, and the public worship of God with
his people, is not lit to be a pastor of a church : for none of
all these can have the true ends of a pastor, and therefore
cannot do the work. For of what necessity the end is to the
means, and in relations, is easily known.

II. The subject matter of the Ministerial work, is in ge-
neral, spiritual things, or matters that concern the pleasing of
God, and the salvation of our people. It is not about tem-
poral and transitory things. It is a vile usurpation of the
pope, and his prelates to assume the management of the tem-
poral sword, and immerse themselves in the businesses of the
world ; to exercise the violent coercion of the magistrate,
when they should use only the spiritual weapons of Christ.
Our business is not to dispose of commonwealths, nor to
touch men's purses or persons by our penalties ; but it con-
sisteth only in, these two things :

(1.) In revealing to men that happiness, or chief good,
which must be their ultimate end. (2.) In acquainting them
with the right means for the attainment of this end, and help-
ing them to use them, and hindering them from thecontrary.

1. It is the first and great work of the Ministers of Christ
to acquaint men with that God that made them, and is their
happiness : to open to them the treasures of his goodness,
and tell them of the glory that is in his presence, which all
his chosen people shall enjoy: that so by shewing men the
certainty and the excellency of the promised felicity, and
the perfect blessedness in the life to come, compared with
the vanities of this present life, we may turn the stream of

Chap. 2.] THE REFORMED PASTOR. 81

their cogitations and affections, and bring them to a due con-
tempt of this world, and set them on seeking the durable
treasuer : and this is the work that we should lie at with
them night and day. Could we once get them right in re-
gard of the end, and set their hearts unfeignedly on God and
heaven, the chief part of the work were done ; for all the
rest would undoubtedly follow. — Here we must diligently
shew them the vanity of their sensual felicity, and convince
them of the baseness of those pleasures which they prefer to
the delights of God.

2. Having shewed them the right end, our next work is
to acquaint them with the right means of attaining it. Where
the wrong way must be disgraced, the evil of all sin must be
manifested, and the danger that it hath brought us into, and
the hurt it hath already done us must be discovered. Then
we have the great Mystery of Redemption to disclose ; the
person, natures, incarnation, perfection, life, miracles, suf-
ferings, death, burial, resurrection, ascension, glorification,
dominion, intercession of the blessed Son of God. As also
the tenor of his promises, the conditions imposed on us, the
duties which he hath commanded us, and the everlasting
torments, which he hath threatened to the final impenitent
neglecters of his grace. O what a treasury of his blessings
and graces, and the privileges of his saints have we to unfold !
What a blessed life of holiness and communion therein have
we to recommend to the sons of men! And yet how many
temptations, difficulties, and dangers to disclose, and assist
them against ! How many precious spiritual duties have we
to set them upon, and excite them to, and direct them in!
How many objections of flesh and blood, and cavils of vain
men have we to refute ! How much of our own corruptions
and sinful inclinations to discover and root out ! We have the
depth of God's bottomless love and mercy, the depth of the
mysteries of his designs, and works of creation, redemption,
providence, justification, adoption, sanctification, glorifica-
tion ; the depth of Satan's temptations, and the depth of their
own hearts to disclose. In a word, we must teach them, as
much as we can, of the word and ivorks of God. O what two vo-
lumes are these for a minister to preach upon ! How great, how
excellent, how wonderful, ho w my sterious ! All Christians are
disciples or scholars of Christ; the church is his school, we are

VOL, XIV. , G

82 gildas salvianus : [Chap. 2.

his ushers ; the Bible is his grammar : this is that we must be
daily teaching them. The Papists would teach them without
book, lest they should learn heresies from the Word of truth ;
lest they learn falsehood from the Book of God, they must
only learn the books or words of their priests. But our business
is not to teach them without book, but to help them to un-
derstand this book of God. So much for the subject matter
of our work.

III. The Object of our pastoral care is, all thejlock: that
is, the church and every member of it. It is considered by
us, (1.) In the whole body or society. (2.) In the parts or
individual members.

1. Our first care must be about the whole : and there-
fore the first duties to be done are public duties, which are
done to the whole. As our people are bound to prefer pub-
lic duties before private, so are we much more. But this is
so commonly confessed, that I shall say no more of it.

2. But that which is less understood or considered of, is,
that all the flock, even each individual member of our charge
must be taken heed of, and watched over by us in our minis-
try. To which end it is to be presupposed necessary, that
(unless where absolute necessity forbiddeth it, through the
scarcity of pastors, and greatness of the flock,) we should
know every person that belongeth to our charge ; for how
can we take heed to them if we do not know them ? Or how
can we take that heed that belongeth to the special charge
that we have undertaken, if we know not who be of our
charge, and who not, though we know the persons? Our
obligation is not to all neighbour-churches, or to all strag-
glers, so great as it is to those whom we are set over. How
can we tell whom to exclude, till we know who are included?
Or how can we repel the accusations of the offended, that
tell us of the ungodly or defiled members of our churches,
when we know not who be members, and who not? Doubt-
less the bounds of our parish will not tell us, as long as
Papists, and some worse, do there inhabit. Nor will bare
hearing us certainly discover it, as long as those are used to
hear that are members of other churches, or of none at all.
Nor is mere participation of the Lord's-supper a sure note,
while strangers may be admitted, and many a member acci-

Ckap. 2.J THE REFORM ED PASTOR. 83

dentally be kept off. Though much probability may be ga-
thered by these, or some of these, yet a fuller knowledge of
our charge is necessary where it may be had, and that must
be the fittest expression of consent, because it is consent
that is necessary to the relation.

All the flock being thus known, must afterward be taken
heed to. One would think all reasonable men should be
satisfied of that, and it should need no further proof. Doth
not a careful shepherd look after every individual sheep?
and a good schoolmaster look to every individual scholar,
both for instruction and correction? And a good physician
look after every particular patient ? And good commanders
look after every individual soldier? Why then should not
the teachers, the pastors, 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,
and Master of the church, that hath the whole to look after,
doth yet take care of every individual. In Luke xv. he tells
us, that he is as the Shepherd that " leaveth the ninety and
nine sheep in the wilderness, to seek after one that was
lost ;" or, as the " woman that lighteth a candle, and sweep-
eth the house, and searcheth diligently to find the one groat
that was lost; and having found it, doth rejoice, and call
her friends and neighbours to rejoice." And Christ telleth
us, that "even in heaven there is joy over one sinner that re-
penteth." The prophets are often sent to single men. Eze-
kiel is made a watchman over individuals ; and must say to
the wicked, " Thou shalt surely die." (Ezek. iii. 18 — 20.)
And Paul taught them " publicly, and from house to house ;"
which was meant of his teaching particular families ; for
even the public teaching was then in houses ; and publicly,
and from house to house, signify not the same thing. The
same Paul " warned every man, and taught every man, in
all wisdom, that he might present every man perfect in
Christ Jesus." (Col. i. 28.) Christ expoundeth his parables
to the twelve apart. Every man must " seek the law at the
mouth of the priest." (Mai. ii. 7.) We must give an ac-
count of our watching for the souls of all that are bound to
obey us. (Heb. xiii. 7.) Many more passages in Scripture
assure us that it is our duty to take heed of every individual
person in our flock. And many passages in the Ancient
Councils do plainly tell us, it was the practice of those times,

84 gildas salvianus : [Chap. 2.

till churches began to be crowded, and to swell so big that
they could not be guided as churches should be, when they
should rather have been multiplied, as the converts did in-
crease. But I will pass over all these, and mention only
one passage in Ignatius, (or whoever it was, I matter not
much, seeing it is but to prove what was then the custom of
the church,) ad Polycarp. llu/cvoTEpov avvaywyal ytviOojaav'
e£ ovofuiTog ttiivtuq frjra SsXsg Kai SsActc jurj vTreptjtyavH. i. e.
' Let the assemblies be gathered, seek after (or inquire of)
all by name : despise not servant-men or maids.' You see
it was then taken for a duty to look after every member of
the flock by name ; though it were the meanest servant-man
or maid. The reasons of the necessity of this I shall pass
over now, because some of them will fall in when we come to
the duty of Catechising and personal Instruction in the end.
Object. ' But the congregation that I am set over is so
great that it is not possible for me to know them all, much
less to take heed of all individuals.'

Amw. 1. Is it necessity or not, that hath cast you upon
such a charge? If it be not, you excuse one sin with ano-
ther. How durst you undertake that which you knew your-
self unable to perform, when you were not forced to it? It
seems then you had some other ends in your undertaking,
and never intended to make it good, and be faithful to your
trust. But if you think that you were necessitated to it, I
must ask you, 1. Might not you possibly have procured
some assistance for so great a charge ? Have you done all
that you could with your friends and neighbours to get
maintenance for another to help you? 2. Have you not so
much maintenance yourself as might serve yourself and
another ? What though it will not serve to maintain you
in fulness? Is it not more reason that you should pinch
your flesh and family, than undertake a work that you can-
not do, and neglect the souls of so many men? I know it
will seem hard to some what I say ; but to me it seems an
unquestionable thing : that if you have but an hundred
pounds a year, it is your duty to live upon part of it, and
allow the rest to a competent assistant, rather than the
flock that you are over should be neglected. If you say,
this is hard measure, your wife and children cannot so live.
I answer, (1.) Do not many families in your parish live on
less ? (2.) Have not many able ministers in the prelates'

Chap. 2.] THE REFORMED PASTOR. 85

days been[glacTof ^kess, with liberty to preach the Gospel?
There are somejyet living (as I have heard) that have offered
the bishops to enter into bond to preach for nothing, so
they might but have the liberty to preach. (3.) If still you
say, that^you^cannotlive so nearly as poor people do, 1 fur-
ther ask, can your parishioners 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
did eternally perish, than yourselves and family should live
in a low and poor condition ? Nay, should you not rather
beg your bread, than put such a thing as men's salvation
upon a hazard or disadvantage 1 yea, or hazard the damna-
tion but of one soul ? O, sirs, it is a miserable thing when
men study and talk of heaven and hell, and the fewness of
the saved, and the difficulty of salvation, and are not all this
while in good sadness. If you were, you could never surely
stick at such matters as these, and let your people go to
damnation, that you might live at higher rates in the world?
Remember this, the next time you are preaching to them,
that they cannot be saved without knowledge, and hearken whe-
ther conscience do not conclude, It is likely they might be
brought to knowledge, if they had but diligent instruction and
exhortation privately, man by man ; and then were there ano-
ther minister to assist me, this might be done: and then if' I
would live nearly and deny my flesh, I might have an assistant :
and then it must conclude, Dare I let my people live in igno-
rance, which I myself have told them is damning, rather than
put myself and family to a little want ?

And I must further say, that indeed this poverty is not
so sad and dangerous a business as it is pretended to be.
So you have but food and raiment, must you not therewith
be content? and what would you have more than that which
may enable you for the work of God? And it is not purple
and fine linen, and faring deliciously every day, that you
must expect, as that which must content you. " A man's
life consisteth not in the abundance of the things that he
possesseth." So your clothing be warm, and your food be
wholesome, you may as well be supported by it to do God
service, as if you had the fullest satisfaction to your flesh :
A patched coat may be warm, and bread and drink is whole-
some food. He that wanteth not these, hath but a cold ex-

86 gildas salvianus : [Chap. 2.

cuse to make for hazarding men's souls, that he may live on
a fuller diet in the world.

Object. ' If this doctrine be received, then it will dis-
courage men from meddling with great places ; and so all
cities, market-towns, and other great parishes will be left
desolate.'

Answ. It will discourage none but the carnal and self-
seeking, not those that thirst after the winning of souls, and
are wholly devoted to the service of God, and have taken
up the Cross, and follow Christ in self-denial. And for
others, they are so far from being good ministers, that they
are not his disciples or true Christians. Christ would not
forbear to tell the world of the absolute necessity of self-
denial and resigning up all, and bearing the Cross, and mor-
tifying the flesh, for fear of discouraging men from his ser-
vice ; but contrarily telleth them, that he will have no other
servants but such, and those that will not come on those
terms, may go their ways, and take their course, and see
who will lose by it, and whether he do want more their ser-
vice, or they want his protection and favour.

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

Answ. 1. If you would undertake it but for want of
maintenance, then it is not unfitness, but poverty that is
your discouragement ; and that is no sufficient discourage-
ment. 2. We are all bound to dispose of ourselves to the
greatest advantage of the church, and to take that course
in which we may do God the greatest service ; and we know
that he hath more work for us in greater congregations than
in lesser, and that the neglect of them would be the greatest
injury and danger to his church and interest; and therefore
we must not refuse, but choose the greatest work, though it
be accompanied with the greatest difficulties and suffering.
It must be done, why not by you as well as others ?

Object. ' But no man must undertake more than he can
do.'

Answ. I will add the rest of my inquiries, which will an-
swer this objection. 3. Would the maintenance of the
place serve two others, that have less necessity, or smaller
families than you ? If it will, try to get two such as may
accept it in your stead. 4. If this cannot be done, nor ad-

Chap. 2.] THE REFORMED PASTOR. 87

dition be procured, and there be really so little that you
cannot have assistance, then these two things must be
done. (1.) You must take the charge with limitation, with
a profession of your insufficiency for the whole work, and
your undertaking only so much as you can do ; and this
you do for the necessity of the place that cannot otherwise
be better supplied. (2.) You must not leave off the work
of personal oversight, nor refuse to deal particularly with
any, because you cannot do it with all ; but take this course
with as many as you are able ; and withal put on godly
neighbours, and especially parents, and masters of families to
do the more. And thus doing what we can, will be accepted.
In the meantime, let us importune the Rulers of the com-
monwealth, for such a portion of maintenance to great
congregations, that they may have so many ministers to
watch over them, as may personally, as well as publicly in-
struct, and exhort them. It may please God at last to put
this into the hearts of governors, and to give them a love to
the prosperity of his church, and a conscience of their duty
for the promoting of men's salvation.

Some more of these objections we shall answer anon,
under the Uses. So much for the distribution of the work
of the Ministry, drawn from the object materially considered.

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

1. The first part of our Ministerial work lieth in bring-
ing unsound professors of the faith to sincerity, that they
who before were Christians in name and show, may be so
indeed. Though it belong not to us, as their pastors, to
convert professed infidels to the faith, because they cannot
be members of the church while they are professed infidels ;
yet doth it belong to us, as their pastors, to convert these
seeming Christians to sincerity, because such seeming
Christians may be visible members of our churches. And
though we be not absolutely certain that this or that man
in particular is unsound, and unsanctified, yet as long as we
have a certainty that many such are usually in the church,
and have too great probability that it is so with several in-
dividuals whom we can name, we have therefore ground

88 gildas salvianus: [Chap. 2,

enough to deal with them for their conversion. And if we
be certain by their notorious impiety that they are no Chris-
tians, and so to be rejected from the communion of Christians ;
yea, if they were professed infidels, yet may we deal with
them for their conversion, though not as their pastors, yet
as ministers of the Gospel. So that upon these terms we
may well conclude that, the work of Conversion is the great
thing that we must first drive at, and labour with all our
might to effect.

Alas ! the misery of the unconverted is so great, that it
calleth loudest to us for our compassion ! If a truly con-
verted sinner do fall, it will be but into sin, which will surely
be pardoned, and he is not in that hazard of damnation by
it as others be. Not, as some unjustly accuse us to say,
that God hateth not their sins as well as others, or that he
will bring them to heaven let them live never so wickedly ;
but the Spirit, that is within them, will not let them Jive
wickedly, nor to sin as the ungodly do ; but they hate sin
habitually, when through temptation they commit it actu-
ally ; and as they have a general repentance for all, so have
they a particular repentance for all that is known ; and they
usually know all that is gross and much more, and they
have no iniquity that hath dominion over them. But with
the unconverted it is far otherwise: they are in the gall of
bitterness and bond of iniquity, and have yet no part nor
fellowship in the pardon of their sins, or the hopes of glory.
We have therefore a work of greater necessity to do for
them, even " to open their eyes, and turn them from dark-
ness to light, and from the power of Satan unto God ; that
they may receive forgiveness of sin, and inheritance among
the sanctified by faith in Christ." (Acts xxvi. 18.) To
soften and open their hearts to the entertainment of " the
truth, if God, peradventure, will give them repentance to the
acknowledging of it, that they may escape out of the snare
of the devil, who are taken captive by him at his will." (2
Tim. ii. 25.) That so " they may be converted, and their
sins may be forgiven them.'"' (Mark iv. 12.) 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 son.
It is so sad a case to see men in a state of damnation.

Chap. 2.] THE REFORMED PASTOR. 89

wherein if they should die they are remedilessly lost, 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 forced frequently to neglect that which should
tend to the further increase of knowledge in the godly, and
maybe called stronger meat, because of the lamentable neces-
sity of the unconverted. Who is able to talk of controversies,
or nice unnecessary points, yea, or truths of a lower degree of
necessity, how excellent soever, while he seeth a company of
ignorant, carnal, miserable sinners before his face, that must
be changed or damned ? Methinks I even see them entering
upon their final woe! Methinks I even hear them crying out
for help, and speediest help. Their misery speaks the louder,
because they have not hearts to seek, or ask for help them-
selves. 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 he told them not somewhat more than
ordinary ; and yet I could not find in my heart to turn from
the observation of the necessities of the impenitent, for the
humouring of these, nor to leave speaking to the apparently
miserable for their salvation, to speak to such novelists ; no
nor so much as otherwise should be done, to the weak for
their confirmation, and increase in grace. Methinks as
Paul's spirit was stirred within him, when he saw the Athe-
nians so addicted to idolatry, so it should cast us into one
of his paroxysms, to see so many men in great probability
of being everlastingly undone; and if by faith we did in-
deed look upon them as within a step of hell, it should
more effectually untie our tongues, than they tell us that
Croesus' danger did his son's. He thatwill let a sinner go to
hell for want of speaking to him, doth set less by souls than
the Redeemer of souls did, and less by his neighbour than
rational charity will allow him to do by his greatest enemy.
O, therefore, brethren, whomsoever you neglect, neglect
not the most miserable ! Whoever you pass over, forget
not poor souls that are under the condemnation and curse
of the law, and may look every hour for the infernal execu-
tion, if a speedy change do not prevent it. O call after the
impenitent, and ply this great work of converting souls,
whatever else you leave undone !

2. The next part of the Ministerial work, is for the build-
ing up of those that are already truly converted. And ac-

90 gildas salvianus : [Chap. 2.

cording to the various states of these, the work is various.
In general, as the persons are either such as are young and
weak, or such as are in danger of growing worse, or such as
are already declining, so our work is all reducible to these
particulars, Confirmation, Progress, Preservation and Resto-
ration.

(1.) We have many of our flock that are young and
weak ; though of long standing, yet of small proficiency or
strength. And indeed it is the most common condition of
the godly : most of them stick in weak and low degrees of
grace ; and it is no easy matter to get them higher. To
bring them to higher and stricter opinions, is very 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 ; but to increase their graces is the
hardest of all. It is a very troublesome thing to be weak :
it exposeth us to many dangers, it abateth consolation, and
delight in God, and taketh off the sweetness of his ways, and
maketh us go to work with too much backwardness, and
come off with little peace or profit. It maketh us less ser-
viceable to God and man, to bring less honour to our Master
and profession, and do less good to all about us. We find
but small benefit by the means we use ; we too easily play
with the serpent's baits, and are ensnared by his wiles. A
seducer will easily make us shake, and evil may be made ap-
pear to us as good, truth as falsehood, sin as a duty, and so
on the contrary. We are less able to resist and stand in an en-
counter ; we sooner fall ; we rise with greater difficulty ;
and are apt to prove a scandal and reproach to our profes-
sion. We know less of ourselves, and are more apt to be
mistaken in our own estate, not observing corruptions when
they have got advantage, we are dishonourable to the Gos-
pel by our very weakness, and little useful to any about us ;
and, in a word, though we live to less profit to ourselves or
others, yet are we unwilling and unready to die.

Seeing the case of weakness is comparatively so sad, how
diligent should we be to cherish and increase their grace !
The strength of Christians is the honour of the church.
When men are inflamed with the love of God, and live by a
lively, working faith, and set light by the profits and honours
of the world, and love one another with a pure heart fer-
vently, and can bear and heartily forgive a wrong and suffer

Chap. 2.] THE REFORMED PASTOR. 91

joyfully for the cause of Christ, and study to do good, and
walk inoffensively and harmlessly in the world, as ready to
be servants of all men for their good, becoming all things to
all men to win them, and yet abstaining from the ap-
pearances of evil, and seasoning all their actions with a
sweet mixture of prudence, humility, zeal, and heavenly spi-
rituality ; O what an honour are such to their profession !
What ornaments to the church ; and how excellently ser-
viceable to God and man ! Men would sooner believe that
the Gospel is indeed a word of truth and power, if they could
see more such effects of it upon the hearts and lives of men.
The world is better able to read the nature of Religion in a
man's life than in the Bible. They that obey not the word,
may be won by the conversation of such. It is therefore a
necessary part of our work, to labour more in polishing and
perfecting of the saints, that they may be strong in the Lord,
and fitted for their Master's use.

(2.) Another sort of Converts that need our special help,
are those that labour under some particular distemper, which
keeps under their graces, and makes them temptations and
troubles to others, and a burden to themselves. For, alas !
too many such there are ! Some that are especially addicted
to pride, and some to worldliness, and some to this or that
sensual desire ; and many to frowardness and disturbing
passions. It is our duty to set in for the assistance of all
these, and partly by dissuasions and clear discoveries of the
odiousness of the sin, and partly by suitable directions about
the way of remedy, to help them to a conquest of their cor-
ruptions. We are leaders of Christ's army against the powers
of darkness, and must resist all the works of darkness where-
ever we find them, though it be in the children of light. We
must be no more tender of the sins of the godly than the
ungodly, nor any more befriend them or favour them. By
how much more we love the persons above others, by so
much the more we must express it in the opposition of their
sin. And yet must look to meet with some tender persons
here, especially when iniquity hath got any head, and made
a party ; and many have fallen in love with it : they will be
as pettish and impatient of a reproof as some who are worse,
and interest piety itself into their faults, and say that a mi-
nister that preacheth against them, doth preach against the
godly :— A most heinous crime this, to make God and god-

.92 GILDAS SALVIANUS I [C/iap. 2.

liness accessory to their sins. But the ministers of Christ
must do their duty, for all men's peevishness ; and must not
so far hate their brother, as to forbear the plain rebuke of
him, or suffer sin to lie upon his soul. Though it must be
done with much prudence, yet done it must be.

(3.) Another sort that our work is about, are declining-
Christians, that are either fallen into some scandalous sin,
or else abate their zeal and diligence, and shew us that they
have lost their former love ! As the case of backsliders is
very sad, so our diligence must be great for their recovery.
It is sad to 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 la-
bour is come to this, and that when we have taken so much
pains with men, and had so much hopes of them, all should
be so far frustrated. It is saddest of all to think that God
should be so abused by those that he hath loved, and done
so much for ; and that the enemy should get such advantage
upon his graces, and that Christ should be so wounded in
the house of his friends, the name of God evil spoken of
among the wicked through such, and all that fear God should
be reproached for their sakes. Besides, partial backsliding
hath a natural tendency to total apostacy, and would effect
it, if special grace prevent it not. The sadder the case of
such Christians is, the more lieth upon us for their effectual
recovery, " to restore those that are but overtaken with a
fault by the spirit of meekness," (Gal. vi. 1, 2,) and yet to
see that the sore be throughly searched and healed, and the
joint be well set again, what pain soever it cost; and espe-
cially to look to the honour of the Gospel, and to see that
they rise by such free and full confessions and significations
of true repentance, that some reparation be thereby made
to the church, and their holy profession, for the wound of
dishonour that they had given it by their sin. Much skill
is required to the restoring of such a soul.

(4.) Another part of our Ministerial work is about those
that are fallen under some great temptation. Much of our
assistance is needful to our people in such a case ; and there-
fore every minister should be a man that hath much insight
into the tempter's wiles. We should know the variety of
them, and the cunning craft of all Satan's instruments that
lie in wait to deceive, and the methods, and devices of the

Chap. 2.] THE REFORMED PASTOR. 93

grand deceiver. Some of our people lie under temptations
to error and heresy, especially the young, unsettled and most
self-conceited ; and those that are most conversant and fa-
miliar with seducers. Young, unsettled Christians are com-
monly of their mind that have most interest in their esteem,
and most opportunity of familiar talk to draw them into their
way. And as they are tender, so deceivers want not the
sparks of zeal, to set them in a flame. A zeal for error and
opinions of our own, is natural and easily kindled and kept
alive : but it is far otherwise with the spiritual zeal for God.
O what a deal of holy prudence and industry is necessary in
a Pastor to preserve the flock from being tainted with he-
resies, and falling into noxious conceits and practice ; and
especially to keep them in unity and concord, and hinder
the rising or increase of divisions. If there be not a notable
conjunction of all accomplishments, and a skilful improve-
ment of parts and interests, it will hardly be done ; espe-
cially in such times as ours, when the sign is in the head,
and the disease is epidemical. If we do not publicly main-
tain the credit of our ministry, and second it by unblamable
and exemplary lives, and privately meet with seducers, and
shame them ; if we be not able to manifest their folly, and
follow not close our staggering people before they fall, how
quickly may we give great advantage to the enemy, and let
in such an inundation of sin and calamity, that will not ea-
sily be again cast out.

Others lie under a temptation to worldlymindedness ; and
others to gluttony or drunkenness ; and others to unclean-
ness : some to one sin, and some to another. A faithful
pastor therefore should have his eye upon them all, and la-
bour to be acquainted with their natural temperament, and
also with their occasions and affairs in the world, and the
company that they live or converse with, that so he may
know where their temptations lie ; and then speedily, pru-
dently, and diligently help them.

(5.) Another part of our Work is to comfort the discon-
solate, and to settle the peace of our people's souls, and that
on sure and lasting ground. To which end, the quality of
the complainants, and the course of their lives had need to
be known ; for all people must have the like consolations that
have the like complaints. But of this I have spoken already
elsewhere; and there is so much said by many, especially

94 gildas salvianus : [Chap. 2.

Mr. Bolton in his " Instructions for Right Comforting," that
I shall say no more.

(6.) The rest of our Ministerial work is upon those that
are yet strong ; for they also have need of our assistance ;
partly to prevent their temptations and declinings, and pre-
serve the grace they have ; partly to help them for a further
progress and increase ; and partly to direct them in the im-
proving of their strength for the service of Christ, and the
assistance of their brethren. As also to encourage them,
especially the aged, the tempted and afflicted, to hold on,
and to persevere that they may obtain the crown. All these
are the objects of the Ministerial work, and in respect to all
these, we must take heed to all the flock,

IV. Having done with our Work in respect to its objects,
1 am next to speak of the acts themselves. But of this I shall
be very brief.

1. One part of our work, and that the most excellent,
because ittendeth to work on many, is the Public preaching
of the Word. A work that requireth greater skill, and espe-
cially 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 deliver a message of salvation or damnation, as from the
living God, in the name of our Redeemer. It is no easy
matter to speak so plain, that the ignorant may understand
us ; and so seriously, that the deadest hearts may feel us ;
and so convincingly, that contradicting cavillers may be
silenced. I know it is a great dispute whether preaching be
proper to the ministers or not ? The decision seems not very
difficult. Preaching to a congregation as their ordinary
teacher, is proper to a minister in office ; and preaching to
the unbelieving world, Jews, Mahometans or Pagans, as one
that hath given up himself to that work, and is separated and
set apart to it, is proper to a minister in office ; but preach-
ing to a church, and infidels occasionally, as an act of charity,
extraordinarily, or upon special call to that act, may be com-
mon to others. The governor of a church, when he cannot
preach himself, may in a case of necessity appoint a private
man, ' pro tempore,' to do it, who is able, as Mr. Thorndike
hath shewed. But no private man may obtrude, without his
consent who by his office is the guide and pastor of that
church. And a master of a family may preach to his own

Chap. 2.] THE REFORMED PASTOR. 95

family, and a schoolmaster to his scholars, and any man to
those whom he is obliged to teach ; so that he goes not be-
yond his ability, and do it in a due subordination to church-
teaching, and not in the way of opposition and division. A
man that is not of the trade, may do some one act of a trades-
man in a corporation for his own use, or family, or friend ;
but he may not separate himself to it, or set it up, and make it
his profession, nor live upon it, unless he had been an ap-
prentice, and were free. For though one man of ten thousand
may do it of himself, as well as he that hath served an appren-
ticeship, yet it is not to be presumed that it is ordinarily so :
and the standing rule must not bend to rarities and extraor-
dinaries, lest it undo all ; for that which is extraordinary and
rare in such cases, the law doth look upon as a ' non ens.' But
the best way to silence such usurping teachers, is for those
to whom it belongeth, to do it themselves so diligently, that
the people may not have need to go a begging ; and to do it
judiciously, and affectingly, that a plain difference may ap-
pear between them and usurpers, and that other men's works
may be shamed by theirs ; and also by the adding of holy
lives and unwearied diligence to high abilities, to keep up
the reputation of their sacred office, that neither seducers,
nor tempted ones may fetch matter of temptation from our
blemishes or neglects.

2. Another part of our Pastoral work is to administer the
holy Mysteries, or seals of God's covenant, Baptism, and the
Lord's-supper. This also is claimed by private usurpers :
but I will not stand to discuss their claim. A great fault it
is among ourselves, that some are so careless in the manner,
and others do reform that with a total neglect ; and others do
lay such a stress on circumstances, and make them a matter
of so much contention, even in that ordinance where union
and communion is so professed.

3. Another part of our Work is to guide our people, and be
as their mouth in the Public prayers of the church, and the Pub-
licpraisesofGod: as also to bless them in the name of the Lord.
This sacredotal part of the work is not the least, nor to be so
much thrust into a corner as by too many of us it is. A great
part of God's service in the church-assemblies, was wont in all
ages of the church till of late, to consist in public praises and
eucharistical acts in holy communion : and the Lord's-day was
still kept as a day of thanksgiving, in the hymns, and common

90 gildas salvianus: [Chap. 2.

rejoicings of the faithful, in special commemoration of the
work of Redemption, and the happy condition of the Gospel-
church. I am as apprehensive of the necessity of Preaching
as some others : but yet methinks, the solemn praises of God
should take up much more of the Lord's-day than in most
places they do. And methinks, they that are for the mag-
nifying of Gospel-privileges, and for a life of love and hea-
venly joys, should be of my mind in this ; and their worship
should be Evangelical as well as their doctrine pretendeth
to be.

4. Another part of the Ministerial work, is to have a spe-
cial care and oversight of each member of the flock. The
parts whereof are these that follow : —

(1.) We must labour to be acquainted with the state of
all our people as fully as we can ; both to know the persons,
and their inclinations and conversation ; to know what are
the sins that they are most in danger of, and what duties they
neglect for the matter or manner, and what temptations they
are most liable to. For if we know not the temperament or
disease, we are likely to prove but unsuccessful physicians.
(2.) We must use all the means we can to instruct the
ignorant in the matters of their salvation ; by our own most
plain familiar words ; by giving, or lending, or otherwise
helping them to books that are fit for them : by persuading
them to learn catechisms ; and those that cannot read, to get
help of their neighbours ; and to persuade their neighbours
to afford them help, who have best opportunities thereto.

(3.) We must be ready to give advice to those that come
to us with cases of Conscience, especially the great case
which the Jews put to Peter, and the jailor to Paul and Silas,
" What must we do to be saved?" A minister is not only
for public preaching, but to be a known counsellor for their
sOuls, as the lawyer is for their estates, and the physician for
their bodies : so that each man that is in doubts and straits,
should bring his case to him and desire resolution. Not that
a minister should be troubled with every small matter, which
judicious neighbours can give them advice in as well as he,
no more than a lawyer or physician should be troubled for
every trifle or familiar case, where others can tell them as
much as they : but as when their estate, or life is in danger
they will go to these; so when-their souls are in danger, they
should go to ministers : as Nicodemus came to Christ, and

Chap, 2.] THE REFORMED PASTOR- 97

as was usual with fhe people to go to the priest, whose lips
must preserve knowledge, and at whose mouth they must ask
the law, because he is the messenger of the Lord of Hosts.
And because the people are grown unacquainted with the
office of the Ministry, and their own necessity and duty
herein, it belonged) to us to acquaint them herewith, and to
press them publicly to come to us for advice in such cases
of great concernment to their souls. We must not only be
willing of the trouble, but draw it upon ourselves by inviting
them hereto. What abundance of good might we do, could
we but bring our people to this ! And doubtless much might
be done in it, if we did our duty. How few have I ever
heard that heartily pressed their people to their duty in this !
A sad case, that people's souls should be so injured and ha-
zarded, by the total neglect of so great a duty, and ministers
scarcely ever tell them of it, and awaken them to it; were they
but duly sensible of the need and weight of this, you would
have them more frequently knocking at your doors, opening
their cases to you, making their sad complaints, and begging
your advice. I beseech you put them more on this for the
future, and perform it carefully when they seek your help.
To this end it is very necessary that we be acquainted with
practical cases, and especially that we be acquainted with the
nature of true grace, and able to assist them in trying their
states, and resolve the main question that concerns their
everlasting life or death. One word of seasonable and pru-
dent advice given by a minister to persons in necessity, hath
done that good that many sermons would not have done.

(4.) We must also have a special eye upon Families, to
see that they be well ordered, and the duties of each relation
performed. The life of religion, and the welfare and glory
of church and state, depending much on Family-government
and duty. If we suffer the neglect of this, we undo all.
What are we like to do ourselves to the reforming of a con
gregation, if all the work be cast on us alone, and masters of
families will let fall that necessary duty of their own, by
which they are bound to help us ! If any good be begun by
the ministry in any soul in a family, a careless, prayerless,
worldly family is almost sure to stifle it, or at least very much
hinder it. Whereas, if you could but get the rulers of fami-
lies to do their part, and take up the work where you left it,

VOL. XIV. h

08 gildas salvianus : [Chap. 2.

and help it on, what abundance of good might be done ! I
beseech you, therefore, do all that you can to promote this
business, as ever you desire the true reformation and welfare
of your parishes! To which end let these things following
be performed : — [1.] Get certain information how each fa-
mily is ordered, and how God is worshipped in them ; that
you may know how to proceed in your carefulness for their
further good. [2.] Go now and then among them when they
are like to be most at leisure, and ask the master of the fa-
mily whether he pray with them, or read the Scriptures, or
what he doth? And labour to convince the neglecters of
their sin. And if you have opportunity, pray with them be-
fore you go, and give them an example, what you would
have them do, and how ; and get a promise of them that they
will be more conscientious therein for the future. [3.] If
you find any unable to pray in tolerable expressions, through
ignorance and disuse, persuade them to study their own
wants, and get their hearts affected with them, and so go often
to those neighbours who use to pray, that they may learn,
and in the meantime persuade them to use a form of prayer
rather than none. Only tell them, that it is their sin and
shame that they have lived so negligently, as to be now so
unacquainted with their own necessities, and not know how
to speak to God in prayer, when every beggar can find words
to ask an alms; and therefore tell them that this form is but
for necessity, as a crutch to a cripple, while they cannot do
as well without it: but they must not resolve to take up
there, but to learn to do better as soon as they can, seeing
prayer should come from the feeling of the heart, and be
varied both according to our necessities and observations.
Yet it is necessary for most of those that have not been
brought up where prayer hath been used, that they begin at
first with a form, because they will else be able to do nothing
at all, and in sense of their disability will wholly neglect the
duty, though they desire to perform it. For many persons
can mutter out some honest requests in secret, that be not
able before others to speak tolerable sense. And I will not
be one of them that had rather the duty were wholly ne-
glected, or profaned and made contemptible, than encourage
them to the use of a form, either recited by memory or read.
[4.] See that they have some profitable, moving book (beside

Chap. 2.] THE REFORMED PASTOR. 90

the Bible) in each family : if they have not, persuade them
to buy some of small price, and great use ; such as Mr.
Whately's " New-Birth," and Dod on the Commandments,
or some smaller, moving Sermons. If they be not able to
buy them, give them some if you can : if you cannot, get
some gentlemen, or other rich persons that are willing to
good works to do it ; and engage them to read them at night
when they have leisure, and especially on the Lord's-day.
[5.] By all means persuade them to procure all their children
to learn to read English. [6.] .Direct them how to spend
the Lord's-day ; how to dispatch their worldly businesses, so
as to prevent incumbrances and distractions ; and when they
have been at the assembly, how to spend the time in their
families. The life of religion lieth much on this, because
poor people have no other free considerable time ; and there-
fore if they lose this, they lose all, and will remain ignorant
and brutish. Especially, persuade them to these two things:
If they cannot repeat the sermon, or otherwise spend the
time profitably at home, that they take their family with
them, and go to some godly neighbour that spends it better,
that by joining with them they may have the better help :
That the master of the family will every Lord's-day at night,
cause all his family to repeat the Catechism to him, and give
him some account of what they have learned in public that
day. [7.] If there be any in the family that are known to
be unruly, give the ruler a special charge concerning them,
and make them understand what a sin it is to connive at, and
tolerate them. Neglect not therefore this necessary part of
your work. Get masters of families to their duties, and they
will spare you a great deal of labour with the rest, or further
much the success of your labours. If a captain can get his
lieutenant, cornet, and other inferior officers to their duties,
he may rule the soldiers with less trouble, than if all should
lie upon his hands alone. You are likely to see no general
reformation till you procure family-reformation. Some little
obscure religion there may be in here and there one ; but
while it sticks in single persons, and is not promoted by
these societies, it doth not prosper, nor promise much for
future increase.

(5.) Another part of the work of our private oversight
consisteth in a vigilant opposing of seducers, and seeking to
prevent the infection of our flock, and speedy reclaiming

100 gildas salvianus : [Chap. 2.

those that begin to itch after strange teachers, and turn into
crooked paths. When we hear of any one that lies under
the influence of their temptations, or that is already deceived
by them, we must speedily with all our skill and diligence
make out for their relief. The means I shall shew in the Di-
rections in the end.

(6.) Another part of this oversight lieth in the due encou-
ragement of those that are humble, upright, obedient Chris-
tians, and profit by our teaching, and are an honour to their
profession. We must in the eyes of all the flock put some
difference between them and the rest by our praises, and
more special familiarity, and other testimonies of our appro-
bation, and rejoicing over them ; that so we may both encou-
rage them, and incite others to imitate them. God's graces
are amiable and honourable in all, even in the poorest of the
flock, as well as in pastors ; and the smallest degrees must
be cherished and encouraged ; but the highest more openly
honoured and propounded to imitation. They that have
slighted or vilified the most gracious, because they were of
the laity, while they claimed to themselves the honour of
the clergy, though adorned with little or none of that grace,
as they shewed themselves to be proud and carnal, so did
they take the next way to debase themselves by self-exalta-
tion, and to bring the office itself into contempt. For if
there be no honour due to the real sanctity of a Christian,
much less to the relative sanctity of a pastor: and he that
vilifieth the person, cannot well plead for the honouring of
robes and empty titles : nor can he expect that his people
should give him the honour of a pastor, if he will not give
them the love and honour that is due to Christians, and the
members of Christ. As the orator said to Domitius, ' Cur
ego te habeam ut principem, cum tu me non habeas ut sena-
torem.' It was an unchristian course therefore, which our late
Prelates and their agents took, who discountenanced none
so much as the most godly, whom they should have rejoiced
in, and encouraged ; and made them not only the common
scorn, but also the objects of their persecuting rage, as if
they had fed their flock for the butcher, and called them out
for suffering as they came to maturity. This vilifying and
persecuting the most diligent of the flock, was neither the
note of Christian shepherds, nor the way to be so esteemed.
As Jerom saith, " Quid de Episcopis, qui verberibus timeri

Chap. 2.] THE REFORMED PASTOR. 101

volunt, canones dicant, bene fraternitas vestra novit. Pas"
tores enim facti sumus, non percussores. Egregius prsedi-
cator dixit; Argue, obsecra, increpa in omni patientia etdoc-
trina : novavero atque inaudita est ilia praedieatio, qute ver-
beribus exigitfidem." Much more might he have said, ' quse
verberibus castigat pietatem.'

(7.) Another part of our oversight lieth in Visiting the
Sick, and helping them to prepare either for a fruitful life, or
a happy death. Though this be the business of all our life
and theirs, yet doth it at such a season require extraordinary
care both of them and us. When time is almost gone, and
they must be now or never reconciled to God, and possessed
of his grace, O how doth it concern them to redeem those
hours, and lay hold upon eternal life ! And when we see that
we are likely to have but a few days or hours more to speak
to them, in order to their endless state, what man that is not
an infidel or a block, would not be with them, and do all
that he can for their salvation in that short space !

Will it not awaken us to compassion to look upon a lan-
guishing man, and to think that within a few days his soul
will be in heaven or hell? Surely it will much try the faith
and seriousness of ministers and others, to be about dying
men ! They will have much opportunity to discern whether
they are themselves in good sadness, about the matters of
the life to come. So great is the change that is made by
death, that it should awaken us to the greatest sensibility, to
see a man so near it, and should provoke us in the deepest
pangs of compassion, to do the office of inferior angels for
the soul before it is departed from the flesh, that it may be
ready for the convoy of superior angels, to transmit it to the
prepared glory when it is removed from sin and misery.
When a man is almost at his journey's end, and the next
step puts him into heaven or hell, it is time for us to help him
if we can, while there is hope. As Bernard saith, The death
of the righteous is " bona propter requiem, melior propter
novitatem, optima propter securitatem : sed mors peccato-
rum est mala in mundi amissione, pejor in carnis separatione,
pessima in vermis ignisque duplici contritione." Could they
have any hope that it would be their ' ultima linea rerum,'
and that they have no more to suffer when that dismal day
is past, they might have such abatements of their terror to

102 gildas salvianus : [Chap. 2.

die as brutes, who fear no sorrow after death. But it is so far
otherwise, that death itself is the smallest matter that they
need to care for : ' Sed moriendo quo ire cogantur, ut Au-
gust.' It is not the ' prima mors quae animam pellit violen-
ter e corpore,' that is the most terrible, ' sed secunda quaB
animam nolentem tenent in corpore, inquit, Idem.'

And as their present necessity should move us to take
that opportunity for their good, so should the advantage
that sickness and the foresight of death affordeth. There
are few of the stoutest hearts but will hear us on their death-
bed, that scorned us before. They will then let fall their
fury, and be as tame as lambs, that were before as untractable
as wasps or madmen : a man may speak to them then, that
could not before. T find not one of ten of the most obsti-
nate, scornful wretches in the parish, but when they come to
die, will humble themselves ; confess their fault, and seem
penitent, and promise, if they should recover, to do so no
more. If the very Meditations of Death be so effectual in
the time of health, that it is, saith Augustinus, " quasi Cla-
vis carnis omnes motus superbias ligno crucis afngens," (1. 2.
de Doct. Christ.), much more when it comes in, as it were,
at the window, and looks men in the face. Cyprian saith to
those in health, " Qui se quotidie recordatur moriturum esse,
contemnit prcesentia, etad futurafestinat:" much more "qui
sentit se statim moriturum. Nil ita revocata. peccato," saith
Austin, " quamfrequens mortis meditatio." O how resolvedly
will the worst of them seem to cast away their sins, and
promise a reformation, and cry out of their folly, and of the
vanity of this world, when they see that death is in good ear-
nest with them, and away they must without delay ! Perhaps
you will say, that these forced changes are not cordial, and
therefore we have no great hope of doing them any saving
good. I confess it is very common to be frightened into inef-
fectual purposes, but not so common to be at such a season
converted to fixed resolutions : and as Austin saith, " 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 last remedies, because it is not
* nunquam.'

Chap. 2.] THE REFORMED PASTOlt. 103

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

' (Scilicit omne sacrum mors importuna prophanat,
Omnibus obscuras injicit ilia manus.)'
it will make us talk to ourselves in Bernard's language,
" Quare, O miser, non omni hora ad mortem te disponis ?
Cogita te jam mortuum, quem scis necessitate moriturum :
distingue qualiter oculi vertentur in capite, venae rumpentur
in corpore, et cor scindetur dolore.'' When we see that (as
he saith) death spareth none : " inopiae non miseretur, non
reveretur divitias; non sapiential, non moribus, non setati
denique parcit; nisi quod senibus mors est in januis, juve-
nibus vero in insidiis ;'' it will excite us the better to consider
the use of faith and holiness ; that it is not to put by death,
but to put by hell : not that we may not die as certainly as
others, but that we may die better, and be certainly happy
after death.

Because I do not intend a Directory for the whole Minis-
terial work, I will not stand to tell you particularly what
must be done for men in that last extremity ; but only choose
out these three or four things to remember you of: passing
by all the rest.

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

[2.] When the time is so short, that there is no oppor-
tunity to endeavour the change of their hearts in that distinct
way, as is usual with others, nor to press truths upon them
in such order, and stay the working of it by degrees, we
must therefore be sure to ply the main, and dwell upon those
truths which must do the great work : shewing them the
certainty and glory of the life to come, and the way by which
it was purchased for us, and the great sin and folly of their
neglecting it in time of health ; but yet the possibility that
remaineth of obtaining it, if they do but close with it hear-
tily as their happiness, and with the Lord Jesus, as the way

104 gildas salvianus : [Chap. 2.

thereto ; abhorring themselves for their former evil, and now
unfeignedly resigning themselves up to Him to be justified,
sanctified, ruled and saved. Three things must be chiefly
insisted on. — 1. The end: the certainty and greatness of the
glory of the saints in the presence of God, that so their hearts
may be set upon it. 2. The sufficiency and necessity of the
redemption by Jesus Christ ; and the fulness of the Spirit,
which we may, and must be made partakers of. This is the
principal way to the end, and the nearer end itself. 3. The
necessity and nature of faith, repentance and resolutions for
new obedience according as there shall be opportunity. This
is the subservient way, or the means that on our part, must
be performed.

[3.] Labour, upon conviction and deliberation to engage
them by solemn promise to Christ, and new obedience ac-
cording to their opportunity; especially if you see any like-
lihood of their recovery.

[4.] If they do recover, be sure to mind them of their
promises. Go to them purposely to set it home, and reduce
them into performance. And whenever after you see them
remiss, go to them then, and remind them of what they for-
merly said. And because it is of such use to them that re-
cover (and hath been a means of the conversion of many a
soul), it is very necessary, that you go to tliem whose sick-
ness is not mortal, as well as to them that are nearer death ;
and so we may have some advantage to move them to re-
pentance, and engage them to newness of life ; and may af-
terward have this to plead against their sins. As a bishop
of Colen is said by iEneas Silvius to have answered the
emperor Sigismund, when he asked him, what was the way
to be saved ; that ' lie must be what he purposed or pro-
mised to be, when he was last troubled with the stone or
gout:' so may we hereafter answer these.

(8.) Another part of our Ministerial oversight consisteth
in the right comforting the consciences of the troubled,
and settling our people in a well-grounded peace. But this
I have spoken of elsewhere, and others have done it more at
large.

(9.) Another part of this oversight consists in reproving
and admonishing those that live offensively, or irnpenitently,
and receiving the information of those that have admonished
them more privately in vain. Before we bring such matters

Chap. 2.] THE REFORMED PASTOR. 105

to the congregation, or to a representative church, it is or-
dinarily most fit for the minister to try himself what he can
do more privately to bow the sinner to repentance, especi-
ally if it be not a public crime. A great deal of skill is here
required, and difference must be made, according to the va-
rious tempers of offenders; but with the most it will be
necessary to begin with the greatest plainness and power, in
order to shake their careless hearts, and make them see
what it is to dally with sin ; to let them know the evil of it,
and its sad effects, and the unkindness, unreasonableness,
unprofitableness, and other aggravations ; and what it is
they do against God and themselves. For the matter, the
following directions may be applied.

(10.) The next part of our oversight lies in the use of
Church-discipline ; and this consisteth after the aforesaid
private reproofs. — In more public reproof. — Persuading the
person to meet expressions of repentance. — Praying for
them. — Restoring the penitent. — Excluding and avoiding
the impenitent. — [1.] And for reproof, these things must be
observed : That the accusations of none, no, not the best in
the church be taken without proof, nor rashly entertained ;
nor that a minister should make himself a party before he
have a sufficient evidence of the case. It is better let many
vicious persons go unpunished, or uncensured, when we
want sufficient evidence, than to censure one unjustly ;
which we may easily do, if we will go upon too bold pre-
sumptions ; and then it will bring upon the pastors the scan-
dal of partiality, and unrighteous and injurious dealing, and
make all their reproofs and censures contemptible. — [2.]
Let there be therefore, a less public meeting of chosen per-
sons (as the officers and some delegates of the church on
their behalf) to have the hearing of all such cases before
they be made more public : Once a month, at a set place,
they may come together to receive what charge shall be
brought against any member of the church, that it may be
considered whether it be just, and the offender may be dealt
with then first : and if the fault be either less public or less
heinous, so that a less public profession of repentance may
satisfy, then if the party shall there profess repentance, it
may suffice. — [3.] But if it be not so, or if the party remain
impenitent, he must be reproved before all, and there again
invited to repentance. This duty is not the less, because our

106 gildas salvianus : [Chap. 2.

brethren have made so little conscience of the practice of it.
It is not only Christ's command to tell the church, but Paul's
to rebuke such before all; and the church hath constantly
practised it till selfishness and formality caused them to be
remiss in this and other duties together; and the Reformers
have as much stood up for it as the rest ; and as deeply are
we engaged by vows, covenants, prayers, and other means,
for the executing of it : of which more in the application.
Austin saith, " Quae peccantur coram omnibus, coram omni-
bus corripienda sunt, ut omnes timeant : Qui secreto peccant
in te, secreto corripe ; nam si solus nosti, et eum vis coram
aliis arguere, non es corrector sed proditor." Greg. Mag.
in Registro, saith, " Manifesta peccata non sunt occulta cor-
rectione purganda: sed palam sunt arguendi qui palam no-
cent; utdumapertaobjurgatione sanantur, hi qui eos imitan-
do delinquerant, corrigantur. Dum enim unus corripitur,plu-
rimi emendantur, et melius est ut pro multorum salute unus
condemnetur, quam utperunius licentiam multi pericliten-
tur." Isidore saith, " Qui admonitus secrete de peccato cor-
rigi negligit, publice arguendus est, et vulnus quod occulte
sanari nescit, manifesto debeat emendari." If any should
say, that we shall thus be guilty of defaming men by pub-
lishing their crimes ; I answer, in the words of Bernard sup.
Cantic. " Cum carpuntur vitise, et inde scandalum oritur,
ipse sibi scandali causa est, qui fecit quod argui debet ; non
ille qui arguit. Non ergo timeas contra charitatem esse, si
unius scandalum multorum recompensaveris pace. Melius
est enim ut pereat unus quam unitas." There is no rooiu
for a doubt, whether this be our duty, or whether we are un-
faithful as to the performance of it. I doubt many of us
that would be ashamed to omit Preaching or Praying half
so much, have little considered what we do in the wilful
neglect of this duty, and the rest of discipline so long as
we have done. We little think how we have drawn the guilt
of swearing, and drunkenness, and fornication, and other
crimes upon our own heads, for want of using God's means
for the cure of them. As Greo\ Mag. saith in Registro,
" Qui. non corrigit resecanda, committit: et facientis culpam
habet, qui quod potest corrigere, negligit emendare," saith
the Comedian. " Si quid me scis fecisse inscite aut improbe,
si id non accusas, tuipse objurgandus es." Plaut.

If any say, there is little likelihood that public, personal

Chap. 2.] THE REFORMED PASTOR. 107

reprehension should do good on them, because they will be
but enraged by the shame, I answer: — [1.] Philo, a Jew,
could say (de Sacrif. Abel and Cain), " We must endeavour,
as far as we are able, to save those from their sins that shall
certainly perish ; imitating good physicians, who when they
cannot save a sick man, do yet willingly try all means for
cure, lest they seem to want success through their own neg-
lects. — [2.] I further answer, It ill beseems the silly crea-
ture to implead the ordinances of God as useless, or to re-
proach his service instead of doing it, and set their wits
against their Maker. God can make use of his own ordi-
nances, or else he would never have appointed them. — [3.]
The usefulness of this discipline is apparent to the shaming
of sin, and humbling of the sinner; and manifesting the ho-
liness of Christ and his doctrine, and church before all the
world. — [4.] What would you have done with such sinners?
give them up as hopeless ? That were too cruel. Would
you use other means ? Why it is supposed that all other
have been used without success ; for this is the last remedy.
— [5.] The Church of Christ hath found reason enough to
use this course, even in times of persecution, when our car-
nal reason would have told them that they should then
above all have forborne it, for fear of driving away all their
converts. — [6.] The principal use of this public discipline is
not for the offender himself, but for the church. It tendeth
exceedingly to deter others from the like crimes, and so to
keep pure the congregations, and their worship. Seneca
could say, " Vitia transmittit ad posteros, qui prsesentibus
culpis ignoscit." And elsewhere, " Bonis nocet, qui malis
parcit." If you say, that it will but restrain them as hypo-
crites, and not convert them : I answer, It may preserve
others. And who knows how God may bless his ordinance,
even to them? The restraint of sin is a benefit not to be
contemned. " Audebo peccanti mala sua ostendere: vitia
ejus si non excidero, inhibebo. Non desinent; sed inter-
mittent : fortasse autem desinent, si intermittendi consuetu-
dinem fecerint," said the Moralist. Sen. Epist. 40. The
scorns that I have heard from many against the Scottish
ministers, from bringing offenders to the stool of repentance,
as if it were mere formality and hypocrisy, to take such a
thing as satisfactory, when true repentance is absent, hath
discovered more of the accuser's error than of theirs, For no

108 gildas salvianus: [Chap. 2.

doubt, it is true repentance that they exhort men to ; and it
is true repentance which offenders do profess ; and whether
they truly profess it, who can tell but God ? It is not for
nothing that sin is brought to so much disgrace, and the
church doth so far acquit themselves of it. But of this
next.

Next to the duty of public reproof must be joined an
exhortation of the person to repentance, and to the public
profession of it for the satisfaction of the church. For as
the church is bound to avoid communion with impenitent,
scandalous sinners, so when they have had the evidence of
their sin, they must see some evidence of their repentance ;
for we cannot know them to be penitent without evidence.
And what evidence is the church capable of, but their pro-
fession of repentance first, and their actual reformation af-
terwards ? both which must be expected.

To these may be most fitly joined the public prayers of
the church, and that both for the reproved before they are
rejected, and for the rejected (some of them at least) that
they may repent and be restored. But we are now upon the
former. Though this is not expressly affixed to discipline,
yet we have a sufficient discovery of God's will concerning
it in the general precepts. We are commanded to pray
always ; and in all things, and for all men, and in all places :
and all things are said to be sanctified by it. It is plain there-
fore, that so great a business as this should not be done
without it! And who can have any just reason to be of-
fended with us, if we pray to God for the changing of their
hearts, and the pardon of their sins ? It is therefore in my
judgment a very laudable course of those churches that use
for the three next days together to desire the congregation
to join in earnest prayer to God for the opening of the sin-
ner's eyes, softening his heart, and saving him from impeni-
tency and eternal death ! And though we have no express
direction in Scripture just how long we shall stay to try
whether the sinner be so impenitent, as to be necessarily
excluded, yet we must follow the general directions, with
such diversity as the case and quality of the person and
former proceeding shall require ; it being left to the dis-
cretion of the church, who are in general, to stay so long till
the person manifest himself obstinate in his sin : not but
that a temporary exclusion, called Suspension, may often

Chap. 2.] THE REFORMED PASTOR. 109

be inflicted in the meantime ; but before we proceed to an
exclusion ' a statu,' it is very meet (ordinarily) that three
days' prayer for him and patience towards him should ante-
cede.

And indeed, I see no reason why this course should not
be much more frequent than it is ; and that not only upon
those that are members of our special charge, and do con-
sent to discipline, but even to those that deny our pastoral
oversight and discipline, and yet are our ordinary hearers.
For so far as men have Christian communion or familiarity
with us, so far are they capable of being excluded from
communion. Though the members of our special charge
have more full and special communion, and so are more
capable of a more full and special exclusion; yet all those
that dwell among us, and are our ordinary hearers, have
some communion. For as they converse with us, so they
hear the word, not as heathens, but as Christians, and mem-
bers of the Universal Church into which they have been bap-
tized ; and they join with us in public prayers and praises
in the celebration of the Lord's-day. From this therefore
they are capable of being excluded, or from part of this, at
least morally, if not locally. For the precept of avoiding,
and withdrawing from, and not eating with such, is not re-
strained to the members of a governed church, but extended
to all Christians that are capable of communion.

When these ungodly persons are sick, we have daily
bills from them to request the prayers of the congregation :
and if we must pray for them against sickness, and tempo-
ral death, I know no reason but we should much more ear-
nestly pray for them against sin and eternal death. That
we have not their consent, is no dissuasive : for that is their
disease, and the very venom and malignity of it ; and we do
not take it to be sober arguing, to say, ' I may not pray for
such a man against his sickness, because he is sick :' or, ' if
he were not sick, I would pray against his sickness.' No
more is it to say, ' If he were not impenitent, so as to refuse
our prayers, I would pray that he might be saved from his
impenitency.' I confess I do not take myself to have so
strict a charge over this sort of men, who renounce my over-
sight, as I do over the rest that own it ; and that is the rea-
son why I have called no more of them to public repentance,
because it requireth most commonly more time to examine

110 gildas salvianus : [Chap, 2.

the matter of fact, or deal with the person first more privately,
that his impenitency may be discerned, than I can possibly
spare from the duties which I owe to my special charge, to
whom I am more indebted ; and therefore may ordinarily ex-
pend no more on the rest (who are to me but as strangers,
or men of another parish, and of no governed, particular
church) than I can spare when I have done my main duty
to my flock. But yet though 1 cannot use any such disci-
pline on all that sort, nor am so much obliged to do it, yet
some of them that are most notoriously and openly wicked,
where less proof and short debates are requisite, I intend to
deal thus with hereafter, having found some success in that
kind already. But especially to all those whom we take for
members of that particular church which we are pastors of,
there is no question but this is our duty, and therefore
where the whole parish are members, discipline must be ex-
ercised on the whole.

I confess much prudence is to be exercised in such pro-
ceedings, lest we do more hurt than good ; but it must be
such Christian prudence as ordereth duties, and suiteth them
to their ends, and not such carnal prudence as shall enervate
or exclude them. It may be tit therefore for younger minis-
ters to consult with others, for the more cautious proceed-
ing in such works. And in the performance of it, we should
deal humbly, even when we deal most sharply, and make it
appear that it is not from any contending or lordly disposi-
tion, nor an act of revenge for any injury ; but a necessary
duty which we cannot conscientiously avoid : and therefore
it will be meet we disclaim all such animosities, and shew
the people the commands of God obliging us to what we do.

' Neighbours and brethren, sin is so hateful an evil
in the eyes of the most holy God, how light soever impe-
nitent 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 blood of the Son of God, applied to those that truly
repent of it and forsake it, and therefore God that calleth
all men to repentance, hath commanded us to exhort one an-
other daily, while it is called to-day, lest any be hardened
through the deceitfulness of sin ; (Heb. iii. 13 ;) and that
we do not hate our brother in our heart, but in any wise re-
buke our neighbour, and not suffer sin upon him ; (Lev. xix.

Chap. 2.] THE REFORMED PASTOR. Ill

17 ;) and that if "our brother offend us, we should tell him
his faults between him and us ; and if he hear not, take two
or three, and if he hear not them, tell the church ; and if he
hear not the church, he must be to us as a heathen or a pub-
lican ; (Matt, xviii. 17 ;) and those that sin, we must rebuke
before all, that others may fear ; (1 Tim. v. 20 ;) and rebuke
with all authority. (Tit. i. 15.) Yea, were it an apostle of
Christ that should openly sin, he must be openly reproved,
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.) According to
these commands of the Lord, having heard of the scan-
dalous practice of N. N. of this church (or parish) and
having received sufficient 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, do perceive no satisfactory success of our en-
deavours ; but he seemeth still to remain impenitent, or still
liveth in the same sin, though he verbally profess repent-
ance. We do therefore judge it our necessary duty, to
proceed to the use of that further remedy which Christ hath
commanded us to try ; and hence we desire him in the name
of the Lord, without any further delay, to lay by his obsti-
nacy against the Lord and to submit to his rebuke and will,
and to lay to heart the greatness of his sin, the wrong he
hath done to Christ and to himself, and the scandal and grief
that he hath caused to others ; and how unable he is to con-
tend with the Almighty, and prevail against the Holy God,
who to the impenitent is a consuming fire ! Or to save him-
self from his burning indignation ! And I do earnestly be-
seech him for the sake of his own soul, that he will but so-
berly consider, what it is that he can gain by his sin or im-
penitency, and whether it will pay for the loss of everlast-
ing life ? And how he thinks to stand against God in judg-
ment, or to appear before the Lord Jesus, when death shall
snatch his soul from his body, if he be found in this impeni-
tent state ? When the Lord Jesus himself, in whose blood
they pretend to trust, hath told such with his own mouth,
that except they repent they shall all perish. (Lukexiii.3.5.)
And I do beseech him for the sake of his own soul, and re-
quire him as a messenger of Jesus Christ, as he will answer
the contrary at the bar of God, that he lay by the stoutness

112 gildas salvianus: [Chap. 2.

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

Thus, or to this purpose, I conceive our public admoni-
tion should proceed; and in some cases where the sinner
taketh his sin to be small, the aggravation of it will be ne-
cessary, especially the citing of some texts of Scripture that
do aggravate and threaten it.

And in case he either will not be present, that such ad-
monition may be given him, or will not be brought to a dis-
covery of repentance, and to desire the prayers of the con-
gregation for him, it will be meet that with such a preface
as this afore expressed, we desire the prayers of the congre-
gation for him ourselves ; that the people would consider
what a fearful condition the impenitent are in, and have pity
on a poor soul that is so blinded and hardened by sin and
Satan, that he cannot pity himself; and think what it is for
a man to appear before 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 for such that the congrega-
tion may be provoked affectionately to join with us ; and
who knows but God may hear such prayers, and cause the
sinner's heart to relent. However, the people will perceive
that we make not light of sin, and preach not to them in
mere custom or formality. If ministers would be conscien-
tious in thus carrying on the work of God entirely and self-
denyingly. they might make something of it, and expect a
fuller blessing. But when we shrink from all that is dan-
gerous or ungrateful, and shift off all that is costly or trou-
blesome, they cannot expect that any great matter should
be done by such carnal, partial use of means ; and though
some may be here and there called home to God, yet we can-

Chap. 2.] THE REFORMED PASTOR. 113

not look that th£ Gospel should prevail, and run, and be
glorified, where it is so lamely and defectively carried on.

When a sinner is thus admonished, and prayed for, if it
please the Lord to open his eyes and give him remorse, be-
fore we proceed to any further censure, it is our next duty
to proceed to his full recovery ; where these things must be
observed: — (1.) That we do not either discourage him by
too much severity, nor yet by too much lenity and levity
make nothing of discipline, nor help him to any saving cure,
but merely slubber it over. If therefore he have sinned
scandalously but once, if his repentance seem deep and se-
rious, we may in some cases restore him at that time ; that
is, if the wound that he hath given to the credit of the church,
be not so deep as to require more ado for satisfaction, or the
sin so heinous as may cause us to delay. But if it be so, or
if he have lived long in the sin, it is most meet that he do
wait in penitence a convenient time before he be restored. —
(2.) And when the time comes, whether at the first confes-
sion, or after, it is meet that we urge him to be serious in
his humiliation, and set it home upon his conscience till he
seem to be truly sensible of his sin ; for it is not a vain for-
mality, but the recovery and saving of a soul that we expect.
— (3.) We must see that he beg the communion of the
church, and their prayers to God for his pardon and salva-
tion. — (4.) And that he promise to fly from such sin for the
time to come, and watch more narrowly, and walk more wa-
rily. — (5.) Then we have these things more to do : — To assure
him of the riches of God's love, and the sufficiency of Christ's
blood to pardon his sins, and that if his repentance be sin-
cere, the Lord doth pardon him, of which we are authorised
as his messengers to assure him : — to charge him to perse-
vere and perform his promises, avoid temptations, and con-
tinue to beg mercy and strengthening grace : — to charge the
church that they imitate Christ in forgiving, and retaining ;
or if he were cast out, receive the penitent person into their
communion, and that they never reproach him with his sins,
or cast them in his teeth, but forgive and forget them as
Christ doth. — And then to give God thanks for his recovery
so far, and to pray for his confirmation, and future preser-
vation.

The next part of Discipline, is the rejecting and removing
vol. xiv. i

114 gildas salvianus : [Chap. 2.

from the church's communion, those that after sufficient
trial do remain impenitent; where note — (1.) That if a man
have sinned but once in a scandalous manner, it is but a
profession of repentance that we can expect for our satis-
faction ; but if he be accustomed to sin, or have often broke
such promises, then it is an actual reformation we must ex-
pect. And therefore, he that will refuse either of these, to
reform, or to profess and manifest repentance, is to be taken
by us as living in his sin : for a heinous sin, but once com-
mitted, is morally continued in till it be repented of; and a
bare forbearing of the act is not sufficient. — (2.) Yet have
we no warrant to rip up matters that are worn out of the
public memory, and so to make that public again that is
ceased to be public : at least in ordinary cases. — (3.) Ex-
clusion from church-communion, commonly called Excom-
munication, is of divers sorts or degrees, more than two or
three, which are not to be confounded ; of which, I will not
so far digress as here to treat. — (4.) That which is most com-
monly to be practised among us is, only to remove an im-
penitent sinner from our communion, till it shall please the
Lord to give him repentance. — (5.) In this exclusion or re-
moval, the minister or governors of that church are autho-
ritatively to charge the people in the name of the Lord to
avoid communion with him; and to pronounce him one,
whose communion the church is bound to avoid ; and the
people's duty is obedientially to avoid him, in case the pas-
tor's charge contradict not the word of God. So that he
hath the guiding or governing power ; and they have a dis-
cerning power, whether his charge be just, and an executive
power ; for it is they that must execute the sentence in part
by avoiding the rejected, as he himself must execute it by
denying him those ordinances and privileges not due to him,
whereof he is the administrator. — (6.) It is very convenient
to pray for the repentance and restoration, even of the ex-
communicated. — (7.) And if God shall give them repentance
they are gladly to be received into the communion of the
church again.

Of the manner of all these I shall say no more, so much
having been said of them already. And for the manner of
other particular duties/of which I have said little or nothing,
you have much already, as in other writings, so in the Di-
rectory of the late Assembly.

Chap. 2.] THE REFORMED PASTOR. 115

Would we were but so far faithful in the practice of this
discipline, as we are satisfied both of the matter and manner;
and did not dispraise and reproach it by our negligence
while we write and plead for it with the highest commenda-
tions. It is worthy our consideration, who are like to have
the heavier charge about this matter at the bar of God?
Whether those deluded ones, that have reproached and hin-
dered discipline by their tongues, because they knew not its
nature and necessity ; or we, that have so vilified it by our
constant omission, while with our tongues we have magnified
it? If hypocrisy be no sin, or if the knowledge of our Mas-
ter's will be no aggravation of the evil of disobedience, then
we are in a better case than they. I will not advise the zea-
lous maintainers, and obstinate neglecters and rejecters of
Discipline, to unsay all that they have said, till they are
ready to do as they say, nor to recant their defences of Dis-
cipline, till they mean to practise it, nor to burn all the books
that they have written for it, and all the records of their costs
and hazards for it, lest they rise up in judgment against them
to their confusion ; nor that they recant their condemnation
of the prelates in this, till they mean a little further to out-
go them : But I would persuade them without any more de-
lay, to conform their practices to these testimonies which
they have given, lest the more they are proved to have com-
mended discipline, the more they are proved to have con-
demned themselves for neglecting: it.

I have often marvelled, that the same men who have
been much offended at the books that have been written for
free admission to the Lord's-supper, or for mixed communion
in that one part, have been no more offended at as free per-
mission in a church state, and as free admission to other parts
of communion ; and that they have made so small a matter
at as much mixture in all the rest : I should think that it is
a greater profanation to permit an obstinate, scandalous sin-
ner, to be a stated member of that particular church, without
any first private, and then public admonition, prayer for
him, or censure of him ; than for a single pastor to admit
him to the Lord's-supper, if he had no power to censure him;
as these suppose. I should think that the faithful practice
of discipline in the other parts, would soon put an end to the
controversy about free admission to the Lord's-supper, and
heal the hurt that such discourses have done to our people.

116 gildas salvianus: [Chap. 2.

For those discourses have more modesty than to plead for a
free admission of the censured or rejected ones ; but it is
only of those that have yet their standing in that church,
and are not censured. And if, when they forfeit their title
to church-communion, we would deal with them in Christ's
appointed way, till we had either reclaimed them to repen-
tance, or censure them to be avoided ; it would be past con-
troversy then, that they were not to be admitted to that one
act of communion in the Supper, who are justly excluded
from the whole. But as long as we leave them uncensured
members, and tell a single pastor that he hath no power to
censure them, we tempt him to think that he hath no power
then to deny them that communion with the body which is
the common privilege of all uncensured members.

And as we thus ourselves oppose discipline in part, or
cherish church-corruption in part, one party being for the
free admission of them, while members, to the Sacraments,
and the other as freely permitting them in church-state, and
other parts of communion while they exclude them from the
Sacrament ; so some have learned to tie these ends together,
and by holding both, set open the doors of church and chan-
cel, pluck up the hedge, and lay the vineyard common to
the wilderness. It hath somewhat amazed me to hear some
that I took for reverend, godly divines, to reproach as a sect,
the Sacramentarians and Disciplinarians ! And when I de-
sired 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 distinction by their discipline. I
thought the tempter had gained a great victory if he had but
got 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. As the impure were wont to reproach
the diligent by the name of Puritans, so do they reproach
the faithful pastors by the name of Disciplinarians. And I
could wish they would remember what the ancient reproaches
were both symptomatically, and effectively, and accordingly
judge impartially of themselves, and fear a participation of
the judgment that befel them. Sure I am if it were well un-
derstood, how much of the pastoral authority and work, con-
sisteth in church-guidance, it would be almost discerned,

Chap. 2.] THE REFORMED PASTOR. 117

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 being absolutely against Christ. Blame
not the harshness of the inference, till you can avoid it, and
free yourselves from the charge of it before the Lord. Pre-
lates would have some discipline ; and other parties would
have some. Yea, Papists themselves would have some, and
plead only against others about the form and manner of it. But
these are so much worse than all, that they would have none.
Was not Christ himself the leader of these Disciplinarians,
who instituted Discipline, and made his ministers the rulers
or guides of his church, and put the keys of the kingdom
into their hand, and commanded the very particular acts of
discipline, and required the people to submit to them, and
obey them in the Lord? What would these men have said,
if they had seen the practice of the ancient church for many
hundred years after Christ, who exercised a discipline so
much more rigorous than any among us do, and that even
in the heat of heathen persecutions ; as if they read only the
ancient canons, and Cyprian's Epistles, they may soon see,
though they look no further. And it was not then (no nor
after, under Christian magistrates,) taken to be a useless
thing ; nor would it appear such now, if it were shewed in
its strength and beauty by a vigorous practice : for it is a
thing that is not effectually manifested to the ear, but to the
eye ; and you will never make men know well what it is by
mere talking of it — till they see it they will be strangers to
it. As it is in the Military art, or in Navigation, or in the
government of Commonwealths, which are so little known
till learned by experience. And that will tell us that, as
Cyprian saith, " Disciplina est custos spei, retinaculum
fidei, dux itineris salutaris, fomes ac nutrimentum bonse in-
dolis, magistra virtutis ; facit in Christo manere semper, ac
jugitur Deo vivere, ad promissa ccelestia, et divina praemia
pervenire : Hanc et sectari salubre est, et aversari ac negli-
gere lathale :" as he begins his book " de Discip. et hab.
Virg." p. (mihi) 265. When the Martyrs and Confessors
would, upon other's persuasions, have had some offenders
restored before they had made confession, and manifested
openly repentance for their sin, and been absolved by their
pastor ; Cyprian resisteth it, and tells them that they that

118 GILDAS salvianus : [Chap. 2.

stand so firmly to the faith, should stand as firmly to Christ's
law and discipline : " Sollicitudo locinostri, ettimor Domini
compellit, fortissimi ac beatissimi Martyres, admonere vos
Uteris nostris,ut a quibus tarn devote etfortiter servatur fides
Domino, ab iisdem lex quoque et disci plinaDomini reservetur,
&c." Epist. 1 i. p. 32. Upon which Goulartius puts this note,
locus "de necessitate disciplinse in Domo Dei, quam qui tol-
lunt, e t manifeste impios ac sceleratos ad mensam Christi, sine
censura Ecclesiastica, et acta poenitentia pro delictorum ra-
tione recipiunt, ii videant quam de gregibus sibi commissis
Pastori summo rationem reddituri sint ; vel quid commune
habeant in Ecclesiarum suarum regimine cum beato illo
Cypriani et aliorum vere Episcoporum Christianorum se-
culo." And Cyp. Ep. 67. p. 199, mentioning God's threaten-
ing^ to negligent pastors, addeth, " Cum ergo pastoribus
talibus per quos Dominican oves negligantur et pereant, sic
Dominus comminetur, quid nos aliud facere opportet, quam
colligendis et revocandis Christi ovibus exhibere diligentiam
plenam, et curandis lapsorum vulneribus paternse pietatis
adhibere medicinam ?" In Epist. 61. 28. 38. 41. 49. 53. 55,
and many other places of Cyprian ; you may see that they
were then no contemners of Discipline : Vide etiam, eun-
dem de Orat. Dominic, p. 313. in Pet. 4.

Saith Augustine, " Ibi superbia, ubi negligitur Discipli-
na : Nam Disciplina est Magistra Religionis et verse pieta-
tis, quae nee ideo increpat ut Isedat, nee ideo castigat ut no-
ceat, &c." saith Bernard, Ep. 113. "O quam compositum
reddit omnem corporis statum, nee non et mentis habitum
disciplina ! Cervicem submittit, pone supercilia, componit
vultum, ligat oculos, moderatur linguam, fraenat gulam, se-
dat iram, format incessum."

I know that when the church began to be tainted with
vain inventions, the word Discipline began to have another
signification, for their own various rules of life and austere
impositions, touch not, taste not, handle not ; but it is the an-
cient and truly Christian Discipline that I am contending
for. So much for the acts of pastoral oversight.

From what hath been said, we may see that the Pastoral
office is another kind of thing than those men have taken it
to be, who think it consisteth in preaching and administering
Sacraments only ; much more than they have taken it for,
who think it consisteth in making new laws or canons to

Chap. 3.] THE REFORMED PASTOR. H9

bind the church : *as if God had not made us laws sufficient;
and as if he had committed the proper legislative power over
his church to ministers or bishops, whose office is but to ex-
pound, and apply and execute in their places the laws of
Christ.

Object. ' But will you deny to Bishops the power of
making canons ? What are all those Articles that you have
agreed on among yourselves about catechising and disci-
pline, but such things V

Answ. (1.) I know pastors may teach, and expound Scrip-
ture, and deliver that in writing to the people, and apply
the Scripture generals to their own and the people's parti-
cular case, if you will call this making Canons. (2.) And
they may, and ought to agree among themselves for an una-
nimous performance of their duties, when they have disco-
vered them ; that so they may excite one another, and be more
strong and successful in their work. (3.) And they must
determine the circumstances of Worship in special, which
God hath only determined in general ; as what time and
place they shall meet in, what chapter read, what text
preach on, what shape the table, cups, &c. shall be ; where
the pulpit, when each person shall come to be catechised or
instructed, and whither, &c. But these are actions that
are fitter to be ordered by them that are in the place, than by
distant canon-makers : and to agree for unity in a necessary
duty, as we have done, is not to make laws, or arrogate au-
thority over our brethren. Of this I refer you to Luther de
Conciliis, at large ; and to Grotius de Imper. sum. pot. that
canons are not properly laws.

CHAPTER III.

Having spoken of the matter of our work, we are next to
speak of the manner; not of each part distinctly, lest we be
too tedious, but of the whole in general, especially with re-
ference to the principal part.

1. The Ministerial work must be managed purely for God,
and the salvation of the people, and not for any private ends
of our own. A wrong end makes all the work bad, as from
us, how good soever in itself". It is not serving God, but
ourselves, if we do it not for God, but for ourselves. They

120 gildas salvianus : [Chap. 3.

that set about 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 of a double neces-
sity in a Minister, as he hath a double sanctification or de-
dication to God. Without self-denial he cannot do God an
hour's faithful service. Hard studies, much knowledge, and
excellent preaching, are but more glorious and hypocritical
sinning, if the end be not right. The saying of Bernard
(Serm. in Cant. 26.) is commonly known ; " Sunt qui scire
volunt eo fine tantum ut sciant, et turpis curiositas est; et
sunt qui scire volunt, ut scientiam suam vendant : et turpis
quaestus est: sunt qui scire volunt ut sciantur ipsi : et tur-
pis vanitas est : Sed sunt quoque, qui scire volunt ut aedifi-
cent ; et Charitas est ; et sunt qui scire volunt ut aedificen-
tur ; et prudentia est."

2. This work must be managed laboriously and dili-
gently: being of such unspeakable consequence to others
and ourselves. We are seeking to uphold the world, to
save it from the curse of God, to perfect the creation, to at-
tain the ends of Christ's Redemption, to save ourselves and
others from damnation, to overcome the devil, and demolish
his kingdom, and set up the kingdom of Christ, and attain
and help others to the kingdom of glory. And are these
works to be done with a careless mind, or a slack hand ? O
see then that this work be done with all your might. Study
hard, for the well is deep, and our brains are shallow; and
(as Cassiod.) " Decorum hie est terminum non habere : hie
honesta probatur ambitio : omne si quidem scientificum
quanto profundius quaeritur, tanto gloriosius invenitur."
But especially be laborious in practice and in the exercise
of your knowledge. Let Paul's words ring in your ears con-
tinually, " Necessity is laid upon me, and woe unto me if I
preach not the Gospel." Still think with yourselves, what
lieth upon your hands. If I do not bestir me, 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 me a thousand times more than I avoid : for
as Bernard saith, " Qui in labore hominum non sunt, in la-
bore profecto Daemonum erunt," whereas by present diligence
you prepare for future blessedness. For, as Gregor. in Mor.
saith, " Quot labores veritati nunc exhibes, tot etiam remu-

Chap. 3.] THE REFORMED PASTOR. 121

nerationis pignora intra spei tuse cubiculum clausum tenes."
No man was ever a loser by God.

3. This work must be carried on prudently, orderly, and
by degrees. Milk must go before strong meat : the founda-
tion must be first laid before we build upon it. Children
must not be dealt with as men at age. Men must be brought
into a state of grace, before we can expect from them the
works of grace. The work of conversion, and repentance
from dead works, and faith in Christ must be first, frequently
and thoroughly taught. The stewards of God's household
must give to each their portion in due season. We must
not go beyond the capacities of our people, nor teach them
perfection, who have not learned the first principles. As
August, saith, li. 12. de Civit. " Si pro viribus suis alatur
infans, fiet ut crescendo plus capiat: si modum suae capaci-
tatis excedit, deficit antequam crescat :" and as Gregor. Ny-
sen. saith, Oratde Pauper, amand. " As we teach not infants
the deep precepts of science, but first letters, and then syl-
lables, &c. So also the guides of the church do first pro-
pound to their hearers certain documents, w r hich are as the
elements, and so by degrees, do open to them the more per-
fect and mysterious matters." Therefore did the Church take
so much pains with their ' Catechumeni,' before they bap-
tized them, and would not lay unpolished stones into the
building; as Chrysostom saith, Horn. 40. Imperfect ; operis
(or whoever else it be, p. (mihi) 318.) " iEdificatores sunt

sacerdotes, qui domum Dei componunt, sicut enim

sedificatores, nodosos lapides et habentes torturas, ferro do-
lant, postea vero ponunt eos in aedificio, alioqui non dolati
lapides lapidibus non cohcerent : Sic et Ecclesias doctores
vitia hominum quasi nodos acutis increpationibus primum
circumcidere debent, et sic in Ecclesise sedificatione collo-
care : alioquin vitiis manentibus Christiani Christianis con-
cordare non possunt."

4. Through the whole course of our Ministry, we must
insist most upon the greatest, most certain and necessary
things, and be more seldom and sparing upon the rest. If
we can but teach Christ to our people, we teach them all.
Get them well to heaven, and they will have knowledge
enough. The great and commonly acknowledged Truths are
they that men must live upon, and which are the great in-
struments of raising the heart to God, and destroying men's

122 gildas salvianus : [Chap. 3.

sins ; and therefore we must still have our people's necessi-
ties in our eyes. It will take us off gawds, and needless or-
naments, and unprofitable controversies, to rememember
that one thing is necessary. Other things are desirable to
be known, but these must be known, or else our people are
undone for ever. I confess, I think necessity should be a
great disposer of a minister's course of study and labour. If
we were sufficient for every thing, we might fall upon every
thing, and take in order the whole Encyclopaedia : but life is
short, and we are dull ; eternal things are necessary, and the
souls that depend on our teaching are precious. I confess
necessity hath been the conductor of my studies and life ;
it chooseth what book I shall read, and tells when and how
long : it chooseth my text, and makes my sermon for matter
and manner, so far as I can keep out my own corruption.
Though I know the constant expectation of death hath been
a great cause of this, yet I know no reason why the most
healthful man should not make sure of the necessaries first,
considering the uncertainty and shortness of all men's lives.
Xenophon thought, " there was no better teacher than neces-
sity, which teacheth all things most diligently." Curtius
saith, " Efficatior est omni arte necessitas." Who can in
study, preaching, or life, ' aliud agere,' be doing other mat-
ters, if he do but know, that this must be done? Who can
trifle or delay, that feeleth the spurs of hasty necessity : As
the soldier saith, ' Non diu disputandum, sed celeriter etfor-
titer dimicandum ubi urget necessitas.' So much more must
we, as our business is more important. And doubtless this
is the best way to redeem time, and see that we lose not an
hour, when we spend it only on necessary things : It is also
the way to be most profitable to others, though not always
to be most pleasing and applauded ; because through men's
frailty, it is true that Seneca complains of, 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, nor dwell much upon unneces-
saries, to satisfy them that look after novelties : though we
must clothe the same necessaries 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 opinion than necessary verities.

Chap. 3.] THE REFORMED PASTOR. 123

For, as Marsil. Ficinus saith, " Necessitas brevibus claudi-
tuv terminis ; opinio nullis." And as Greg. Nazianz. and
Seneca often say, " Necessaries are common and obvious :
it is superfluities that we waste our time for, and labour for,
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 necessary for them, both for matter and
for manner : and usually matter is first to be regarded, as
being of more concernment 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 speak the
needful truth most evidently, though it were with barbarous
or unhandsome language, than those that will most learnedly,
and elegantly, and in grateful language tell you that which
is false or vain, and 'magna conatu nihil dicere?' I purpose
to follow Austin's counsel, (li. de. catech.) " Preeponendo
verbis sententiam, ut animas praeponitur corpori : ex quo fit,
ut ita mallem veriores quam discretiores invenire sermones,
sicut mallem prudentiores quam formosiores habere amicos."
And surely as I do in my studies for my own edification, I
would do in my teaching for other men's. It is commonly
empty, ignorant men that want the matter and substance of
true learning, that are over curious and solicitous about
words and ornaments, when the ancient, experienced, most
learned men, abound in substantial verities, usually delivered
in the plainest dress. As Aristotle makes it the reason why
women are more addicted to pride in apparel than men, be-
cause being conscious of little inward worth and ornament,
they seek to make it up with borrowed ornaments without :
so it is with empty, worthless preachers, who affect to be
esteemed that which they are not, and have no other way to
procure esteem.

5. All our teaching must be as plain and evident as we can
make it ; for this doth most suit to a teacher's ends. He that
would be understood, must speak to the capacity of his hearers,
and make it his business to make himself understood. Truth
loves the light, and is most beautiful when most naked. It is a
sign of an envious enemy to hide the truth ; and a sign of
an hypocrite to do this under pretence of revealing it : and
therefore painted, obscure sermons (like the painted glass in
the windows that keep out the light,) are too often the mark

124 gildas salvianus : [Chap. 3.

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 peo-
ple whom he pretendeth to instruct, is the way to make fools
admire his profound learning, and wise men his folly, pride
and hypocrisy. And usually, it is a suspicious sign of some
deceitful project and false doctrine that needeth such a cloak,
and must walk thus masked in the open daylight. Thus did
the followers of Basilides and Valentinus, and others among
the old heretics ; and thus do the Behmenists and other Pa-
racelsians now; who, when they have spoken that few may
understand them, lest they expose their errors to the open
view, they pretend a necessity of it, because of men's preju-
dice, and the unpreparedness of common understandings for
the truth. But truth overcomes prejudice by mere light of
evidence, and there is no better way to make a good cause
prevail, than to make it as plain, and commonly, and tho-
roughly known as we can ; and it is this light that will dis-
pose an unprepared mind. And at best it is a sign that he
hath not well digested the matter himself, that is not able to
deliver it plainly to another. I mean, as plain as the nature
of the matter will bear, in regard of capacities prepared for
it by prerequisite truths. For I know that some men cannot
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 be no whit understood by
a child that is but learning his alphabet.

6. Our whole work must be carried on in a sense of our
insufficiency, and in a pious, believing dependance upon
Christ. We must go to him for light, and life, and strength,
who sends us on the work : and when we feel our own faith
weak, and our hearts grown dull, and unsuitable to so great
a work as we have to do, we must have recourse to the Lord
that sendeth us, and say, ' Lord, wilt thou send me with such
an unbelieving heart to persuade others to believe? Must I
daily and earnestly plead with sinners about everlasting life
and death, and have no more belief and feeling of these
weighty things myself? O send me not naked and unpro-

Chap. 3.] THE REFORMED PASTOR. 125

vided to the work ; but as thou commandest me to do it,
furnish me with a spirit suitable thereto.' As Austin saith,
(de Doct. Christ. 1. 4.) " A preacher must labour tobeheard
understandingly, willingly and obediently, ' et hoc se posse
magis pietate orationum, quam oratoris facilitate non dubi-
tet : ut orando pro se ac pro aliis, quos est allocuturus, sit
prius orator quam doctor ; et in ipsa hora accedens, prius-
quam, exeat, proferat linguam ad Deum,levet animamsitien-
tem, &c.'" Prayer must carry on our work as well as preach-
ing ; he preacheth not heartily to his people, that will not
pray for them. If we prevail not with God to give them
faith and repentance, we are unlikely to prevail with them to
believe and repent. Paul giveth us frequently his example,
of praying night and day for his hearers. When our own
hearts are out of order, and theirs so too. if we prevail not
with God to mend and help them, we are like to make but

unsuccessful work.

7. Our work must be managed 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 top of

knowledge, and we were destined for the chair, and other

men to sit at our feet. Not like them that Gregory M. men-

tioneth in Moral. 1. 24. par. 5. c. xii. " In quorum verbis

proditur, quod cum docent, quasi in quodam sibi videntur

summitatis culmine residere, eosque quos docent, ut longe

infra se positos, velut in imo respiciunt, quibus non consu-

lendo loqui, sed vix dominando dignantur." Pride is a vice

that ill beseems them that must lead men in such an humble

way to heaven. And let them take heed, lest when they

have brought others thither, the gate should prove too strait

for themselves. For, as Hugo saith, " Superbia in ccelo

nata est, sed velut immemor qua via inde cecidit, istuc pos-

tea redire non potuit." God that thrust out a proud angel,

will not entertain there a proud preacher, while such. Me-

thinks we should remember at least the title of a minister,

which though the Popish priests disdain, yet so do not we.

It is indeed this pride at the root that feedeth all the rest of

sins : hence is the envy, the contention, and unpeaceable-

ness of ministers, and hence the hindrances in all reforma-

126 gildas salvianus : [Chap. 3.

tion. All would lead, and few will follow or concur ; yea,hence
are the schisms and apostacies, as hence have been former
persecutions, and arrogant usurpations and impositions : as
Gregory M. saith, in Mor. " Latet plerumque superbia, et
castitas innotescit, atque ideo tentata diu castitas, circa
finem vitse perditur ; quia cooperta superbia usque ad finem,
in correcta retinetur." And the same may be said of other
vices, which often revive when they seemed dead, because
pride was unmortified, which virtually contains them all.
Hence also is the non-proficiency of too many ministers,
because they are too proud to learn; unless it be as Jerom's
adversaries, ' publice detrahentes, legentes in angulis ;' and
scarcely will they stoop to that. But I may say of ministers
as Augustine to Jerom, evan of the aged of them, " Etsi
senes magis decet docere quam discere : magis tamen decet
discere quam ingnorare ;" humility would teach them another
lesson ; ut Hugo, " Ab omnibus libenterdisce quod tu nes-
cis: quid humilitas commune tibi facere potest, quod natura
cuique proprium fecit, sapientior omnibus eris, si ab omnibus
discere volueris : qui ab omnibus accipiunt, omnibus ditiores
sunt."

8. There must be a prudent mixture of severity and mild-
ness both in our preaching and discipline ; each must be
predominant according to the quality or the person, or mat-
ter that we have in hand. If there be no severity, there will
be contempt of our reproofs. If all severity, we shall be
taken as usurpers of dominion, rather than persuaders of
the minds of men to the truth, as Gregory M. saith, Moral,
li. 20. " Miscenda est lenitas cum severitate, et faciendum
ex utraque quoddam temperamentum, ut nee multa asperi-
tate exulcerentur subditi, nee nimia benignitate solvantur."

9. We must be sincerely affectionate, serious and zealous
in all our public and private exhortations. The weight of
our matter condemneth coldness, and sleepy dulness. We
should see that we be well awakened ourselves, and our spi-
rits in such a state as may make us fit to awaken others. As
Gregory saith, Mor. 1. 30. c. v. " We should be like the
cock, that, ' Cum edere cantus parat, prius alas solerter ex-
cutit, et seipsum feriens vigilantiorem reddit : ita prredica-
tores cum verbum praedicationis movent, prius se in Sanctis
actionibus exercent, ne in se ipsis torpentes opere, alios ex-
citent voce, sed ante se per sublimia facta excutiunt, et tunc

Chap. 3.] THE REFORMED PASTOR. 127

ad bene agendum alios sollicitos reddunt. Prius sua punire
fletibus curant, et tunc quce aliorum sunt punienda, denun-
tiant.' " If our words be not sharpened, and pierce as nails,
they will hardly be felt by stony hearts. To speak coldly
and slightly of heavenly things, is nearly as bad as to say
nothing of them.

10. All our work must be managed reverently ; as be-
seemeth them that believe the presence of God, and use not
holy things, as if they were common. The more of God
appeareth in our duties, the more authority will they have
with men : and reverence is that affection of the soul, which
proceedeth from deep apprehensions of God, and signifieth
a mind that is much conversant with him. To manifest irre-
verence in the things of God, is so far to manifest hypocrisy ;
and that the heart agreeth not with the tongue. I know not
what it doth by 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 unreverend man
with the most exquisite preparations. Yea if he bawl it out
with never so much seeming earnestness, if reverence be not
answerable to fervency, it worketh but little. Of all preach-
ing in the world (that speaks not stark lies), I hate that
preaching which tendeth to make the hearers laugh, or to
move their mind with tickling levity, and affect them as stage-
players use to do, instead of affecting them with a holy re-
verence of the name of God. Saith Jerom in (Ep. ad Ne-
potian, p. mihi. 14.) " Docente in Ecclesia te, non clamor
populi, sed gemitus suscitetur ; Lacrymse auditorum laudes
tuse sunt." We should as it were suppose we saw the throne
of God, and the millions of glorious angels attending him,
that we might be awed with his Majesty, when we draw near
him in his Holy things, lest we profane them, and take his
Name in vain.

To this I annex, that all our work must be done Spiritu-
ally, as by men possessed of the Holy Ghost and acted by
him, and men that savour the things of the Spirit. There is
in some men's preaching, a spiritual strain, which spiritual
hearers can discern and relish : and in some men this sacred
tincture is so wanting, that even when they speak of spiri-
tual things the manner is such as if they were common mat-
ters. Our evidence also and ornaments must be spiritual,

128 gildas salvianus: [Chap. 3.

rather from the holy Scripture, with a cautious, subservient
use of fathers, and other writers, than from Aristotle or the
authorities 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 : and great scholars in Aristotle's school must take
heed of too much glorying in their master, and despising
those that are there below them ; lest themselves prove lower
in the school of Christ, and least in the kingdom of God,
while they would he great in the eyes of men. As wise a man
as any of them, would glory in 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 Gregory M. hath left in
his Moral. 1. 33. " Deus primo collegit indoctos ; post mo-
dum philosophos ; etnon peroratores docuit piscatores, sed
per piscatores subegit oratores." The most learned men
should think of this.

Let all writers have their due esteem, but compare none
of them with the word of God. We will not refuse their
service, but we must abhor them as competitors. It is a sign
of a distempered heart that loseth the relish of Scripture
excellency. For there is a connaturality in a spiritual heart
to the word of God, because this is the seed that did rege-
nerate him: the word is that seal that made all holy impres-
sions that be in the hearts of true 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.
Austin tells us, (in his lib. 10. de Civit. Dei, c. xxix.) " Quod
initium Sancti Evangelii, cui nomen est secundum Joannem,
quidam Platonicus (sicut a. sancto sene Simpliciano, qui
postea Mediolanesi Ecclesiae prsesedit Episcopus, solebamus
audire) aureis Uteris conscribendum, et per omnes Ecclesias
in locis eminentissimis proponendum esse dicebat." If he
could so value that which suited with his Platonism, how
should we value the whole which is suitable to the Christian
nature and interest ! God is the best teacher of his own
nature and will.

11. The whole course of our Ministry must be carried
on in a tender love to our people : we must let them see
that nothing pleaseth us but what profiteth them ; and that

Chap. 3.J THE REFORMED PASTOR. 12.9

which doeth them good doth us good ; and nothing trou-
bleth us more than their hurt. We must remember, as
Jerom saith, ad Nepotian. " That bishops are not lords
but fathers," and therefore must be affected to their people
as their children ; yea, the tenderest love of a mother should
not surpass theirs : we must even " travail in birth of them
till Christ be formed in them." They should see that we
care for no outward thing, not money, not liberty, not cre-
dit, not life, in comparison of their salvation ; but could
even be content, with Moses, to have our names wiped out
of the book of life, i. e. to be removed ' e numero viventium :'
rather than they should perish, and not be found in the
Lamb's Book of Life, ' in numero salvandorum.' Thus
should we, as John saith, be ready to lay down our lives for
the brethren, and with Paul, not to count our lives dear to
us, so we may but finish our course with joy, in doing the
work of God for their salvation. When the people see that
you unfeignedly love them, they will hear any thing, and
bear any thing, and follow you the more easily. As Austin
saith, " Dilige, et die quicquid voles." We will take all
things well ourselves from one that we know doth entirely
love us. We will put up a blow that is given us in love,
sooner than a foul word that is given us in anger or malice.
Most men use to 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. O therefore, see that you feel a tender love to
your people in your breasts, and then let them feel it in
your speeches, and see it in your dealings. Let them see
that you spend, and are spent for their sakes ; and that all
you do is for them, and not for any ends of your own. To
this end the works of charity are necessary, as far as your
estate shall reach; for bare words will hardly convince
men that you have any great love to them. " Amicitia a
dando et accipiendo, nascitur." Chrysost. But when you
are not able to give, shew that you are willing to give if you
had it, and do that sort of good that you can ; " Si potes,
dare da, si non potes, affabilem te fac. Coronat Deus intus
bonitatem, ubi non invenit facultatem. Nemo dicat, non
habeo, Charitas non de sacculo erogatur." August, in Psal.
ciii. But be sure to see that your love prove not carnal,
flowing from pride, as one that is a suitor for himself, rather

VOL. XIV. K

130 GILDAS SALVIANUS : [Ciuip. 3.

than for Christ, and therefore doth love because he is loved,
or that he may be, pretendeth it. And therefore take heed
that you do not connive at their sins under pretence of
love ; for that were to cross the nature and ends of love :
'* Araici vitia si feras, facis tua." Senec. Friendship must
be cemented by piety : "Tu primum exhibe te bonum, et quas
alterum similem tibi." Sen. A wicked man can be no
true friend ; and if you befriend their wickedness, you shew
that you are such yourselves. Pretend not to love them, if
you favour their sins, and seek not their salvation. " Soli
sancti, et Dei sunt, et inter se amici." Basil. " Improbo-
ruru et stultorum nemo amicus." Id. By favouring their
sin you will shew your enmity to God, and then how can
you love your brother? " Amicus esse homini non potest,
qui Deo fuerit inimicus." Ambros. If you be their best
friends, help them against their worst enemies. ' Amicus
animee custos.' And think not all sharpness inconsistent
with love; parents will correct their children; and God
himself will chasten every son that he loveth. " Melius est
cum severitate diligere, quam cum lenitate decipere." Aug.
Besides this, the nature of love is to excite men to do
good, and to do it speedily, diligently, and as much as we
can. " Alios curat sedificare, alios contremiscit offendere,
ad alios se inclinat, cum aliis blanda, aliis severa, nulli ini-
mica, omnibus mater. August, de Catech. Ecce quem amas
Domine infirmatur : Non dixerunt veni; Amanti enim tan
turn nunciandum fuit : sufficiet ut noverit : Non enim amat,
et deserit." August, in Joan. So will it be with us.

12. Another necessary concomitant of our work is Pa-
tience. We must bear with many abuses and injuries from
those that we are doing good for. When we have studied
for them, and prayed for them, and besought and exhorted
them with all condescension, and spent ourselves for them,
and given them what we are able, and dealt with them as if
they had been our children, we must look that many should
requite us with scorn, and hatred, and contempt, and cast
our kindness in our faces with disdain, and take us for their
enemies, because we tell them the truth ; and that the more
we love, the less we shall be beloved. All this must be pa-
tiently undergone, and still we must unweariedly hold on in
doing good ; in meekness, instructing those that oppose

Chap. 3.] T^E REFORMED PASTOR. 131

themselves, if God peradventure will give them repentance.
If they unthankfully scorn and reject our teaching, and bid
us look to ourselves, and care not for them, yet must we hold
on. We have to deal with distracted men, that will fly in
the face of their physician, but we must not therefore for-
sake the cure. He is unworthy to be a physician that will
be driven away from a frantic patient by foul words, KaQawzn
01 fiawontvoi Km tov larpov i. e. " Sicut insani etiam medicum
irnpetere conantur, ita et illi," saithChrysostom of the Sodo-
mites. Horn. 43. in Gen. " Et alibi, Medici ferant segro-
tum calcibus ferientem, incessentem contumelis, et convitiis,
nee offenduntur ; quia nihil aliud quam salutem regroti quse-
rentes, licet facientis indecora, non ideo a. cura desistant,
sic concionator licet mala patiatur ab auditoribus, &.c.'' If
we tell them that natural men savour not the things of the
Spirit, and are besides themselves in matters of salvation,
we must measure our expectations accordingly, and not look
that fools should make us as grateful a return as the wise.
These are things that all of us can say, but when we come
to the practice with sinners that reproach and slander us for
our love, and are more ready to spit in our faces, than to give
us thanks for our advice, what heartrisings 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 in this part of
their trial !

Having given you these Twelve concomitants of our
Ministerial labour, as singly to be performed by every Minis-
ter, let me conclude with one other that is necessary to us
as we are conjoined, and fellow-labourers in the work ; and
it is this : We must be very studious in Union and Commu-
nion among ourselves, and of the unity and peace of the
churches that we oversee. We must be sensible how need-
ful this is to the prosperity of the whole, the strengthening
of our common cause, the good of the particular members
of our flock, and the further enlargement of the kingdom of
Christ. And therefore Ministers must smart when the
church is wounded, and being 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

132 GILDAS SALVIANUS : [C'/lCip. 3.

unity, but propound them and prosecute them. Not only
entertain an offered peace, but even follow it when it fiieth
from them. They must therefore keep close to the ancient
simplicity of the Christian faith, and the foundation and
centre of catholic unity. They must abhor the arrogancy
of them that frame engines to harass and tear the church
of God, under pretence of obviating errors, and maintaining
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 religion, it
is the Bible that we must shew them, rather than any Con-
fessions of Churches, or writings of men. We must learn
to difference well between certainties and uncertainties,
necessaries and unnecessaries, catholic verities " quae ab
omnibus, ubique et semper sunt retentee," as Vincent, Licen.
speaks, and private opinions ; and to lay the stress of the
church's peace upon the former, and not upon the latter.
We must therefore understand the doctrine of antiquity,
that we may know what way men have gone to heaven by
in former ages, and know the writings of later Divines, that
we may partake of the benefit of their clearer methods and
explications ; but neither of them must be made the rule of
our faith or charity. We must avoid the common confusion
of those that make no [difference between verbal and real
errors, and hate that ' rabies quorundan theologorum/ that
tear their brethren as heretics, before they understand
them. And we must learn to see the true state of Contro-
versies, and reduce them to the very point where the dif-
ference lieth, and not to make them seem greater than they
are. Instead of quarrelling with our brethren, we must
combine against the common adversaries ; Ministers must
associate, and hold communion, and correspondence, and
constant meetings to those ends ; and smaller differences 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 mu-
tual edification, and maintain love and communion, and go
on unanimously in the work that God hath already com-
manded us. Had the Ministers of the Gospel been men of
peace, and of catholic rather than factious spirits, the Church
of Christ had not been in the case it is now; the notions

Chap. 4.] THE REFORMED PASTOR. 133

of Lutherans and Calvinists abroad, and the differing par-
ties here at home, would not have been plotting the subver-
sion of one another, nor remain at that distance, and in that
uncharitable bitterness, nor strengthen the common enemy,
and hinder the building and prosperity of the Church as they
have done.

CHAPTER IV.
USE.

Reverend and Dear Brethren,

Our business here this day is to humble our souls before
the Lord for our former negligence, especially of Catechising
and Personally instructing those committed to our charge ;
and. to desire God's assistance of us in the employment we
have undertaken for the time to come. Indeed, we can
scarcely expect the latter without the former. If God will
help us in our future Duty and amendment, he will surely
humble us first for our former sins. He that hath not so
much sense of his faults, as unfeignedly to lament them,
will hardly have so much more as may move him to reform
them. The sorrow of Repentance may be without the
change of heart and life ; because a passion may be easier
wrought than a true Conversion ; but the change cannot go
without some good measure of the sorrow. Indeed, we may
justly here begin our confessions : it is too common with us
to expect that from our people, which we do little or no-
thing in ourselves. What pains take we to humble them,
while ourselves are unhumbled ! How hard do we press
them by all our expostulations, convictions, and aggrava-
tions, to wring out of them a few penitent tears, (and all too
little,) when our own eyes are dry, and our hearts are little
affected with remorse, and we give them an example of
hardheartedness, while we are endeavouring by our words
to mollify and melt them. O, if we did but study half as
much to affect and amend our own hearts, as we do our
hearers, it would not be with many of us as it is ! We do
too little 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

134 giluas salvianus : [Chap. 4.

have any 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 speaking, tears,
and sorrow, and other men's only in weeping, and sorrow-
ing; theirs in preaching duty, and the hearers in performing
it; theirs in crying down sin, and the people's in forsak-
ing it.

But we find the Guides of the Church in Scripture did
confess their own sins as well as the sins of the people ; and
began in tears for their own and the people's sins. Ezra
confesseth the sins of the Priests as well as of the people,
weeping and casting himself down before the house of God.
(Ezraix. 6, 7 ; x. 1.) So did the Levites. (Neh. ix. 32 — 34.)
Daniel confesseth his own sin, as weH as the people's, (Dan,
ix. 20,) and God calleth such to it, as well as others. (Joel
ii. 15 — 17.) When the Fast is summoned, the people ga-
thered, the congregation sanctified, the Elders assembled,
the Priests, the Ministers of the Lord, are called to begin to
them in weeping, and calling upon God for mercy. I think
if we consider well of the duties already opened, and withal
how we have done them ; of the Rule, and of our unanswera-
bleness thereto, we need not demur upon the question, nor
put it to a question, whether we have cause of humiliation.
1 must needs say, though I judge myself in saying it, that
he that readeth but this one exhortation of Paul in Acts
xx, and compareth his life with it, is too stupid and hard-
hearted, if he do not melt under a sense of his neglects,
and be not laid in the dust before God, and forced to be-
wail his great omissions, and to fly for refuge to the blood
of Christ, and to his pardoning grace. 1 am confident,
brethren, that none of you do in judgment approve of the
Libertine doctrine, that crieth down the necessity of confes-
sion, contrition and true humiliation ; yea, and in order to
the pardon of sin ! Is it not a pity then, that our hearts are not
more orthodox as well as our heads ? But I see our lesson
is but half learned when we know it, and can say it. When
the understanding hath learned it, there is more ado to
teach it our wills and affections, our eyes, our tongues, and
hands. It is a sad thing that so many of us do use to
preach our hearers asleep ; but it is sadder still if we have
studied and preached ourselves asleep, and have talked so
long against hardness of heart, till our own grow hardened;

Chap. 4.] THE REFORMED PASTOR. 135

under the noise of our own reproofs. Though the head only
have eyes, and ears, and smell, and taste, the heart should
have life, sand feeling, and motion, as well as the head.

And that you may see that it is not a causeless sorrow
that God calleth us to, I shall take it to be my duty to call
to remembrance our manifold sins, or those that are most
obvious, and set them this day in order before God and our
own faces, that God may cast them behind his back ; and
to deal plainly and faithfully in a free Confession, that He
who is faithful and just, may forgive them; and to judge
ourselves, that we be not judged of the Lord : wherein I sup-
pose I have your free and hearty consent, and that you will
be so far from being offended with the disgrace of your
persons, and of others in this office, that you will readily
subscribe the charge, and be humble self-accusers ; and so
far am I from justifying myself by the accusation of others,
that I do unfeignedly put my name with the first in the bill ;
for how can a wretched sinner, of so great transgressions,
presume to justify himself with God? or how can he plead
guiltless, 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 com-
municate any glory to our sin, nor will afford it the smallest
covering for its nakedness ; for " sin is a reproach to any
people," or persons. (Prov. xiv. 34.) And it is myself as
well as others on whom I must lay the shame : and if this
may not be done, what do we here to-day? Our business is
to take shame to ourselves, and to give God the glory ; and
faithfully to open our sins, that he may cover them ; and to '
make ourselves bare by Confession, as we have done by
transgression, that we may have the white raiment that
clotheth none but the penitent; for be they pastors or people,
it is only he " that confesseth and forsaketh his sins, that
shall have mercy, when he that hardeneth his heart shall fall
into mischief." (Prov. xxviii. 13.)

And I think it will not be amiss, if in the beginning of
our Confession we look behind us, and imitate Daniel, and
other servants of God who confess the sins of their fore-
fathers and predecessors. For, indeed, my own judgment
is so far from denying Original sin, even the imputed part,
with the ancient opposers of it, or those of the new Edition,

130 gildas salvianus : [Chap. 4.

that it doth not so much excuse me from the guilt of my
later progenitors' offences, as most other men's do seem to
excuse them. Let us fetch up then the core of our shame,
and go to the bottom, and trace the behaviour of the Minis-
ters of the Gospel, from the days of Christ till now, and see
how far they have been from innocency.

When Christ had chosen him but twelve Apostles, who
kept near his person, that they might be acquainted with
his doctrine, life and miracles ; yet how ignorant did they
long remain, not knowing so much as that he must die, and
be a Sacrifice for the sins of the world, and be buried and
rise again, and ascend into glory ; nor what was the nature
of his spiritual kingdom ! So that it puts us hard to it to
imagine how men so ignorant could be in a state of Grace ;
but that we know that those points were after of absolute
necessity to Salvation, that were not so then. * How often
doth Christ teach them publicly and apart! (Mark iv. 34,)
and rebuke them for their unbelief and hardness of heart ;
and yet after all this, so strange were these great Mysteries of
Redemption to them, and these (now) Articles of our Creed,
that Peter himself dissuadeth Christ from suffering, and go-
eth so far in contradicting his gracious thoughts for our Re-
demption, that he is called Satan, and ' tantum non' excom-
municated : and no wonder ; for if his counsel had been
taken, the world had been lost for ever. And, as there was
a Judas among them, so the Twelve are before Christ's face
contending for superiority ; so early did that pride begin to
work in the best, which afterwards prevailed so far in others,
as to bring the church so low as we have seen. What
should we say of their jointly forsaking Christ, of their fail-
ings even after the pourings out of the Spirit ! of the dis-
sention and separation between Paul and Barnabas ; how
strange Peter made of the calling of the Gentiles; of his
compliance with the Jews to the endangering of the liber-
ties of the Gentiles. (Gal. ii.) Of the dissimulation of Bar-
nabas ; and the common desertion of Paul in his suffering.
When he had found out Timothy, he saith, he " had no man
like-minded, that would naturally care for their estate ; for

* If any one about the time of Moses, offering sacrifice according to the law,
were not instructed in the doctrine of the death of our Redeemer, but only believed
that God through the means which he knoweth to be most agreeable and convenient,
will forgive us our trespasses, it were rashness to go about to exclude such a mar.
irora 3alvation. — Pet. Molinans dc Tradition, c. 19. p. 251, 252*

Chap. 4.] THE REFORMED PASTOR. 137

all seek their own, and not the things of Jesus Christ."
(Phil. ii. 20, 21.) A sad charge of self-seeking in that glory
of the church for faith and purity ! And what charges are
against most of the angels of the seven Asiatic churches is
expressed, Rev. ii ; iii. And it is likely that Archippus was
not the only man that had need to be warned to look to his
ministry ; (Col. iv. 17 ;) nor Demas the only man that for-
sook a persecuted partner, and turned after the things of
the world ; nor Diotrephes the only man that loved to have
the pre-eminence, and made quarrels, and dealt unjustly
and unmercifully in the church upon that account !

And even while the churches were frying in the flames,
yet did the pride and dissentions even of godly Pastors do
more than the fire of persecution could do, to turn all to
ashes. How sad a story is it that Policrates with all the
Eastern churches should be arrogantly excommunicated by
Victor with his Romans, upon no higher crime than mis-
choosing of Easter-day, which our Britains also long after
were guilty of ; who would think that so great weakness,
and presumptuous usurpation, and uncharitable cruelty, and
schismatical zeal, could have befallen the Pastors of the
Church in the strongest temptations of prosperity ? much
less in the midst of heathenish persecutions ! What toys
and trifles did the ancient reverend Fathers of the Church
trouble their heads about, and pester the church with ; and
what useless stuff are many of their canons composed of!
Yet these were the great matter and work of many of their
famous consultations. How quickly did they seem to forget
the perfection of holy Scripture, the non-necessity and bur-
densomeness of ceremonious impositions : and by taking
upon them an unnecessary and unjust kind of jurisdiction,
they made the church so much more work than ever Christ
made it, and so clogged Religion with human devices, that
the Christian world hath groaned under it ever since, and
been almost brought to ruin by it j and the reverence of their
persons hath put so much reputation on the crime, and cus-
tom hath so taught it to plead prescription, that when the
lacerated, languid churches will be delivered from the sad
effects of their presumption, God only knoweth. It would
make an impartial reader wonder, that peruseth their canons
and the History of the Church, that ever men of piety,
charity, and sobriety, could be drawn to perplex and tear in

138 gildas salvianus : [Chap. 4.

pieces the churches by such multitude of vanities, and need-
less determinations (to say no worse). And that the preachers
of the Gospel of peace, which so enjoineth humility, unity
and love, should ever be drawn to such a height of pride, as
to think themselves meet to make so many laws for the whole
Church of Christ, and to bind all their brethren through the
world to the obedience of their dictates, and practice of their
historionical, insnaring Ceremonies ; and that upon the
penalties of being accounted no less than damned heretics or
schismatics. Though Paul had told them betime, that he was
afraid of them, lest as the serpent deceived Eve, so they
should be deceived, and drawn from the simplicity that was
in Christ, (2 Cor. xi. 3,) yet quickly was this caution forgot-
ten, and the thing that Paul feared soon befel them ; and in-
stead of the simplicity of doctrine, they vexed the churches
with curious Controversies ; and instead of the simplicity of
discipline and government, they corrupted the church with
pomp and tyranny, and varieties of new orders and rules of re-
ligions : and instead of the simplicity of worship, they set up
such a train of their own inventions, of which the church had
no necessity, that the bishops were become the masters of
ceremonies, who should have been the humble and faithful
observers of the pure laws and ordinances of Christ. Though
their Councils were useful for the churches' communion, had
they been rightly ordered, yet so unhappily did they manage
them for the most part, that Gregory Nazianzen purposed to
come at them no more, as having never seen any that did not
more harm than good. And so bold and busy were they in
additions and innovations, even in making new Creeds, that
Hilary sadly complains of it, not sparing the Council of Nice
itself, though their Creed were allowable, because they taught
others the way, and set the rest a work. And Luther sheweth
us at large in his book " De Conciliis," what thoughts he
had of those assemblies. Three lamentable vices did the
Prelates of the Church then commonly abound in, pride the
root, contention, and vain impositions and inventions, the fruits.
No charity that is not blind can hide this guilt. We had
never else had the Christian world so plagued with their
quarrels about superiority and vain traditions, after such
warnings, and lessons, and examples as Christ had given his
own apostles. Wher once the favour of a Christian prince
did shine upon the churches, what self-exhortation and con-

Chap. 4.] THE REFORMED PASTOR. 139

tention of the Prelates did ensue ? So that if they had not
been restrained and kept in quiet by the Emperor, how soon
would they have made a sadder havock than they did? Per-
haps in their first General Council itself. And though that
Council had a good occasion, even to suppress the Ariau
heresy, yet had not Constantine committed their mutual ac-
cusations to the flames, and shamed them from their contend-
ing^, it had not had so good an end. And yet as good as it
was, Luther saith, p. 226. de Concil. " Arianae haeresis jocus
fuit ante Nicenum Concilium, pree ilia confusione quam ipsi
post Concilium excitaverunt." Augustine's sad complaint
of the loading of the church with ceremonies, and compar-
ing them to Judaism, is commonly known : of which see
Luther's Comment, ib. p. 55, 56. And so strange did it seem
to Luther, that the learned Prelates of those better times
should so scold ' circa nsenia et nugas,' about pre-eminence
and ceremonies, and things of nought, that he is again and
again taken up in admiring it. Read that treatise throughout.
Is it not sad to think of the heat of an Epiphanius, and
Theophilus Alexand. against Chrysostom, and of Chrysos-
tom against them ! Of Jerom against Ruffinus, Chrysostom,
and many others ; and if Austin had not been more peace-
able than he, one of them must have been an heretic, or schis-
matic at least. How many more such sad examples have we !
And for their damnatory sentences, they were more pre-
sumptuous than their laws : few men could stand in another's
way, or fall out, but one of them must be an heretic before
they had made an end. Small differences were named dam-
nable heresies : though they had enough among them that
were such indeed, whereof some of the Clergy were almost
always the causes and fomenters ; yet did they so multiply
them by their imputation, that their catalogues swelled be-
yond the credit of charity. And he that had the highest
reputation, was usually safest from the blot, and had power
to make others heretics almost at his pleasure ; and if a man
had once got the vote and fame, it was dangerous gainsaying
him : had Vioilantius or Jovinian had Jerom's name, some of
their heresies might possibly have been Articles of Faith.

And, as they were dangerously forward on one side, to
make every small mistake a heresy, and cause divisions in
the church by their unjust condemnations ; so many on the
other hand were as forward to provoke them, by novelties or

140 gildas salvianus: [Chap. 4.

false conceits, especially about the Trinity, and the person
and natures of Christ ; so that unquiet spirits knew not
when, or where to rest : and multitudes of them did turn
cheaters and deluders of the vulgar, by pretending to Mira-
cles, and Revelations, and Visions, and drawing the people
deeper into superstition ; by such means as Bonifacius Mo-
guntinus wrote to the Pope Zachary about the hypocritical
Saint Aldebert : and in that age especially, when few learned
men, as Erasmus complaineth, did escape the suspicion of
heresy, and he that was a mathematician was counted a ma-
gician, it had been more wit to have silenced some unneces-
sary verities, than to have angered impatient ignorance.
Virgilius might have talked more of the world above us, and
let the world below us alone, rather than to force the learned
Pope Zachary to say to his brother Boniface of Mentz : " De
perversa et iniqua doctrina, quam contra Deum et animam
suam locutus est ; (a high crime) si clariaficatum fuerit ita
eum confiteri, quod alius mundus et alii homines sub terras
sint, hunc accito Concilio, ab Ecclesia pelle, sacerdotii ho-
nore privatum." Vid. Usher, syllog. Hibernic. Epistol. p. 49,
50. But to mention the twentieth part of the proud usurpa-
tion, innovations, impositions, and sentences of those follow-
ing times, especially among the Romanists, is fitter for large
volumes, than a cursory lamentation of the Church's sins. I
will not meddle with the errors, and cruel bloodshed of the
Popish clergy of late, against the Waldenses, and Protes-
tants ; nor'yet with the sad condition of the rest of the Clergy
through the Christian world, in ^Ethiopia, Muscovia, Greece,
&c. For you will think that this is less to us that do dis-
claim them : but let us come nearer ourselves, and we shall
find yet matter of further lamentation. And I will purposely
say nothing of any of the sins of our foreign Reformers, nor
meddle with any of those sad contentions, which have
brought the Reformed Churches into two such exasperated
parties, Lutherans and Calvinists, as they are commonly
called, and hindered their reconciliation, and frustrated all
means that have been used to that end till this day ; to the
exceeding shame of the Pastors of these Churches, and the
publishing of our darkness, pride and selfishness to all the
world. But my present business lieth only at home, and
that only with the Reformed Pastors of our Churches. For
though, through the great mercy of God, they are far from

Chap. 4.] THE REFORMED PASTOR. 141

the Papal cruelty, which made bonfires of their brethren
better than themselves throughout the land, and as far from
the worst of their errors and false worship ; yet have we
been so far from innocency, that all posterity is bound to la-
ment the miscarriages of their predecessors.

Is it not a sad history of the troubles at Frankfort, to
read that so many godly, learned men that had forsaken all
for the reformed profession, and were exiles in a foreign
land, even in a city where they had but borrowed the liberty
of one church, should even then fall in pieces among them-
selves, and that about a liturgy and ceremonies, so far as to
make a division ; and after many plotting and counter-plot-
ting, and undermining one another, one part of them must
leave the city and go seek another for their liberty ! What
had not those few exiles that left their native country, lands
and friends, and all for the Gospel, that fled so far for the
liberty of God's worship, and had as great advantage as most
men in the world to be sensible of the excellency of refor-
mation and liberty ; had these I say, no more Christian love
and tenderness, no more esteem of what they suffered for,
than to fall out with one another, and almost fall upon one
another, for such things as these ! Would not suffering
abate their pride and passions, and close their hearts, nor
yet make them so far patient as to tolerate each other in so
small a difference : even when their dearest friends and fel-
low-servants were frying in the flames at home, and the pri-
sons filled with them, and they bad daily news of one after
another that was made a sacrifice to the fury of the Papists,
could they yet proceed in their own dissensions, and that to
such a height ? O what is man, and the best of men ! Yea
before this, in King Edward's days, what rigour was used
against Bishop Hooper about such ceremonies ! But the
prison abated Bishop Ridley's uncharitableness, and they
then learned more charity when they were going to the
flames.

From Frankfort the sad Division at the death of Queen
Mary was transported into England; and the seeds that
were sown, or began to spring up in the Exiled congregation,
did too plentifully fructify in the land of their prosperity.
No sooner doth the sun shine upon them, but contentious
spirits began to swarm ; and the prison doors are no sooner
open, and their bolts knocked off, but they contrive the

142 gildas salvianus: [Chap. 4.

suppressing of the brethren, as if they had been turned
loose as fighting cocks to fall upon one another, and to
work for Satan when they had suffered for Christ. The
party that was for Prelacy and Ceremonies, prevailed for the
countenance of the State, and quickly got the staff into their
hands, and many of their brethren under their feet; and so
contrived the business, that there was no quiet station to be
had in the Ministry, for those that would not be of their
mind and way. And many of them endeavoured to have a
brand of ignominy set upon their names, who desired the
discipline, and order of other Reformed Churches : that all
might be accounted schismatics that would not be ruled by
them even in Ceremonies. The contrary minded also, were
some of them too intemperate, and impatient, and unpeace-
able ; and some few of them turned to flat separation, and
flew into the faces of the Prelates with reviling. For their
sakes many wise and peaceable men were the worse used;
and they that were got into the chair, began to play the
scorners, and the persecutors, and thought meet to impose
upon them all the nickname of Puritans, as knowing how
much names of reproach and scorn could do with the Vulgar
for the furthering of their cause ; some of these Puritans
(as now they had named them) were imprisoned, and some
put to death, and some died in, and by imprisonment : they
are all made incapable of being Preachers of the Gospel in
England, till they would change their minds, and subscribe
to the lawfulness of Prelacy, and the Liturgy, and Ceremo-
nies, and use these accordingly when they use their ministry.
O how much did many good men rejoice that the Lord had
visited their native country with deliverance, and the light
of the glorious Gospel of his Son ! How much did they
long to lay out themselves for the saving of their dear coun-
trymen, and to improve the present freedom for the most
effectual propagation of the Truth ! When, alas ! their own
friends, some of their fellow-sufferers, animated and assisted
by many temporisers, did suddenly disappoint their hopes,
and shut them out of the vineyard of the Lord, and would
suffer none to labour in it, but themselves and theirs. Alas!
that Persecution should be so soon forgotten ! And that
they should have no more sense of the cruelty of the
Papists, to have moved them to some more tenderness of
consciences and liberties of their brethren. That they had

Cliaj). 4.] THE REFORMED PASTOR. 143

no more compassion on the Church of Christ, than to de-
prive it of the labours of so many choice and worthy men ;
and that at such a time of necessity. When popish priests
were newly cast out, and multitudes of congregations had
no preachers at all, but some silly readers, yet might not
these men be allowed to preach. If the judgments of these
Prelates were never so absolute for the Divine right of their
own government, yet could it not be so for the absolute
necessity of the cross, surplice, and every part of the forms
in their Liturgy ! Had they but countenanced mostly their
own party, and silenced all that did speak against their Go-
vernment and Ceremonies, and only allowed them to preach
the Gospel with subscription to the lawfulness of these
things, and with a silent forbearance of the use of the cere-
monies, they might have better secured their own power
and way, and have exercised some sense of brotherly love
and compassion on the necessitous state of the Church, and
in all likelihood, might have stood safe themselves to this
day. A wonderful thing it seems to me, that wise and good
men, for such I doubt not but many of them were, should
think it better that many hundred congregations in England
(to say nothing of Ireland and Scotland) should be without
any preaching at all, to the apparent hazard of the damna-
tion of men's souls, who were so deep in popish ignorance
before, than that a man should preach to them that durst
not use the cross or surplice ? Were these of more worth
than so many souls ? It was lawful in the apostles' days to
baptize without the cross, and to pray, and praise God
without the surplice. And why might not the Prelates of
England have tolerated that in the church's necessities, at
least as a weakness in well-meaning brethren, which the
Apostolical Churches used not at all? What if they were
lawful ? They that thought so might have them. Were
they now become more necessary than the preaching of the
Gospel, when in the apostles' times they were of no neces-
sity or use at all? If it were obedience to the prelates that
was necessary, they might have required obedience to un-
doubted and necessary things, and they should soon have
found it. Had they contented themselves to be officers un-
der Christ, and to see the execution of his laws, and to
meddle at least with no needless new Legislation, I think
few would have questioned obedience to them but the un-

144 gildas salvianus: [Chap. 4.

godly. But it was sadly contrived to have such impositions
on men's consciences in needless, or indifferent things, as
the most tender-conscienced men were likeliest to disobey,
and as might be snares to those that desired to please God,
when the business of Church Governors should be to pro-
mote the obedience of Christ's laws, and to encourage
those that are most fearful to disobey them, and to do as
the lawmakers, Dan. vi. 5. "We shall not find any occasion
against this Daniel, except we find it against him concern-
ing the law of his God."

But thus it came to pass that the enemy of the Church
did too much attain his ends ; such excellent men as Hil-
dersham, Brightman, P. Bayn, Parker, Ames, Bradshaw,
Dod, Nicolls, with multitudes more, were laid aside and
silenced ; and multitudes of them that petitioned for liberty
in Lincolnshire, Devonshire, and other parts, suppressed ;
and the nation in the meantime abounding with gross igno-
rance, was brought by observing the countenance of the
times, to like their own Readers better than painful Preachers,
and to hate and scorn the zealous obedience to the laws of
Christ, and all diligence for salvation, because they ob-
served, that these men that were such, were so many of them
hated and persecuted by the Rulers, though on the occasions
before mentioned. And here was the foundation of our
greatest misery laid ; while some of the Rulers themselves
began to turn their hatred against practical godliness (which
corrupted nature hates in all), and the common people took
the hint, and no longer confined the word Puritan to the
Nonconformists, but applied it commonly through all parts
of the land, to those that would but speak seriously of hea-
ven, and tell men of Death and Judgment, and spend the
Lord's-day in preparation thereto, and desire others to do
the like ; that did but pray in their families, and keep their
children and servants on the Lord's-day to learn the way of
salvation, instead of letting them spend it in gaming or
revelling; they did but reprove a swearer or a drunkard,
these were become the Puritans and the Precisians, and the
hated ones of the time ; so that they became a byword in
all the towns and villages in England that ever I knew, or
heard of, as to these things. And thus when the prelates
had engaged the vulgar in their cause, and partly by them-
selves, and partly by them, had so far changed their cause,

Chap. 4.] THE REFORxMED PASTOR. 145

us that all serious Christians that feared sin, and were most
diligent for salvation, were presently engaged among their
adversaries, and they were involved with the rest, though
they did nothing against the Government, or Ceremonies,
and the most ignorant and impious became the friends and
agents of the times, and every where made the most pious
and sedulous Christians a common scorn, to the dishonour
of God, and the hardening of the wicked, and discouraging
of the weak ; and filling men with prejudice against a godly
life, and hindering many thousands from the way of salva-
tion ; then did God himself appear more evidently as inter-
ested in the quarrels, and rose against them, and shamed
them that had let in scorn and shame upon his ways. And
this, even this, was the very thing that brought them down.
Resides this, there was scarcely such a thing as Church-
government or Discipline known in the land, but only this
harassing of those that dissented from them. In all my
life I never lived in the parish where one person was pub-
licly admonished, or brought to public penitence, or excom-
municated, though there were never so many obstinate
drunkards, whoremongers, or vilest offenders. Only I have
known now and then one for getting a bastard, that went to
the bishop's court and paid their fees ; and I heard of two
or three in all the country, in all my life, that stood in a
white sheet an hour in the church ; but the ancient Disci-
pline of the Church was unknown. And indeed it was made
by them impossible, when one man that lived at a dis-
tance from them, and knew not one of many hundreds of
the flock, did take upon him the sole jurisdiction, and ex-
ecuted it not by himself, but by a lay-chancellor, excluding
the pastors of the several congregations, who were but to
join with the Churchwardens and the Apparitors in present-
ing men, and bringing them into their courts : and an im-
possible task must needs be unperformed. And so the con-
troversy, as to the letter and outside, was, Who shall be the
governors of all the particular churches? But to the sense and
inside of it, it was, Whether there should be any effectual
Church- government or not? Whereupon those that pleaded
for discipline were called by the new name of the Disciplina-
rians ; as if it had been a kind of heresy to desire discipline
in the church.

VOL. XIV. L

146 gildas salviaxus: [Chap. 4.

At last, the heat began to grow greater, and new imposi-
tions raised new adversaries. When conformable Puritans
began to bear the great reproach, there being few of the
Nonconformists left, then must they also be gotten into the
net; altars must be bowed to, or towards ; all must publish
a book for dancing and sports on the Lord's-day, disabling
the masters of families, and parents, though they had small
time on the week-days, by reason of their poverty or la-
bour, to keep in their own children or families from dancing
on that day, that they might instruct them in the matters of
God. If a man, as he read a chapter to his family, had per-
suaded them to observe and practise it, and with any rea-
sons urged them thereto, this was called expounding, and
was inquired of in their articles, to be presented together with
adultery, and such like sins ; so also was he used that had
no preaching at home, and would go to hear a comformable
preacher abroad. So that multitudes have I known ex-
ceedingly troubled or undone for such matters as these,
when not one was much troubled for scandalous crimes.
Then Lectures were put down, and afternoon Sermons, and
expounding the Catechism, or Scripture in the afternoons.
And the violence grew so great, that many thousand fami-
lies left the land, and many godly, able ministers, Con-
formists, as well as others, were fain to fly and become exiles,
some in one country, and some in another, and most in the
remote American parts of the world. Thither went Cotton,
Hooker, Davenport, Shepherd, Allen, Cobbet, Noyes, Par-
ker, with many others that deserved a dwelling-place in
England.

Yet I must profess, I should scarcely have mentioned any
of this, nor taken it for so heinous a crime, had it been only
cruelty to the persons of these men, though they had dealt
much harder with them than they did, and if it had not
been greater cruelty to the Church, and if they had but had
competent men for their places when they were cast out.
But, alas ! the churches were pestered with such wretches
as are our shame and trouble to this day. Abundance of
mere readers, and drunken, profane, deboist men, were the
ministers of the churches ; so that we have been these many
years endeavouring to cleanse the Church of them, and
have not fully effected it to this day. Many that had

Chap. 4.] THE REFORMED PASTOR. 147

more plausible tongues did make it their chief business, to
bring those that they called Puritans into disgrace, and to
keep the people from being such : so that I must needs
say, that I knew no place in these times, where a man might
not more safely have been drunken every week, as to their
punishment, than to have gone to hear a sermon if be had
none at home. For the common people readily took the
hint, and increased their reproach, as the Rulers did their
persecution ; so that a man could not, in any place of Eng-
land that I came in, have said to a swearer or a drunkard,
' O do not sin against God, and wound or hazard your own
soul,' but he should have been presently hooted at as a Pu-
ritan: he could not have said to an ignorant or careless
neighbour, 'Remember your everlasting state ; prepare for
death and judgment : or have talked of any Scripture mat-
ters to them, but he was presently jeered as a Puritan or
Precisian ; and Scripture itself was become a reproach to
him that talked of it, and they would cry out, ' What! we
must h:ive talk of Scripture now ! You will preach to us !
We shall have these Preachers ordered ere long.' So that
it was become commonly in England a greater reproach to
be a man truly living in the fear of God, than to live in
open profaneness, and to rail at godliness, and daily scorn
it, which was so far from being a matter of danger, that
many took it up in expectation of preferment; and the
Preachers of the times were well aware that the rising way
was to preach against the precise Puritans, and not to live
precisely themselves : and thus both ministry and people
grew to that sad pass, that it was no wonder if God would
bear no longer with the land.

Even as it was in the Western churches before the inun-
dation of the Goths and Vandals, as Salvian, among others,
tells us ; indeed I know not a writer that more fitly painteth
out the state of our times; I shall therefore borrow some of
his words to express our case, which it seems had been then
the Church's case.

" Ipsa Dei Ecclesia, quae in omnibus esse debet placa-
trix Dei, quid est aliud quarn exacerbatrix Dei? aut prater
paucissimos quosdam qui mala fugiunt, quid est aliud pene
omnis coetus Christianorum quam sentina vitiorum ? Quo-
tum enim quempque invenies in Ecclesia non aut ebriosum
aut helluonem, aut adulterum. 8tc. — immo facilius invenias

148 gildas salvianus: [Chap. 4.

qui totum sit quam qui nihil : et quod diximus nihil nimis
forsitan gravis videatur esse censura; plus multo dicam,
facilius invenias reum maloruui omnium quam non omnium ;
facilius majorum criminum quam minorum, ed est, facilius
qui et majora crimina cum minoribus, quam qui minora
tantum sine majoribus perpetrarint. In hanc enim morum
probrositatem prope omnis Ecclesiastica plebs redacta est,
ut in cuncto populo Christiano genus quodammodo sancti-
tatis sit, minus esse vitiosum. Itaque, Ecclesias vel potius
templa atque altaria Dei minoris reverentise quidem habent
quam cujuslibet minimi ac municipalis judicis domum. Si-
quidem intra januas non modo illustrium potestatum, sed
etiam prsesidum et praepositorum, non omnes passim intrare
prsesumunt, nisi quos aut judex vocaverit, aut negotium
traxerit, aut ipsa honoris proprii dignitas introire permi-
serit: ita ut, si quispiam fuerit insolenter ingressus, aut
ceedatur, aut propellatur, autaliqua verecundise atque existi-
mationis suee labe mulctetur. In templa autem vel potius
in altaria atque sacraria Dei passim omnes sordidi ac flagi-
tiosi sine ulla penitus reverentia sacri honoris irrumpunt,
non quia non omnes ad exorandum Deum currere debent:
sed quia qui ingreditur ad placandum, non debet egredi ad
exacerbandum. Neque enim ejusdem officii est indulgentiam
poscere et iracundiam provocare: Novum siquidem monstri
genus est; eadem psene omnes jugitur faciunt, quse fecisse
se plangunt : Et qui intrant in Ecclesiasticam domum, ut
mala antiqua defleant, exeunt; et quid dico exeunt? in ipsis
pene hoc orationibus suis moliuntur." Salv. de Gubern, 1.3,
p. 86, 87.

Et p. 180. " O miseriam lacrymabilem, O miseriam
luctuosum ! Quam dissimilis nunc a. seipso est populus
Christianus, id est, ab eo qui fuit quondum ! — Ecce in quid
reducti sumus, ut beatam fore Ecclesiam judicemus, si vel
tantum in se boni habeat quantum mali. Nam quomodo
non beatam arbitremur, si mediam plebis partem haberet
innoxiam, quam pene totamnunc esse plangimns criminosam
— superflue unius scelera deflevimus ; aut omnes enim, aut
pene omnes flendi atque lugendi sunt."

Et p. 195, 196. "Omnia amamus, omnia colimus; so-
lus nobis in comparatione omnium Deus vilis est? Siquando
enim veniret, (quod ssepe evenit) ut eodem die et festivitas
Ecclesiastica et ludi publici agantur, quseso ab omnium

Chap. 4.] THE REFORMED PASTOR. 149

Conscientia, quis locus majores Christianorum virorum co-
pias haberet ? Cavea ne ludi publici, an atrium Dei! Et
Ternplum omnes magis sectentur, anTheatrum'.' Dicta Evan-
geliorum magis diligant an Thymelicorum ? Verba vitse, an
mortis ? Verba Christi, an mimi ? Non est dubium quin
illud magis amemus quod anteponimus."

Too like to these, here described, were our times grown,
through the fault of those that professed themselves to have
the oversight of their souls. A most sad thing it was to see
those men that undertook to guide men in the ways of life,
to be the chief means of discouraging them ; and to hear
them make a mock at holiness, that should have devoted
their doctrine and life thereto. The accusation may seem
harsh to those of after-times that knew not this ! Or that by
the patrons of iniquity are persuaded of the contrary. But
I say as Salvian, 1. 6, p. 197. " Sed gravis est forsitan hsec
atque iniqua congestio. Gravis profecto, si falsa."

Yet through the mercy of God, it was not all the Pre-
lates of the church that thus miscarried; we have yet sur-
viving our Usher, our Hall, our Morton, learned, godly and
peaceable men ; whose names are as dear to us as any men's
alive. And O that it had been the will of God that all had
been such ! Then had we not been like to have seen those
days of blood that we have seen ; nor those great mutations
in Church and State! But so far were these good men from
being able to do the good that they would, that they were
maligned for their piety, and soundness in the faith, and
many a time have I heard them despised as well as others,
and scorned as Puritans for all they were Prelates.

And yet, it were well if all the guilt had lain upon that
party! But, alas! it was not so! Those pious and pain-
ful Divines that were oppressed, and much more that part
of the people that joined with them, were too impatient un-
der their suffering ; and bent themselves, some of them,
more than was meet against the persons of those that they
suffered by ; and too much endeavoured to make the Pre-
lates odious with the people ; as persecutors of the Church
of God ; and were ready to go too far from them on the
other hand; and to think the worse of some things because
they commanded them. Doubtless, had we all suffered
with more patience, and carried ourselves with meekness
and gentleness to those that we differed from, and given

150 gildas salvianus : [Chap. 4.

them so much commendation as was their due, and put
the best construction on their actions that we could, and
covered their infirmities with the most charitable interpreta-
tions, we might have done more to mollify their minds ; or
at least, to have maintained our own innocency. But as
there was no room on their part to a motion for peace, or a
petition for liberty, in the time of their prosperity; so when
advantages did seem to appear to us of vindicating our
liberties, we looked upon them as irreconcilable, and too
inconsiderately rushed on, and were wanting in those peace-
able endeavours that were our duty. We did not in our As-
sembly invite them to a free consultation, that their cause
might have the fullest and fairest hearing, before it had
been condemned. Proposals that had any tendency to
healing and accommodation, had never that entertainment
from us that they did deserve. What moderate proposals
were made to one party by bishop Usher, which both parties
did dislike ! How many pacificatory motions and excellent
treatises came from that heavenly, peaceable bishop Hall,
especially his " Peace-maker," his " Pax terris," and his
" Modest Offer !" But how little did they effect ! Certainly
some of the men were so venerable for their admirable learn-
ing and piety, that they deserved to be heard, and consulted
with too, as wise and most judicious men. And Prelacy
was not so young a plant in the Church, nor had it in former
and latter ages had so few or mean persons to adorn and
credit it, but that it well deserved the fairest hearing and
debate.

But thus have we all shewed our frailty, and this is the
heed that we have taken to ourselves, a?id to all thejlock. The
Lord open our eyes at last, that we may all more fully see
our own miscarriages ; for surely they lie as mountains be-
fore us, and all the world about us may see them, and yet we
will hardly see them ourselves.

A man would think that now if the heart of man be cura-
ble, we should by this time be all brought to the sense of
our miscarriages, and be prepared to a closure on any rea-
sonable terms. Who would think but after all the smart of
our divisions, we should long ere this have got together, and
prayed, and consulted ourselves into peace! But, alas!
there is no such matter done ; and few do I find that mind
the doing of it. We continue our quarrels as hot as ever :

Chap, 4.] THE REFORMED PASTOR. J 51

As Salvian saith in another case, " Miseri jam sumus : et
nee dum hiugaces (discordes) esse cessamus:! 1. 6. p. 202.
Et p. 200. " Mala incessabiliter malis addimus, et peccata
peccatis cumulamns : et cum maxima nostri pars jam perie-

rit, id agimus ut pereamus omnes. Nos non vieinos nos-

tros tantum ardere vidimus, sed ipsi jam ex maxima nostrorum
corporum parte arsimus. Et quid hoc, proh nefas, mali est?
Arsimus, arsimus, et tamen flammas quibus jam arsimus non
timemus. Nam quod non ubique agantur quae prius acta
sunt, miserie est beneficium, non discipline. Facile hoc
probo. Da enim prioris temporis statum, et statim ubique
sunt quae fuerunt."

The minds of many are as much exasperated or estranged
as ever. Three sorts I meet with, that all are too backward
to any accommodation.

1. The violent men of the prelates' side, especially those
of the new way, who are so far from reconciliation and heal-
ino- of our breaches, that they labour to persuade the world
that the contrary-minded are schismatics, and that all the
ministers that have not Episcopal ordination are no minis-
ters, nor any of the churches that have not Prelates arf
true churches (at least, except it can be proved to be through
unavoidable necessity). And they say, to agree with such,
were to strike a covenant with Schism itself.

2. Some on the other side, say, ' Do you not see, that ex-
cept an inconsiderable number, the Prelatical party are all
empty, careless, if not scandalous, ungodly men ? Where
are almost any of them whose communion is desirable 1 That
set themselves to the winning and saving of souls, and are
serious men in the matters of Salvation, in whom you can
perceive a heavenly conversation ? Hath God brought down
these enemies of godliness, and persecutors and depopu-
lators of his church, and would you make a league with them
again? Do you not see that they are as bitter and implaca-
ble as ever ? And have not some of them the face to jus-
tify all the former impositions and persecutions, and draw,
or continue the guilt of it upon their heads ? And would
make the world believe that they are wrongfully ejected,
when so many accusations in Parliament before the division,
so many centuries of horrid, scandalous ones published by
Mr. White, and so many more centuries, that lie on record
under depositions in the several counties of the Nation

152 gildas salvianus : [Chap. 4,

where the Committees ejected them, will be perpetual wit-
nesses of the quality of these men.'

3. Others there be that are peaceable men on both sides,
that will not justify the former miscarriages, nor own the
present evils of any ; but think, though there be too much
truth in these latter accusations, yet the nature of the differ-
ence, and the quality of some of the persons is such, as de-
serveth our desires and endeavours of Reconciliation. But
they think the work to be hopeless and impossible, and
therefore not to be attempted.

And thus our breach is made : but how, or when it will
be well healed, the Lord knoweth. But this is not all, it be-
hoveth us yet to come nearer home, and inquire into the
ways of the present approved godly Ministers, of what party
soever ; and doubtless, if we are willing to know ourselves,
we may soon find that which will lay us very low before the
Lord, 1 shall in all, have an eye at my own corrupt heart,
which I am so far from justifying in this common lamenta-
tion, that I take it as my necessary duty to cast the first
stone at myself.

The great sins that we are guilty of, I shall not under-
take to enumerate : and therefore my passing over any par-
ticular is not to be taken as a denial of it for our justification.
But I shall take it to be my duty to give instances of some
few, that cry loudly for humiliation and speedy reformation.
Only I must needs first premise this profession ; that for all
the faults that are now among 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 con-
gregations 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, that were little children in the beginning of the
late troubles ; so that now they cloud the most of their se-
niors '• How many miles would I have gone twenty years
ago, and less, to have heard one of those ancient, reverend
Divines, whose congregations are now grown thin, and their
parts esteemed mean by reason of the notable improvement

Chap. 4.] THE REFORMED PASTOR. 153

of their juniors ! And in particular, how mercifully hath the
Lord dealt with this poor county (Worcestershire), in raising
up so many of these, that do credit to their sacred office,
and self-denyingly and freely, zealously and unweariedly
do 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, humble,
unanimous, peaceable and faithful men. O that the Lord
would long continue this admirable mercy to this unworthy
country. 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 frendentibus in-
imicis ;' 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 of-
fended 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 men
differ in 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 congregation were
thus supplied ! But all cannot be done at once. They had
a long time to settle a corrupted ministry ; and when the ig-
norant and scandalous are cast out, we cannot create abili-
ties in others for the supply ; we must stay the time of their
preparation and growth ; and then, if England drive not away
the Gospel by their abuse, even by their wilful unreformed-
ness, and hatred of the light, they are likely to be the happiest
nation under heaven. For as for all the sects and heresies
that are creeping in daily and troubling us, I doubt not but
the free Gospel managed by an able, self-denying Ministry,
will effectually disperse and shame them all.

But you may say, this is not confessing sin, but applaud-
ing those whose sins you pretend to confess ? Ansvu It is
the due acknowledgment of God's graces, and thanksgiving
for his admirable mercies, that I may not seem unthankful
in confession, much less to cloud or vilify God's graces,
while I open the frailties that in many do accompany them.

154 GILDAS SALVIANUS : [C/tap. 4.

Among the many things that are yet sadly out of order in
the best, I shall touch upon these few particulars following:

1. One of our most heinous and palpable sins is pride ;
a sin that hath too much interest in the best ; but is more
hateful and inexcusable in us than in any men. Yet is it so
prevalent in some of us, that it inditeth our discourses for
us ; it chooseth us our company, it formeth our countenances,
it putteth the accents and emphasis upon our words : when
we reason, it is the determiner and exciter of our cogita-
tions; it fills some men's minds with aspiring desires and
designs ; it possesseth them with envious and bitter thoughts
against those that stand in their light, or by any means do
eclipse their glory, or hinder the progress of their idolized
reputation. O what a companion, what a tyrannical com-
mander, what a sly, and subtle, and insinuating enemy is
this sin of pride ! It goes with men to the draper, the mer-
cer, the tailor ; it chooseth them their cloth, their trimming
and their fashion. It dresseth them in the morning, at least
the outside. Fewer ministers would ruffle it out in the
fashion in hair and habit, if it were not for the command of
this tyrannical vice : and I would that were all, or the worst,
but alas, how frequently doth it go with us to our studies,
and there sit with us and do our work ! How often doth it
choose our subject, and more often choose our words and
ornaments. God biddeth us be as plain as we can, for the
informing of the ignorant, and as convincing and serious as
we are able, for the melting and changing of unchanged
hearts ; but pride stands by and contradicteth all ; and
sometimes it puts in toys and trifles, and polluteth rather
than polisheth, and under pretence of laudable ornaments,
it dishonoureth our sermons with childish gauds : 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 acquaint them that we are able
to speak unprofitably. It taketh off the edge, and dulls the
life of all our teachings, under the pretence of filing off the
roughness, unevenness and superfluity. If we have a plain
and cutting passage, it throws it away as too rustical and
ungrateful. When God chargeth us to deal with men as for
their lives, and beseech them with all the earnestness that
we are able, this cursed sin controlleth all, and condemneth

Chap. 4.] THE REFORMED PASTOR. 155

the most holy commands of God, and calleth our most ne-
cessary duty a madness ; 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 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 them
into the pulpit ; it formeth their tone, it animateth them in
the delivery, it takes them off from that which may be dis-
pleasing, how necessary soever, and setteth them in a pur-
suit of vain applause: and the sum of all this is, that it
maketh men, both in studying and preaching, to seek them-
selves, and deny God, when they should seek God's glory
and deny themselves. When they should ask, 'What should
I say, and how should I say it, to please God best, and do
most good V 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 ser-
mon 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 change of souls !
They could find in tbeir hearts, but for shame, to ask folks,
how they liked then., and to draw out their commendation.
If they perceive that they are highly thought of, they re-
joice, as having attained their end ; but if they perceive that
they are esteemed lut weak or common men, they are dis-
pleased, as having nissed the prize of the day.

But yet this is rot all, nor the worst, if worse may be.
O that ever it should be spoken of godly ministers, that they
are so set upon pojular air, and of sitting highest in men's
estimation ; that eivy the parts and names of their brethren
that are preferred lefore them, as if all were taken from their
praises that is givei to another; and as if God had given
them his gifts to be the mere ornaments and trappings of
their persons, tha they may walk i,s men of reputation in
the world, and alibis gifts in others were to be trodden down
and vilified, if the' seem to stand in the way of their honour !
What, a saint, a p'eacherfor Christ, and yet envy that which

15t5 GILDAS SALVIANUS : [C/lCtp. 4.

bath 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, 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 an-
other because he helpeth him to do his master's work? Yet
alas, how common is this heinous crime among men of parts
and eminence in the church ! They can secretly blot the
reputation of those that stand cross to their own : and what
they cannot for shame do in plain and open terms, lest they
be proved palpable liars and slanderers, they will do in ge-
nerals and malicious intimations, raising suspicions where
they cannot fasten accusations. And so far are some gone
in this satanical vice, that it is their ordinary practice, and
a considerable part of their business to keep down the esti-
mation of any they dislike, and defame others in the slyest
and most plausible way. And some ga so far, that they are
unwilling that any one that is abler than themselves should
come into their pulpits, lest he should be applauded above
themselves. A | fearful thing, that any man that hath the
least of the fear of God, should so envy God's gifts, and had
rather that his carnal hearers were unconverted, and the
drowsy not awakened, than that it should be done by an-
other who may be preferred before then. Yea, so far doth
this cursed vice prevail, that in great congregations that have
need of the help of many teachers, we cm scarcely in many
places get two in equality to live together in love and quiet-
ness, and unanimously to carry on the WDrk of God! But
unless one of them be quite below the other in parts, and
content to be so esteemed, or unless one be a curate to the
other, or ruled by him, they are contendhg for precedency,
and envying each other's interest, and waking with strange-
ness anol jealousy towards one another, t> the shame of the
profession and the great wrong of the congregation. I am
ashamed to think of it, that when I have >een endeavouring
with persons of public interest and capicity to further a

Chap. 4.] THE REFORMED PASTOR. 157

good work, to convince them of the great necessity of more
ministers than one in great congregations, they tell me, they
will never agree together! 1 hope the objection is un-
grounded as to the most : but it is a sad case that it should
be so with any. Nay, some men are so far gone in pride,
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
should share with them in the honour ; and for fear lest they
should diminish their interest in the people.

Hence also it comes to pass, that men so magnify their
own opinions, and are as censorious of any that differ from
them in lesser things, as if it were all one to differ from them
and from God ; and expect that all should be conformed to
their judgments, as if they were the rulers of the church's
faith ! And while we cry down Papal infallibility, and de-
termination of controversies, we would, too many of us, be
popes ourselves, and have all stand to our determination,
as if it were infallible. It is true, we have more modesty
than expressly to say so : we pretend that it is only the evi-
dence of truth that appeareth in our reasons 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 freely examined, and found to be infirm and
fallacious, and so discovered, as we are exceeding backward
to see it ourselves, because they are ours, so how angry are
we 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 heinously
injured to have our arguments fully confuted, by which we
injured the truth and the minds of men ! So that the matter
is come to that pass through our pride, that if an error or
fallacious argument do fall under the patronage of a reve-
rend name (which is no whit rare), we must either give it the
victory, and give away the truth, or else become injurious to
that name that doth patronise 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 it as
sensibly as if you had spoken it of themselves, because they
think it will follow in the eyes of men, that weak arguing is
a sign of a weak man. If therefore you take it for your duty

158 gildas salviaxus : [Chap. 4.

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 the light.

And so high are our spirits, that when it becomes a duty
to any man to reprove or contradict us, we are commonly
impatient both of the matter and of the manner. We love
the man that will say as we say, and be of our opinion, and
promote our reputation, though he be less worthy of our
love in other respects ; but he is ungrateful to us that con-
tradicteth us, and differeth from us, and that dealeth plainly
with us in 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 reputation, as our fidelity to the truth will permit :
but our pride makes too many of us to think all men con-
temn us that do not admire us, yea, and admire all that we
say, and submit their judgments to our most palpable mis-
takes ! We are so tender, that no man can touch us scarcely
but we are hurt; and so stout and high-minded, that a man
can scarcely speak to us: like froward children, or sick folk
that cannot endure to be talked to ; the fault is not that you
speak amiss to them, but that you speak to them. So our
indignation is not at men for writing or speaking injuriously
or unjustly against our words, but for confuting them. And
a man that is not versed in complimenting, and skilled in
flattery above the vulgar rate, can scarcely tell how to han-
dle them so observantly, and fit their expectations at every
turn, but there will be some word, or some neglect which
their high spirits will fasten, and take as injurious to their
honour : so that a plain countryman that speaks as he thinks,
must have nothing to do with them, unless he will be es-
teemed guilty of dishonouring them.

I confess I have often wondered at it, that this most
heinous sin should be made so light of, and thought so con-
sistent with a holy frame of heart and life, when far lesser
sins are by ourselves proclaimed to be so damnable in our
people ! And more have I wondered to see the difference
between ungodly sinners, and godly preachers in this res-

Chap. 4.J THE REFORMED PASTOR. 159

pect. When we speak to drunkards, worldlings, or any ig-
norant, unconverted men, we disgrace them as in that con-
dition 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, not only that they should bear all patiently,
but take all thankfully, and we have good reasons for all
this ; and most that I 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 any sin, if we honour
them and reverence them, and speak as smoothly as we are
able to speak, yea, if we mix commendations with our con-
tradictions or reproofs, if the applause be not apparently
predominant, so as to drown all the force of the reproof or
confutation ; and if it be not more an applause than a re-
prehension, they take it as an injury almost insufferable.
That is considered railing against them, that would be no
better than flattery in them to the common people ; though
the cause may be as great.

Brethren, I know this is a sad and harsh confession ;
but that all this should be so among us, should be more
grievous to us than to be told of it. Could this nakedness
be hid, I should not have disclosed it, at least so openly in
the view of all. But, alas, it is long ago open in the eyes of
the world : we have dishonoured ourselves by idolizing our
honour ; we print our shame, and preach our shame, and tell
it unto all. Some will think that I speak over charitably to
call such persons godly men, in whom so great a sin doth so
much prevail. I know where it is indeed predominant, and
not hated, bewailed, and mortified in the man, there can be
no true godliness ; and I leave every man to a cautious jea-
lousy and search of his own heart. But if all are graceless
that are guilty of any, or many, or most of the forementioned
discoveries of pride, the Lord be merciful to the Ministers of
this land, and give us quickly another spirit; for grace is a
rarer thing than most of us have supposed it to be.

Yet I must needs say, that it is not all that I intend. To
the praise of grace be it spoken, we have some among us
here, and I doubt not but it is so in other parts, that are
eminent in humility, and lowliness, and condescension, and
exemplary herein to their flocks and to their brethren ; and

160 gildas salvianus : [Chap. 4.

it is their glory, and shall be their glory ; and maketh them
truly honourable and amiable in the eyes of God and them-
selves : and O that the rest of us were but such ! But, alas,
this is not the case of all.

O that the Lord would lay us at his feet, in the tears of
unfeigned sorrow for this sin ! Brethren, may I take leave
a little to expostulate this case with my own heart and you,
that we may see the shame of our sin and be reformed? Is
not pride the sin of devils ? The firstborn of hell ? Is it
not that wherein Satan's image doth much consist; and
is it tolerable evil in a man that is so engaged against him
and his kingdom as we are ? The very design of the Gospel
doth tend to self-abasing ; and the work of grace is begun
and carried on in humiliation. Humility is not a mere or-
nament of a Christian, but an essential part of the new crea-
ture : it is a contradiction to be a sanctified man, or a true
Christian, and not humble. All that will be Christians must
be Christ's disciples, and come to him to learn ; and their
lesson 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 once conceive of him as purposely wash-
ing and wiping his servants' feet, and yet be stout and.
lordly still ! Shall he converse with the meanest, and we
avoid them as contemptible people, and think none but per-
sons of riches and honour to be fit for our society ! How
many of us are oftener found in the houses of gentlemen,
than in the poor cottages of those that have most need of
our help ! There are many of us that would think it base to
be daily with the most needy and beggarly people to instruct
them in*the matters of life, and supply their wants, as if we
had taken charge only of the souls of the rich ! Alas, what
is it that we have to be proud of? Of our bodies ? Why,
are they not made of the like materials as the brutes, and
must they not shortly be as loathsome and abominable as
the dung ? Is it of our graces ? Why the more we are
proud of them, the less we have to be proud of. And when
so much of the nature of grace is in humility, it is a great
absurdity to be proud of it. Is it of our learning, know-
ledge, abilities and gifts ? Why surely if we have any
knowledge at all, we must needs know much reason to be
humble ; and if we know more than others, we must know"
more reason than others do to be humble. How little is it

Chap. 4.] THE REFORMED PASTOR. 161

that the most learned know, in comparison of that which yet
they are ignorant of? And to know that things are past
your reach, and to know how ignorant 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 which the devils do excel you in ? Yea, to some I may
say, as Salvian, lib. 4. de Gubern. p. 98. " Quid tibi blandi-
ris, O homo quisquis es, Credulitate, quae sine timore atque
obsequio Dei nulla est? aliquid plus Dsemones habent. Tu
enim unam rem habes tantummodo : illi duas. Tu creduli-
tatem habes ; non habes timorem : illi et credulitatem ha-
bent pariter et timorem." Our very business is to teach the
great lesson of self-denial and humility to our people, and
how unfit is it then that we should be proud ourselves ! We
must study humility, and preach humility, and must we not
possess and practise it ? A proud preacher of humility, is
at least a self-condemning man.

What a sad case is it, that so vile a sin is no more easily
discerned by us ! But many that are most proud, can blame
it in others, and 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 rooms, and must be Rulers,
and bear the sway wherever they come, or else there is no
standing before them. No man must contradict them that
will not partake of the fruits of their indignation. In any
consultations, they come not to search after truth, but to
dictate to others that 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 them-
selves.

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 that we are without ; or to speak
against the sin that we live in ? Have not many of us cause
to inquire once and again, whether sincerity can consist with
such a measure of pride ? When we are telling the drunkard
that he cannot be saved unless he become temperate ; and
the fornicator, that he cannot be saved unless he become
chaste (an undoubted truth) : have we not as great reason if
we are proud, to say of ourselves, that we cannot be saved
unless we become humble ? Certainly, pride is a greater sin

VOL. XIV. m

162 gildas salvianus: [Chap. 4.

than whoredom, or drunkenness ; and humility is as neces-
sary as chastity and sobriety. Truly, brethren, a man may
as certainly, and more slily and dangerously make haste to
hell in a way of profession, and earnest preaching of the Gos-
pel, and seeming zeal for a holy life, as in a way of drun-
kenness and filthiness ; for what is true holiness but a de-
votedness to God, and a living to him? And what is a
wicked and damnable state, but a devotedness to our carnal
selves, and a living to ourselves? And doth any man live
more to himself, or less to God, than the proud ? And may
not pride make a preacher study for himself, and pray, and
preach, and live for himself, even when he seemeth to outgo
others in the work, if he therefore outgo them, that he may
have the glory of it from men ? It is not the work without
the principle and end that will prove us upright : the work
may be God's, and yet we do it, not for God, but for our-
selves. I confess I feel such continual danger in this point,
that if I do not watch against it, lest I should study for my-
self, and preach for myself, and write for myself, rather than
for Christ, I should soon miscarry ; and after all, I justify
not myself, when I must condemn the sin. Consider, I be-
seech you, brethren, what baits there are in the work of the
Ministry, to entice a man to be selfish ; that is, to be carnal
and impious, even in the highest work of piety ! The fame
of a godly man is as great a snare as the fame of a learned
man : and woe to him that takes up with the fame of godli-
ness instead of godliness. Verily I say unto you, they have
their reward. When the times were all for learning and
empty formalities, then the temptation of the proud did lie
that way ; but now through the unspeakable mercy of God,
the most lively, practical preaching is in credit, and godli-
ness itself is in credit : and now the temptation to proud
men is here, even to pretend to be zealous preachers and
godly men. O what a fine thing doth it seem to have the
people crowd to hear us, and to be affected with what we
say, and that we command their judgments and affections !
What a taking thing is it to be cried up as the ablest and
godliest man in the country ! And to be famed through the
land for the highest spiritual excellencies. Alas, brethren,
a little grace will serve turn to make you to join yourselves
with the forwardest of those men, that have these induce-

Chap. 4."l T.HE REFORMED PASTOR. 163

ments or encouragements. To have the people plead for
you as their felicity, and call you the pillars of the church
of God ; and their fathers, the chariots and horsemen of
Israel, and no lower language than excellent men, and able
divines, and to have them depend upon you, and be ruled by
you ; though this may be no more than their duty ; yet I
must again tell you, that a little grace may serve to make
you seem zealous men for this. Nay, pride may do it with-
out any special grace. O therefore be jealous of yourselves,
and in all your studies, be sure to study humility. " He
that exalteth himself shall be brought low, and he that
humbleth himself shall be exalted." 1 observe commonly,
that almost all men good and bad do loathe the proud, and
love the humble : so far doth pride contradict itself, unless
it be where it purposely hideth itself, and, as conscious of
its own deformity, doth borrow the homely dress of humility.
And we have cause to be the more jealous, because it is the
most radicated vice, and as hardly as any extirpated from
the soul. " Nam saspe sibi de se mens ipsa mentitur, et fin-
git se de bono opere amare quod non amat : de mundi au-
tem gloria, non amare quod amat ;" inquit Gregor. M. de cu-
ra Pastor, p. 1. c. 9. When it was a disgrace to a man to
be a godly, zealous preacher, then had not pride such a bait
as now. As the same Gregory saith, ibid. p. 21. c. 8. " Eo
tempore quo quisquis plebibus praeerat primus ad Martyris
tormenta ducebatur ; Tunc laudabile fuit Episcopatum quse-
rere, quando per hunc quemque dubium non erat ad sup-
plicia majora pervenire."

But it is not so now, as he saith in another place, Cap.
1. initio, " Sed quia authore Deo ad Religionis reverentiam
omne jam prsesentis seculi culmen inclinatur, sunt nonnulli
qui intra sanctam Ecclesiam per speciem regiminis gloriam
affectant honoris; Videri Doctores appetunt, transcendere
ceateros concupiscunt, atque attestante veritate, primas sa-
lutationes in foro, primos recubitus in ccenis, primas cathe-
dras in conventibus quaerunt,fqui susceptum curse Pastoralis
officium ministrare digne tanto magis nequeunt, quanto ad
hujushumilitatis magisterium ex sola elatione pervenerunt ;
ipsa quippe in Magisterio lingua confunditur, quando aliud
discitur, et aliud docetur." Hactenus Gregorius, et ipse
nimis magnus.

But I have stood longer upon this sin than is proportion-

164 pildas salvianus : [Chap. 4.

able to the rest of my work ; I shall be the shorter in the
confession of some of the rest.

2. Another sin of the Ministers of England, and much
more of many other Churches, are sadly guilty of, is under-
valuing the unity and peace of the whole Church. Though I
scarcely ever met with any that 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 that are addicted to
promote it ; but too commonly do we find men averse to it,
and jealous of it, if not themselves the instruments of divi-
sion. The Papists have so long abused the name of the
Catholic Church, that in opposition to them, many do either
put it out of their creeds, or only fill up room with the
name, while they understand 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 sensible
members of it. If the Papists will idolize the Church,
shall we therefore deny it, disregard it, or divide ? It is a
great and common sin through the Christian 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 im-
pure, and refuse to participate with any in their sins ; but
the most infirm and diseased part should be compassionated
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 af-
ford 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 more they need
it. Of the multitude that say, they are of the Catholic
Church, it is too rare to meet with men of a Catholic spirit ;
men have not a universal consideration of, and respect to
the whole church ; but look upon their own party as if it
were the whole. If there be some called Lutherans, some Cal-
vinists, some, among these, of subordinate divisions, and so
of other parties among us, most of them will pray hard for
the prosperity of their party, and rejoice and give thanks

Chap. 4.] THE REFORMED PASTOR. 165

accordingly, when it goes well with them ; but if any 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 in the Romish pale, and no doubt but
this is an abominable schism : but, alas, how many do imi-
tate them too far while we reprove them ! And as they 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 ex-
tent i so it is with many others, as to their several parties.
Some will have it to be the Lutheran Catholic Church, as if
it were all reformed, some the Anabaptist Catholic Church,
and so of some others. And if they differ not among them-
selves, 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.

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 solicitous thoughts of
a cure? No, but almost every party thinks that the happi-
ness of the rest consisteth only in turning to them ; and be-
cause 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 that understand the true state of Controversies be-
tween the several parties; or that ever well discerned how
many of them are but verbal, and how many are real ! And
if those that understand it do, in order to right information
and accommodation, disclose it to others, it is taken as an
extenuation of their error, and a carnal compliance with
them in their sin. Few men grow zealous of peace, till they
grow old, or have much experience of men's spirits and prin-
ciples, and see better the true state of the Church, and
several differences, than they did before. And then they
begin to write their Irenicons, and many such are extant at
this day. Pareus, Junius, and many more, have done their
parts ; as our Davenant, Morton, Hall, whose excellent
treatise called The Peace-maker, and his Pax Terris, deserve
to be transcribed upon all our hearts, Hattonus, Amyraldus

ItJCi gildas salvianus : [Chap. 4.

also have done. But * recipiuntur ad modum recipientis ;'
as a young man in his heat of lust and 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 are grown more experienced, are zealous
for their factions against these in their youthful heat. And
therefore such as these before-mentioned, and Duraeus, who
hath made it the business of his life, do seldom do much
greater good than to quiet their own consciences in the dis-
charge 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-con-
ceited and 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 ne-
cessary for the great fundamental verities for the Church's
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 Socinians in writ-
ing so many treatises for Catholic and Arch-Catholic unity
and peace, which they did for their own ends, and would
have done it on insufficient terms ; 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 of 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 dis-
grace !

Brethren, I speak not all this without apparent reason. We
have as sad divisions among us in England, 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 about the right form and
order of Church-government. Is the distance so great that
Presbyterian Episcopal, and Independent, might not be
well agreed? Were they but heartily willing and forward
for peace, they might — I know they might. I have spoken
with some moderate men of all the parties, and I perceive

Chap. 4.] THE REFORMED PASTOR. 167

by their confessions 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 themselves 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 find out, and narrow our differences,
and hold communion upon our agreement in the main ; de-
termining of the safest way for the managing of our few and
small agreements, without the danger or trouble of the
Church. But is this much done ? It is not done. Let each
party flatter themselves now as they please, it will be re-
corded to the shame of the Ministry of England, while the
Gospel shall abide in the Christian world. What will be re-
corded ? What ! why this : That learned and godly Mi-
nisters in England, did first disagree among themselves, and
head and lead on their people in those disagreements ! That
they proceeded in them for the space of fourteen years
already ; how much more will be, God knows, and in all
that time had as great advantages and opportunities for
agreement as any people in the world. They had the sad
experience of the conflagration of the Commonwealth, and
were scourged to it by a calamitous war. They saw the
fearful confusions of the Church ; and the perverting of
multitudes of seduced souls, some to be Seekers, some So-
cinians, some Ranters, Quakers, or Infidels. They saw the
continual exasperation of minds, and the jealousies and
bitterness that their distance bred, and how it was the fuel
of a daily course of sin : and yet for all these, they were
moved little to them. They had Magistrates that did not
hinder them from the work ; but gave them full liberty to
have consulted and endeavoured a full agreement. They
lived near together, and might have easily met together for
the work : and if one or two, or an hundred meetings could
not have accomplished it, they might have held on till it
was done. And yet for all this there is no such thing done,
nor any considerable attempt yet made. And O, what hei-
nous 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
covenants, for unity and reformation. They all confess the
worth of peace ; and most of them will preach of it, and
talk for it, while they sit still and neglect it, as if it were

168 gildas salvianus : [Chap. 4.

not worth the looking after. They will read and preach on
those texts that command men to follow peace with all men.
and as much as in us lieth, if it be possible, to live peaceably
with them : and yet we are so far from following it, and do-
ing all that we possibly can for it, that too many will snarl
at it, and malign and censure any that endeavour it, as if all
zeal for peace did proceed from an abatement of our zeal
for holiness ; and as if holiness and peace were so fallen
out, that there were no reconciling them ; when yet they
have found, by long experience, that concord is a sure
friend to piety, and piety always moves to concord. We
have seen how errors and heresies breed by discord, as dis-
cord is bred and fed by them. We have seen to our sorrow
that where the servants of God should live together as one,
of one heart, and one soul, and one lip, and should promote
each other's faith and holiness, and admonish and assist
each other against sin, and rejoice together in the hope of
their future glory, we have contrarily lived in mutual jea-
lousies, and drowned holy love in bitter contendings ; and
have studied to disgrace and undermine one another, and to
increase our own parties by right or wrong ; and we that
were wont to glory of our love to the brethren, as the certain
mark of our sincerity in the faith, have now turned it into a
love of the party only, and those that are against that party
have more of our spleen, and envy, and malice than love. I
know this is not so with all, nor prevalently with any true
believer, but yet it is so common, that it may cause us to
question the sincerity of many that are thought by them-
selves, and others, to be most sincere. And it is not our-
selves only that are scorched in this flame, but we have
drawn our people into it, and cherished them in it, so that
most of the godly in the nation are fallen into several
parties, and have turned much of their ancient piety into
vain opinions, and vain disputes, and envyings, and animo-
sities ; yea, whereas it was wont to be made the certain
mark of a graceless wretch to deride the godly, how few are
there now that stick at secret deriding and slandering those
that are not of their opinion ! A pious, Prelatical man can
reverently scorn and slander a Presbyterian ; and -some of
them an Independent, and an Independent both. And, which
is the worst of all, the common ignorant people take notice
of all this, and do not only deride us, but are hardened by

Chap. 4.] THE REFORMED PASTOR. 169

us against Religion ; and when we go about to persuade
them to be religious, they see so many parties, that they
know not which to join with, and think that it is as good be
of none at all, as of any, when they are uncertain which is
right; and thus thousands are grown into contempt of all
Religion by our divisions ; and poor, carnal wretches begin
to think themselves in the better case of the two, because
they hold to their old formalities, when we hold to nothing.
Yea, and these pious contenders do more effectually plead
the devil's cause against one another, than any of the igno-
rant people can do. They can prove one another deceivers,
and blasphemers, and what not ; and this by secret slanders
among all that they can handsomely vent them to ; and per-
haps also, by public disputation, and printed slanderous
books. So that when the obstinate drunkards are at a loss,
and have nothing to say of their own, against a man that
would drive them from their sin, they are prompted by the
railing books or reports of factious, zealous malice ; then
they can say, ' I regard him not, nor his doctrine ; such a
man hath proved him a deceiver and a blasphemer ; let him an-
swer him if he can.' And thus the lies and slanders of some
(for that is no news), and the bitter opprobrious speeches of
others, have more effectually done the devil's service, under
the name of Orthodoxy and Zeal for Truth, than the ma-
lignant scorners of godliness could have done it. So that
the matter is come to that pass, that there are few men of
note of any party, but the reproaches of the other parties
are so publicly upon them, that the ignorant and wicked
rabble that should be converted by them, have learned to
be orthodox, and to vilify and scorn them. Mistake me
not: I do not slight Orthodoxy, nor jeer at the name;
but disclose the pretences of devilish zeal in pious or seem-
ingly pious men. If you are offended with me for my harsh
language, because I can tell you that I learned it of God, I
dare be bold therefore to tell you further, that you have far
more cause to be offended at your Satanical practices. The
thing itself is surely odious, if the name be so odious as
to turn your stomachs. How should the presence and guilt
of it terrify you, if the name make you start ! I know that
many of the reverend calumniators do think that they shew
that soundness in the faith, and love to the Truth, which others
want. But I will resolve the case in the words of the Holy

170 gildas salvianus : [Chap. 4.

Ghost, " Who is a wise man, and endued with knowledge
among you ? Let him shew out of a good conversation his
works with meekness of wisdom; but, if you have bitter
envyings (or zealousness) and strife in your hearts, glory not,
and lie not against the Truth : This wisdom descendeth not
from above, but is earthly, sensual, devilish. For where envy-
ing (or bitter zeal) and strife is, there is confusion, and every
evil work. But the wisdom that is from above is first pure,
then peaceable, gentle, easy to be entreated, full of mercy
and good fruits, without partiality, without hypocrisy ; and
the fruit of righteousness is sown in peace of them that
make peace," (James iii.) I pray you read these words
again and again, and study them.

O doleful case to think of ; that a while ago we were
afraid of nothing, but lest Papists and deboist persons
should have swallowed up the Gospel and our liberty, and
destroyed us together ; and now when the work hath been
put into the hands of those men, that were joined in these
fears, and are joined in the strictest profession of piety, and
are of one judgment in all the Articles of the Faith, they
cannot, or will not unanimously join in carrying on the
work; but they either fall upon one another, or live at a dis-
tance, and cast their work upon an hundred disadvantages
by the bitter disagreements that are among themselves. O
what a nation might England have been ere now, if it had
not been for the proud and obstinate contentions of godly
Ministers ! What abundance of good might we have done !
Nay, what might we not have done, if our perverseness had
not marred our work ! Did we but agree among ourselves,
our words would have some authority with the people ; but
when they see us some of one mind, and some of another,
and snarling and reviling at each other, they think they may
well enough do so too. Why may not we call them Secta-
ries or Deceivers, say they, when they call one another so 7
Nay, if we were not all of a mind in some smaller matters,
yet if we did but hold communion and correspondence, and
join together in the main, and do as much of God's work as
we can in concurrent unanimity, the people would far more
regard us, and we might be in a greater capacity to do them
good. But when we are single, they slight us ; and when
we disagree and divide, they despise us : and who can mar-
vel at it, when we despise one another ! What, say they,

Chap. 4.] TJ1E REFORMED PASTOR. 171

when a minister doth his duty alone, ' Must we be ruled by
every singular man? Are you wiser than all the ministers
in the country ? Are not such and such as learned as you?'
But when we go hand in hand, it stops their mouths. They
think either themselves may be wiser than one or two mi-
nisters, or at least, other ministers may be wiser than they;
but common modesty will not suffer them to think that they
are wiser than all the ministers in the country, or in the
world. I know that matters of Faith are not to be received
upon our credit alone ; but yet our credit may do much to
remove prejudice, and to unblock the entrance into men's
minds, and procure the Truth a more equal hearing, and
therefore is necessary to our people's good.

Nay, more than all this — I know it — I see and hear it ;
that there are some ministers that are glad when they per-
ceive the people despise their brethren that differ from
them in some lesser things ; they would have it so, and they
foment it as far as they can for shame ; and they secretly
rejoice when they hear the news of it. This is next to Pre-
latical silencing them, and casting them out of the Church.
And I confess, I cannot but suspect that such men would go
near to silence them, if they had their will and way ;
for he that would have a minister under disgrace, would
have him useless ; which is next to silencing him, and tend-
eth to the same end. You will say, we do not desire that
he should be disabled to do good, but to do hurt. I an-
swer, but the question'is, whether his error be so great, that
the holding, or propagating it doth more hurt, than all his
pi'eaching, and the labours of that whole party which you
would disgrace, is likely to do good? If so, then I think it
is a desirable work to disgrace him, and silence him in a
just measure, and by just means, and I would concur there-
in ; but if it be otherwise, we are bound to keep up that re-
putation with others, which is necessary ordinarily to the
success of their labours.

I may not here, without wrong to my conscience, pass
over the late practices of some of our brethren of the New
Prelatical way ; for those of the ancient prelacy are more
moderate. I know it will be displeasing to them, and I
have no mind to displease them ; but yet I will more avoid
the treacherous or unfaithful silence which may wrong them,
than the words of faithful friendship, which may displease

172 gildas salvianus : [Chap. 4.

them ; and I will say no more to them, than, if I know my-
self, I should say, if I were resolved for Prelacy. It is the
judgment of these men that I now speak of, that a Prelate
is essential to a Church, and there is no Church without
them ; and that their ordination is of necessity to the essence
of a Presbyter : and that those that are ordained without them
(though some will except a case of necessity) are not Mi-
nisters of Christ. Hereupon they conclude, that our con-
gregations, here in England, are no true Churches, except
where the presbyter dependeth on some Prelate, and the
Ministers ordained by presbyters, only are no true Minis-
ters ; and they will not allow men to hear them, or commu-
nicate with them, but withdraw from our congregations like
Separatists or Recusants. And the same note many of them
brand upon all the Reformed Churches abroad, that have
no Prelates, as they do on us : so that the Church of Rome
is admirably gratified by it ; and instead of demanding
where our Church was before Luther, they begin to demand
of us, where it is now ? And indeed, had it been no more
visible in the ages before Luther, than a Reformed Prelati-
cal church is now, they would have a fairer pretence than
now they have, to call upon us for the proof of its visibility.
Suppose that the Presbyters who rejected Prelacy were
guilty of all that schism and other sin, as they are ordinarily
accused of; (for I will now go on such suppositions:)
Must the people therefore turn their backs on the assemblies
and ordinances of God ? Is it better for them to have no
Preaching, and no Sacraments, and no public Communion in
Cod's worship, than to have it in an assembly that hath not
a Prelate over it ; or from a Minister ordained without his
consent? I confess I would not for all the world stand
guilty before God of the injury that this doctrine hath al-
ready done to men's souls, much less of what it evidently
tendeth to. They lay out themselves faithfully for the heal-
ing of that ignorance, and common profaneness which got so
much head under their careless or drunken predecessors.
They desire nothing more than the saving of souls ; they
preach sound doctrine ; they live in peace ; and it is the
greatest of their grief that many of their hearers remain so
ignorant and obstinate still. And see what a help these
poor impenitent sinners have for their cure ! They are taught
to turn their backs upon their teachers ; and whereas before

Chap. 4.] THE REFORMED PASTOR. 173

they heard them but with disregard, they are now taught
not to hear them at all ; and if we privately speak to them,
they can tell us, that it is the judgment of such and such
learned men, that we are not to be heard, nor our Churches
to be communicated with, nor we to be at all regarded as
Christ's Ministers. And thus drunkards, and swearers, and
worldlings, and all sorts of sensualists are got out of gun-
shot, and beyond the reach of our teaching or reproof: and
those that do not (for shame of the world) obey their doc-
trine to stay from the assembly, yet do they there hear us
with prejudice and contempt, and from the communion of
the Church in the Lord's-supper they commonly abstain.
Were it only the case of these few civil persons, that con-
scientiously go this way, and address themselves to these
kind of men for Government and Sacraments, I would never
have mentioned the thing ; for it is not them that I intend.
For what care I what minister they hear or obey, so it be
one that leadeth them in the ways of truth and holiness ?
Let them follow Christ, and forsake their sins, and go to
heaven, and I will never contend with them for the forsak-
ing of my conduct. But it is the common sort of profane
and sensual men, that are every where hardened against the
Ministry, and they have nothing but the reputation of the
Prelatical Divines to countenance it with. If their teachers
do but differ in a gesture from these men, they vilify them
and reject their guidance, having nothing but the authority
of such men to support them. Fain would we reach our
consciences to awaken them from their security ; for it
pitieth us to see them so near unto perdition. But we can
do no good upon them ; for our ministry is in contempt be-
cause of the contrary judgment of these men. Not that the
poor people care any more for a Prelate, as such, than for
an ordinary Minister : for if Prelates would have troubled
them as much with their preaching, and reproofs, and dis-
cipline, they would have hated them as much as they do
the Ministers. But because they found by experience, that
under their government they might sin quietly, and make a
scorn of godliness without any danger or trouble, and that
to this day, the men of that way are so much against those
precise ministers, that will not let them go quietly to hell,
therefore are they all for Prelacy, and make this the great
shelter for their disobedience and unreformed lives. So that

174 gildas salvianus: [Chap. 4.

I confess I think that the hurt that Separatists and Ana-
baptists do in England at this day, is little to the hurt
that is done by these men : for I count that the greatest
hurt, which hardeneth the greatest number in the state and
way of greatest danger. An Anabaptist may yet be a penitent
and godly person, and be saved ; but the sensual and impe-
nitent worldlings can never be saved in that condition. I see
by experience, that if separation infect two or three, or half
a score in a parish ; or if Anabaptistry infect as many, and
perhaps neither of them mortally, this obstinate contempt of
Ministerial exhortation, encouraged by the countenance of
the contrary-minded, doth infect them by the scores or hun-
dreds. If we come to them in a case where they have no
countenance from the Ministry, how mute, or tractable com-
paratively do we find them! But if it be a case where they
can but say, that the Prelatical Divines are of another judg-
ment, how unmoveable are they, though they have nothing
else to say ! Try, when we come to set on foot this work that
we are now upon of Catechising, and private Instruction,
whether this will not be one of our greatest impediments ;
though in a work of unquestioned lawfulness and necessity :
even because they are taught that we are none of their Pas-
tors, and have no authority over them. I know that some
of these men are learned and reverend, and intend not such
mischievous 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 the people thus run to their own destruction, and the
souls of men be undone by the contendings of Divines for
their several parties and interests ? The Lord that knows
my heart, knows that, if I know it myself, as I am not of any
one of these parties, so I speak not a word of this in a fac-
tious 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 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, his Word
my rule, his Work my business, and the success of it, for the

Chap. 4.] THE REFORMED PASTOR. 175

saving of men, my end. Who can be reconciled to that
which so lamentably crosseth his Master's interest, and his
main end ? Nor yet would 1 have spoken any of this, if it
had been only in respect to my own charge ; yet I bless
God, the sore is but small, in comparison of what it is in
many other places. But the observation of some neighbour
congregations, and others more remote, methinks should
make the very contrary-minded Divines relent, if they were
present with them.

Would it be a pleasant hearing to them, to hear a crowd
of scandalous men to reproach their Ministers that would
draw them to repentance, and to tell them they have no
authority over them, and all this under the pretence and
shelter of their judgments ? Had they rather men went to
hell, than be taught the way to heaven by Presbyters that
had not their imposition of hands ? Is that point of order
more necessary than the substance of the work, or the end
itself? Nay, I must needs in faithfulness say yet more :
that it is no credit to the cause of those reverend men, nor
ever was, that the generality of the most wicked men, and
haters and contemners of all devotion, are the great friends
and maintainers of it ; and the befriending of such a party
did more to gain their love, than to save their souls ; and
the engaging such a party for them, hath not been the least
cause of their fall. This is true, however it be taken.

And what a case would the. Churches of England be in,
if we should yield to the motions of these reverend men !
Supposing that men's judgments are not at their own wills,
and therefore many cannot see the reasons for Prelacy ; must
we all give up our charges as no true Ministers, and desert
the Congregations as no true Churches? Why, whom will
they then set over them in our stead ? First, it is known
that they cannot, if they had fit men, procure them what li-
berty their way requires, because of the discountenance of
authority : and it is known that they have not fit men for
one Congregation of very many. And had they rather that
the doors were shut up, and God had no public worship,
nor the people any public teaching or sacraments, than any
but they should have a hand in the performance of it? Or
if the ministers keep their places, can they wish all the con-
gregation to stay at home, and live like heathens ? Nay, are
they not angry with us for casting out a grossly ignorant,

17(5 GILDAS SALVIANUS : [CIlClp. 4.

insufficient, scandalous sort of ministers, who were the great
means of the perdition of the people, whose souls they had
taken charge of? As for the casting out any able, godly
men upon mere differences, about the late troubles, and state
affairs; I speak not of it, I approve not of it; if any such
thing were done, let them maintain it if they can that did
it ; for I neither can nor will. But it is a very sad case,
that any men of judgment and piety would not only be in-
different in matters of such moment, but should think it a
persecution, and an injury to their party and cause, to have
hundreds of unworthy wretches to be ejected, when it was a
work of so great necessity to the Church.

And indeed, by all this they plainly shew what a condi-
tion they would reduce this nation into again, if it were in
their power. Surely they that would have the people dis-
own, and withdraw from them as being no ministers, and turn
their backs on the word and sacraments, would silence them
if they could : I think there is no doubt of that. And surely
they that are so offended, that the insufficient and scanda-
lous ones are cast out, would have them in again if they
could. And if this be the change that they desire, let them
not blame men that believe the Scripture, and value men's
salvation, if they have no mind of their change. If it were
a matter of mere opinion, we §hould be more indifferent
with them : or, if the question were only whether men would
be conducted in ways of holiness by a Prelate, or by mere
Presbyters only, we should think it of less moment, than the
matter that is before us : but when it comes to this pass,
that the prince of darkness must be so gratified, and so much
of the Church of Christ delivered overmuch into his power,
and the people led by multitudes to perdition, and all for
the upholding of our own parties, or interests, or conceits :
we cannot make light of such matters as these : these are
not mere speculations, but matters that are so obvious to
sense and Christian experience, that they must not think
much that serious, experienced Christians are against them.

But that I be not mistaken, it is far from my thoughts
to speak what I have done of any peaceable man of the Pre-
latical way, or to meddle in the controversy of the best way
of Government ; nor do I speak to any of the new Prelatical
way, but only those who are guilty of the miscarriages
which I have spoken of; and for them, I had rather bear

CllUp. 4.J THE REFORMED PASTOR. 177

their indignation, than the Church should bear the fruits of
their destructive, intemperate conceits.

The most common cause of our divisions and unpeacea-
bleness, is men's high estimation of their own opinions.
And it ordinarily worketh these two ways : sometimes by
setting men upon novelties, and sometimes by a censorious
condemning of all that differ from the party that they are of.
Some are as busy in their inquiries after new Doctrines,
as if the Scripture were not perfect, or Christ had not told
us all that is necessary ; or the way to heaven were not in
all ages one and the same, from Christ to the end of the
world : or the church were not still the same thing. And
they look not only after new discoveries in lesser things,
but they are making us new Articles of Faith, and framing
out new ways to heaven. The body of Popery came in at
this door : their new Fundamentals were received on these
terms ; their new Catholic Church, which their forefathers
knew not, was thus set up. Before, it consisted of all
Christians throughout the world ; and now it must consist
of none but the Pope's subjects. So is it with the Anabap-
tists ; they must now in the end of the world have a new
Church for Christ, even in the natural capacity of the mat-
ter ! Never since the creation can it be proved that God
had any where a church on earth where Infants were excluded
from being members, if there were any among them. They
were members before the Law, under the Promise, under the
Law, and under the Gospel, through the Christian world to
this day ; and yet they would needs make Christ a Church
now without them; as if Christ had missed it in the forming of
his church till now ! or as, if he begun to be weary of infants in
his church now at last ! or, as if the providence of G od did now
begin to be awakened to have a rightly formed church in the
conclusion of the world; and to eject those infants as incapa-
ble, who till now have been in the bosom of his family.

Yea, this disturbing vice doth also work by setting a
higher rate of necessity upon some truths, than the Church
of Christ had ever done : when we will needs make that to
be of absolute certainty, which hath been either not before
received, or but as a dark and doubtful thing, and we will
make that to be of necessity to salvation, which the former
ages did hold but as a point of a far lower nature, which

VOL. XIV. N

178 gildas salvianxjs : [Chap. 4.

some were for, and some against, without any great disagree-
ment or mutual censure. I confess, I do hold some points
of doctrine myself to be true, which I cannot find that the
Church, or any in it did hold of many ages after the apos-
tles; but then I cannot lay such a stress oft them, as to
think them of necessity to the welfare of the church, and
the saving of souls ; as the doctrine of the certain perseve-
rance of all the justified, and some few more : [f I may think,
that Austin, Prosper, and all the church in those ages did
err therein (as I think they did): yet to think that they erred
fundamentally, were to think that Christ had no Church. 1
will not take the judgment or practice of the Church in any
age since the apostles', as my rule of faith and life ; but I
will suppose, that they had all things in the most defiled age,
that were of absolute necessity to salvation. I know that
we must be justified in the same way as they were, and upon
the same terms. Faith is the same thing now as it was then,
and hath the same object to apprehend for our justification,
and the same office in order to our justification. Many new
notions are brought in by disputers, which must not be
made matters of necessity to the soundness or integrity of
the church's faith. We may talk of peace as long as we
live, but we shall never obtain it but by returning to the
apostolical simplicity. The Papists' faith is too big for all
men to agree upon: or all their own, 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 novelty of impositions, when they go farthest from them
in the quality of the things imposed. I shall speak my mind
to these in the words of Vincentius Lirinensis, cap. 26.
" Mirari satis nequeo tantam quorundum hominum veesa-
niam, tantam exccecatae mentis impietatem ; tantam pos-
tremo errandi libidinem, ut contenti non sint tradita semel
et accepta antiquitus credendi regula; sed nova ac nova in
diem quserunt, semperque aliquid gestiant religioni addere,
mutare, detrahere : Quasi non cceleste dogma sit quod se-
mel revelatum esse sufficiat, sed terrena institutio, quae
aliter perfici nisi assidua emendatione, immo potius repre-
hensione non possit." When we once return to the ancient
simplicity of faith, then, and not till then, we shall return
to the ancient love and peace.

■.I

Chap. 4. J TK£ REFORMED PASTOR. 179

But the pride of men's hearts doth make them so over-
value their own conceptions, that they expect all men else
should be of their mind, and bow down to those reasons
which others can see through, while they are as confident
as if there were no room for doubting. Every sect is usually
confident in their own way, and as they value themselves, so
they do their reasons. And hereupon arise such breaches
in affections and communion as there are, while most men
cry down the divisions of others, but maintain the like.
Some will have no communion with our Churches, because
we have some members that they take to be ungodly, and
do not pull up the tares in doubtful, unproved cases, where
we cannot do it without pulling up the wheat. Others are
so confident that infants should be unbaptised, and out of
the church, that they will be of no church that hath infant
members, till these scandalous infants be (I say not excom-
municated, for that supposeth a prior right, but) taken as
such that have no part or fellowship in the business, they
will not join with such a society ; Christ tells us, that ex-
cept we become as little children, we shall not enter into his
kingdom ; and they say, except little children be kept out
of the church, they will not enter or abide in it. Is not this
extreme height of spirit to be so confident, as to avoid com-
munion upon it, in a case where the Church hath been in all
ages, or almost all by their own confession, so much against
them? Would they not have separated from the whole
church on the same ground, if they had lived in these times?
Others, as is beforesaid, are so confident that we are no mi-
nisters or churches for want of Prelatical ordination and go-
vernment, that they separate also, or deny communion with
us. And thus every party in the height of their self-con-
ceitedness is ready to divide, and condemn all others that
are not of their mind.

And it usually falls out, that this confidence doth but be-
tray men's ignorance, and that too many make up that in
passion and wilfulness, which they want in reason. How
many have I heard zealously condemning what they little
understand? It is a far easier matter to say that another
man is erroneous, or heretical, or rail at him as a deceiver or
blasphemer, than to give a sound account of our belief.
And as I remember twenty years ago, I have observed it the
common trick of a company of ignorant, formal preachers,

180 gildas salvianus : [Chap, 4.

to get the repute of that learning which they wanted, by
railing at the Puritans, as being all unlearned : so it is now
the trick of some that can scarcely give a sound reason for
any controverted part of their belief.

The truth is, most Ministers in the world do take up their
opinions in compliance with their several parties ; and they
look more who believeth it, than what is believed ; and on
what ground ; or they have nothing but what is spoken by
the men that they must concur with : and thus too many
take up their religion in a faction ; even the truth itself.
And therefore they must speak against those that they hear
that party speak against. As Prosper said of the detractors
of Austin, Praef. ad capit. Gall. " Injustis opprobriis Catho-
lici praedicatoris memoria carpitur ; in quod peccatum ca-
dunt, qui alienaiustigatione commoti ; scriptorem celeberimi
nominis promptius habent culpare, quam nosse." And as
Salvian saithinhis Preface ad Salonium: adCathol. Eccles.
"Tam imbecilia sunt judicia hujus temporis, ac pene tam
nulla, ut qui legunt, nOn tam considerant quid legant, quam
cujus legant : nectamdictionis vimatque virtutem quam dic-
tators cogitant dignitatem." How many a hot dispute have I
heard of several subjects, which the disputants have been
forced to manifest that they understood not ! And yet they
will drive all to damnatory conclusions, when the parties
understand not one another's meaning, and take not the
subject of the dispute in the same sense, or at least not the
several predications. One disputeth for freewill, another
against it: and call them to give you their definition of free-
will, and you shall see to what purpose it was. And so in
many other cases.

And thus do we proceed in a contentious zeal to divide
the church, and censure our brethren, and make our diffe-
rences seem greater than they are, while we know not well
what they are ourselves, who so eagerly manage them.

3. The next sin that I shall mention, that we are lament-
ably guilty of, is this ; we do not so seriously, unreservedly
and industriously lay out ourselves in the work of the Lord,
as beseemeth men of our profession and engagements. I
bless the Lord that there are so many that do this work with
all their might ! But, alas ! for the most part, even of those
that we take for godly ministers, how reservedly, and how
negligently do we go through our work ! How few of us do

Chap. 4.] T.HE REFORMED PASTOR. 181

so behave ourselves in our office, as men that are wholly
devoted thereto, and have devoted all that they have to the
same ends ! And because you shall see my grounds for this
confession, I shall mention to you some of the sinful disco-
veries of it, which do too much abound.

(1.) It is common with us to be negligent in our Studies,
Few men will be at that pains that is necessary for the right
informing of their understandings, and fitting them for their
further 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 undergo, and are glad when they
are from under the yoke. Will neither the natural desire of
knowing, nor the spiritual desire of knowing God and things
divine, nor the consciousness of our great ignorance and
weakness, nor the sense of the weight of our Ministerial work,
will none of all these keep us closer to our studies, and
make us more painful in seeking after the truth ? This di-
ligence is now the more necessary for ministers, because the
necessity of the church doth draw so many from the Uni-
versities so young, that they are fain to teach and learn
together : and for my part, I would not discourage such
young ones, so be it they be but competently qualified, and
quickened with earnest desires of men's salvation, and are
drawn out by the present necessities, sooner than they
would go, if the church could longer wait for their pre-
paration : and will but study hard in the country. For I
know, that as Theology is a practical science, so the know-
ledge of it thriveth best in a practical course. Laying out
here a means of gathering in ; and a hearty endeavour to
communicate and do good, is not the smallest help to our
own proficiency. Many men have not been ashamed to con-
fess how young and raw they were at their entrance, who yet
have grown to eminent parts. Vigilius the Martyr was made
Bishop of Trent at twenty years old. Ambrose de Offic. li.
c. 1. saiththus ; "Homines discunt priusquam docent, etab
illo accipiunt quod aliis tradant: Quod ne ipsum quidem
mihi accidit : Ego enim de tribunalibus atque administra-
tionis infulis ad sacerdotium captus, docere vos coepi quod
ipse non didici. Itaque factum est, ut prius docere incipe-
rem quam discere. Discendum igitur mihi simul et docen-
dum est, quoniain non vacavit ante discere. Et quantum

182 gildas salvianus : [Chap. 4.

libet quisque profecerit, nemo est qui doceri non egeat dum
vivit."

O what abundance of things are there that a minister
should understand ; and what a great defect is it to be igno-
rant 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 un-
acquainted with. Nay, in the study of our sermons we are
too negligent, gathering only a few naked heads, and not
considering of the most forcible expressions by which we
should set them home to men's 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 extemporary
promptitude, unless it be in cases of necessity. Certainly,
brethren, experience will teach you, that men are not made
learned or wise without hard study, and unwearied labours
and experience.

(2.) If Ministers were set upon the work of the Lord, it
would be done more vigorously than by the most of us it is.
How few ministers do preach with all their might ; or speak
about everlasting joy or torment in such a manner as may
make men believe that they are in good sadness. It would
make a man's heart ach to see a company of dead and
drowsy sinners sit under a minister, and not have a word that
is likely to quicken or awaken them. To think with ourselves,
' O if these sinners were but convinced and awakened, they
might yet be converted and live!' And alas, we speak so
drowsily or gently, that sleepy sinners cannot hear : the
blow falls so light, that hard-hearted persons cannot feel it.
Most ministers will not so much as put out their voice, and
stir up themselves to an earnest utterance. But if they do
speak loud and earnestly, how few do answer it with earnest-
ness of matter ; and then the voice doth little good ; the
people will take it but as mere bawling, when the matter
doth not correspond. It would grieve one to hear what ex-
cellent doctrines some ministers have in hand, and 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 ; and what a deal of good it might do
if it were set home ; and yet they cannot or will not do it.

Chap. 4.] THE REFORMED PASTOR. 183

O sirs ! how plainly, how closely, and how earnestly should
we deliver a message of such a nature as ours is ; when the
everlasting life or death of men is concerned in it ! Methinks
we are no where so wanting as in this seriousness. There is
nothing more unsuitable to such a business than to be slight
and dull. What ! speak coldly for God, and for men's sal-
vation ! Can we believe that our people must be converted,
or condemned, and yet can we speak in a drowsy tone ! In
the name of God, brethren, labour to awaken your hearts,
before you come, and when you are in the work, that you
may be fit to awaken the hearts of sinners. Remember that
they must be awakened or damned ; and a sleepy preacher
will hardly awaken them. If you give the holy things of
God the highest praises in words, and yet do it coldly, you
will seem in the manner to unsay what you said in the mat-
ter. It is a kind of contempt of great things, especially so
great, to speak of them without great affection and fervency :
the manner as well as the words must set them forth. If we
are commanded whatever our hand findeth to do, to do it
with all our might, then certainly such a work as Preaching
for men's salvation should be done with all our might. But,
alas, how few, how thin are such men ! Here one and there
one, even among good ministers, that have an earnest, per-
suading, working way, or that the people can feel him preach
when they hear him.

(3.) If we are all heartily devoted to the work of God,
why do we not compassionate the poor, unprovided congre-
gations about us, and take care to help them to able minis-
ters ; and in the meantime, step out now and then to their
assistance, when the business of our own particular charge
will give us leave. A Lecture in the more ignorant places
purposely for the work of Conversion, performed by the
most lively-working preachers, might be a great help where
constant means are wanting.

(4.) The negligent execution of acknowledged duties,
doth shew that we be not so wholly devoted to the work as
we should be. If there be any work of Reformation to be
set on foot, how many are there that will go no further than
they are drawn ; and it were well if all would do but that
much.

If any business for the church be on foot, how many
neglect it for their own private business ; when we should

184 gildas salvianus: [Chap. 4.

meet and consult together for the unanimous and successful
performance of our work, one hath this business of his own,
and another that, which must be preferred before God's bu-
siness.

And when a work is likely to prove difficult and costly,
how backward are we to it, and make excuses, and will not
come on ! For instance : What hath been more talked of,
and prayed for, and contended about in England for many
years past, than the business of Discipline? And there are
but few men (the Erastians) but they seem zealous in disput-
ing for one side or other : some for the Prelatical way, and
some for the Presbyterian, and some for the Congregational.
And yet when we come to the practice of it, for ought I see,
we are most of us for no way. It hath made me admire
sometimes to look on the face of England, and see how few
congregations in the land have any considerable execution
of discipline, and to think withal what volumes they have
written for it ; and how almost all the Ministry of the na-
tion are engaged for it — how zealously they have contended
for it, and made many a just exclamation against the op-
posers of it; and yet for all this will do little or nothing in
the exercise of it. I have marvelled what should make
them so zealous in siding for that which their practice
shews that their hearts are against: but I see a disputing"
zeal is more natural than a holy, obedient, practising zeal.
How many Ministers in England are there that know not
their own charge, who plead for the Truth of their particu-
lar Churches, and know not which they are, or who are the
members of them ; and who never cast out one obstinate
sinner ; no, nor brought one to public confession, and ex-
pression of repentance and promise of reformation ; nor yet
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 themselves, and thousands will keep them-
selves away without our prohibiting them ; and in the mean-
time we have them stated members of our Churches, and
grant them all other communion with the Church, and call
them not to personal repentance for their sin. Read Albas-
pineus, a sober Papist in his Observations, 1, 2, 3, after his
Annot. on Optatus, and see whether Church-communion in
former times was taken to consist only in co-partaking ol

Chap. 4.] THE REFORMED PASTOR. 185

the Lord's-supper. Either these hundreds that we commu-
nicate not with in the Supper, are members of our Churches,
or not : if not, then we are Separatists while we so much
disclaim it : for we have not cast them out, nor have we
called them to any profession, whether they own or disown
their membership, but only whether they will be examined
in order to a Sacrament; nor do we use to let them know
that we take their refusal of examination for a refusal of
Church-membership, and exclusion of themselves. It fol-
lows therefore, that we have gathered Churches out of
Churches before they were unchurched, or before we took
God's way to cast any of them, much less all of them, out.
But if they are taken for members, how can we satisfy our
consciences to forbear all execution of Discipline upon
them? Is it not God's ordinance that they should be per-
sonally rebuked and admonished, and then publicly called
to repentance, and be cast out if they remain impenitent ?
If these be no duties, why have we made such a noise and
stir about them in the world as we have done? If they be
duties, why do we not practise tbem ? If none of all these
persons be scandalous, why do we not admit them to the
Lord's-supper ? If they keep away themselves, is not that
a sin which a brother should not be permitted to remain in?
Is it not a scandal for them to avoid the Ordinances of God
and the Communion of the Church for so many years toge-
ther as they do ? Yea, and many a one of them avoideth
also the very hearing of the Word. The ancient Discipline
was stricter, when the sixth General Council at Trull, in
Constantinople, ordained Can. 80, that ' whosoever was
three days together from the Church, without urgent neces-
sity, was to be excommunicated.'

Brethren, for my part, I desire not to offend any party,
nor to bring the least dishonour to them; but I must needs
say, that these sins are not to be cloaked over with excuses,
extenuations, or denials. We have long cried up Disci-
pline, and every party their several ways. Would you have
people value' your way of government or not ? No doubt
but you would ; why, if you would have them value it, it
must be for some excellency ; shew them then that excel-
lency. What is it, and wherein doth it consist? And if
you would have them believe you, shew it them not only in
paper, but in practice; not only in words, but in deeds.

1W6 gildas salvianus : [Chap. 4.

How can the people know the worth of bare notions and
names 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 that is good which doth no good?
Truly, I fear we take not the right way to maintain our
cause, but even betray it while we are hot disputers for it.
Speak truly; is it not these two things that keep up the re-
putation of the long-contended-for Discipline among men ;
viz. with the godly, the mere reputation of the Ministers that
stand for it; and with many of the ungodly, the non-execution
of it, because they find it to be toothless, and not much
troublesome to them ? Verily, brethren, if we get the late
Prelates' carnal wisdom, and go their way to work, by in-
gratiating our way of government with the ungodly multi-
tude, by the mere neglect of practice, and the befriending of
their sins, we may well look for the same blessing and issue
as the Prelates had. If once our government come to be up-
holden by 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 then engage it
against the Lord, and he will appear as engaged against us.
Set all the execution of Discipline together that hath been
practised in a whole country 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 the effects. How can
you wonder if many that desired deeds and not words, re-
formation and not the mere name of reformation, do turn
over to the separate congregations, when you shew 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 difference between the precious and the vile by
Discipline, people will do it by separation. If you will
keep many scores or hundreds in your Churches that are
notoriously scandalous, and contemners of Church-commu-
nion, and never openly, nor perhaps privately, reprove them,
nor call them to repentance, nor cast them out, you cannot
marvel if some timorous souls do run out of your Churches
as from a ruinous edifice, that they fear is ready to fall up-
on their heads. I pray you consider, if you should do in
the same manner with them in the Sacrament, as you do in

Chap. 4.] THE REFORMED PASTOR. 187

the Discipline, and should only shew the Bread and Wine,
and never let them taste of it, could you expect that the
name of a Sacrament should satisfy them, or that they
would like your Communion ? Why should you think then
that they will be satisfied with the empty sound of the word,
Church-government? And consider but what a disadvantage
you cast your cause upon in all your disputations with men
of another way. If your principles be more right than theirs,
and their practice be more right than yours, the people will
suppose that the 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 delusory formality, because
they see you but formal in the use of it, yea, that you use it
not at all. I speak not against your government, but for it,
all this while, and tell you, that it is you that are against it,
that seem so earnest for it ; while you more disgrace it for
want of exercise, than you credit it by your bare arguments:
and you will find before you have done, that faithful execu-
tion will be your strongest argument. Till then, the people
will understand lyou, 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.' Doubtless it was a fault
more past all disputation, for the Prelates to destroy Disci-
pline and to do little or nothing in it, than for them to be
Prelates ; and if they had but done the good that Disci-
pline is ordained for, Prelacy might have stood to this day,
for ought I know ; I am sure it would have had no opposi-
tion from many hundred godly people that have opposed it ;
and again, I say, if you will run into the error, you may ex-
pect their fate.

And what are the hindrances now that keep the Minis-
ters of England from the execution of that Discipline which
they have so much contended for? I hear not all speak;
but I hear some, and see more. The great reason, as far as
I can learn, fs, 'the difficulty of the work, and the trouble
or suffering thatwe are likely to incur by it : we cannot pub-
licly 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 ;
they will be ready to vow revenge against us, and to do us

188 gildas salvianus : [Chap. 4.

a mischief: if we should deal as God requireth with all the
obstinate sinners in the parish, there were no living among
them ; they would conspire in hatred against us to the ha-
zard of our lives. We should be so hated of all, that as
our lives would be uncomfortable, so our labours would be-
come unprofitable ; 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 ; and the affirmative bind not ' ad
semper.'

These are the great reasons for the non-execution of
Discipline, together with the great labour that private ad-
monition of each offender would cost us. And to these I
answer.

[1.] Are not these reasons as valid against Christianity
itself, in some times and places, as now against Discipline?
Christ came not to send us peace ; we shall have his peace,
but not the world's ; for he hath foretold us that they will
hate us. Might not Bradford, or Hooper, or any that were
burnt in Queen Mary's days, have alleged more than this
against duty? They might have said, it will make us hated,
if we own the Reformation, and it will expose our lives to
the flames. How is he concluded by Christ to be no Chris-
tian, who hateth not all that he hath, and his own life for
him ; and yet we can take the hazard of our life as a reason
against his work ! What is it but hypocrisy to shrink from
sufferings, and take up none but safe and easy works, and
make ourselves believe that the rest are no duties? Indeed
this is the common way of escaping sufferings, to neglect
the duty that would expose us thejreunto. If we did our
duty faithfully, Ministers should find the same lot among
professed Christians, as their predecessors have done among
the infidels. But if you could not suffer for Christ, why did
you put your hand to his plough, and did not first sit down
and count your costs ? This makes the Ministerial work so
unfaithfully done, because it is so carnally undertaken ; and
men enter upon it as a life of ease, and honour, and respect
from men, and therefore resolve 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 avoiding of their work.

[2.] And as for the making yourselves incapable to do

Chap. 4.] THE REFORMED PASTOR. 180

them good : I answer, That reason is as valid against plain
preaching, reproof, or any other duty which wicked men
will hate us for. God will bless his own ordinances to do
good, or else he would not have appointed them. If you
admonish, and publicly rebuke the scandalous, and call
men to repentance, and cast out the obstinate, you may do
good to many that you reprove, and possibly to the excom-
municated : I am sure it is God's means ; and it is his last
means, when reproofs will do no good : it is therefore per-
verse to neglect the last means, lest we frustrate the forego-
ing means, when as the last is not to be used but upon
supposition that the former were all frustrated before. How-
ever, those within and those without may receive good by
it, if the offender do receive none ; and God will have the
honour, when his Church is manifestly differenced from the
world, and the heirs of heaven and hell are not totally con-
founded, 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.] And I would know, whether on the grounds of this
objection before mentioned, all Discipline should not be
cast out of the Church, at least ordinarily ; and so is not
this against the thing itself, rather than against the present
season of it? For this reason is not drawn from any thing
proper to our times, but common to all times and places.
Wicked men will always storm against the means of their
public shame ; and the use of Church censures is pur-
posely to shame them, that sin may be shamed, and dis-
owned by the Church. What age can you name since the
days of the apostles wherein you would have executed the
Discipline that you now refuse, if you go these grounds,
supposing that it had not been by Magisterial compulsion ?
If therefore it be Discipline itself that hath such intolerable
inconveniences, why have you so prayed for it, and perhaps
sought for it, and disputed for it as you have done ? What,
must all Dissenters bear your frowns and censures, and all
for a work which you yourselves judge intolerable, and dare
not touch with one of your fingers ? When do you look to
see all these difficulties over, that you may set upon that
which you now avoid ? Will it be in your days ? or will
you wait till you are dead, and leave it as a part of your
epitaph to posterity, that you so deeply engaged and con-

1.90 gildas salvianus : [Chap. 4.

tended for that which you so abhorred to the death, that
you would never be brought to the practice of it! And
doth not this objection of yours plainly give up your cause
to the Separatists ; and even tell them that your contend-
ing is not for your way of Discipline ; but that there may
be none, because it will do more harm than good ? Cer
tainly if this be true, it would have been better to speak it
out at first, before all our wars, and tears, and prayers, and
contentions, than now in the conclusion to tell the world,
that we did all this but for a name or word, that the thing
is so far from being worth our cost, that it is not tolerable,
much less desirable.

[4.] But yet let me tell you, that there is not such a lion
in the way as you do imagine ; nor is Discipline such a
useless thing. I bless God upon the small and too late
trial that I have made myself of it, I can speak by expe-
rience, it is not vain ; nor are the hazards of it such as may
excuse our neglect.

But I know the pinching reason is behind. They say,
that, 'When we pleaded for Discipline, we meant a Disci-
pline that should be established and imposed by the secular
power; and without them what good can we do? When
every man hath leave to despise our censures, and set us at
naught : and therefore we will not meddle with it, say they,
without authority.' To which I answer, 1. I thought it
once a scornful indignity that some fellows attempted to
put upon the Ministry, that denied them to be the Ministers
of Christ, and would have had them called the Ministers of
the State, and dealt with accordingly. But it seems they
did not much cross the judgments of some of the Ministry
themselves, who are ready to put the same scorn upon their
own calling. We are sent as Christ's ambassadors, to speak
in his Name, and not in the prince's ; and by his authority
we do our work, as from him we have our commission : and
shall any of his Messengers question the authority of his
commands ? The same power that you have to preach with-
out, or against the Magistrate's command, the same have
you to exercise Pastoral guidance and Discipline without.
And shall all Ministers refuse preaching if the Magistrate
bid them not? Yea, or if they forbid them? 2. What
mean you, when you say, you will not do it without autho-
rity ? Do you mean the love, or the countenance and appro-

C/mp. 4.] THE REFORMED PASTOR. 191

bation, or the command upon yourselves ; or do you mean a
force or penalty on the people to obey you ? The Magis-
trate's leave we have; who hindereth or forbiddeth you to
set up Discipline, and exercise it faithfully? Doth the
secular power forbid you to do it, or threaten or trouble you
for not doing it? No, they do not. To the shame of the
far greatest part of the Ministers of England it must be
spoken, for we have so opened our own shame that it can-
not be hid, we have had free liberty to do the work of
Christ which we have desired and pleaded for, and yet we
would not do it. What might not the Ministers of England
have done for the Lord, if they had been but willing ! They
had no prohibition, nor any man to rise up against them, of
all the enemies whose hearts are against their work ; and
yet they would not do it. Nay more, for ought you know,
you have no approbation of authority. You have the com-
mands of former powers yet not repealed. You have the
protection of the laws and present governors : if any one-
seek revenge against you for the sake of Discipline, you
have not only laws, but as many willing Magistrates to re-
strain and punish them, as ever you knew, I think, in Eng-
land. And what would you have more ? Would you have
a law made to punish you if you will not do your duty?
What! dare you tell God that you will not do this work
unless the Magistrate drive you to it with scourges ? I con-
fess if I had my will it should be so ; and that man should
be ejected as a negligent Pastor, that will not rule his people
by Discipline, though yet, I might allow him to be a
Preacher to the unchurched, as well as he is ejected as a
negligent Preacher that will not preach. For Ruling is as
essential a part of a Pastor's office as Preaching, I am sure.
And therefore seeing these men would fain have the Magis-
trate interpose, if he did eject them for unfaithful, negligent
Pastors (were it not for the necessity of the Church that
hath not enough better), I know not well how they could
blame him for it. It is a sad discovery of our carnal hearts,
when men can do so much more with us than God, that we
would obey the commands of men, and will not obey the
commands of Christ. Is he fit to be Christ's officer, that
will not take his command as obligatory?

But 1 know the thing expected is, that all the people
should be forced under a penalty to submit to our discipline.

192 GILDAS SALVIANUS : [C/l(ip. 4.

I confess, I think that the Magistrate should be the hedge
of the Church, and defend the Ministry, and improve his
power to the utmost to procure an universal obedience to
Christ's laws, and restrain men from the apparent breach of
them, especially from being false teachers and seducers of
others. How far I am against the two extremes of univer-
sal licence, and persecuting tyranny, I have frequently ma-
nifested on other occasions. But I shall now say but this :
1. Doth not this further discover the carnal frame of our
hearts, when we will not do our duty unless the Magistrate
will do his to the full, and all we conceive may be his duty ?
What! will his neglect excuse yours ? Hath Christ bid you
use the keys of the kingdom, and avoid a scandalous sinner
upon condition that the Magistrate will punish him with the
sword? Is not this your meaning, if you would speak it out,
that you find a great deal of difficulty in your work, and you
would have the magistrate by terrifying offenders, make it
easy to you ? For if it be not safe, and cheap, and easy,
you are resolved you will not doit; and of such servants Christ
may have enough. Nay, is not your meaning, that you would
have the magistrate to do your work for you? Just as your
pious people have long cried and prayed for discipline, and
called upon ministers to do it, but we cannot get them to
reprove offenders, and deal with them seriously and lovingly
for their good, and inform the church-officers of them that
are obstinate. So do we toward the magistrates : the Word
of God is so much beholden to us, that we would all have
it done, but few will do it. We can easier censure and talk
against others for not doing it, than do it ourselves. O the
guilt and hypocrisy of our hearts !

2. But further, What is it that you would have the Ma-
gistrate to do? I pray you consider, how you will answer
it before God, that you should wilfully neglect your own
duty, and then make it your religion to quarrel with others.
Is it not a fearful deceit of heart for a man to think himself
a godly minister for finding fault with them that are less
faulty than himself ? I say less faulty; for tell me truly,
whether the magistrate do more of his part in/government,
or you in yours ? I am no more a flatterer of the*magistrafe
than of you ; nor was ever taken for such, that I could un-
derstand : but we must deal justly by all men. Would you
have the magistrate to punish men ' eo nomine,' because ex-

Chap. 4.] r fHE REFORMED PASTOR. 103

communicated, without any particular cognizance of the
fact and case? 1. That were unjust; then he must do
wrong whenever we mistake and do wrong. If an honest
man were an hangman, he would be willing to know that he
hanged not a man that was unjustly condemned. However,
the Magistrate is not the mere executioner of the Ministers,
but a judge; and therefore must be allowed the use of his
reason, to know the cause, and follow his own judgment, and
not punish men against it. 2. And excommunication is so
great a punishment of itself, that I hope you do not think it
nothing unless the magistrate add more. If so, then the
temporal punishment might serve turn, and what need of
yours ? But I suppose that this is not your sense, but you
are so just, that you would have the magistrate to punish a
man as an offender, and not as excommunicated. And if so,
I think it is not nothing that he doth. Are all the penalties
against swearers, cursers, drunkards, peace- breakers, sab-
bath-breakers, &c. nothing? Certainly the laws of the land
do punish much sin against God. Well, what do you as
Church-governors against these same sins ? The Magistrate
fineth and imprisoneth them ; that is his part. It is your
part to bring them to open repentance, or to cast them out.
Have you done this as often as he hath done his part ? Doth
not the Magistracy of England punish ten, twenty, what if
I say, an hundred swearers, drunkards, or sabbath-breakers
by the sword, for one that the elders of the church do punish
by censures, or bring to public repentance for the satisfac-
tion of the Church ? Brethren, these things seem strange to
me ; that the case should stand thus as it cloth, and yet that
the deceit of our hearts should be so great, and that we
should go on to account ourselves such blameless, godly
men, whom magistrates and people are bound to reverence,
and to speak against the magistrate so much as we do. I
believe they are all slack and faulty ; but are not we much
more faulty ? What if they should pay us in our own coin ?
What language might they give the ministers, that after so
many years' talk of discipline will do nothing in it ! I say
nothing in most places : to meet together for consultation,
isno exercise of discipline, nor reformation of the church,
which our meetings should conduce to.

3. And I give you this further answer: What had the

VOL. XIV. O

li)4 gildas salvianus : [Chap. 4.

Church of Christ done till the days of Constantine the Great,
if it had no better pastors than you, that will not govern it
without the joined compulsion of the magistrate ? Discipline,
and severe discipline was exercised for three hundred years
together, where the Prince did not give them so much as a
protection, nor toleration, but persecuted them to death.
Then was the Church at the best, and discipline most pure
and powerful ; say not then any more for shame, that it is to
no purpose without a Magistrate, when it hath done so much
against their wills ! O, what an aggravation is it of our sin,
that you cannot be content to be negligent and unfaithful
servants, but you must also fly in the face of your Lord and
Master, and obliquely lay the blame on him ! What do you
else, when you blame church-censure as ineffectual, when
you should blame your lazy, self-seeking hearts, that shift
off the use of them? Hath Christ put a leaden sword into
your hands, when he bids you smite the obstinate sinner?
Or are you cowardly and careless, and then blame your sword
instead of using it, as thinking that the easier task? Are
the keys of Christ's kingdom so unmeet and useless, that
they will not open and shut without the help of the sword ;
or are you unskilful and lazy in the use of them ? If they
have contracted any rust, by which they are made less fit for
service, next to the Prelates, we may thank ourselves, that
let them lie so long unused.

4. And I must tell you, that too much interposition of
the sword with our discipline, would do more harm than
good. It would but corrupt it by the mixture, and make it
become a human thing. Your government is all to work
upon the conscience, and the sword cannot reach that. It
is not a desirable thing to have repentance so obscured by
mere forced confessions, that you cannot know when men
mean as they speak ; and so it will be the sword that doth
all, by forcing men to dissemble, and you will not discern
the power of the Word and ordinance of Christ. I confess
since I fell upon the exercise of some discipline, I find by
experience, that if the sword interpose and force all those
public confessions of sin, and professions of repentance,
which I have persuaded men to by the light of the Word of
God, it would have left me much unsatisfied concerning the
validity of such confessions and promises, whether they

Chap. 4.] THE KKFORMED PASTOR. 195

might indeed be satisfactory to the church : and I rind that
the godly people do no further regard it than they perceive
it hearty and free ; and if it were forced by magistrates, they
would take him for no penitent person, nor be any whit satis-
fied, but say, ' He doth it because he dare do no otherwise.'
And I must add this word of plainer dealing yet. You
blame the Magistrate for giving so much liberty; and is it
not long of yourselves that he do so? You will scarcely be-
lieve that such enemies to liberty of conscience are the causes
of it: I think that you are ; and that the keenest enemies
have been the greatest causes. For you would run too far
to the other extreme, and are so confident in every contro-
versy that you are in the right, and lay such a stress upon
many opinions of your own, as if life or death did lie upon
them, (when perhaps the difference may prove more verbal
than real, if it were searched to the quick,) that this occa-
sioned magistrates to run too far the other way ; and if they

look on such as , and dare not trust the sword in such

hands, you may thank yourselves. Truly, brethren, I see by
experience, that there is among many of the most injudicious
of us, such a blind, confused zeal against all that is called
Error by their party, that without being able to try and make
a difference, they let fly pell-mell at all alike, and make a
great outcry against Errors, when either we know not what
they are, nor how to confute them, nor which be tolerable
in the church, and which intolerable ; nor how far we may
hold or break communion with the owners of them, and per-
haps are the erroneous persons ourselves. The observation
of this hath made the magistrates so over-jealous of us, that
they think if they set in with a party in each contention, we
shall never be without blood and misery. And I confess I see
in some Ministers so little of the fire of Divine Love, and
Christian charity, and compassion, not heavenlymindedness,
nor an humble sense of their own infirmities : and so much
of the zeal that James describeth, (James iii. 14, 15,) which
is kindled from another fire, that makes them full of suspi-
cions and jealousies, and keen and eager against their bre-
thren, censuring, defaming, and unconscionably backbiting
them, and straining an ill sense out of their well-meant words
and actions, and living towards them in plain envy and ma-
lice, instead of Christian love and peace ; I say, I see so

196 gildas salvianus : [Chap. 4.

much of this in many that affect the reputation of orthodox,
while they are indeed factious, that I am the less sorry that
the Magistrate doth so little interpose. For were the sword
in such envious, angry hands, there would be little quiet to
the Church : for there are no two men on earth but differ in
something, if they know or believe any thing. And these
men must square the world to their own judgments, which
are not always the wisest in the world : they that dare so
rail at others as blasphemers, when they know not what they
say themselves, durst surely smite them as blasphemers, if
they had power. This may possibly make the magistrate
think meet, (seeing we are so quarrelsome and impatient) to
let us fight it out by the bare fists, and not to put swords
into our hands till we are more sober, and know better how
to use them : for if every passionate man, when he hath not
wit enough to make good his cause, should presently bor-
row the Magistrate's sword to make it good, truth would be
upon great disadvantage in the world ! Magistrates are
commonly the most tempted and abused men, and therefore
I know not why we should call so loud to have them become
the arbitrators in all our quarrels, lest error have two victo-
ries where truth gets one. I could wish the Magistrate
did more; but if he do but give us protection and liberty, es-
pecially, if he will but restrain deceivers from preaching
against the great unquestionable truths of the Gospel, and
give public countenance and encouragement to those Mas-
ter-truths, I shall not fear, by the grace of God, but a pru-
dent, sober, unanimous Ministry will ere long shame the
swarm of vanities that we think so threatening:.

But I have been too long on this. I shall only conclude
it with this earnest request to my brethren of the Ministry,
— that they would speedily and faithfully put in execution,
at least all the unquestionable part of the Discipline, that
they have so much contended for. When we are so offended
with the Parliament for their enumeration of scandals, as
too defective, and a Protestation was published that we acted
only on supposition that it was defective, surely we little
thought then that we, that were so earnest to have had more
power, would use none ; and we that must needs have au-
thority, to reject more than the Parliament did enumerate,
would censure so few even of them as we have done, since
we have had more liberty to do it.

Chap. 4.] THE REFORMED PASTOR. 197

But one objection is common, which I forgot : they say,
we are but single pastors, and therefore cannot excommu-
nicate men alone, unless we should make every pastor a
pope in his parish, ov a bishop at least.

Answ. For my part I have no mind to obtrude my own
opinion on such (for the power of a single person to excom-
municate), I have sufficiently already proved myself a no-
velist, and singular with some, by asserting ancient and most
common truths. But yet 1. I could wish these men so
much moderation, as to be sure that they are in this as much
wiser than the contrary-minded, as their confidence doth
import, before they proceed in calling them popes : lest, as
the cunning of the times is by making many antichrists, to
make none; so these men should, contrary to their inten-
tion, credit the pope, by making so many popes; and the
prelates too, by making such kind of prelates.

2. A Pope is the pretended head of the Catholic Church,
and an Universal Bishop to govern it. Are single ruling-
pastors such ? A diocesan bishop is the ruler of all the
pastors and churches in a diocese : is such a pastor one of
these ?

3. Why do you in your disputes against the prelates,
maintain that every minister is a bishop of his own church,
and do you now abhor it ?

4. What if you might not excommunicate ; may you not
therefore do the rest ? May you not personally, and pub-
licly reprove them, pray for them, &c. ?

5. Must not the people avoid a notorious drunkard, &c
whether you bid them or not ? If not, why hath God com-
manded it? If yea, why may you not bid them do that which
is their duty?

6. Have you none in your parish, not one or two to make
ruling elders of, that by their conjunction you may be au-
thorised to do more than now you do? I mean, according
to your own principles ; for I confess it is not according to
mine.

7. And what hindereth but you may join together if you
will ? If it must needs be many pastors conjunct, that must
exercise any act of discipline, why is it not so done ? Doth
any forbid them, or threaten them if they do it ? If you say,
' I am alone because no neighbouring minister will join with
me.' You speak hardly of all the ministers about you.

198 gildas salvianus : [Chap. 4.

What, are they all so negligent ? Blame us not then to re-
prove them. But it is an incredible thing that they should
be all so bad that are of your judgment, that no one or two
will be persuaded to assist you. And I think you will con-
fess that two or three may do it authoritatively, though no
one else in the county do it. I could wish that the Prelates
had not such an argument given them as this ; No one pres-
byter hath the power of the keys, by their own confession :
therefore two or three have not ; lest they go further in
proving the consequence than you expect. But if it must
be so, I could yet wish that no single pastor for the ex-
cusing of himself, would lay such a reproachful charge
upon all the ministers in the country that be of his
own judgment, as to say, that Discipline is cast aside, be-
cause they can get none to join with them in the execution!
At least, till they have thoroughly tried whether it be so in
deed, or not.

(5.) Another sad discovery, that we have not so devoted"
ourselves and all we have to the service of God, as we ought,
is, The prevalence of worldly, JieshJu interests too much against
the interest and work of Christ. And this I shall further ma-
nifest in these three instances following : — Our temporising
— Our too much minding worldly things, and shrinking from
duties that will hinder our commodity — Our barrenness in
works of charity, and in the improving of all that we have to
our Master's use.

[1.] I would not have any to be contentious with those
that govern them, nor to be disobedient to any of their law-
ful commands. But it is not the least reproach upon the
Ministry, that the most of them for worldly advantage still
suit themselves with the party that is most likely to suit
their ends. If they look for secular advantages, they suit
themselves to the Secular power; if for the air of Ecclesias-
tical applause, then do they suit themselves to the party of
Ecclesiastics that is most in credit. This is not a private,
but an epedemical malady. In Constantine's days, how
prevalent were the orthodox ! In Constantius's days, they
almost all turned Arians, so that there were very few
bishops at all that did not apostatize or betray the truth ;
even of the same men that had been in the Council of Nice.
And when not only Liberius, but great Osius himself fell,
who had been the president, or chief in so many orthodox

Chap. 4.] 'J' HE REFORMED PASTOR. 199

Councils, what better could be expected from weaker men !
Were it not for secular advantage, or ecclesiastic faction
and applause, how could it come to pass, that Ministers in
all the countries in the world, are either all, or almost all, of
that religion and way that is in most credit, and most con-
sistent with their worldly interest? Among the Greeks, they
are all of the Greek profession : and among the Abassines,
the Nestorians, the Maronites, the Jacobites, the Ministers
generally go one way. And among the Papists, they are al-
most all Papists. In Saxony, Sweden, Denmark, &c. almost
all Lutherans: in Holland, France, Scotland, almost all Cal-
vinists. It is strange that they should be all in the right in
one country, and all in the wrong in another, if carnal ad-
vantages and reputation did not sway much : when men fall
upon a conscientious search, the variety of intellectual ca-
pacities causeth unavoidably a great variety of conceits
about some hard and lower things : but let the prince, and
the stream of men in credit go one way, and you shall have
the generality of ministers too often change their religion
with the Prince in this land. Not all, as our Martyrology
can witness, but the most. I purposely forbear to mention
any latter change. If the Rulers of an University should be
corrupt, who have the disposal of preferments, how much
might they do with the most of the students, where mere ar-
guments would not take ! And the same tractable distem-
per doth so often follow thern into the Ministry, that it oc-
casioneth the enemies to say, that reputation and preferment
is our religion, and our reward.

[2.] How common is it with ministers to drown them-
selves in worldly business ! Too many are such as the Sec-
taries would have them be, who tell us that we should go to
plough and cart, and labour for our living, and preach with-
out so much study : and this is a lesson easily learned.
Men take no care to cast off* and prevent care, that their
souls and the church may have their care. How commonly
are those duties neglected, that are likely, if performed, to
diminish our estates ! For example : Are there not many
that dare not, that will not set up the exercise of any Disci-
pline in their churches ; not only on the forementioned ac-
counts, but especially 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 ; yea,

200 gildas salvianus : [Chap. 4.

though the law secure their maintenance. 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
large Orations of the danger of covetousness. — I will say no
more now to these, but this : If it were 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 such to fear lest their
money perish with them !

[3.] But the most that I have to say is to the third dis-
covery. — If worldly and fleshly interest did not much prevail
against the interest of Christ and the Church, surely most
Ministers would be more fruitful in good works, and would
more lay out what they have to their Master's use. Experience
hath fully proved that the works of charity do most potently
remove prejudice, and open the ears to words of piety. If
men see that you are accustomed to do good, they will the
more easily believe that you are good, and the more easily
believe that it is good that you persuade them to. When
they see that you love them, and seek their good, they will
the more easily trust you; and when they see that you seek
not the things of this 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 dedi-
cate 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, nor convertfthe
soul ; for it is prejudice that is a great hindrance of men's
conversion, and this will remove it. We might do men more
good, if they were but willing to learn of us ; and this will
make them willing, and then our further diligence may pro-
fit them.

Brethren, I pray you 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 to give now and then two-pence
to a poor man: others do that as well as you. But what
singular thing do you with your estates for your Master's
use ? I know you cannot give away that which you have not:
but methinks, all that you have should be for God. I know
the great objection is, ' We have wife and children to provide

Chap. 4.1 THE REFORMED PASTOR. 201

for : a little will not serve them at present, and we are not
bound to leave them beggars.' To which I answer, 1. There
are few texts of Scripture more abused than that of the apos-
tle, " He that provideth not for his own, and especially those
of his family, hath denied the faith, and is worse than an in-
fidel." This is made a pretence for gathering up portions,
and providing a full estate for posterity, when the apostle
speaketh only against them that 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 daugh-
ter, and would have her to be kept on the parish, when he
hath enough himself. His following words shew that it is
present provision, and not future portions that the apostle
speaketh of, when he bids " them that have widows admi-
nister to them, or give them what is sufficient." 2. You may
educate your children as other persons do, that they may be
able to get their own livings, in some honest trade or em-
ployment, 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 ser-
viceable to God, but not to leave them rich, or a full estate ;
nor to forbear other necessary works of charity, merely for
a larger provision for them. There must be some proportion
kept between our provision for our families, and for the
church and poor. A truly charitable, self-denying heart,
that hat^h devoted itself, and all that he hath to God, would
be the best judge of the due proportions, and would see
which way of expence is likely to do God the greatest ser-
vice, and that way he would take. 3. I confess I would not
have men to lie too long under endangering strong tempta-
tions to incontinence, 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, freer condition, and have none
of these 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 thatdoth, surely
ministers should labour to do that which is best ; and if he
that can receive this saying, must receive it, we should en-

202 gildas salvianus: [Chap. 4.

deavour after it. This is one of the highest points of the
Romish policy, which they pretend to be a duty of common
necessity, that all the Bishops, Priests, and other Religious
orders, must not marry, by which means they have no pos-
terity to drain the Church's revenues, nor to take up their
care : But they make their public cause to be their interest,
and they lay out themselves for it while they live, and leave
all that they have to it when they die : so that their Church's
wealth doth daily increase, as every Bishop, Abbot, Jesuit,
or other person doth gather more in their lifetime, and usually
add it to their common stock. It is a pity that for a better
cause we can no more imitate them in wisdom and 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 as 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 worth and
weight, to be extremes. If worldly vanities did not blind
us, we might see when public, or other greater good did call
us to deny ourselves and our families. Why should we not
live more sparingly and poor in the world, rather than leave
those works undone, which may be of greater use than our
plentiful provisions ? But, in matters of duty, we consult
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. If they be not clothed with the best, and
fare not deliciously every day, they have not a competency.
A man that preacheth an immortal crown of glory, must not
seek much after transitory vanity ; and he that preacheth
the contempt of riches, must himself contemn them, and
shew it by his life ; and he that preacheth self-denial and
mortification ; must practise these in the eyes of them that
he preacheth to, if ever he would have his doctrine prosper.
All Christians are sanctified, and, therefore, themselves and
all that they have are consecrated, and dedicated to their
Master's use ; but ministers are doubly sanctified ; they are
devoted to God, both as Christians and Ministers, and there-

Chap. 4.] TJ1E REFORMED PASTOIi, 203

fore they are doubly obliged to honour him with what they
have.

O, brethren, what abundance of good works are before
us, and how few of them do we put our hands to ! T know
the world expecteth more from us than we have: but if we
cannot answer the expectations of the unreasonable, let us
do what we can to answer the expectations of God, and con-
science, and all just men. It is the will of God that with
well-doing we should put to silence the ignorance of foolish
men. Especially those ministers that have larger mainte-
nance, must be larger in doing good.

I will give but one instance at this time, which T men-
tioned before. There are some Ministers that have 150/. or
200/. or 300/. per annum of Church means ; and have so
great 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 con-
tent themselves with public preaching, as if that were all that
were necessary, and leave almost all the rest undone, to the
everlasting danger or damnation of multitudes, rather than
they will maintain one or two diligent men to assist them.
Or, if they have an assistant, it is but some young man to
ease them about Baptizings, or Burials, or such 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 a serving ourselves of God, and not
a serving God, and a selling men's souls for our fuller main-
tenance 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
whom they have betrayed to damnation should ring in their
ears for ever. Will preaching a good sermon serve the turn,
while you never look more after them, but deny them that
closer help that you find to be 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 yourselves are so great oppressors, not
only of men's bodies, but their 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 therefore small,

204 GILDAS salvianus : [Chap. 4.

because it is unobserved, and not become odious in the eyes
of men ; nor because the charity which you withhold is such
as the people blame you not for withholding. Satan him-
self, their greatest enemy, hath their consent 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 hurt than for their good.

I shall proceed no further in these confessions and dis-
coveries, but beseech you to take what is said into conside-
ration ; and see whether this be not the great and lamen-
table sin of the Ministers of the Gospel, that they are not fully
devoted to God, and give not up themselves, and all they have
to the carrying on of the blessed work which they have un-
dertaken? And whether flesh-pleasing and self-seeking-
interests distinct from that of Christ, do not make us ne-
glect much of our duty, and walk too unfaithfully in so great
a trust, and reservedly serve God in the cheapest and most
applauded part of his work, and withdraw from that which
would put us upon cost and sufferings; and whether this do
not shew that too many are earthly that seem to be heavenly,
and mind the things below while they preach for the things
above, and idolize the world, while they call men to contemn
it. And as Salvian saith, li. 4. ad Eccles. Cath. p. 454. " Nul-
lus salutem plus negligit quam qui Deo aliquid anteponit."
Despisers of God will prove despisers of their own salvation.

And now, brethren, what remaineth, but that we all cry
guilty, of too much of these forementioned sins, and hum-
ble our souls in the lamentation of our miscarriages before
the Lord ! Is this taking heed to ourselves, and to all thejlock ?
Is this like the pattern that is given us in the text ? If we
should now prove stout-hearted and unhumbled men, and
disregard these confessions, as tending to our disgrace, how
sad a symptom would it be to ourselves and to the Church !
The Ministry hath been often threatened here, and is still
maligned by many sorts of adversaries ; though all this may
shew their impious malice, yet may it also intimate to us
God's just indignation. Believe it, brethren, the Ministry
of England is not the least, or last in the sin of the land.
They have encouraged the common profaneness ; they
have led the people into divisions, and are now backward
to bring them out ; and as sin hath been found in them, so

Ckap. 4.] T#E REFORMED PASTOR. 205

judgments have been found and laid upon them. It is time
therefore for us to take our part of that humiliation which
we have been calling our people to so long. 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 repen-
tance, did speak to us as well as others. He therefore that
hath ears let him hear the voice of railing enemies of all
sorts, the voice of them that cry, * Down with us, even to
the ground ;' all calling to us to try our ways, and to re-
form. He that hath eyes to see, let him see the precepts of
repentance written in so many admirable deliverances and
preservations, and written in so many lines of blood. By
fire and sword hath God been calling even us to humilia-
tion ; and as judgment hath begun at the House of God, so,
if humiliation begin not there too, it will be a sad prognostic
to us, and to the land. What! shall we deny, or excuse, or
extenuate our sins, while we call our people to such free
confessions ? Is it nor better to give glory to God by a full
and humble confession, than in tenderness of our own glory
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 a yet sorer judgment, which we denied
voluntarily to surrender to him? Alas ! if you put God to
get his honour as he can, he can get it to your greater sor-
row and dishonour. If any of our hearers in a day of hu-
miliation, when sin is fully confessed and lamented, should
be offended at the confession, and stand up against it, and
say, ' You wrong me ; I am not so bad ! You should have
told me of this in private, and not have disgraced me be-
fore the congregation.' What could we think of such a
man but that he was a hardened, impenitent wretch, and as
he would have no part in the confession, so he should have
none in the remission. And shall we do that which we
scarcely ever see the most hardened sinner do ! Shall we
say, This should not have been spoken of us in the ears of
the people, but we should have been honoured before them !
Certainly 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 dishonour. And
we have committed them before the sun, so that they can-
not be hid. Attempts to cloak them, do increase the guilt

206 gildas salvianus: {Chap. 5.

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 ; and if any be offended that I have confessed theirs,
let them know, that I do but what I have done by myself.
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 the Gospel, I doubt not but they will rather be
provoked more solemnly in the face of their several Congre-
gations, to lament their sins, and promise Reformation.

CHAPTER V.
The Use of Exhortation.

Having disclosed and lamented our miscarriages and neg-
lects, our duty for the future lies before us. God forbid
that we should now go on in the sin that we have confessed,
as carelessly as we did before. Then would the exclamation
of Salvian fall upon us, de Gubern. 1. 3. p. 87, " Novum
siquidem monstri genus est; eadem pene omnes jugiter
faciunt, quae fecisse plangunt. Et qui intrant Ecclesiasti-
cam domum, utmala antiqua defieant, exeunt; et quid dico
exeunt? In ipsis pene hoc Orationibus suis ac supplica-
tionibus moliuntur : Aliud quippe orahominum, aliud corda
agunt : Et dum verbis prseterita mala plangunt, sensu fu-
tura meditantur : ac si oratio eorum rixa est magis criminum
quam exoratrix; ut vere ilia in eis Scripturse maledicto
compleatur, ut de oratione ipsa exeunt condernnati, et oratio
eorum fiat in peccatum."

Be awakened, therefore, I beseech you brethren, by the
loud and manifold voice of God, to set more seriously to the
work of God, and to do it for the future with all your might,
and to take heed to yourselves, and to all the Jiock. The rea-
sons why you should take heed to yourselyes, I gave you in
the beginning. The reasons why you should take heed to
all the flock, I shall give you now, as motives to enforce
this Exhortation ; and the Lord grant that they may work
with us according to their truth and weight.

I. The first quickening consideration which the text

Chap. 5.] TJJE REFORMED PASTOR. 207

here affordeth us, is taken from our relation to all the flock.
We are overseers of it. In this I shall further shew you
these subordinate particulars, which will manifest the force
of this consideration.

1. The nature of the office requireth us to take heed.
What else are we overseers for? " Episcopus est nomen
quod plus oneris quam honoris significat," saith Polid.
Virgil, p. 240; and a father before him. To be a Bishop
or Pastor is not to be set up as idols for the people to bow
to, or as idle, slow bellies, to live to our fleshly delight and
ease. The particulars of our duty we have somewhat touch-
ed before, and more shall do anon. It is a sad case that
men should be of a calling that they know not the nature of,
and undertake they know not what. Do these men know
and consider what they have undertaken, that live at ease
and pleasure, and have time to take their superfluous recre-
ations, and to spend an hour and more at once in loitering
and vain discourses, when so much work doth lie upon their
hands ! Why, brethren, do you consider where you stand,
and what you have taken upon you ? You have undertaken
the conduct, under Christ, of a band of his soldiers, against
principalities, and powers, and spiritual wickedness in high
places. You must lead them on to the sharpest conflicts ;
you must acquaint them with the enemies' stratagems and
assaults ; you must watch yourselves, and keep them watch-
ing. If you miscarry, they and you may perish. You have
a subtle enemy, and therefore must be wise ; you have a
vigilant enemy, and therefore must be vigilant ; a malicious,
and violent, and unwearied enemy, and therefore you must
be resolute, courageous, and unwearied. You are in a
crowd of enemies, compassed with 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, though willing to
learn, what a tedious task were it ; but if they be as unwill-
ing as ignorant, how much more difficult ! But to have
such a multitude of these, as most of us have, what work
will it find us ! Who that ever tried it, knoweth it not by
experience ! What a pitiful life is it to reason with men
that have almost lost the use of reason, and to talk with ob-
stinate, wilful people, that know what they will and resolve,
but not why they do it ; and to argue the case with them

208 GILDAS SALVIANUS I [Cltdp. 5,

that neither understand themselves nor you, and yet think
that no man hath understanding that contradicteth them,
and that are confident they are in the right, when they can
shew nothing but that confidence to make them so. Their
will is the reason of their judgments and lives : it satisfies
them, and it must satisfy you. O, brethren, what a world
of wickedness have we to contend against, even in one soul,
and what a number of those worlds ! What rooting have
their sins ! With what disadvantage must truth come upon
their ears ! How strange are they to the heavenly message
that we bring them ; and know not what you say when you
speak in that only language that they understand ! And
when you think you have done something, you leave your
seed among the fowls of the air ; wicked men are at their
elbows to rise up and contradict all that you have said.
They will cavil, and carp, and slander you, that they may
disgrace your message, draw them away from Christ, and
quickly extinguish the good beginnings that you hoped
you had seen. They use indeed weaker reasons than yours,
but such as come with more advantage, being near them,
and familiarly and importunately urged, and such as are
fetched from things that they see and feel, and which are
befriended by their own flesh. You speak but once to a
sinner, for ten or twenty times that the messengers of Satan
speak to them ; moreover, how easily do the cares and busi-
nesses of the world devour and choke the seed which you
have sown ! And if it had no enemy but what is in them-
selves, how easily will a frozen, carnal heart extinguish
those sparks which you have been long in kindling ; and
for want of fuel and further help, they will go out of them-
selves. What abundance of distempers, and lusts, and pas-
sions do you cast your gracious words amongst ; and what
entertainment such companions will afford them, you may
easily conjecture. And when you think your work doth
happily succeed, and have seen men under troubles and
complaints, confessing their sins, and promising reforma-
tion, and living as new creatures and zealous converts ; alas,
after all this, they may prove unsound and false at the
heart, and such as were but superficially changed, and took
up new opinions, and new company, without a new heart.
How many are after a notable change, deceived by the pro-
fits and honours of the world, and fallen away while they

Chap. 5.] THE REFORMED PASTOR. 209

they think they stand ! How many are entangled again in
their former sensuality ; and how many do but change a
disgraceful way of flesh-pleasing, for a way that is less dis-
honourable, and maketh not so great a noise in their con-
sciences ! How many grow proud before they reach to a
settled knowledge, and greedily snatch at every error that
is presented to them, under the name of Truth; and in con-
fidence of the strength of their unfurnished intellects, des-
pise them that they were wont to learn of, and become the
greatest grief to their teachers, that before rejoiced in their
hopeful beginning ! and like chickens that straggle from the
hen, they 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 can see but may find you work. In the saints them-
selves, how soon do their graces languish if you neglect
them ; and how easily are they drawn into scandalous ways,
to the dishonour of the Gospel, and their own loss and sor-
row !-— If this be the work of a Minister, you may see what
a life he hath to lead. Up then, and let us be doing with
all our might. Difficulties must quicken, and not discou-
rage in a possible and necessary work. If we cannot do
all, let us do what we can ; for if we neglect it, woe to us
and them ! Should we pass over all these needful things,
and by a plausible sermon only think to prove ourselves
faithful Ministers, and to put off God and man with such a
shell and formal visor, our reward would prove as superfi-
cial as our work.

2. Consider also, that it is your own voluntary undertak-
ing 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 also, that you have the honour, to encourage
you to the labour ; and a great honour indeed it is, to be the
ambassadors of God, and the instruments of men's conver-
sion and salvation, " to save men's souls from death, and
cover a multitude of sins ;" indeed the honour is the atten-
dant 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 vile contentions about the dignity and su-

VOL. xiv. p

210 gildas salvtanus : [Chap. 5.

periorify of their seats, doth shew that they much forget the
nature and work of that office which they strive about. I
seldom see men strive so furiously, who shall go first to a
poor man's cottage to teach him and his family the way to
heaven ; or, who shall first endeavour the conversion of a
sinner ; or first become the servant of all. Strange, that for
all the plain expressions of Christ, men will not understand
the nature of their office ! If they did, would they strive who
would be the Pastor of a whole county and more, when there
are ten thousand poor sinners in it that cry for help, and
they are not so eager to engage for their relief; nay, when
they can patiently live in the houses with riotous, profane
persons, and not follow them seriously and incessantly for
their change ? 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 appendix of the work.
Is it names and honour, or the work and end that these de-
sire? O, if they would faithfully, humbly, and self-deny-
ingly lay out themselves for Christ and his Church, and ne-
ver think of titles and reputation, they should then have ho-
nour whether they would or not : but by gaping after it, they
lose it. For this is the case of virtue's shadow, 'Quod se-
quitur fugio, quod fugit ipse sequor.'

4. Consider also, you have many other excellent privi-
leges of the Ministerial office 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 main-
tained by other men's labours, and live on the common-
wealth's allowance. This is for your work, that you may
not be taken off it, but as Paul requireth, may wholly give
yourselves to these things, and not be forced to neglect
men's souls whilst you are providing for your own bodies.
Either do the work then, or take not the maintenance.

But you have far greater privileges yet than this, Is it
nothing to be bred up to learning, when others are bred at
the plough and cart ; and to be furnished with so much de-
lightful knowledge, when the world lieth in ignorance ? Is
it nothing to converse with learned men, and talk of high
and glorious things, when others must converse with almost
none but silly ignorants 1

But especially, what an excellent life is it to live in stu-

Chap. 5.] THE REFORMED PASTOR. 211

dying and preaching Christ ! To be still searching into his
mysteries, or feeding on them ; to be daily in the consider-
ation of the blessed nature, or works, or ways of God ! Others
are glad of the leisure of the Lord's-day, and now and then
an hour besides, when they can lay hold of it : but we may
keep a continual sabbath. We may do nothing else almost
but study and talk of God and glory, and call upon him, and
drink in his sacred, saving truths. Our employment is all
high and spiritual ! Whether we be alone, or with others,
our business is for another world. O, were but our hearts
more suitable to this work, whata blessed, joyful life should
we live ! How sweet would the pulpit be, and what a delight
would our conference of these things afford ! To live among
so many silent, wise companions, whenever we please, and of

such variety, all these, and much more such privileges

of the Ministry, bespeak our unwearied diligence in the
work.

5. You are related to Christ as well as to the flock ; and
he being also related to you, you are not only advanced but
secured by the relation, if you be but faithful in the work
that he requireth. You are the stewards of his Mysteries,
and rulers of his household ; and he that hath entrusted you
will maintain you in his work. But then, "it is required of a
steward that a man be found faithful." (1 Cor. iv.2.) 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 Elias, than
forsake you. If you be in prison, he will open the doors :
but then you must relieve imprisoned souls. He will give
you a tongue, and wisdom that no enemy shall resist; but
then you must use it faithfully for him. If you will put forth
your hand to relieve the distressed, and willingly put it to
his plough, he will wither the hand that is stretched out
against you. The Ministers of England, I am sure, know
this by large experience. Many a time hath God rescued
them from the jaws of the devourer. O, the admirable pre-
servations and deliverances that they have had from cruel
Papists, from tyrannical Persecutors, from malicious Secta-
ries, and misguided, passionate men ! Brethren, in the fear
of God, consider, 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 sake ?
Are you angels or men ? Is your flesh of any better mettle

212 gtldas 5ALVIANUS : [Chap. 5.

than your neighbours ? Are you not of the same generation
of sinners, and need his grace as much as they ? Up then,
and work as the redeemed of the Lord ; as those that are
purposely rescued from ruin for his service. O, do not pre-
pare a remediless overthrow for the English Ministry, by
your ingratitude, after all these deliverances. If you believe
that God hath rescued you for himself, live to him then, as
being unreservedly his that hath delivered you.

II. The first Motive mentioned in the text, we have
spoken of, which is from the consideration of our Office it-
self. The second is from the efficient cause. It is God by
his Spirit that makes us overseers of his Church, therefore it
concerneth us to take heed to ourselves, and it. I did before
shew you how the Holy Ghost is said to make Bishops or
Pastors of the church in three several respects : By qualify-
ing them for the office ; by directing the ordainers to dis-
cern 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 were done then in
an extraordinary sort, by inspiration, at least very often.
The same are all done now by the ordinary way of the Spi-
rit's assistance. 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 con-
ceit therefore of the Papists, to think that ordination by the
hands of the man, is of more absolute necessity in the Mi-
nisterial 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 shall be, and what sort
of men, as to their qualifications, shall receive it. None of
these can be undone by man, or made unnecessary. God
also giveth men the qualifications which he requireth. So
that all that the Church hath to do, whether pastors or peo-
ple, ordainers or electors, is but to discern and determine,
which are the men that God hath qualified, and to accept of
them that are so provided, and upon consent to instal them
solemnly in this office. But I purposely cut short the con-
trovertible part.

What an obligation then is laid upon us by our Call ! If
our commission be sent from heaven, it is not to be dis-
obeyed. When Paul was called by the voice of Christ, he

Chap. 5.] THE REFORMED PASTOR. 213

was not disobedient to the heavenly vision : when the apos-
tles were called by Christ from their secular employments,
they presently leave friends, and house, and trade, and all,
and follow him. Though our Call be not so immediate or
extraordinary, yet it is from the same Spirit. It is no safe
course to imitate Jonah, in turning our back upon the com-
mands of God. If we neglect our work, he hath a spur to
quicken us ; and if we overrun it, he hath messengers
enough to overtake us, and fetch us back, and make us do
it ; and it is better to do it at first than at last. This is the
second Motive.

III. The third Motive in the text, is, from the Dignity of
the object. It is the Church of God which we must oversee
and feed. It is that Church for which the world is much
upheld, which is sanctified by the Holy Ghost, which is
united to Christ, and is his mystical body ; that Church
which angels are present with, and attend upon as minister-
ing spirits, whose very little ones have their angels behold-
ing the face of God in heaven. O what a charge have we
undertaken! And shall we be unfaithful? Have we the
stewardship of God's own family, and shall we neglect it ?
Have we the conduct of those saints that must live for ever
with God in glory, and shall we neglectthem ? God forbid ! I
beseech you, brethren, let this thought awaken the negligent !
You that draw back from painful, displeasing, suffering
duties, and will put off men's souls with ineffectual formali-
ties ; do you think this is an honourable usage of Christ's
Spouse ? Are the souls of men thought meet by God to see
his face, and live for ever in his glory, and are they not wor-
thy of your utmost cost and labour? 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 might better let them go, and say, they be not
worthy the looking after; and yet you would scarcely do so
if they were your own. But dare you say so by the souls of
men, even by the Church of Christ ? Christ walketh among
them. Remember his presence, and keep all as clean as you
can. The Praises of the most high God are in the midst of
them. They are a sanctified, peculiar people, a kinglv
priesthood, a holy nation, a choice generation, to shew forth
the praises of him that hath called them ; and yet dare you

214 gildas salvianus : [Chap. 5.

neglect them? What a high honour is it to be but 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.

IV. The last Motive mentioned in my text is, the Price
paid for the Church which we oversee. God the Son did pur-
chase it with his own blood. O what an argument is here
to quicken the negligent ; and what an argument to con-
demn those that will not be quickened to their duty by it !
' O, saith one of the ancient doctors, if Christ had but
committed to my keeping one spoonful of his blood in a fra-
gile glass, how curious should I preserve it, and how tender
should 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, sirs, shall we despise the blood of
Christ : shall we think it was shed for them that, are not
worthy of our utmost care ! You may see here, it is not a
little fault that negligent Pastors are guilty of. As much as
in them lieth, the blood of Christ should be shed in vain :
they would lose him those souls whom he hath so dearly
bought !

O then let us hear those arguments of Christ, whenever
we feel ourselves grow dull and careless : ' Did 1 die for
them, and wilt not thou look after them? Were they worth
my blood, and are they not worth thy labour ? Did I come
down from heaven to earth, to seek and to save that which
was lost ; and wilt not thou go to the next door, or street,
or village to seek them ? How small is thy labour and con-
descension as 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 co-worker with me, and wilt thou refuse that little that
lieth upon thy hands ?' Every time we look upon our Congre-
gations, let us believingly remember, that they are the pur-
chase of Christ's blood, and therefore should be regarded
accordingly by us.

And think what a confusion it will be at the last day to
a negligent Minister, to have this blood of the Son of -God
to be pleaded against him, and for Christ to say, ' It was the
purchase of my blood that thou didst so make light of, and

Chap. 5.] X'lE REFORMED PASTOR. 215

dost thou think to be saved by it thyself V O, brethren,
seeing Christ will bring his blood to plead with us, let it
plead us to our duty, lest it plead us to damnation.

I have done with the Motives which I find in the text it-
self : there are many more that might be gathered from the
rest of this Exhortation of the Apostle ; but we must not stay
to mention all. If the Lord will set home but these few
upon your hearts, I dare say we shall see reason to mend
our pace : and the change will be such on our hearts, and
in our Ministry, that ourselves and our Congregations will
have cause to bless God for it. I know myself unworthy to
be your monitor ; but a monitor you must have ; and it is
better for us to hear of our sin and duty from any body than
from none at all. Receive the admonition, and you will see
no cause in the monitor's unworthiness, to repent of it ; but
if you reject it, the unworthiest messenger may bear that
witness against you that will confound you. But before I
leave this Exhortation, as I have applied it to our general
work, so I shall carry it a little further to some of the spe-
cial parts, and modes of our duty which were before ex-
pressed.

I. And first, and above all, See that the work of saving
grace he thoroughly ivrought on your own souls. It is a fearful
case to be an unsanctified Professor, but much more to be
an unsanctified Preacher. Doth it not make you tremble
when you open the Bible, lest you should read there the
sentence of your own condemnation ? When you pen your
sermons, little do you think that you are drawing up in-
dictments against your own souls ! When you are arguing
against sin, you are aggravating your own ; when you proclaim
to your hearers the riches of Christ, and grace, you publish
your own iniquity in rejecting them, and your unhappiness
in being without 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 but awake might tell you, that you speak all this to
your own confusion ! If you mention hell, you mention
your own inheritance ; if you describe the joys of heaven,
you describe your misery that have no right to it. What
can you devise to say, for the most part, but it will be
against your own souls ? O miserable life, that a man should

216 gildas salvianus : [Chap. 5„

study and preach against himself, and spend all his days in
a course of self-condemnation ! A graceless, unexperienced
preacher, is one of the most unhappy creatures upon earth j
and yet is he ordinarily most insensible of his unhappiness!
for he hath so many counterfeits that seem like the gold of
saving grace, and so many splendid stones that seem like
the Christian's jewel, that he is seldom troubled with the
thoughts of his poverty ; but thinks he is rich, and wanteth
nothing, when he is poor, and miserable, and blind, and
naked. He is acquainted with the holy Scripture ; he is ex-
ercised 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 choose but be holy ? O what an aggravated
misery is this, to perish in the midst of plenty, and to fa-
mish with the bread of life in our hands, while we offer it to
others, and urge it on them ! That those Ordinances of God
should be the occasions of our delusion, which are insti-
tuted to be the means of our conviction and salvation ; and
that while we hold the looking-glass of the Gospel to others,
to shew them the true face of the state of their souls, we
should either look on the back 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 should make a stand, and call his heart and life to an ac-
count, and fall a preaching awhile to himself, before he
preach any more to others ; he should consider whether food
in the mouth will nourish that goeth not into the stomach ;
whether it be a Christ in the mouth, or in the heart that will
save men ; whether he that nameth him should not depart
from iniquity ; whether God will hear their prayers, if they
regard iniquity in their hearts ; whether it will serve the turn
at that day of reckoning to say, " Lord, we have prophesied
in thy name," when they shall hear, " Depart from me, I
know you not ;" and what comfort it will be to Judas when
he is gone to his own place, to remember that he preached
with the rest of the apostles, or that he sat with Christ, and
was called by him, Friend ; and whether a wicked preacher
shall stand in the judgment, or sinners in the assembly of
the just? When such thoughts as these have entered into
his soul, and kindly worked awhile upon his conscience, I
would advise him next to go to the Congregation, and there

Ckap. 5.] THE REFORMED PASTOR. 217

preach over Origen's sermon, on Psal. 1. 16, 17. " But to
the wicked, saith God, what hast thou to do to declare my
statutes, or that thou shouldst take my covenant into thy
mouth, seeing thou hatest instruction, and hast castmy words
behind thee ?" And when he has read this text, to sit down,
and expound, and apply it by his tears ; and then to make a
free confession of his sin, and lament his case before the as-
sembly, and desire their earnest prayers to God, for pardon-
ing and renewing grace ; and so to close with Christ in
heart, who before admitted him no further than into the
brain, that hereafter he may preach a Christ whom he
knows, and may feel what he speaks, and may commend the
riches of the Gospel by experience.

Verily, 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 ; to be sanctified by dedication to the altar as
God's priests, before they are sanctified by hearty dedica-
tion to Christ as his disciples ; and so to worship an un-
known God, and to preach an unknown Christ, an unknown
Spirit, an unknown state of holiness and communion with
God, and a glory that is unknown, and likely to be unknown
to them for ever. He is likely 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 the University would well
consider this ! What a poor business is it to themselves, to
spend their time in knowing some little of the works of God,
and some of those names that the divided tongues of the
nations have imposed on them, and not to know the Lord
himself, nor exalt him in their hearts, nor to be acquainted
with 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
abundance of names and notions, and are strangers to God and
the life of saints. If ever God awaken them by saving grace,
they will have cogitations and employments so much more se-
rious than their unsanctified studies and disputations were,
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 Be-
ing, who is all in all. Nothing can be rightly known, if God be
not known ; nor is any study wellmanaged, nor to any great

218 GILD AS SALVIANUS : [C/lCip. 5.

purpose, where God is not studied. We know little of the
creature, till we know it as it standeth in its order and res-
pects to God ; single letters and syllables uncomposed are
nonsense. He that overlooketh the Alpha and Omega, and
seeth not the beginning and end, and Him in all, who is the
all of all, doth see nothing at all. All creatures are as such
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 our-
selves. 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 under-
stand it rightly. It is a high and excellent study, and of
greater use than many do well understand ; but it is the
smallest 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, and very good, the whole crea-
tion was then man's book in which he was to read the na-
ture and will of his great Creator ; every 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 no where so fully and lively as in himself:
and therefore it was his work to study the whole volume of
nature ; but first and chiefly to study himself. And if man
had held on in this prescribed work, he would have con-
tinued and increased 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 know-
ledge of all, both of the creature, himself, and God, so far
as it could beautify, and was worth the name of knowledge ;
and instead of it he hath got the unhappy knowledge which
he affected, even the empty notions, and fantastical know-
ledge of the creature and himself as thus separated. Thus
he that livedjto the Creator, and upon him, doth now live to,
and as upon the other creatures and himself; and thus,
" every man at his best estate (the learned as well as the il-
literate) is altogether vanity. — Surely every man walketh in
a vain show : surely they are disquieted in vain." (Psal.
xxxix. 5, 6.) It must be well observed, that as God laid not
by the relation of a Creator by becoming our Redeemer,
nor the right of his propriety and government of us in that

Chap. 5.] THE REFORMED PASTOR. 219

relation, but the work of redemption standeth in some sub-
ordination to that of creation, and the law of the Redeemer
to the law of the Creator ; so also the duties that we owed
God as Creator are 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, whom we fell from,
and to restore us to our perfection of holiness and obedi-
ence ; and as he is the way to the Father, so faith in him is
the way to our former employment and enjoyment of God.
I hope you perceive what all this driveth at, viz. 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 by faith to bring us 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, 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 by them that you seek
after. To see and admire, to reverence and adore, to love
and delight in God appearing to us in his works, and pur-
posely to peruse them for the knowledge of God, this is the
true and only philosophy, and the contrary is mere foolery,
and is called so again and again by God himself. This is
the sanctification of your studies, when they are devoted to
God, and when he is the life of them all, and they all intend
him as their end, and principal object.

Therefore I shall presume to tell you by the way, that it
is a grand error, and of dangerous consequence in the Chris-
tian Academies. (Pardon the censure from one so unfit for
it, seeing the necessity 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 : when as, no man that hath not
the vitals of Theology is capable of going beyond a fool in
philosophy ; and all that such do is but doting about ques-
tions, and opposition of science, falsely so called. And as
by affecting a separated creature-knowledge Adam fell from
God, so those that mind these j3«;j3»jA8c Ktvo^wviag, kcu dvn-
Otaag rrjc ipevScovvfjis yvwaeojg, they miss the end of all right
studies, irtpl tvjv 7ri(TTtv j]'<roy;>j<Tav while they will needs prefer

220 GILDAS SALVIANUS : [CllClp. 5.

these, they miss that faith which they pretend to aim at.
Their pretence is, that Theology being the end, and the most
perfect, mast be the last, and all the subservient sciences
must go before it. But, (1.) There is somewhat of natural
knowledge indeed pre-requisite,and somewhat of art, before
a man can receive Theology ; but that is no more than their
mothers can teach them before they go to school. (2 ) And
it is true, that all right natural knowledge doth tend to the
increase of Theological knowledge ; but that which is a means
to its perfection, may be the effect or consequent of its be-
ginning. (3.) The end must be first known, because it must
be intended before the choice, or use of means. (4.) The
Scripture revealeth to us the things of God himself in the
most easy way, and therefore he must be first learned there.
(5.) The book of the creatures is not to shew us more of God
than the Scripture doth ; but by representing him to us in
more sensible appearances, to make our knowledge of him
the more intense and operative, and being continually before
our eyes, God also would be continually before them, if we
could aright discern him in them. It is evident therefore,
that Theology must lay the ground, and lead the way in all
our studies, when we are once acquainted with so much of
words and things as is needful to our understanding the sense
of its principles. If God must be searched after in our search
of the creature, and we must affect no separated knowledge
of them, then Tutors must read God to their pupils in all;
and Divinity must be the beginning, the middle, the end, the
life, the all of their studies: and our physics and metaphy-
sics 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 easiest
book. When you have first learned God, and his will there,
in the necessary things, address yourselves cheerfully to the
study of his works, that you may there see the creature it-
self as your alphabet, and their order as the connexion of
syllables, words and sentences, and God as the subject mat-
ter of all, and the respect to him as the sense or significa-
tion ; and then carry on both together, and never more play
the mere scriveners ; stick no more in your letters and words,
but read every creature as a Christian, or a divine. If you
see not yourselves and all things as living, and moving, and
having being in God, you see nothing, whatever you think

Chap. 5.1 THE REFORMED PASTOR. 221

you see. If you perceive not in your perusals of the creatures,
that God is all, and in all, and see not s£dvr8, koi Si mm? Kal
elg avrov rd navTa, (Rom. xi. 36,) you may think perhaps that
you know something, but you know nothing as you ought to
know. (1 Cor. viii. 2.) But he that seeth and loveth God in
the creature, the same is known and loved of him. (verse 3.)
Think not so basely of the works of God, and your physics,
as that they are only preparatory studies for boys. It is a
most high and noble part of holiness to search after, behold,
admire, and love the great Creator in all his works. How
much have the saints of God been employed in it ! The
beginning of Genesis, the books of Job, and the Psalms may
acquaint us that our physics are not so little akin to Theo-
logy as some suppose. I do therefore in zeal to the good of
the Church, and their own success in their most necessary
labours, propound it to 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 chief parts of prac-
tical divinity (and there is no other) as any of the sciences ;
and whether they should not go together from the very first?
It is well that they hear sermons ; but that is not enough.
If they have need of private help in philosophy besides
public lectures, much more in Theology. If Tutors would
make it their principal business to acquaint their pupils with
the doctrine of life, 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 drive at in all, and so that they would teach
all their philosophy ' in habitu Theologico,' this might be a
happy means to make happy souls, and a happy Church
and Commonwealth. The same I mean also respecting
schoolmasters to their scholars. But when languages and
philosophy have almost all their time and diligence, and in-
stead 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 everlasting life ; this is it 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

222 gildas salvianus: [Chap. 5.

the mysteries of the Spirit; und 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 philoso-
phy before, or without Religion, what wonder if their philo-
sophy be all or most of their religion ; if they grow up in ad-
mirations of their unprofitable fancies, and deify their own
deluded brains, when they know no other God ; and if they
reduce all their Theology to their philosophy, like Campa-
nella, White, and other self-admirers ; or if they take Chris-
tianity for a mere delusion, and fall with Hobbes to write
Leviathans, or with Lord Herbert, to write such Treatises,
' de veritate,' as shall shew the world how little they esteem
of verity : or at best, if they turn Paracelsian Behmenists,
and spin them a religion from their own inventions ! There-
fore I address myself to all them that have the Education 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 scho-
lars those things that must be wrought into their hearts, or
else they will be undone. Let some piercing words fall fre-
quently 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 entertain them. You little know what
impressions they may make which you discern not. Not
only that soul of the boy, but a congregation, or many souls
therein may have cause to bless God for your zeal and dili-
gence, 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 the worst, and they will hear you
when they will not hear another. If they are destined 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 must serve ! O think with yourselves, what a
sad thing it will be to their own souls, and what a wrong to
the Church of God, if they come out from you with common
and carnal hearts, to so holy, and spiritual, and great a
work ! Of a hundred students that be in one of your col-
leges, how many may there be that are serious, experienced,
godly men : some talk of too small a number. If you should
send one half of them on a work that they are unfit for,
what cruel work will they make in the Churches, or coun-
tries ! Whereas if you be the means of their thorough sane-

Chap. 5.] THE REFORMED PASTOR. 223

tification, 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 heartily, and preach it heartily.
Their own experience will direct them to the fittest subjects,
and will furnish them with matter, and quicken them to set
it home. I observe, that the best of our hearers can feel and
savour such experimental preachers, and usually do less re-
gard others, whatever may be their accomplishments. See
therefore, that you make not work for sequestrators, nor for
the groans and lamentation of the Church, nor for the great
tormentor of the murderers of souls.

II. My second particular Exhortation is this : Content
not yourselves to have the main work of grace, but be also
very careful that your graces be kept in life and action, and that
you preach to yourselves the sermons that you study, before you
preach than to others. If you did this for your own sakes, it
would not be lost labour ; but I am speaking to you upon
the Public account, and that you would do it for the sake of
the Church. When your minds are in a heavenly, holy frame,
your people are likely to partake of the fruits of it. Your
prayers, and praises, and doctrine, will be heavenly and sweet
to them! They will feel when you have been much with
God. That which is on your hearts most, is likely to be
most in their ears. I confess, I must speak it by lamen-
table experience, that I publish to my flock the distem-
pers of my soul, when I let my heart grow cold, my
preaching is cold ; and when it is confused, my preach-
ing will be so : and so I can observe too often in the best of
my hearers, that when I have a while grown cold in preach-
ing, they have cooled accordingly ; and the next prayers that
I have heard from them hath been too much like my preach-
ing. We are the nurses of Christ's little ones. If we for-
bear our food, we shall famish them ; they will quickly find
it in the want of milk ; and we may quickly see it again in
them, in the lean and dull discharge of their several duties.
If we let our love go down, we are not likely to raise up
theirs. If we abate our holy care and fear, it will appear in
our doctrine. If the matter shew it not, the manner will.
If we feed on unwholesome food, either errors, or fruitless
controversies, our hearers are likely to fare the worse for it.

224 gildas salvianus: [Chap. 5.

Whereas if we could 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
others !

O brethren, watch, therefore, over your own hearts !
Keep out sinful passions and worldly inclinations ; keep up
the life of faith and love ; be much at home ; and be much
with God. If it be not your daily, serious business to study
your own hearts, and subdue corruptions, and live as upon
God ; if you make it not your very work which you con-
stantly attend, all will go amiss, and you will starve your
auditors ; or if you have but an affected fervency, you can-
not expect such a blessing to attend it : above all, be much
in secret prayer and meditation. There 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 sake, therefore, look to your hearts. If a pang of
spiritual pride should overtake you, and you should grow
into any dangerous or schismatical conceits, and vent your
own overvalued inventions to draw away disciples after you,
what a wound might this prove to the Church that you are
set over ; and you might become a plague to them instead of
a blessing, and they might wish they had never seen your
faces. O therefore, take heed of your own judgments and
affections! Error and vanity will slily insinuate, and seldom
come without fair pretences. Great distempers and aposta-
cies have usually small beginnings. The prince of darkness
doth frequently personate the angels of light, to draw chil-
dren of light again into his darkness. How easily also will
distempers creep into our affections, and our first love, and
fear, and care abate ! Watch therefore, for the sake of your-
selves and others.

More particularly : a Minister should take some special
pains with his heart, before he goes to the congregation : if
it be then cold, how is it likely to warm the hearts of the
hearers ! Go, therefore, then especially to God for life ; and
read some rousing, awakening book, or meditate on the
weight of the subject that you are to speak of, and on the
great necessity of your people's souls that you may go in the
zeal of the Lord into his house.

Chap. 5.] THE REFORMED PASTOR. 225

III. My next particular Exhortation is this,*SY*> up your-
selves to the great work of God, when you are upon it, and see
that you do it with alt your might. Though 1 move you not
to a constant loudness (for that will make your fervency con-
temptible), yet see that you have a constant seriousness ;
and when the matter requireth it, as it should do, in the ap-
plication at least of every doctrine, then lift up your voice,
spare not your spirits, and speak to them as to men that
must be awakened either here or in hell. Look upon your
congregations believingly, 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 in the 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 that are to
be done, and you must not think that trifling will dispatch
them. You cannot break men's hearts by jesting with them,
or telling them a smooth tale, or patching up a gaudy ora-
tion. Men will not cast away their dearest pleasures upon
a drowsy request of one that seemeth not to mean as he
speaks, or to care much whether his request be granted. If
you say, ' The work is God's, and he may do it by the weak-
est 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
to be instrumental to the work : or else it were a small mat-
ter whom he should employ that would but speak the truth.
If grace made as little use of the Ministerial persuasions as
some conceive, we need not so much mind a reformation,
nor cast out the insufficient.

A great matter also, with the most of our hearers, lies in
the very pronunciation and tone of speech. The best mat-
ter will scarcely move them, if it be not movingly delivered.
Especially, see that there be no affectation, but that we
speak as familiarly to our people as we would do if we were
talking to any of them personally. The want of a familiar
tone and expression, is as great a defect in most of our deli-
veries, as any thing whatsoever, and that which we should
be very careful to amend. When a man hath a reading or
declaiming tone, like a schoolboy saying his lesson, or an

VOL. XIV. Q

2*26 gild as salvia n us: [Chap. 5.

oration, few are moved with anything that he saith. 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 profession. We must lay siege to the
souls of sinners which are his garrisons, find out where his
chief strength 1 ieth, and lay the battery of God's ordnance
against it, and ply it closely till a breach be made; and then
suffer them not by their shifts to make it up again, but find
out their common objections, and give them a full and satis-
factory answer. We have reasonable creatures to deal with ;
and as they abuse their reason against truth, so they will
accept better reason for it before they will obey. We must
therefore see that our sermons be convincing, 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 wilfully shut their eyes. A sermon full of mere
words, how neatly soever it be composed, while there is
wanting the light of evidence, and the life of zeal, is but an
image, or a well-dressed carcase. In preaching there is in-
tended a communion of souls, and a communication of some-
what from ours unto theirs. As we, and they have under-
standings, and wills, and affections, so must the bent of our
endeavours be to communicate the fullest light of evidence
from our understandings unto theirs : and to warm their hearts
by kindling in them holy affections, as by a communication
from ours. 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 store of evidence, as to come as with a
torrent upon their understandings, and bear down all before
us, and with our dilemmas and expostulations to bring them
to a nonplus, and pour out shame upon all their vain objec-
tions, that they may be forced to yield to the power of Truth,
and see that it is great, and will prevail.

IV. Moreover, if you would prosper in your work, be sure
to keep up earnest desires and expectations 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

Chap. 5.] the reformed pastor. 227

to see much fruit of it. It is an ill sign of a false, self-seek-
ing heart, that can be content to be still doing, and see no
fruit of their labour. So I have observed, that God seldom
blesseth any man's work so much as his whose heart is set
upon success. Let it be the property of such as Judas to
have more regard to the bag than to their business, and not
to care much for what, they pretend to care ; and to think if
they have their tithes, and the love and commendations of
the people, that they have enough to satisfy them. But let
all that preach for Christ, and men's salvation, be unsatisfied
till they have the thing they preach for. He had never the
right motives of a Preacher that is indifferent whether he do
obtain them, and is not grieved when he misseth them, and
rejoiced when he sees the desired issue. When a man
doth only study what to say, and how with commendation
to spend the hour, and looks no more after it, unless it be to
know what people think of his own abilities, and thus holds
on from year to year ; I must needs think, that this man
preaches for himself, and drives on a private trade of his
own, and does not preach for Christ even when he preaches
Christ, how excellent soever he may seem to do it. No
wise or charitable physician is content to be still giving
physic, and see no amendment among his patients, but have
them all to die upon his hands ; nor will any wise and ho-
nest schoolmaster be content to be still teaching, though
his scholars profit not; but either of them would grow
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; and as Greg. M. saith, " Et iEthiops etsi
balneum niger intrat, et niger egreditur, tamen balneator
nummos accipit." If God set us to wash blackamoors, and
cure those that will not be cured, we shall not lose our la-
bour, though we perform not the cure. Rut then, he that
longeth not for the success of his labours, can have none of
his comfort, because he was not a faithful labourer : this
is only for them that I speak of, that are set upon the end,
and grieved if they miss it. This is not 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 physi-
cian though the patient die ! He must work in compassion,

228 gildas salvianus : [Chap. 5.

long for a better issue, and be sorry if he miss it, for all
that ; for it is not only our own reward that we labour for, but
other men's salvation. I confess, for my part, I marvel at
some ancient, reverend men, that have lived twenty, forty,
or fifty years with an unprofitable people, where they have
seen so little fruit of their labours, that it was scarcely dis-
cernible, how they can with so much patience still go on !
Were it my case, though I durst not leave the vineyard nor
quit my calling, yet I should suspect that it was God's will
1 should go somewhere else, and another take my place,
that might be fitter for them ; and I should not be easily
satisfied to spend my days in such a manner.

V. Do well, as well as say well. Be zealous of good
works. Spare not for any cost, if it may promote your
Master's work.

1. Maintain your innocence, and walk without offence.
Let your lives condemn sin, and persuade men to duty.
Would you have your people be more careful of their souls
than you will be of yours? If you would have them redeem
their time, do not you mispend yours. If you would not
have them vain in their conversations ; 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 by theirs. Be not proud and lordly,
if you would have them to be lowly. There is no virtue
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 overcome of evil, but overcome
evil with good. Do as your Lord, who when he was reviled,
reviled not again. If sinners be stubborn, and stout, and
contemptuous, flesh and blood will persuade you to take up
their weapons, and to master them by their carnal means ;
but that is not the way, further than necessary self-preser-
vation, or public good requireth it ; but overcome them with
kindness, and patience, and gentleness. The former may
shew 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 overtop them in
spiritual excellence, and in the true qualifications of a saint.
If you believe that Christ was more imitable than Csesar, or
Alexander; and that it is more glory to be a Christian than

Chap. 5.] 'the reformed pastor. 229

to be a Conqueror, yea, to be a man than a beast, which
often exceed us in strength ; then contend with charity, and
not with violence ; and set meekness, and love, and pa-
tience against force ; and not force against force. Remem-
ber you are obliged to be the servants of all. Condescend
to men of low estate. Be not strange to the poor of your
flock. They are apt to take your strangeness for contempt.
Familiarity, improved to holy ends, is exceedingly necessary,
and may do abundance of good. Speak not stoutly, or dis-
respectfully to any one ; but be courteous to the meanest
as your equal in Christ. A kind and winning carriage is a
cheap way of advantage to do men good.

2. Remember what I said before on works of Charity.
Go to the poor, and see what they want, and shew at once
your compassion to soul and body. Buy them a Catechism
and some small books that are most likely to do them good,
and bestow them on your neighbours, and make them pro-
mise you to read them, and especially, to spend that part of
the Lord's-day therein, which they can spare from greater
duties. 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 impo-
verish yourselves to do a greater good ; will it be loss or
gain? If you believe that God is your safest purse-bearer,
and that to expend in his service is the greatest usury, and
the most thriving trade ; shew them that you believe it. I
know that flesh and blood will cavil before it will lose its
prey, and will never want somewhat to say against that
duty that is against its interest. But mark what I say, and
may the Lord set it home upon your hearts : That man who
has 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 be-
cause a carnal heart will not believe that Christ calls for it,
when he cannot spare it, and therefore makes that his self-
deceiving shift ; I say further, that That man that 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 corrupteth the understanding, and that again
increaseth the delusions of the heart. Do not take it there-
fore as an undoing, to make you friends of the Mammon of
Unrighteousness, and to lay up a treasure in heaven, though
you leave yourselves but little on earth. " Nemo tain pan-

2«'30 gildas salvianus: [Chap. 5.

per potest esse quarn natus est ; Aves sine patrimonio vi-
vuut, et in diem pecua pascuntur; et hoc nobis tamen nata
sunt ; quae omnia si non concupiscimus possidemus, inquit
Minutius Felix, p. (mihi) 397." You lose no great advan-
tage for heaven by becoming poor; "Quia viam terit, eo
feelicior quo levior incedit." Id.

I know where the heart is carnal and covetous, words
will not wring their money out of their hands. They can
say ail this, and more to others ; but saying is one thing,
and believing is another. But with those that are true be-
lievers, methinks such considerations would prevail. O
what abundance of good might Ministers do, if they would
but live in a contempt of the world, and the riches and
glory of it, and expend all they have for their Master's use,
and pinch their flesh that they might have wherewith to do
good. This would unlock more hearts to the reception of
their Doctrine than all their oratory will do; 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, opinam victimam
CEedit ; hsec nostra sacrificia ; heec Dei sacra sunt ; sic apud
no.s relegiosior est ille qui justior, inquit idem Minutius
Felix." ib. Though we need not do as the Papists, that
will betake them to Monasteries, and cast away property,
yet we must have nothing but what we have for God.

VI. The next branch of my Exhortation is, That you
would maintain your Christian and brotherly unity and com-
munion, and to do as much of God's work as you can in unani-
mity, and holy concord. Blessed be the Lord that it is so
well with us, in this county in this regard, as it is! We
lose our authority with the people when we divide. They
will yield to us when we go together, who would resist and
contemn the best of us alone. Two things, in order to this,
I beseech you to observe :

1. Still maintain your Meetings for communion ; incor-
porate, and hold all Christian correspondence ; grow not
strange to one another, do not say that you have business
of your own to do, when you should be at any such Meeting
or other work for God. It is not only the mutual edifica-
tion that we may receive by lectures, disputations, or con-
ferences, though that is not to be disregarded, but it is

Chap. 5.] THE REFORMED PASTOR. 231

especially for consultations for the common good, and the
maintaining of our communion, that we must thus assemble.
Though your own person might be without the benefit of
such meetings, yet the Church and our common work require
them. Do not then shew yourselves contemners, or neg-
lecters of such necessary work. Distance breedeth strange-
ness, and fomenteth dividing flames and jealousies, which
communion will prevent or cure. It will be our enemies'
chief plot to divide us, that they may weaken us. Conspire
not, therefore, with the enemies, and take not their course.
Indeed, Ministers have need of one another, and must im-
prove the gifts of God in one another ; and the self-suffi-
cient are the most deficient, and commonly proud and
empty men. Some there be that come not among their
brethren to do or receive good, nor afford them any of their
assistance in consultations for the common good, and their
excuse is, 'We love to live privately.' To whom I say,
Why do you not on the same grounds forbear going to
Church, and say you love to live privately ? Is not Minis-
terial communion a duty, as well as common Christian
communion ; and hath not the Church always thought so,
and practised accordingly ? If you mean that you love your
own ease or convenience better than God's service, say so,
and speak your minds. But I suppose there are few of
them so silly as to think that it is any just excuse, though
they will give us no better. Somewhat else lieth at the
bottom. Indeed some of them are empty men, and afraid
their weakness should be known, when as they cannot con-
ceal it by their solitariness, they might do much to heal it
by communion. Some of them are careless and scandalous
men ; and for them we have no desire of their communion,
nor shall admit it, but upon public repentance and reforma-
tion. Some of them are so in love with their parties and
opinions, that they will not hold communion with us, be-
cause we are not of their party and opinion ; whereas by
communication they might give or receive better informa-
tion, or at least carry on so much of God's work in unity
as we are agreed in. But the mischief of schism is to
make men censorious and proud, and take others to be un-
meet for their communion, and themselves to be the only
Church, or pure Church of Christ.

The Papists will have no Catholic Church but the

232 gildas salvianus: [Chap. 5.

Romish, and unchurch all besides themselves. The Sepa-
ratists, and many Anabaptists, say the like of their parties.
The new Prelatical party will have no Catholic Church but
Prelatical, and unchurch all except their party, and so
avoid communion with others ; and thus turning Separatists
and Schismatics, they imitate the Papists, and make an
opposition to Schism their pretence. First, All must be ac-
counted Schismatics that be not of their opinion and party,
(when yet we find notthatopinioninthe Creed, )and they must
be avoided because they are Schismatics. But we resolve,
by the grace of God, to adhere to more Catholic principles
and practices, and to have communion with all godly Chris-
tians that will have communion with us, so far as they force
us not to actual sin. And for the Separating brethren, as
by distance, they are like to cherish misinformations of us,
so if by their wilful estrangedness, and distance, any among
us do entertain injurious reports of them, and think worse
of them, and deal worse by some of them, than there is
cause, they may partly thank themselves.

Sure I am, by such means as these, we are many of us
grown so hardened in sin, that men make no great matter
what they say one against another, but stand out of hearing
and sight, and vent their spleen against each other behind
their backs. How many jeers and scorns have they among
their companions for those that are against their party ! And
they easily venture, be the matter never so safe. A bad re-
port of such is easily taken to be true ; and that which is
true, is easily made worse ; when as Seneca saith, " Multus
absolvemus, si coeperimus ante judicare quam irasci : nunc
autem primum irapetum sequimur." It is passion that tells
the tale, and that receiveth it.

2. The second thing therefore, that I entreat of you is,
that you would be very tender of the Unity and Peace of the
Catholic Church ; not only of your own party's, but of the
whole. And to this end these things will prove necessary :
Do not too easily introduce any novelties into the Church,
either of faith or practice : I mean not, that which seems a
novelty to men that look no further than yesterday ; for so
the restoring of ancient things will seem novelty to those
that know not what was anciently ; and the expulsion of
prevailing novelties will seem a novelty to them that know
not what is such indeed. So the Papists censure us as No-

Chap. 5.] TJtfE REFORMED PASTOR. 233

velists for casting out many of their innovations ; and our
common people tell us, we bring up new customs if we do not
kneel at the receiving of the Lord's Supper; a notorious
novelty : Even in the sixth General Council at Trull, in Con-
stantinople, this was the ninth canon: ' Ne Dominicis die-
bus genua flectamus, a, divinis Patribus nostris Canonice ac-
cepimus : Quare postvespertinum ingressum Sacerdotumin
Sabbato ad altare, ut more observatum est, nemo genu flec-
tit usque ad sequentem vesperem post dominicam.' It is
that which is indeed novelty that I dissuade you from ; and
not the demolishing of novelties. Some have already intro-
duced such new phrases, at least, even about the great points
of faith, justification, and the like, that there may be reason
to reduce them to the Primitive patterns.

A great stir is made in the world about the Test of a Chris-
tian and true Church, with whom we may have communion,
and about that true centre and cement of the Unity of the
Church, in and by which our common calamitous breaches
must be healed. And indeed the true cause of our continued
divisions and misery is for want of discerning the centre of
our unity, and the terms on which it must be done ; which
is a great pity, when it was once so easy a matter, till the
ancient test was thought insufficient ! If any of the ancient
Creeds might serve, we might be soon agreed. If Vincentius
Lirineus.' Test might serve, we might yet make some good
shift, viz. To believe explicitly all that ' quod ubique, quod
semper, quod ab omnibus creditum est.' For as he addeth,
• hoc est etenim vere proprieque Catholicum.' But then we
must see, that the first age may not be excluded which gave
the rule to the rest ; and that this extend not to every cere-
mony which never was taken for unalterable, but to matters
of faith ; and that the acts and canons of Councils which
were not about such matters of faith, but mere variable order,
and which newly constituted those things, which the Apos-
tolic age knew not, and therefore were not properly ' credi-
ta,' much less ' semper, et ab omnibus,' may have no hand in
this work. I say, if either the ancient Western or Eastern
Creed, or this Catholic faith of Vincentius might be taken
as the test for explicit faith, or else rather all those Scripture
texts, that express the ' Credenda' with a note of necessity,
and the whole Scripture, moreover, be confessed to be God's
Word, and so believed in other points at least implicitly;

234 gildas salvianus : [Chap. 5.

this course might produce a more general communion and
agreement : and more lines would meet in this centre, than
otherwise are likely to meet. And indeed, till men can be
again content to make the Scripture the sufficient rule, in
necessaries to be explicitly believed, and in all the rest im-
plicitly, we are never likely to see a Catholic, Christian, dura-
ble peace. If we must needs make the Council of Trent, or
the Papal judgment our Test ; or if we must make a blind
bargain with the Papists, to come as near them as ever we
dare, and so to compose another Interim, and make that a
Test (when God never made it so, and all Christians will
never be of a mind in it, but some dare go nearer Rome than
others dare, and that in several degrees), or if we must thrust
in all the canons of the former Councils about matters of
order, discipline, and ceremonies into our Test, or gather up
all the opinions of the Fathers for the three or four first ages,
and make them our Test ; none of all these will ever serve
to do the business, and a Catholic union will never be found-
ed in them. It is an easy matter infallibly to foretel this.
Much less can the writings of any single man, as Austin,
Aquinas, Luther, Calvin, Beza, &c. ; or the late Confessions
of any Churches that add to the ancient Test, be ever capa-
ble of this use and honour.

I know it is said, that a man may subscribe the Scripture,
and the ancient Creeds, and yet maintain Socinianism, 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 heretics, instead of a Test for the
church's communion, you will miss your end, and the here-
tic by the slipperiness of his conscience will break through,
and the tender Christian may possibly be ensnared. And
by your new creed the Church is likely to have new divisions,
if you keep not close to the words of Scripture. In such
cases, when heretics contradict the Scripture which they have
subscribed, this calls not for a new or more sufficient Test,
but the Church must take notice of it, and call him to ac-
count, and if he be impenitent, exclude him their commu-
nion. What! must we have new laws made every time the
old ones are broken; as if the law were not sufficient be-
cause men break it ! Or rather, must not the penalty of the
violated law be executed ? It is a most sad case that such
reasons as these should prevail with so many learned men

Chap. 5.1 THE REFORMED PASTOR. 235

to deny the sufficiency of Scripture as a Test for Church-
communion, and to be still framing new ones that depart at
least from Scripture-phrase, as if this were necessary to ob-
viate heresies ! Two things are necessary to obviate here-
sies, the law, and good execution ; God hath made the for-
mer, and his rule and law are both for sense and phrase
translated sufficient ; and all their additional inventions, as
to the aforesaid use, are as spiders' webs. Let us but do
our part in the due execution of the laws of Christ, by ques-
tioning offenders in orderly Synods, for the breaking of these
laws, and let us avoid communion with the impenitent ; and
what can the Church do more ? The rest belongs to the
Magistrate to restrain him from seducing his subjects, and
not to us.

Well ! this is the thing that I would recommend there-
fore to all my brethren, as the most necessary thing to the
Church's peace, that you unite in necessary truths, and tolerate
tolerable failings ; and bear with one another in things that may
be borne with ; and do not make a larger creed, and more neces-
saries than God hath done. And to that end, let no man's
writings, nor the judgment of any party, though right, be
taken as a Test, or made that rule. And (1.) Lay not too
great a stress upon 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 ul-
timately resolved into philosophical uncertainties (as some
unprofitable controversies are about freewill, and the man-
ner of the Spirit's operation of grace, and the Divine de-
crees, and pre-determination). (3.) Lay not too great a stress
on those controversies that are merely verbal, and if they
were anatomized, would appear to be no more. Of which
sort are far more, I speak it confidently upon certain
knowledge, that now make a great noise in the world, and
tear the church, than almost any of the eager contenders that
ever 1 spoke with seem to discern, or are likely to believe. (4.)
Lay not too much stress on any point of faith which was dis-
owned of, or unknown to the whole Church of Christ in any
age since the Scriptures were delivered us. (5.) Much less
should you lay too much on those which any of the more
pure or judicious ages were wholly ignorant of. (6.) And
least of all should you lay too much on any point which no
one age since the Apostles did ever receive, but all commonly

236 gildas salvianus : [Chap. 5.

hold the contrary. For to make such an error which all
the Church held, to be such as is damning, were to unchurch
all the Church of Christ ; and to make it such, as must ex-
clude them from our communion, doth make the whole
Church excommunicable, which is absurd : and doth shew
that if we had lived in that age, you would it seems have
separated from the whole Church. To give an instance of
the differences among errors : That any elect person shall
fall away totally and finally, is a palpable, condemned error,
of dangerous consequence. But that there are some justi-
fied ones not elect, that shall fall away and perish, is an er-
ror of a lower nature ; which may not break the communion
of Christians : for otherwise we must renounce communion
with the Catholic Church in Augustine's days, and much
more before, as is said before. What then? Shall I take
this therefore for a truth which the Church then held? Some
will think me immodest to say no ; as if I were wiser than
all the Church, and that in so learned an age, if not for so
many : but yet I must be so immodest, as long as Scripture
seemeth to me to warrant it. Why might not Augustine,
Prosper, and all the rest, mistake in such a thing as that?
but then I am not so immodest, nor unchristian, as to un-
church all the Church on that account : nor would I have
separated from Austin, and all the Church, if I had then
lived : nor will do now from any man on that account. Both
sides will be displeased with this resolution ; one, that I
suppose all the Church to err, and ourselves to be in the
right ; and the other, that I take it for no greater an error.
But what remedy ? It will and must be so : read Prosper's
Resp. ad Capit. Gall, and you may quickly know both
Austin's mind and his.

He that shall live to that happy time, when God will heal
his broken Churches, shall see all this that I am now plead-
ing for, reduced to practice, and this moderation take place
of the new dividing zeal, and Scripture-sufficiency take
place, and all men's confessions and comments to be valued
only as subservient helps, and not to be the Test of Church-
communion, any further than they are exactly the same with
Scripture. And till the healing age come, we cannot ex-
pect that healing truths be entertained, because there are
not healing spirits in the leaders of the Church. But when

Chap. 5.] THE REFORMED PASTOR. 237

the work is to be done, the workmen will be fitted for it ; and
blessed will be the agents of so glorious a work !

But because the love of unity and verity, peace and pu-
rity must be conjunctly manifested, we must avoid the ex-
tremes both in doctrine and communion. The extremes in
Doctrine are on one side by innovating additions ; on the
other side, by envying or hindering the progress of the light.
The former is the most dangerous ; of which men are guilty
these ways. (1.) By making new points of faith or duty.
(2.) By making those points to be fundamental, or necessary
to salvation, that are not so. (3.) By pretending of Pro-
phetical and other obscurer passages of the Scriptures, that
they have a greater objective evidence, and we a greater
certainty of their meaning, than indeed is so.

As I have met with some so confident of their right un-
derstanding of the Revelation (which Calvin durst not ex-
pound, and profess he understood it not,) that they have
framed part of their Confessions or Articles of Faith out of
it ; and grounded the weightiest actions of their lives upon
their Exposition ; and could confidently tell in our late
changes and differences, which side was in the right, and
which in the wrong, and all from the Revelation ; and thence
would fetch such arguments as would carry all, if you would
but grant the soundness of their Expositions ; but if you
put them to prove that, you marred all.

And these corruptions of Sacred Doctrine by their addi-
tions are of two sorts. Some that are the first inventors;
and others that are the propagators and maintainers : and
these when additions grow old, do commonly maintain them
under the notion of ancient verities, and oppose the ancient
verities under the notion of novelty, as is before said.

The other extreme about Doctrine is by hindering the
progress of knowledge : and this is commonly on pretence
of avoiding the innovating extreme. It must be considered
therefore, how far we may go, and not be culpable inno-
vators. (1.) Our knowledge must increase extensively * ad
plura;' we must know more verities, than we knew before,
though we may not feign more. There is much of Scripture
that will remain unknown to us when we have done our
best. Though we shall find out no more Articles of Faith
which must be explicitly believed by all that will be saved,
yet we may find out the sense of more particular texts, and

238 gildas sALviANUb : [Chap. 5.

several doctrinal truths, not contrary to the former, but such
as befriend them, and are connected with them. And we
may find out more the order of truths, and how they are
placed in respect to one another, and so see more of the true
method of Theology than we did, which will give us a very
great light into the matter itself, and its consectaries. (2.)
Our knowledge also must grow subjectively, intensely, and
in the manner, as well as in the matter of it. And this is
our principal growth to be sought after. To know the same
great and necessary truths with a sounder and clearer know-
ledge than we did: which is done. (1.) By getting strong-
evidence and reasons instead of the weak ones which we
trusted to before, (for many young ones receive truths on
some unsound grounds). (2.) By multiplying our evidence
and reasons for the same truth. (3.) By a clear and deeper
apprehension of the same evidence, and reasons which be-
fore, we had but superficially received : for one that is strong
in knowledge seeth the same truth, as in the clear light
which the weak do see, but as in the twilight. To all this
must be added also, the fuller improvement of the Truth re-
ceived to its ends.

I shall give you the sum of my meaning in the words of
that great enemy of innovation, Vincent. Lirinens. c. 28.
" Sed forsitan dicit aliquis : Nullusne ergo in Ecclesia
Christi profectus habebitur ? Religionis Habeatur plane, et
maximus : Nam quis ille est tam invidus hominibus, tam
exosus Deo, qui istud prohibere conetur? Sed ita tamen
ut vere profectus sit ille fidei ; non permutatio. Siquidem ad
perfectum pertinet, ut in semet ipsa unaquaeque res amplifi
cetur : ad permutationem vero ut aliquid ex alio in aliud
transvertatur. Crescat igitur oportet et multum, vehemen-
terque proficiat, tam singulorum quam omnium ; tam unius
hominis quam totius Ecclesioe aetatum ac seculorum gradi-
bus inteliigentia, scientia, sapientia ; sed in quo duntaxat
genere, in eodem scilicet dogmate, eodem sensu, eademque
sententia."

And more plainly, and yet more briefly, cap. 30. " Jus
est etenim, ut prisca ilia ccelestis Philosophise dogmata re-
cessu temporis excurentur, limentur, poliantur ; sed nefas
est, ut commutentur. Accipiant licet Evidentiam, Lucem,
Distinctionem ; sed retineant necesse estplenitudinem, in-

Chap. 5. J THE REFORMED PASTOR. 239

tegritatem, proprietateni." Let this mean then be observed
if we would perform both truth and peace.

About Church-communion the common extremes are : on
one side, the neglect or relaxation of Discipline to the cor-
rupting of the Church, the encouragement of wickedness,
and confounding the kingdom of Christ and Satan : and on
the other side, the unnecessary separation of proud men,
either because the Churches own not their own opinions, or
because they are not so reformed and strict in Discipline
as they would have them, or as* they should be. I have ever
observed the humblest men very tender of making separa-
tions'; and the proudest most prone to it. Many corrup-
tions may be in a Church, and yet it may be a great sin to
separate from it, so that we be not put upon an owning of
their corruptions, nor upon any actual sin. There is a
strange inclination in proud men to make the Church of
Christ much narrower than it is, and to reduce it to almost
nothing, and to be themselves the members of some singular
society, as if they were loath to have too much company in
heaven. And by a strange delusion, through the workings
of a proud fancy, they are more full of joy in their separated
societies, than they were while they kept in the union of the
Church. At least such powers of ordinances, and presence
of the Spirit, purity and peace, is promised to the weak by
the leaders that would seduce them, as if the Holy Ghost
were more eminently among them than any where else in the
world. This hath ever been the boasting of heretics. As
the aforesaid Vincentius saith, cap. 37. "Jam vero illis quae
sequuntur promissionibus miro modo incautos homines hae-
retici decipere consueverunt. Audentet enim polliceri et do-
cere, quod in Ecclesia sua, id est, in Communionis suae Con-
venticulo, magna et specialis ac plane personalis quaedam sit
Dei gratia, adeo ut sine ullo labore, sine ullo studio, sine
ulla industria, etiamsi nee quaerunt, nee petant, nee pul-
sant, quicunque illi ad numerum suum pertinent, tamen ita
divinitus dispensentur," &c. But their consolations and
high enjoyments being the effect of self-conceitedness and
fancies, are usually so mutable and of short continuance,
that either the heat of oppositions, or mutation to other
sects must maintain their life, or else they will grow stale
and soon decay.

240 gildas salvianus: [Chap. 5.

Having said thus much of the means, I return to the ends
of this Exhortation, beseeching all the Ministers of Christ to
compassionate the poor, divided Church, and to entertain
such Catholic principles and charitable dispositions, as tend
to their own, and the common peace. Hath any thing in the
world done more to lose our authority, and disable us for
God's service, than our differences and divisions? If Minis-
ters could but be all of a mind, or, at least concur in the
substance of the work, so that the people that hear one,
might as it were hear all, and not have any of us to head a
party for the discontented to fall into, or to object against
the rest, we might then do wonders for the Church of Christ.
But if our tongues and hearts be divided, what wonder if
our work be spoiled, and prove more like a Babel than a
temple of God ! Get together then speedily, and consult
for peace, and cherish not heart-burnings, and continue not
uncharitable distances and strangeness. If dividing hath
weakened you, closing must recover your authority and
strength. If you have any dislike of your brethren, or their
ways, manifest it by a free debate to their faces, but do not
unnecessarily withdraw from them. If you will but keep
together, you may come to a better understanding of each
other, or at least may chide yourselves. Friends, especially
quarrel not upon points of precedency, or reputation, or any
interest of your own. No man will have settled peace in
his mind, nor be peaceable in his place, that proudly envieth
the precedency of others, and secretly grudgeth at them that
seem to cloud his parts and name. One or other will ever
be an eyesore to such men. There is too much of the devil's
image on this sin for an humble servant of Christ to enter-
tain. Moreover, be not too sensible of injuries ; and make
not a great matter of every offensive word or deed. At least
do not let it interrupt your communion and concord in God's
work : for that were to wrong Christ and his Church because
another hath wronged you. And if you be of this impatient
humour, you will never be quiet; for we are all faulty, and
cannot live together without wronging one another. * Ubique
causee supersunt nisi deprecator animus accessit,' saith Se-
neca. And these proud, over-tender men are often hurt by
their own conceits : Like a man that hath a sore that he
thinks doth smart more when he conceits that some one hits
it. They will think a man jeereth them, or contemneth

Chap. 5.] THE REFORMED PASTOR. 241

them, or meaneth them ill, when it never came into his
thought ! Till this self be taken down, we shall every man
have a private interest, and of his own, which will lead us
all into several ways, and spoil the peace and welfare of the
church. While every man is for himself and his own repu-
tation, and all mind their own things, no wonder if they mind
not the things of Christ.

And as for those opinions which hinder our Union, (alas,
the great dividers of this age!) methinks, if I cannot change
their minds, I might yet rationally expect of every party
among us that profess themselves Christians, that they
should value the whole before a part ; and therefore not so
perversely seek to promote their party as may hinder the
common good of the Church, or so to propagate their sup-
posed truths as to hinder the work of the main body of
Divine truths. And methinks, a little humility should make
men ashamed of that common conceit of unquiet spirits ;
viz. that the welfare of the Church doth so lie upon their
opinions, that they must needs vent and propagate them
whatever comes of it. If they are indeed a living part of
the body, the hurt of the whole will be so much their own,
that they cannot desire it for the sake of any party or
opinion. Were men but impartially to consider in every
such case of difference, how far their promoting their own
judgment may help or hurt the whole, they might escape
many dangerous ways that are now trod. If you can see
no where else, look in the face of the Church's enemies, how
they rejoice and deride us. And as Seneca saith to demulce
the angry, * Vide ne inimicis iracundia tua voluptati sit.'
When we have all done, I know not which party of us will
prove a gainer : So true are the old proverbs, ' Dissensio
ducum hostium succum,' and ' Gaudent prsedones, dum dis-
cordant regiones.' And is it not a wonder, that godly
Ministers, that know all this, how the common adversary
derideth us all, and what a scandal our divisions are through-
out the world, and how much the Church doth lose by it,
should yet go on, and after all the loudest calls and invita-
tions to peace, go on still, and few, if any, sound a retreat ;
and seriously call to their brethren for a retreat ? Can an
honest heart be insensible of the sad distractions and sadder'
apostacies that our divisions have occasioned ? ' Ssepe

VOL. XIV. R

242 GILDAS SALVIANUS I [Chflp. 5.

rixamconclamatum,in vicinoincendiurn sol vit/saith Seneca.
What scolds so furious that will not give over, when the
house is on fire over their heads 1 Well! if the Lord hath
given that evil spirit, whose name is Legion, such power over
the hearts of any, that yet they will sit still, yea and quarrel
at the pacificatory endeavours of others who hunger after
the healing of the Church, and rather carp, and reproach, and
hinder such works than to help them on, I shall say but this
to them : How diligently soever such men may preach, and
how pious soever they may seem to be, if this way tend to
their everlasting peace, and if they be not preparing sorrow
for themselves, then I am a stranger to the way of peace.

VII. The next branch of my Exhortation is, that You
would uo longer neglect the execution of so much Discipline in
your congregations, as is of Confessed necessity and right. I
desire not to spur on any one to an unseasonable perform-
ance of the greatest duty. But will it never be a fit season?
Would you forbear Sermons and Sacraments 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 work, that
were long preparing for it ! It is now near three years, since
many of us now present did engage ourselves to this duty :
and have we been faithful in the performance of that engage-
ment ? 1 know some have more discouragements and hin-
drances than others ; but what discouragements can excuse
us from such a duty ? Besides the reasons that we then
considered, let these few be further laid to heart.

1. How sad a sign do we make it to be in our Preaching
to our people, to iive in the wilful, continued omission of anv
known duty ! And shall we do so year after year, and all
our days ? If excuses will take off the danger of this sign,
what man will not find them as well as you? Read Amesius
Medul. cap. 37. de Disciplin. Eccles. et Gelespi's Aaron's
Rod, with Rutherford, and many more that are written to
prove the need and dueness of discipline, saith Ames. ib.
sec. 5. " Immo peccat in Christum Authoremac institutorem
quisquis nan facit quod in se est, ad hanc disciplinam, in
Ecclesiis Dei constituendam et promovendam." And do you
think it safe to live and die in such a known sin ?

Chap, 5J tHE REFORMED PASTOR. '243

2. You gratify the present designs of dividers, whose
business is to unchurch us and unchristian us : to prove our
parishes no true Churches, and ourselves no baptized Chris-
tians. For if you take them for people incapable of disci-
pline, they must be incapable of the sacrament of the Lord's-
supper, and other church-communion : and then they are no
church. And so you will plainly seem to preach merely as
they do, to gather churches where there were none before.
And indeed, if that be your case, that your people are not
Christians, and you have no particular churches, and so are
no pastors, tell us so, and manifest it, and we shall not blame
you.

3. We manifest plain laziness and sloth, if not unfaith-
fulness in the work of Christ. I speak from experience; it
was laziness that kept me off so long, and pleaded hard
against this duty. It is indeed a troublesome and painful
work, and such as calls for some self-denial, because it will
cast us upon the displeasure of the wicked. But dare we
prefer our carnal ease, and quietness, and the love or peace
of wicked men, before our service to Christ our Master ?
Can slothful servants look for 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 desist 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 are ensnared by thus engaging ; for God's law hath
laid an obligation on you to all the same duty, before your
engagement did it. Here is nothing but what others are
bound to, as well as you.

4. The Ministry that are for the Presbyterian Govern-
ment, have already by their common neglect of the execu-
tion, made those of the separating way believe, that they do
it in a mere carnal compliance with the unruly part of the
people, that while we exasperate them not with our disci-
pline, we might have them on our side. And we should do
nothing needless, that hath so great an appearance of evil,
and is so scandalous to others. It was the sin and ruin of
many of the Clergy of the last times, to please and comply

244 gildas salvianus: [Chap. 5.

with them that they should have reproved and corrected ; by
unfaithfulness in preaching, and neglect of discipline.

5. The neglect of Discipline hath a strong tendency to
the deluding of souls ; by making them think they are Chris-
tians that are not: while they are permitted to live in the
reputation of such ; and be not separated from the rest by
God's ordinance. And it may make the scandalous think
their sin a tolerable thing, which is so tolerated by the Pas-
tors of the Church.

6. We corrupt Christianity itself in the eyes of the world ;
and do our part to make them believe, that to be a Christian
is but to be of such an opinion, and to have that faith which
James saith the devils had, and to be solijidians, and that
Christ is no more for holiness than Satan, or that the Chris-
tian religion exacteth holiness no more than the false reli-
gions of the world : for if the holy and unholy are all per-
mitted to be the sheep of the same fold, without the use of
Christ's means to difference them, we do our part to defame
Christ by it, as if he were guilty of it, and as if this were the
strain of his prescripts.

7. We keep up separation by permitting the worst to be
uncensured in our churches, so that many honest Christians
think they are necessitated to withdraw. I must profess
that I have spoke with some members of the separated (or
gathered) churches, that were moderate men, and have ar-
gued with them against their way ; and they have assured
me, ' That they were of the Presbyterian judgment, or had
nothing to say against it, but they joined themselves with
other churches upon mere necessity, 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
may have it, and they could find no Presbyterian Churches
that executed discipline, as they wrote for it ; and they told
me, that they did thus separate only ' pro tempore/ till the
Presbyterians will use discipline, and then they would will-
ingly return to them again.' I confess I was sorry that such
persons had any such occasion to withdraw, and the least
ground for such a reason of their doings. It is not keeping
them from the Sacrament that will excuse us from the further
exercise of discipline, while they are members of our
Churches.

8. We do too much to bring the wrath of God upon our-

Chap. 5.] THE REFORMED PASTOR. 245

selves and our congregations, and so to blast the fruit of our
labours. If the angel of the Church of Thyatira was reproved
for suffering the seducers in the Church, we may be reproved
on the same ground for suffering open, scandalous, impeni-
tent ones. (Rev. ii. 20.)

9. We seem to justify the Prelates, who took the same
course in neglecting Discipline, though in other things we
differ.

10. We have abundance of aggravations and witnesses
to rise up against us, which though I will purposely now
pass over, lest I seem to press too hard in this point, I shall
desire you to apply them hither, when you meet with them
anon under the next branch of the Exhortation.

I know that Discipline is not essential to a Church ; but
what of that? Is it not therefore a duty: and necessary to
its wellbeing ; yea, more. The power of Discipline is es-
sential to a particular political Church, and what is the
power for, but for the work and use? As there is no com-
monwealth that hath not ' partem imperantem,' as well as
' partem subditam,' so no such church that hath not ' partem
regentem,' in one pastor or more.

VIII. The last particular branch of my Exhortation is,
that You will now faithfully discharge the great duty which you
have undertaken, and which is the occasion of our meeting here
to-day, in personal Catechising and Instructing every one in your
parishes that will submit thereto. What our undertaking is
you know, you have considered it, and it is now published to
the world. But what the performance will be I know not:
but I have many reasons to hope well of the most, though
some will always be readier to say, than to do. And because
this is the chief business of the day, I must take leave to
insist somewhat the longer on it. And (1.) I shall give you
some further motives to persuade you to faithfulness in the
undertaken work ; presupposing the former general motives
which should move us to this as well as to any other part of
our duty. (2.) 1 shall give to the younger of my brethren
a few words of advice for the manner of performance.

246 gildas salvianus : [Chap. 6.

CHAPTER VI.

The^Vs^ reasons by which I shall persuade you to this duty
are taken from the benefits of it. The second from the diffi-
culty. And the third from the necessity, and the many ob-
ligations that are upon us for the performance of it. And
to these three heads I shall reduce them all.

I. And for the first of these ; when I look before me,
and consider what, through the blessing of God, this work
well managed is likely to produce, it makes my heart to leap
for joy. Truly, brethren, you have begun a most blessed
work; such as your own consciences may rejoice in, your
parishes rejoice in, the nation rejoice in, and children yet
unborn ; yea, thousands and millions for ought we know,
may have cause to bless God for it, when we have finished
our course. And though it be our business here 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 engagement of so many
servants of Christ to such a work. I bless the Lord that
hath honoured you of this county to be the beginners and
awakeners of the nation hereunto. It is not a controverted
business, where the exasperated minds of divided men might
pick quarrels with us, or malice itself be able to invent a
rational reproach ; nor is it a new invention, where envy
might charge you as innovators, or proud boasters of any
new discoveries of your own ; or scorn to follow in it be-
cause you have led the way. No ; it is a well-known duty.
It is but the more diligent and effectual management of the
Ministerial work, and the teaching of our principles, and the
feeding of babes with milk. You lead indeed, but not in
invention of novelty, but the restoration of the ancient
Ministerial work, and the self-denying attempt of a duty that
few or none can contradict. Unless men do envy you your
labours and sufferings, or unless they envy the saving of
men's souls, I know not what they can envy you for in this.
The age is so quarrelsome, that where there is any matter to
fasten on, we can scarcely explain a truth, or perform a duty,

Chap. (>.] THE REFORMED PASTOR. 247

but one or other, if not many, will have a stone to cast at
us, and will speak evil of the things which they do not un-
derstand, or which their hearts and interests are against.
But here I think we have silenced malice itself, and I hope
we may do this part of God's work quietly. If they cannot
endure to be told what they know not, or contradicted in
what they think, or confounded by discoveries of what they
have said amiss, I hope they will give us leave to do that
which no man can contradict, and to practise that which all
are agreed in. I hope we may have their good leave, or silent
patience at least, to deny the ease and pleasure of our flesh,
and to set ourselves in good earnest to help men to heaven,
and to propagate the knowledge of Christ with our people.
I take it for a sign of a great and necessary work, which hath
such universal approbation ; the commonly acknowledged
truths and duties being, for the most part, of greatest ne-
cessity and moment. A more noble work it is to practise
faithfully the truths and duties that all men will confess,
than to make new ones, or discover somewhat more than
others have discovered. I know not why we should be am-
bitious of finding out new ways to heaven: to make plain,
and to walk in the old way, is our work and our greatest

honour.

And because the work in hand is so pregnant of great
advantages to the Church, 1 will come down to the particu-
lar benefits which we may hope for, 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 to destroy or frus-
trate it. For certainly he that hath the true intentions of a
Minister, will rejoice in the appearances of any further
hopes of attaining his ends, and nothing can be more wel-
come to him than that which will further the very business
of his life ; and that our present work is such, I shall shew
you more particularly.

1. It will be the most hopeful advantage for the conversion
of many souls that we can expect ; for it hath a concurrence
of those great things which must further such a work. (1.)
For the matter of it, it is about most needful things ; the
principles or essentials of the Christian faith. — (2.) For the
manner of exercise ; it will be by private conference, where
we may have opportunity to set all home to the heart. — (3.)

'248 gildas salvianus: [Chap. 6.

The common concord of Ministers will do much to bow
their hearts to consent. Were it but a meeting to resolve
some controverted questions, it would not have so direct a
tendency to conversion. Were it but occasional, we could
not handsomely fall on them so closely ; but when we make
it the appointed business, it will be expected, and not so
strangely taken. And if most Ministers had singly set upon
this work, perhaps but few of the people would have sub-
mitted ; and then you might have lost your chief opportu-
nities, and those that had most needed our help, would have
had least of it. Whereas now we may hope that when it is
a general thing, few will refuse it ; and when they see that
other neighbours do it, they will be ashamed to be so singu-
lar or openly ungodly as to deny.

The work of Conversion consisteth of two parts. — (1.)
The well informing of the judgment of the necessary points,
— (2.) The change of the will, by the efficacy of this truth.
Now in this work we have the most excellent advantage for
both. For the informing of their understandings, it must
needs be an excellent help to have the sum of all Chris-
tianity still in memory ; and though bare words, not under-
stood, will make no change, yet when the words are plain,
he that hath the words is far more likely to know the mean-
ing and matter, than another ; for what have we to make
things known by, that are themselves invisible, but words
and other subservient signs ? Those, therefore, that will
deride all catechisms and professions, as unprofitable forms,
had better deride themselves for talking and using the form
of their own words to make known their minds to others ;
and they may deride all God's word on the same account,
which is a standing form for the guiding of Preachers, and
teaching all others the doctrine of eternal life. Why may
not written words that are still before their eyes, and in
their memories, instruct them, as well as the transient words
of a Preacher ? These forms, therefore, of wholesome words
are so far from being unprofitable, as some fantastic per-
sons imao-ine, that they are of admirable use to all.

We shall have the opportunity by personal conference
to try them how far they understand it, and how far not :
and also to explain it to them as we go ; and to choose out
and insist on those particulars which the persons that we

Chap. 6.] THE REFORMED PASTOR. 249

speak to have most need to hear. So that these two con-
junct, a form of words, with a plain explication, may do
more than either of them could do alone.

Moreover, we have the best opportunity to imprint the
same truths upon their hearts, when we can speak to each
one's particular necessity, and say to the sinner, " Thou art
the man ;" 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 un-
derstand a familiar speech, who hear a sermon, as if it were
nonsense, and they have far greater help for the application
of it to themselves. And withal you will hear their objec-
tions, and know where it is that Satan hath most advantage
over them, and what it is that stands up against the Truth ;
and so may be able to shew them their errors, confute their
objections, and more effectually convince them. We can
better drive them to a stand, 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
need we more for this than our experience '? I seldom deal
with men purposely on this great business, in private, seri-
ous conference, but they go away with some seeming con-
victions, and promises of new obedience, if not some deeper
remorse, and sense of their condition. And I hope your
own experiences are the same.

O, brethren, what a blow may we give 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 from everlasting misery, be worth your labour,
up and be doing ! If the increase of the true Church of
Christ be desirable, this work is excellent, which is so likely
to promote it. If you would be the fathers of many that
shall be new-born to God, and would see the travail of your
souls with comfort, and would be able to say at last, " Here
am I, and the children that thou hast given me ;" up then
and ply this blessed work. If it will do you good, to see
your holy converts among the saints in glory, praising the
Lamb before his throne ; if you will be glad to present them
blameless and spotless to Christ; be glad then of this sin-
gular opportunity that is offered you. If you be Ministers
of Christ indeed, you will long for the perfecting of his
Body, and the gathering in of his Elect ; and your hearts

250 gildas salvianus: [Chap. (j.

will be set upon it, and you will travail as in birth of them
till Christ be formed in them. Then you will take such op-
portunities as your harvest-time, and as the sunshine days
in a rainy harvest, in which it is unreasonable and inex-
cusable to be idle. If you have any 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 you are indeed co-workers
with Christ, set then to this work, and neglect not the souls,
for whom he died. O remember when you are talking with
the unconverted, that now there is an opportunity in your
hands to save a soul, and to rejoice the angels of heaven,
and to rejoice Christ himself, and that your work is to cast
Satan out of a sinner, and to increase the family of God.
What is your own hope, or joy, or crown of rejoicing? Is
it not your saved people in the presence of Christ Jesus at
his coming? Yea, doubtless, they are your glory and your
joy. (1 Thess. ii. 19, 20.)

2. The second happy benefit of our work, if well ma-
naged, will be the most orderly building up those that are
converted, and the establishing them in the Faith. It
hazardeth the whole work, or at least much hindereth it,
when we do it not in the order that it must be done. 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 non facit saltum,' any more than na-
ture. The second order of Christian truths have such de-
pendance upon the first, that they can never be well learned
till the first are learned. This makes so many deluded no-
vices, that are puffed up with the vain conceits of know-
ledge while they are grossly ignorant, and itch to be
preaching before they well know what it is to be Christians;
because they took not the work before them, but learned
some lesser matters they heard most talked of, before they
learned the vital principles. This makes many labour so
much in vain, and are still learning, but never come to the
knowledge of the Truth, because they would learn to read
before they learn to spell, or to know their letters ; and this
makes so many fall away, and shaken with every wind of
temptation, because they were not well settled in the funda-
mentals. It is these fundamentals that must lead men to
further truths ; it is these they must bottom and build upon.

Chap. 6.] THE REFORMED PASTOR. 251

It is these that they must live upon, and that must actuate
all their graces, and animate all their duties ; it is these
that must fortify them against particular temptations ; and
he that knows these well, doth know so much as will make
him happy ; and he that knows not these, knows nothing ;
and he that knows these best, is the best and most under-
standing Christian. The most godly people, therefore, in your
congregations will find it worth their labour to learn the
very words of a Catechism : and if you would safely edify
them, and firmly establish them, be diligent in this work.

3. A third benefit that may be expected by the well-
managing of this work, is this, It will make our public
preaching to be better understood and regarded. When
you have acquainted them with the principles, they will the
better understand all you say. They will perceive what
you drive at, when they are once acquainted with the main
parts. This prepareth their minds, and openeth you a way
to their hearts ; when without this you may lose the most
of your labour; and the more pains you take in accurate
preparations, the less good you do. As you would not
therefore lose your public labour, see that you be faithful
in this private work.

4. And this is not a contemptible benefit, that by this
course you will come to be familiar with your people, when
you have had the opportunity of familiar conference ; and
the want of this with us, that have very numerous parishes,
is a great impediment to the success of our labours. By
distance and our being unacquainted, slanderers and de-
ceivers have opportunity to possess them with false conceits
of you, which prejudice their minds against your doctrine ;
and by this distance and strangeness abundance of mistakes
between Ministers and people are fomented. Besides that,
familiarity itself doth tend to beget those affections, which
may open their ears to further teaching. And when we are
familiar with them, they will be more encouraged to open
their doubts, seek resolution, and deal freely with us.
But when a Minister knoweth not his people, or is as
strange to them as if he did not know them, it must be a
great hindrance to his doing them any good.

5. Besides, by the means of these private instructions,
we shall come to be the better acquainted with each per-
son's spiritual state, and so the better know how to watch

252 gildas salvianus : [Chap. 6.

over them, and carry ourselves towards them, ever after.
We may know the better 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 of them with a pious jealousy, and
what temptations to help them most against. We shall the
better know how to lament for them, and to rejoice with
them, and to pray for them to God. For as he that will
pray rightly for himself, will know his own sores and wants,
and the diseases of his own heart ; so he that will pray
rightly for others, should know theirs as far as he may, and
as is meet. If a man have the charge but of sheep or cat-
tle, he cannot so well discharge his trust, if he know them
not, and their state and qualities. So it is with the Master
that will well teach his scholars, and Parents that will
rightly educate their children : and so with Ministers who
properly feed the Church of God.

6. And then this trial of, and acquaintance with our
people's state, will better satisfy us in the administration of
the Sacraments. We may the better understand how far they
are fit or unfit. Though this give them not the state or re-
lation of a member of that Church whereof we are overseers,
yet because the members of the Church Universal, though
they are of no particular church, may in some cases have a
right to the ordinances of Christ in those particular churches
where they come, and in some cases they have no right, we
shall by this means be the better informed how to deal
with them, though they be no members of that particular
church. And whereas many will question a Minister that
examineth his people in order to the Lord's-supper, by
what authority he doth it, the same work will be done
this way, in a manner beyond exception. Though I doubt
not but a Minister may require his flock to come to
him at any convenient season, to receive instruction, and
therefore he may do it in preparation to the Sacrament ; yet
because Ministers have laid the stress of that examination
upon the mere necessity of fitness for that ordinance, and
not upon their common duty to see the estate and proficiency
of each member of their flock at all fit seasons, and upon the
people's duty to submit to the guidance and instruction of
the pastors at all times, they have therefore occasioned peo-
ple ignorantly to quarrel against their examinations, and cal

Chap.iJ.] T#E REFORMED PASTOR. 253

for the proof. Whereas it is an easy thing to prove that any
scholar in Christ's school is bound at any time to be account-
able to his teachers, and to obey them in all lawful things in
order to their own edification and salvation; though it may
be more difficult to prove a necessity that a Minister must
so examine them in order to the Lord's-supper, any more
than in order to a day of Thanksgiving, or a Lord's-day, or
the Baptizing of their children. Now by this course we shall
discern their fitness in an unquestionable way.

7. Another benefit will be this : we shall by this means be
the better enabled to help our people against their particular
temptations, and we shall much better prevent their enter-
tainment of any particular errors or heresies ; or their falling
into schism to the hazard of themselves and the Church.
For men will more freely open their thoughts and scruples
to us, and if they are infected already, or inclined to any er-
ror or schism, they will be ready to discover it, and so may
receive satisfaction before they are past cure ; and familiarity
with their teachers, will the more encourage them to open
their doubts to them at any other time. The common cause
of our people's infections and heresies is the familiarity of
seducers with them, and the strangeness of their own pastors.
When they hear us only in public, and hear seducers fre-
quently in private unsaying all that we say, and we never
know it, or help them against it, this settleth them in here-
sies before we are aware of it. Alas, our people are most
of them so weak, that whoever hath most interest in their
estimations and affections ; and most opportunity in frequent
private conferences to instil his opinions into them, of that
man's religion will they ordinarily be. It is a pity then that
we should let deceivers take such opportunities to undo
them, and we not be as industrious, and use our advantages
to their good. We have much advantage against seducers
in many respects, if our negligence and their diligence did
not frustrate them.

8. Another, and one of the greatest benefits of our work
will be this, It will better inform men of the true nature of
the Ministerial office, or awaken them to better consideration
of it, than is now usual. It is now too common for men to
think that the work of the Ministry is nothing but to preach
well, and to baptize and administer the Lord's-supper, and
visit the sick; and by this means the people will submit to

254 gildas salvianus: \Gkflp. 6.

no more, and too many Ministers are negligently, or wilfully
such strangers to their own calling, that they will do no
more. It hath often grieved my heart to observe some em-
inent and able Preachers, how little they do for the saving
of souls, except in the pulpit ; and to how little purpose
much of their labour is by this neglect. They have hundreds
of people to whom they never spoke a word personally for
their salvation ; and if we may judge by their practice, they
take it not for their duty : and the principal thing that har-
deneth 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 is grown so common among
pious and able men, that they have abated the disgrace of it
by their parts ; and a man may now be guilty of it, without
any common observance 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 any
offence to beholders. But I make no doubt through the
mercy of God, but the restored 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 on diligently;
and though you do it silently, without any words to them
that are negligent, I am in hope that most of you here may
live to see the day, that the neglect of private personal over-
sight 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 heretofore. A
schoolmaster must not only read a common lecture, but
take a personal account of his scholars, or else he is likely
to do little good. If physicians should only read a public
lecture of physic, their patients would not be much the bet-
ter for them ; nor would a lawyer secure your estate by lead-
ing a lecture of law. The charge of a Pastor requireth per-
sonal dealing as well as any of these. Let us shew the world
this by our practice ; for most men are grown regardless of
bare words.

The truth is, we have been occasioned exceedingly to
wrong the Church in this, by the contrary extreme of the
Papists, who bring all their people to auricular Confession ;

Chap. 6.] T«HE REFORMED PASTOR. 255

for in the overthrowing of this error of theirs, we have run
into the contrary extreme, and led our people much further
into it than we are gone ourselves. It troubled me 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 entertainment of the Reformed Religion
in Germany. And yet it is likely enough to be true, that
they that were against Reformation in other respects, yet
partly for the change, and partly on that licentious account,
might join with better men in crying down the Romish cler-
gy. But by this means, lest we should seem to favour the
said auricular Confession, we have too commonly neglected
all personal instruction ; except when we occasionally fall
into men's company, few make it a stated part of their work.
I am past doubt that the Popish auricular confession is a
sinful novelty, which the ancient Church was unacquainted
with. But perhaps some will think it strange that I should
say, that our common neglect of personal instruction is much
worse, if we consider their confessions in themselves, and
not as they respect their connexed doctrines of Satisfaction
and Purgatory. Many of the Southern and Eastern Churches
do use a Confession of sin to the Priest, and how far Mr.
Thomas Hooker in his " Soul's Preparation," and other Di-
vines, do ordinarily require it, as necessary or useful, is well
known. If any among us should be guilty of this gross
mistake, as to think when he hath preached, he hath done
all his work, let us shew him to his face by our practice of
the rest, that there is much more to be done, and that taking
heed to all the flock is another business, than careless, lazy
Ministers do consider. If a man have the least apprehen-
sion that duty, and the chief duty, is no duty, he is likely
to neglect it, and be impenitent in the neglect.

9. Another singular benefit which we may hope for from
the faithful performance of this new work, is that it will
help our people better to understand the nature of their
duty towards their overseers, and consequently to discharge
it better. Which were no matter if it were only for our
sakes ; but their own salvation is very much concerned in
it. I am confident by sad experience, that it is none of the
least impediments to their happiness, and to a true Reforma-
tion of the Church, that the people understand not what the
work and power of a Minister is, and what is their own duty

256 gildas salvianus: [Chap. G.

towards them. 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 Sacraments, and that if
they hear him, and receive the Sacrament from him, tbey
owe 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 is in his school, to teach and
take an account of every one in particular, and that all Chris-
tians ordinarily must be disciples or scholars in some such
school. They think not that a Minister is in the Church as
a physician in a town, for all people to resort to, for per-
sonal advice for the curing of all those diseases that are
fit to be brought to a physician : and that the priest's
lips must preserve knowledge, and the people must ask the
law at his mouth, because he is the messenger of the Lord
of Hosts. And that every soul in the congregation is bound
for their own safety, to have personal recourse to him for
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 come to us when they are desired, to be in-
structed and to give an account of their knowledge, faith
and lives ; and they would come themselves without sending
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 V
Whereas now the matter is come to that sad pass, that they
think a Minister hath nothing to do with them, and if he ad-
monish them, they will bid him look to himself, he shall not
answer for them. If he call them to be Catechised or in-
structed, or to be prepared for the Lord's-supper, or other
holy ordinances, or would take an account of their faith and
profiting, they will ask him, by what authority he doth these
things ; and think that he is a busy and pragmatical fellow,
that loves to be meddling where he hath nothing to do ; or
a proud fellow, that would bear rule over their consciences.
When they may as well ask him, by what authority he
preacheth, or prayeth for them, or giveth them the Sacra-
ment; or they may as well ask a schoolmaster, by what
authority he calls his scholars to learn or say their lesson ;
or a physician, by what authority he enjoineth them to take

Chap. 6.) 1HE REFORMED PASTOR. 257

his medicines. People consider not that, all our authority
is but for our work ; even a power to do our duty, and our
work is for them ; so it is but an authority to do them good.
Hence they talk no wiser than if they were to quarrel with a
man that would help to quench the fire in their thatch, and
ask him by what authority he did it ; or that would give his
money to relieve the poor, and they should ask him, by what
authority do you require us to take this money ; or that had
offered his hand to one that had fallen, to help him up ; or
to one in the water to save him from drowning, and he should
ask by what authority he did so. Truly, we have no wiser
nor more thankful dealing from these men ; nay, it is worse,
in that we are doubly obliged, both by Christian charity and
the Ministerial office to do them good. I know not of any
simile that doth more aptly express the Ministerial power
and duty, and the people's duty, than these two conjunct:
viz. a Physician in an hospital, that hath taken the charge
of it, and a Schoolmaster in his school, especially such as
the philosophers, or teachers of any science or art, whose
schools have the aged and voluntary members, as well as
children. Such are Ministers in the Church, and such is
their work, and their authority to do it, and the duty of the
people to submit thereto ; allowing such differences as the
subject requireth.

And what is it that hath brought people to this ignorance
of their duty, but Custom? It is long of us, brethren, to
speak truly and plainly, it is long of us, that have not used
them nor ourselves to any more than common public work.
We see how much custom doth with the people. Where it
is the custom, they stick not among the Papists at the
confessing of all their sins to the Priest ; and because it is
not the custom among us, they disdain to be questioned,
catechised, or instructed at all. 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 become as
usual as other duties, they will much more easily submit 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 Teachers for personal
advice, and help for their salvation, as it is now usual for
them to come to the Church, or as it is for them to send their
vol. xiv. s

258 gildas salvianus : [Chap. <3.

children thither to be catechised. Our diligence in this
work, is the way to do this.

10. Moreover, our practice will give the Governors of
the Nation some better information about the nature and
burden of the Ministry, and so may procure their further
assistance. It is a lamentable impediment to the Reforma-
tion of the Church and the saving of souls, that in most
populous Congregations, there is but one or two men to over-
see many thousand souls, and so there are not labourers in
any measure answerable to the work Hence it becomes an
impossible thing to them to do any considerable measure of
that personal duty which should be done by faithful Pastors
to all the flock. 1 have often said it, and still must say it,
that this is a great part of England's misery, and a great de-
gree of spiritual famine which reigns in most cities and great
towns through the land, even where they are insensible of it,
and think themselves well provided. Alas, we see multi-
tudes of carnal, ignorant, sensual sinners, round about us !
Here is a family, and there a family, and there almost a
whole street or village of them, and our hearts pity them ;
we see that their necessities cry aloud for our speedy and
diligent relief, so that he that hath ears to hear must needs
hear it : and if we would never so fain, we cannot help
them ; not only through their obstinacy, but also through
our want of opportunity. We have 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 those, that receive little by
our Public Teaching. But we cannot come at them : more
necessary work prohibits us : We cannot do both at once :
and the Public 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. If we take the
time when we should eat or sleep, besides the ruining of our
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 our people perish, and can but be sorry for them, and
cannot so much as speak to them to endeavour their reco-
very. Is not this a sad case in a Nation that glorieth of the
fulness of the Gospel? An intidel will say, no ; but methinks
no man that believes an everlasting joy or torment, should

C/iap. 6.] TliE REFORMED P.UTOii. 259'

say so. I u ill instance of my own case : We are together
two Ministers, and a third at a Chapel, willing to bestow
every hour of our lime in Christ's work. Before we under-
took this work that we are now upon, our hands were full,
and now we are engaged to set apart two days every week
from morning to night for private Catechising and instruc-
tion ; 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 deliver the mes-
sage of God in such a raw and confused manner, and unan-
swerably to its dignity, and the needs 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 in-
struction, we must needs run thus unprepared into the pul-
pit; and to omit this we dare not. it is so great and neces-
sary a work. When we have incurred all the forementioned
inconveniences, and have set two whole days every week
apart for the work that we have now undertaken, it will be
as much as we shall be able to do, to go over the Parish but
once a year, there being in it about eight hundred families ;
and what is worse than that, we shall be forced to cut it
short, and do it less effectually than we ought, having above
fifteen families to visit in a week. And alas, how small a
matter is it to speak to a man once only 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 Pa-
rishes may do. Many Ministers in England have ten times,
if not more, the number of Parishioners that I have ; so that
if they should undertake the work that we have done, they
can go over the Parish but once in ten years ! Thus 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 a necessity of any more Ministers
than one or two in such Parishes ; and so they have not al-

260 GILDAS SALYIAM S : [Cltitp. 0*.

lowed any maintenance to that end. Some have alienated
much from the Church (the Lord humble all them that con-
sented to it effectually, lest it prove the consumption 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 gather distinct Churches, and let the rest sink or swim,
and if they will not be saved by Public Preaching, let them be
damned ; but whether this be the most charitable and Chris-
tian course, one would think should be no hard question. What
is the cause that wise and godly Rulers should be thus guilty of
our misery, and that noneof ourcrieswillawaken them to com-
passion ? What, are they so ignorant as not to know these
things? Are they grown cruel to the souls of men ; or are they
falsehearted to the interest of Christ, and have a design to un-
dermine his kingdom ? No ; I hope it is none of these ,
but for ought I can find, it is even long of us, even of us
the Ministers of the Gospel, whom they should thus main-
tain. For those Ministers that have small Parishes, and
might do all this private part of the work, yet do it not, but
very few of them, and will not do it : and those in great
towns and cities, that might do somewhat, though they can-
not do all, will do just nothing but what accidentally falls
in their way, or next to nothing ; so that Magistrates are
not awakened to an observance or consideration of the
weight of our work. If it be not in their eyes, as well as in
their ears, they will not regard it. Or if they do apprehend
the usefulness of it, yet if they see that Ministers 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 main-
tain Ministers enough to preach in the pulpit, they have
done their part ; and thus are they involved in heinous sin,
of which we are the occasion. Whereas if we do but
heartily all set ourselves to this work, and shew the Magis-
trate 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 at it, the
work would go on ; and withal, when they 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 put to their helping hand, and not let
men perish because there is no man to speak to them to

Chaj). (>.]' THE REFORMED PASTOR. 261

prevent it. They will one way or other raise a maintenance
in such populous places for labourers proportioned to the
number of souls, and greatness of the work. Let them but
see us fall to the work, and see it prosper in our hands ; as
if it be well managed, through God's blessing, there is no
doubt but it will, and then it will draw out our hearts 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 world-
lings to wrong the Church, that particular Ministers may
have ease and fulness.

11. Another benefit that is likely to follow our work, is
this ; It may exceedingly facilitate the Ministerial service
to the next generation that shall succeed us, and prevent
the rebellion of people against their teachers. As 1 said,
Custom is the thing that sways much with the multitude;
and they that first break a destructive Custom, must bear
the brunt of their indignation. Somebody must do this.
If we do it not, it will lie upon our successors ; and how
can we look that they should be more hardy and resolute,
and faithful than we? We have seen the heavy judgments
of the Lord, and heard him pleading by fire and sword with
the land. We have been ourselves in the furnace, and
should be the most refined. We are most deeply obliged
by oaths and covenants, by wonderful deliverances, expe-
riences, and mercies of all sorts ; and if we flinch and turn
our back, and prove false-hearted, why should we expect
better from those, that have not been driven by such
scourges, nor drawn by such cords. But if they do prove
better than we, and will do it, the same odium and opposi-
tion 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 through, who are set in the front,
and break the ice for them that follow us, their souls will
bless us, our names shall be dear to them, and they will
feel the happy fruits of our labours every week and day of
their Ministry. When the people shall willingly submit to
their private instructions and examinations, yea, and to Dis-

262 gildas salvianus: [C7top. 6.

cipline too, because we have acquainted them with it, re-
moved the prejudice, and broke the evil custom that our
foregoers had been the cause of; and so we may do much
to the saving of many thousand souls in all ages to come,
as well as in the present age that we are working in.

12. Another benefit will be this : We shall keep our
people's minds and time from much of that vanity that now
possesseth them. When men are at work in their shops,
almost all their talk is vanity ; the children also learn fool-
ish and ribbald songs and tales ; and with such filth and rub-
bish are their memories furnished. Many an hour is lost,
and many thousands of idle thoughts and words are they
guilty of. Whereas when they once know the Catechisms
must be learned, and that they must all give account, it will
turn much of their thoughts and time that way.

13. Moreover, it will do much to the better ordering of
families, and better spending of the Lord's-day. When we
have once got the Master of the family to undertake it, that
he will once every Lord's-day examine his family, and hear
what they can say of the Catechism, it will find them the
most profitable employment; whereas otherwise, many of
them would be idle, or ill employed; and many Masters that
know little themselves, may yet be brought to do this for
others.

14. Moreover, it will do some good to many Ministers
that are apt to be too idle, and mispend their time in un-
necessary discourses and businesses, as journies, or recrea-
tions ; and it will let them see that they have no time to
spare for such things. And so when they are engaged in so
much pressing employment, of so high a nature, it will be
the best cure for all that idleness or loss of time; and
withal, it will cut off that scandal which usually followeth
thereupon ; for people used to say, such a Minister can sit
in an alehouse or tavern, or spend his time at bowls, or
other sports, or vain discourse ; and why may not we do so
as well as he ? Let us set close to this part of our work, and
then see what time we can find to spare, and live idly, or
in a way of voluptuousness or worldliness.

15. And many Personal benefits to ourselves are conse-
quential to these. It will do much to exercise and increase
our own graces, and to subdue our own corruptions. And
besides our safety, it will breed much peace to our own

Chap. (>.] T.HE REFORMED PASTOR. 203

consciences, and comfort us when our time and actions
must be reviewed. (1.) To be much in provoking others to
repentance, and heavenly-mindedness, may do much to ex-
cite them in ourselves. — (2.) To cry down the sin of others,
and engage them against it, and direct them to overcome 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. And this very constant
employment for God, and busying our minds and tongues
against sin, and for Christ and holiness, will do much to
habituate us, and to overcome our fleshly inclinations, both
by direct mortification, and by diversion, leaving our fan-
cies no room nor time for their old employment. I dare
say, that all austerities of Monks and Hermits, who addict
themselves to unprofitable solitude, and are the true imita-
tors of the unprofitable servant who hid his talent because
his master was an austere man, and that think to save them-
selves by neglecting to shew compassion to others, will not
do near so much in the true work of mortification, as this
fruitful diligence for Christ will do.

16. And it will be some benefit, that by this means we
shall take off ourselves and our people from vain Contro-
versies, and from employing our care and zeal in the lesser
matters of Religion, which often hinder their spiritual edifi-
cation : for while we are taken up in teaching, and they in
learning the fundamentals, we shall divert our minds and
tongues, and have less room for lower things ; and thus it
will cure much wrangling and contention between Ministers
and People ; for we do that which we need not, and should
not, because we will not fall closely to do that which we
need and should. If we could contrive to get some of the
most understanding sort of our people to assist us in pri-
vately helping others (though prejudice of others, and their
own unripeness, and unfitness much hinder), it would be
the most effectual way to prevent their running into Preach-
ing distempers, or schisms; for this employment would
take them up, and content the Teaching humour that they
are inclined to ; and it might make their parts more useful
in a safe and lawful way.

17. Moreover, the very diligent practice of this work
that we are upon, would do much to set men right about

204 gildas salvianus : [Chap. 6<

many Controversies that now trouble the Church, and so
put an end to our differences. Especially, most of those
about the Ministry, Churches, and Discipline, would receive
more convincing light by practice, than all our idle talking,
or writing will afford us. We have fallen of late into par-
ties, and troubled the Church about many Controversies
concerning Excommunication, in such and such cases, which
perhaps never will fall out ; or if they do, they cannot be
so well decided by any man that is not engaged in the
practice. It is like the profession of a physician, a soldier,
or a pilot, who can never be worth a straw at their work,
by all the precepts in the world, without practice and ex-
perience. This will be the only course to make — (1.) Sound
Divines in the main, which bare studying will not do. — (2.)
Recover us again to the Primitive simplicity, to live upon
the substantial necessary things. — (3.) To direct and re-
solve us in many of our quarrels which can no other way be
well resolved. For example : If this work had been set on
foot, and it had been but visible, what it is to have the over-
sight of souls, durst any Prelates have contended for the
sole oversight of two hundred, four hundred, or a thousand
Churches ; and that the Presbyters might be but their Cu-
rates and Informers? Durst they have striven with might
and main, to have drawn upon themselves such impossibili-
ties, and have carried such mountains on their backs, and
to answer to God as Overseers, and Pastors of so many
thousand People, whose faces they were never likely to see,
much less were they ever likely to speak one word to them
for their everlasting life ? Would they not have said, ' If I
must be a Bishop, let me be a Parochial Bishop, or have no
more to oversee than I am capable of overseeing, and let
me be such as the Primitive Bishops were, that had but one
Church, and not hundreds to take care of; and let me not be
engaged to perform natural impossibilities, and that on
pain of damnation, and to the certain destruction of the
business that I undertake.' Surely these would rather have
been their strivings. I speak not this against any Bishops
that acknowledge the Presbyters to be true Pastors to rule
and teach the flock, and take themselves only to be the
Chief or Presidents among the Presbyters, yea, or the Rulers
of Presbyters, that are the rulers of the flock ; but of them

Chap. 6. J THE REFORMED PASTOR. 265

that null the Presbyter's Office, and the Church's Govern-
ment and Discipline, by undertaking it alone as their sole
prerogative.

Many other Controversies pertaining to Discipline I
might instance, that will be better resolved by this course
of practice, through the abundant experience which it will
afford, than by all the disputations or writings that have at-
tempted it.

18. The design of this work is, the Reforming and saving
of all the people in our several parishes; for we should not
leave out any man that will submit to be instructed. And
though we can scarcely hope that every particular person
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 or extensive than hitherto we have seen of
our other labours. Sure I am it is most like to the spirit,
precepts, and offers of the Gospel which requireth us to
preach the Gospel 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
- will themselves, though his elect he will also make willing,
then surely it beseems us to offer salvation unto all men,
and to endeavour to bring them to the knowledge of the
Truth : and 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 observe that
in such occasional Discourses men satisfy themselves to
have spoken some good words, but seldom set plainly and
closely to the matter, to convince men of sin, misery, and
mercy, as in this purposely appointed work we are now
more likely to do.

19. And further, it is likely to be a work that shall reach
over the whole land, and not stop with us that have now
engaged in it. For though it be at the present neglected, I
suppose the cause is the same with our brethren as it hath
all this while been with us ; who by vain expectations of the
Magistrates' interposition, or by that inconsiderateness and
laziness which we are bewailing here this day, have omitted

266 GILDAS SALVIANUS I [C/tlip. 6.

it till now as we have done ; but especially a despair of a
common submission of the people hath been the hindrance.
But when they shall be remembered of so clear and great a
duty, and excited to the consideration of it, and see with us
the feisableness of it, in a good measure, when it is done by
common consent, no doubt they will universally take it up,
and gladly concur with us in so blessed a work. For they
are the servants of the same God, as regardful of their flocks,
as conscientious as we, as sensible of the interest of Christ,
as compassionate to men's souls, and as self-denying, and
ready to do or suffer for such excellent ends. Seeing there-
fore they have the same Spirit, Rule, and Lord, I will not
be so uncharitable as to doubt, whether all that are godly,
or the generality of them, will gladly join with us through
all the land. And O what a happy thing it will be to see
such a general combination for Christ; 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 rejoice within us, to see so many
faithful servants of Christ all over the land, to fall in with
every particular sinner with such industrious solicitations
for the saving of their souls, as men that will hardly take a
denial. Methinks I see all the godly Ministers of England,
setting upon the work already, and resolving to take the op-
portunity that unanimity may facilitate it ; which if they do,
no doubt but God will succeed them. Is it not then a most
happy undertaking that you are are all setting your hands
to, and desiring the assistance of Christ in this day?

20. Lastly, of so great weight and excellency is the duty
that we are upon, 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 judgment, the mercies, the
prayers, the promises, the cost, the endeavours, and 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 Ministers 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 (of which more

Chap. G.J Tl^E REFORMED PASTOR. 267

anon). And after all this, how shamefully have we neglected
it, and do neglect it to this day ! We carry ourselves as if
we had not known or considered what that Reformation was
that we vowed. As carnal men will take on them to be
Christians, and profess with confidence to believe in Christ
and accept of his Salvation, and may contend for Christ, and
fight for him, and yet for all this would have none of him,
but perish for refusing him, who little dreamed that ever they
had been refusers of 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-denying, and renouncing the 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 Ministers and private men talk and
write, and pray, and sigh, and long for Reformation, and
would little have believed that man, that should have pre-
sumed to tell them, that for all this their very hearts were
against Reformation, and that they that were praying for
it, and fasting for it, and wading through blood for it, would
never accept it, but would themselves be the rejecters and
destroyers of it. Yet so it is, and so it hath too plainly-
proved ; and whence js 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 accomplishing it. As if they had expected
that all things besides themselves should be mended without
them ; or that the Holy Ghost should again descend mira-
culously ; or every sermon should convert its thousands ; or
that some Angel from heaven, or some Elias should be sent
to restore all things ; or that the law of a Parliament, and
the sword of a Magistrate would have converted or con-
strained all, and have done the deed. Little did they think
of a Reformation that must be wrought by their own dili-
gence and unwearied labours, by earnest Preaching, Cate-
chising, Personal instructions, and taking heed to all the
flock, whatever pains or reproaches it should cost them.
They thought not that a thorough Reformation must multi-
ply their own work. We had all of us too carnal thoughts,
that when we had ungodly men at our mercy, all would be

268 gildas salvianus : [Chap. 6.

done, and conquering them was converting them, or such a
mean 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 or 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 hated him, and would not be-
lieve that he was indeed the Person, and therefore perse-
cuted and put him to death, to the curse and confusion of
the main body of their nation. "The Lord whom we seek,
shall suddenly come to his Temple, even the Messenger of
the Covenant, whom ye delight in : But who can 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 purify the sons of Levi, and purge them as gold and
silver, that they may offer to the Lord an offering in righ-
teousness." (Mai. iii. 1 — 3.) And the reason was, because
it was another manner of Christ that the Jews expected, than
Jesus was that did appear to them ; it was one to 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
should 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
condescension and pains than ever they were at before; this
will not go down with them. 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 it would do them good, and meekly
beseech even those that sometimes sought their lives ; make
it now their daily business to overcome them by kindness,
and win them with love. O how many carnal expectations
are here crossed !

Chap, 6.] TH,E REFORMED PASTOR. 269

Hence also it is, that most men do lay so great a part of
Reformation in their private opinions or singular ways. The
Prelatical party think that the true Reformation is to res-
tore them to power; the Presbyterians, that if Prelacy and
Independency were put down, and classes set up, the work
were chiefly done ; the Independents, that if they had ga-
thered a separated body of godly people under covenant,
much of the Reformation were wrought ; and the Anabap-
tists think, that if they could but get people to be baptized
again, they had done a great matter for Reformation. I am
not now reproving any of these in the matter, though the
last especially, well deserve it, but that they lay so much
upon their several orders and formalities as many of them
do : when indeed if we had our will in all such matters of
order, and had the rightest form of government in the world,
it is the painful execution, and the diligent and prudent use
of means for men's conversion and edification, by able,
faithful men, that must accomplish the Reformation.

Brethren, I dare confidently tell you, that if you will
but faithfully perform what you have agreed upon, both in
this business of Catechising and Personal instruction, and in
the matter of Discipline formerly, where we have well waved
all the controverted part, which hath so much ascribed to
it, you will do more for the true Reformation, that is so de-
sirable, and hath been so long prayed and eagerly contended
for, are ever likely to effect. If Bishops would do this work,
I would take them for Reformers ; and if Presbyters will do
it, I will take them for Reformers ; and those that neglected
and hindered it, I ever took for Deformers. Let us see the
work well done, that God hath made so necessary for men's
conversion, preservation, restoration and salvation, and the
doers of it, whether Prelates or Presbyters, shall never have
any opposition from me. But it is not bare canons, and
orders, and names, and shows, that any wise man will take
for the substance of Reformation ! It is not circumcision
or uncircumcision, to be a Jew or a Gentile, bond or free,
that availeth any thing, but a new creature, and faith that
worketh by love. That is the Reformation which best heal-
eth the ignorance, and infidelity, and pride, and hypocrisy,
and worldliness, and other killing sins of the land, and that
most effectually bringeth men to faith and holiness. Not
that I would have the least truth or duty undervalued, or

270 G 1 l d a s s a l v i a n u s : [Chap. 6.

any part of God's will to be rejected : but the kingdom of
God consisteth not in every truth or duty ; not in ceremo-
nies or circumstances — not in meats or drinks; but in righ-
teousness and peace, and-joy in the Holy Ghost.

Dear brethren, it is you, and such as you, that under
Christ must yet give this nation the fruit of all their prayers
and pains, their cost and blood, and their heavy sufferings.
All that they have been doing for the good of the Church,
and for true Reformation for so many years, was but to pre-
pare the way for you to come in and do the work which they
desired. Alas, what would they do by fire and sword, by
drums and trumpets, for the converting of souls ? The ac-
tions of Armies and famous Commanders which seem so glo-
rious, and make so great a noise that the world rings with
them, what have they done, or what can they do that is worth
talking of without you ? In themselves considered, all their
Victories and great Achievement sare so far from being truly
glorious, that they are very lamentable ; and a butcher may
as well glory that he hath killed so many beasts, or a hang-
man that he hath executed so many men, as they can glory
in the thing considered in itself; for War is the most heavy
temporal judgment: and far less cause would they have to
glory, if their cause and end were wrong. If their hearts,
end, and cause be right, and they mean as honestly as any
men in the world, yet are these great Commanders but your
pioneers, to cut up the thorns that stand in your way, to cast
out the rubbish, and prepare you the way to build the house.
Alas, they cannot with all their Victories exalt the Lord Jesus
in the soul of any sinner ; and therefore they cannot set up
his spiritual kingdom, for the hearts of men are his house
and throne. If the work should stop with the end of theirs,
and go no further than they can carry it, we should be in
the end, but where we were in the beginning; and one gene-
ration of Christ's enemies would succeed another, and they
that take down the wicked would inherit their vices, as they
possess their places, and the last would be far the worst, as
being deeper in the guilt, and more engaged in evil-doing.
All this trouble then, and stir of the Nation, hath been to
bring the work to your hands ; and shall it die there ? God
forbid ! They have opened you the door ; and, at exceeding-
cost and sufferings have removed many of your impediments,
and put the building-instruments into your hands • and will

Chap. (j.J TIJE REFORMED PASTOR. 271

you now stand still and loiter ? God forbid ! Up then, bre-
thren, and give the Nation the fruit of their cost and labour.
Frustrate not all the Preparer's works: fail not the long ex-
pectations of so many thousands that have prayed in hope
of atrue Reformation; paid in hope, ventured in hope, suf-
fered in hope, and waited till now in hope. In the name of
God, take heed that you do not disappoint all these hopes !
Have they spent so long time in fencing the vineyard, and
weeding and pruning it, and making it ready for your hands,
and will you fail them that are sent to gather in the vintage,
and lose their labours ? When they have ploughed the field,
will you sow it by halves ? If they had known beforehand
that Ministers would have proved idle or unfaithful, how
many hundreds would have spared their blood, how many thou-
sands would have sat still, and have let the old Readers and
Formalists alone, and have said, ' If we must have dullards
and unprofitable men, it is as good to have one as another ;
it is not worth so much cost and pains to change one care-
less Minister for another.' The end is the mover and life of
the agent in all the means. How many thousands have
prayed, and paid, and suffered, and more in expectation of
a great advantage to the Church, and more common illumi-
nation and Reformation of the Nation by your means ; and
will you now deceive them all? Again I say, God forbid!
It is at your hands that they are expecting the happy issue
of all. The eyes of the Nation are, or should be, all under
God upon you, for the bringing in the harvest of their cost
and labours. I profess, it maketh me wonder at the fearful
deceitfulness of the heart of man, to see how every man can
call on others for duty, or censure them for the omitting it,
and what excellent judges we are in other men's cases, and
how partial in our own ! The very judicious Teachers of the
Nation can cry out, and too justly, against one sect and an-
other sect, and against unfaithful underminers of those that
they thought would have done the work, and against the
disturbers of the Reformation that was going on, and say,
' These have betrayed the Church, and frustrated the Nation's
cost and hopes, and undone all that hath been so long a do-
ing.' And yet they see not, or seem not to see, that it is we
that are guilty of this, as much as they. It was not the Ma-
gistrates' driving, but the Ministers' drawing, that was the
principal saving means that we waited for.

272 gildas salvianus : [Chap. 6.

Brethren, it were a strange mistake, if any of us should
think, that the price of the Nation's wealth and blood was to
settle us in good benefices, and to pull down the Bishops,
and give us the quiet possession of our livings which they
would have deprived us of. Was this the Reformation in-
tended, that we might live in greater ease and fulness, and
succeed the ejected Ministers in their less disgraced sins?
Why, sirs, what are we more than other men, that the peo-
ple should do all this for us ? That they should impoverish
the whole Nation almost to provide us a livelihood? What
can they see in our persons, or countenances for which they
should so dote upon us ? Are we not men, frail and corrup-
tible flesh, and unworthy sinners like themselves ? Surely
it was for our work, and the end of our work, and not for
our persons, but in order to our work, that they have done
all this. What say you now, brethren ? Will you deal faith-
fully with your creditors, and pay the Nation the debt which
you owe them ? Shall all the blood and cost of this people
be frustrated or not ? You are now called upon to give your
answer, and it is you that must give it. The work is now
before you ; and in these personal instructions of all the
flock, as well as in Public preaching, doth it consist. Others
have done their part, 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,
and how much by the sparing of your labour will be lost.
If your labour be more worth than all our treasures, hazards,
and lives, — more worth than the souls of men and the blood
of Christ; then sit still, and look not after the ignorant or
the ungodly ; follow your pleasures and worldly business,
or take your ease ; displease not sinners, noryour own flesh ;
but let your neighbours sink or swim ; and if Public preach-
ing will not save them, let them perish. But if the case be
far otherwise, you were best look about you. But I shall
say more of this anon.

II. Having given you the first sort of moving Reasons,
which were drawn from the benefits of the present undertaken
work, I come to the second sort, which are taken from the
difficulties ; which if they were taken alone, or in a needless
business, I confess might be rather discouragements than
motives ; but taking these with those that go before and

Chap. 0.] THE REFORMED PASTOR. 273

follow, the case is otherwise. For difficulties must excite
to greater diligence in a necessary work. And many diffi-
culties we shall find both in ourselves and in our people ;
which, because they are things so obvious, that your expe-
rience will leave no room for doubting, I shall take leave to
pass them over in a few words.

In ourselves there is much dulness and laziness, so that
there will be much ado to get us to be faithful in so hard a
work. Like a sluggard in bed, that knows he should rise,
and yet delayeth and would stay as long as he can ; so do
we by duties that our corrupt natures are against, and puts
us to the use of all our powers. Mere sloth ties the hands of
many.

2. We have also a base man-pleasing disposition, which
will make us let men perish lest we lose their love, and let
them go quietly to hell, lest we should make them angry
with us for seeking their salvation. We are ready to ven-
ture on the displeasure of God, and suffer our people to run
into everlasting misery, rather than get ill-will to ourselves.
This disposition must be diligently resisted.

3. Some of us have a foolish bashfulness, which makes
us very backward to begin with them, and to speak plainly
to them. We are so modest forsooth, that we blush to speak
for Christ, to contradict the devil, or to save a soul j when
of shameful works we are les3 ashamed.

4. We are so carnal, that we are prone by our fleshly in-
terests, to be drawn to unfaithfulness in the work of Christ;
lest we lose our tithes, or bring trouble upon ourselves, or
set people against us, and such like. All these require di-
ligence for their resistance.

5. The greatest impediment of all is, that we are weak in
the faith ; so 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, to rise up actual questionings of hea-
ven and hell, whether the things that we should earnestly
press be true; yet at least the belief of them is weak, and
does not excite in us fervent, resolute, and constant zeal :
thus our whole motion is weak, because the spring of faith
is weak. O, what need therefore have all Ministers for them-
selves and their work to look well to their faith, especially
that their assent to the truth of Scripture, about the joy and
torments of the life to come, be sound and lively.

VOL. XIV. T

274 gild as salvianus: [Chap. 6.

6. And lastly, we have commonly a great deal of unskilful-
ness and unfitness for this work. Alas, how few know how
to deal with an ignorant, worldly man for his salvation !
To get within him, and win upon him, and suit all speeches
to his condition and temper ; to choose the fittest subjects,
and follow them with the holy mixture of seriousness, ter-
ror, love, meekness, and evangelical allurements ! 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 so. All these
difficulties in ourselves, should awaken us to resolutions,
preparations and diligence, that we be not overcome by
them, and hindered from, or in the work.

In our People, we have also many difficulties to encoun-
ter. 1. Too many of them will be obstinately unwilling to
be taught, and refuse to come near us, as being too good
to be Catechised, or too old to learn, unless we deal wisely
with them in public and private, and by the force of reason,
and the power of love conquer their perverseness, which we
must carefully endeavour.

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

3. When they do come, so great is their ignorance, that
you will find it a wonderful hard matter to get them to un-
derstand you ; so that if you have not the skill of making-
things plain, you will leave them as strange to it as before.

4. Yet harder will you find it to work things upon their
hearts, and set them so close to the quick, as to produce
that saving change, which is our end, and without which
our labour is lost. O what a rock is a hardened, carnal
heart! How stiffly will it resist the most powerful persua-
sions, and hear of everlasting life or death as a thing of
naught ! If you have not therefore great seriousness, and
fervency, and fitness of expression, what good can you ex-
pect? And when all is done, the Spirit of Grace must do
the work ; but as God and men do use to choose instruments
most suitable to the nature of the agent, work or end, so
here the Spirit of wisdom, life, and holiness, doth not use to

Chap. 6.] TH^E REFORMED PASTOR. 275

work by foolish, dead or carnal instruments, but by such
persuasions of light, life, and purity, as are most like him-
self and the work that is to be wrought thereby.

5. And when you have made some desirable impressions
on their hearts, if you look not after them, and have a spe-
cial care of them when they are gone, their hearts will soon
return to their former hardness, and their old companions,
and temptations will render all abortive. I do but briefly
hint these things which you so well know. All the difficul-
ties of the work of Conversion, which you use to acquaint
the people with, are here before us in our present work ;
which I will forbear to enumerate, as supposing it unne-
cessary.

III. The third sort of moving reasons are drawn from
the necessity of the undertaken work : for if it were not ne-
cessary, the lazy might be discouraged rather than excited,
by the forementioned difficulties. And if we should here
expatiate, we might find matter for a volume by itself. But
because I have already been longer than I did intend, I shall
only give you a brief hint of some of the general grounds of
this necessity.

In the first place it is necessary by obligation, ' Ut Offi-
cium, necessitate prsecepti :' in the second it is necessary
' ad finem ;' and that for God, for our neighbours, and for
ourselves.

(1.) We have on us the obligation of Scripture-precepts,
both general, and special. — (2.) The subservient obligation
by promises and threatenings. — (3.) These are seconded by
executions, of actual judgments, and mercies. — (4.) We
have the obligation of our own undertaking upon us. These
all deserve your consideration, but may not be insisted on
by me, lest I be over tedious.

1. Every Christian is obliged to do all that 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. (Rom. i. 1 ; 1 Tim. iv.
15.) It is needless to make any further question of our ob-
ligation, when we know that this work is needful to our
people's conversion and salvation, and that we are in general

276 gildas salviaxus: [Chap. 6.

commanded to do all that is needful to those ends, as far as
we are able. That they are necessary to those ends hath
been shewed before ; and shall be more anon. Even old
professors have need to be taught the Principles of God's
oracles, if they have neglected or forgotten them, saith the
Apostle, 7raXiv yrp&av £/£T£ ts SiScigkeiv v/nag nva ra goty^eia t>j
lipxys twv Xoy'iiDv rs Gts. (Heb. v. 12.) That the unconverted
have need of Conversion, and the means of it, I hope is not
doubted among us ; and whether this be a means, and a
needful means, experience may put us far out of doubt, if
we had no more. Let them that have taken most pains in
public, examine their people, and try whether many of them
be not yet as ignorant and as careless almost as if they had
never heard the Gospel. For my part, I study to speak as
plainly and affectingly as I can ; next my study to speak
truly, this is my chief study, and yet I frequently meet with
those 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, life, and death, and send-
ing abroad the Gospel, as if they had never heard it before ;
and that know not that infants have any original sin : and
of those that know the history of the Gospel, how few are
there that know the nature of that repentance, faith and ho-
liness, that it requireth ; or at least, that know their own
hearts ! But most of them have an ungrounded affiance in
Christ, trusting that he will pardon, justify and save them,
while the world hath their hearts, and they live to the flesh ;
and this affiance they take for justifying faith. I have found
by experience, that an ignorant sot that hath been an un-
profitable hearer so long, hath got more knowledge and re-
morse of conscience in half an hour's close discourse, than
they did from ten year's public preaching. I know that the
public preaching of the Gospel is the most excellent means,
because we speak to many at once ; but otherwise, it is
usually far more effectual to preach it privately to a parti-
cular sinner ; for the plainest man that is, can scarcely speak
plain enough in public for them to understand ; but in pri-
vate we may much more. In Public, we may not use such
homely expressions, or repetitions, as their dulness doth re-
quire, but in private we may. In Public our speeches are
long, and we quite overrun their understandings and memo-
ries, and they are confounded and at a loss, and not able to

C/mp. 6.] THE REFORMED PASTOR. 277

follow us, and one thing drives out another, so that they
know not what we said ; but in private we can take our
work 4 Gradatim,' and take our hearers with us as we go ;
and by questions and their answers, can see how far they
go with us, and what we have next to do. In Public by
length and speaking alone, we lose their attention ; but when
they are interlocutors, we can easily cause them to attend.
Besides that, we can, as we above said, better answer the
objections, and engage them by promises before we leave
them, which in public 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. You may long study and preach to little pur-
pose, if you neglect this duty.

For instances of particular special obligations, we might
easily shew you many, both from Christ's own examples,
who used this interlocutory preaching both to his disciples
and to the Jews, and from the Apostles' examples, who did
the like : but that indeed it would be needless tediousness
to recite the passages to those that so well know them, it
being the most ordinary way of the Apostles' preaching, to
do it thus interlocutorily and discourse it out in the con-
clusion. Thus Peter preached to the Jews, (Acts ii,) and to
Cornelius and his friends, (Acts x,) and thus Philip preached
to the Eunuch, (Acts ix,) and thus Paul preached to the
jailor, (Acts xvi,) and to many others. It is plain that it
was the most common manner of preaching in those times,
which occasioneth the Quakers to challenge us to shew
where any ever took a text, and preached as we do ; (though
they might have found that Christ did so, Luke iv. 18.)
Paul preached privately to them of reputation, lest he should
have run, and laboured in vain ; (Gal. ii. 2 ;) and that earnest
charge, no doubt, includeth it, 2 Tim. iv. 1, 2. " I charge
thee, therefore, before God and the Lord Jesus Christ, who
shall judge the quick and the dead at his appearing, and his
kingdom ; preach the word, be instant in season, and out of
season ; reprove, rebuke, exhort, with all long-suffering and
doctrine." Both public preaching, and all sorts of reproofs
and exhortations are here required.

And how these precepts are seconded with promises and

278 gildas salvj anus : [Chap. 6.

threatenings, is so well known, I shall pass it over with the
rest.

2. There is a necessity also of this duty ' ad finem.'
(1.) For bringing greater glory to God, by the more full
success of the Gospel : not simply to his glory, as if he could
not have his glory without it: for so our salvation is not ne-
cessary to his glory ; but to his greater glory, because he is
most honoured and pleased when most are saved; for he hath
sworn that he hath no pleasure in the death of a sinner, but
rather that he return and live. And, doubtless, as every
Christian liveth to the glory of God as his end, so will he
gladly take that course that may most effectually promote it ;
for what man would not attain his end ? O, brethren, if we
could set this work on foot in all the parishes of England,
and get ourpeople to submit to it, and then prosecute it skil-
fully and zealously ourselves, what a glory would it put upon
the face of the nation, and what glory would redound to God
thereby ! If our common ignorance were thus banished, and
our vanity and idleness turned into the study of the way of
life, and every shop, and every house, were busied in learning
Catechisms, and speaking of the word and works of God,
what pleasure would God take in our cities and countries !
He would even dwell in our habitations, and make them his
delight. It is the glory of Christ that shineth in his Saints,
and all their glory is his glory; that therefore which honoureth
them, in number or excellency, honoureth him. Will not the
glory of Christ be most wonderful and conspicuous in the
new Jerusalem, when the Church shall have that shining lus-
tre that is described in Rev. xxi. It is He that is the Sun
and the Shield of his Church, and his light is it in which they
shall have light ; and the business of every Saint is to glorify
him. If therefore we can increase the number or strength of
the Saints, we thereby increase the honour of the King of
Saints ; for he will have service and praise where before he
had disobedience and dishonour. Christ also will be ho-
noured in the fruits of his bloodshed, and the Spirit of Grace
in the fruit of his operations ; and do not all these ends re-
quire that we use the means with diligence ?

(2.) This duty also is necessary to the welfare of our
People. How much it doth tend to their salvation, is mani-
fest. Brethren, can you look believingly on yr>ur miserable

Chap. 6.] THE REFORMED PASTOR. 279

neighbours, and not perceive them calling for your help?
There is not a sinner whose case you should not so far com-
passionate, as to be willing to relieve them at a 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 his vision, "Come and
help us ;" and yet will you refuse your help ? Are you en-
trusted with 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 a third is raging mad, and
would destroy himself and you ; and yet will you sit idle, or
refuse your help ? If it may be said of him that relieveth not
men's bodies, how much more of them that relieve not men's
souls ! " If you see your brother have need, and shut up
the bowels of your compassion from him, how dwelleth the
love of God in you?" You are not such hard-hearted men,
but you will pity a leper — you will pity the naked, imprisoned
or desolate — 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 it is that will not pity such an one ! What
shall I call the heart of such a man? A heart of stone, or a
very rock, or adamant, or the heart of a tiger, or rather, the
heart of an Lvfidel; for surely if he believed the misery of
the impenitent, is it not possible but he should have pity on
him ! Can you tell men in the pulpit, that they shall cer-
tainly be damned except they repent, and yet have no pity on
them when you have proclaimed their danger; and if you
pity them, will you not do this much for their salvation ?
What multitudes round about you are blindly hastening to
perdition ; and your voice is appointed to be the means of
reclaiming them ! The physician hath no excuse, who is
doubly bound to relieve the sick, when every neighbour is
to help him.

Brethren, what if you heard sinners cry after you in the
streets, ' O sirs, have pity on me, and afford 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 a sinner? What if they came to your study-door, and

280 gildas salvianus : [Chap. t>.

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 ? I am confident
you could not. Why, alas, such persons are less miserable
than they that cannot cry for help. It is the hardened sinner
that 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 round about you, and think what
numbers need your help in no less a case than the apparent
danger of damnation. And every impenitent person that
you see, and know about you, suppose that you hear them
cry to you, ' If 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 !' Do that for them that you would
if they followed you with such complaints. 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 lie in perpetual misery, you should
break forth into tears, as the Prophet did when he looked
upon Hazael, and then begin with the most importunate ex-
hortations ! When you must 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 recovery ? 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.

(3.) And I must further tell you, that this Ministerial fide-
lity is necessary to your own welfare, as well as to that of
your people; for this is your work, according to which you
shall be judged. You can no more be saved without Minis-
terial diligence and fidelity, than they or you can be saved
without Christian diligence and fidelity. If you care not for
others, at least care for yourselves. O what is it to answer
for the neglect of such a charge ; and what sins more heinous
than the betraying of souls ! Doth not this threatening make
you tremble : " If thou warn not the wicked — their blood will
I require at thy hands." I am afraid, nay, 1 am past doubt,
that the day is near when unfaithful Ministers will wish that
they had never known that charge ; but that they had rather
been colliers, or tinkers, or sweepers of channels, than Pas-

Chap. 6.] TtfE REFORMED PASTOR. 281

tors of Christ's flock ! When, besides 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 that of our people, is at
hand ; and it is as terrible to an unfaithful Pastor as to any !
When we see that die we must, and there is no remedy, no
wit or learning, no credit or popular applause, can put by the
stroke, or delay the time ; but willing or unwilling, our souls
must go, and that into a world that we never saw, where our
persons and worldly interest will not be respected. Othen
for a clear conscience, that can say, I live not to myself but
to Christ ; I spared no 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 may have it, and work while
it is day ; for the night cometh when none can work. This
is our day too ; and by doing good to others, we must do good
to ourselves. If you would prepare for a comfortable death,
and a sure and great 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 confident triumph : " I have
fought a good fight, I have kept the faith, I have finished my
course ; henceforth is laid up for me a crown of righteous-
ness, which God the righteous Judge shall give me." And
if you would be blessed with those who die in the Lord, labour
noiv, 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.

Having found so great reason to move us to this work,
I shall, before I come to the directions, (1.) Apply them fur-
ther for our humiliation and excitation. And (2.) Answer
some objections that may be raised.

1. What cause have we to plead before the Lord this day,
that 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 more might have been brought
over unto Christ, and how much happier we might have made
our Parishes, ere now ; and why might we not have done it
sooner? I confess many impediments were 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

282 GILD AS SAL VI AN us : [Chap. 6.

greatest impediment had not been in ourselves, even in our
own darkness, and dulness, and undisposedness to duty, I see
not but much might have been done before now. We had the
same God to command us, and the same miserable objects of
compassion, and the same liberty from Governors of the Com-
monwealth ; but we stood looking for changes, and we would
have had the Magistrate not only to have given us leave to
work, but to have done our work for us, or at least to have
brought the game to our hands ; and while we looked for
better days, we made them worse by the lamentable neglect
of a chief part of our work. And had we as much petitioned
Parliaments for the interposition of their authority to com-
pel men to be Catechised and instructed by the Minister, as
we did for maintenance and other matters, it is likely we
might have obtained it long ago, when they were forward to
gratify us in such undisputable things. But we have sin-
ned, and have no just excuse for our sin; somewhat that
may perhaps excuse ' a tanto,' but nothing ' a toto ;' and
the sin is so great, because the duty is so great, that we
should be afraid of pleading excuse too much. The Lord in
mercy forgive us, 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 Cove-
nant, wash away our guilt of the blood of souls, that when
the chief Shepherd shall appear, we may stand before him
in peace, and may not be condemned for scattering his flock.
And O that he would put up his controversy which he hath
against the Pastors of his Church, and not deal more se-
verely 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
them, as they have done for the souls of men ; nor think
his salvation too good for them, as they have thought their
labour and sufferings too much for men's salvation. And
as we have had many days of humiliation in England, for
the sins of the land, and the judgments that have lain upon
us ; I hope we shall hear that God will more thoroughly hum-
ble the Ministers, and cause them to bewail their own neg-
lects, 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 National humiliations, because they

Chap. 6.] THE REFORMED PASTOR. 283

are managed by unhumbled guides ; and that we may first
prevail with him for a pardon for ourselves, that we may be
the fitter to beg for the pardon of others.

And, O that we might 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 our warning ! And that we might presently resolve in
concord to mend our pace, before we feel a sharper spur
than hitherto we have felt.

2. And now brethren, what have we to do for the time
to come, but to deny our lazy, contradicting flesh, and rouse
up ourselves to the business that we are engaged in. The
harvest is great ; the labourers are too few ; the loiterers
and contentious hinderers are many; the souls of men are
precious ; the misery of sinners is great, and the everlasting
misery that they are in danger of is greater ; the beauty and
glory of the Church is desirable, the joy that we are helping
them to, is inconceivable ; the comfort that followeth a faith-
ful stewardship is not small ; the comfort of a full success
also will be greater. To be co-workers with God and his
Spirit, is not a little honour; to subserve the bloodshed of
Christ for men's salvation, is not a light thing ; to lead on
the armies of Christ through the thickest of the enemies,
and guide them safely through a dangerous wilderness, and
steer the vessel through such storms, and rocks, and sands,
and shelves, and bring it safe to the harbour of rest, requi-
reth 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
warm and calm than most ages before us have ever seen :
we have carelessly loitered too long already; the present
time is posting away : while we are trifling, men are dying,
and passing quickly into another world. And is there no-
thing in all this to awaken us to our duty, and to resolve us
to speedy and unwearied diligence ? Can a man be too
careful and active under all these motives and engagements ?
Or can that man be a fit instrument for other men's illumi-
nation, that were himself so blind? Or for the quickening
of others, that were himself so senseless ? What, sirs, are
you that are men of wisdom, as dull as the common people ?
And do we need to heap up a multitude of words to per-

284 gildas salvianus : [Chap. 6.

suade you to a known and weighty duty ? One would think
it should be enough to set you on work, to shew aline in
the Book of God to prove it to be his will ; or to prove to
you that the work hath a tendency to men's salvation ; or
that the very sight of your miserable neighbours should be
sufficient to draw out your most compassionate endeavours
for their relief. If a cripple do but open his sores, and shew
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 themselves ; and if we had not too much of that infi-
delity and stupidity which we daily preach against in others!
Were there but such clear and deep impressions upon our
souls, of those glorious things that we daily preach, O what
a change would it make in our Sermons, and in our private
discourse! O what a miserable thing it is to the Church
and to themselves, that men must preach of heaven and hell,
before they heartily believe the reality of either, 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 go before a righteous God, and enter upon unchange-
able joy or torment! O with what amazing thoughts do
dying men view these things ! How should such matters
be preached and discoursed of! O the gravity, the serious-
ness, the incessant diligence that these things require ! 1
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 other's 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 occupy me. I marvel how I can
preach of them slightly and coldly, 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 may cost me ! I seldom come
out of the pulpit, but my conscience smiteth me that I have
been no more serious and fervent. It accuseth me not so
much for want of human ornaments or elegance, nor for let-
ting fall an uncouth word ; but it asketh me, ' How couldst
thou speak of life and death with such an heart ? How
couldst thou preach of heaven and hell, in such a careless,

Chap. 6.] TyE reformed pastor. 285

sleepy manner ? Dost thou believe what thou hast said ?
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 afflicted with it?
Shouldst thou not weep over such a people, and should not
thy tears interrupt thy words ; shouldst not thou cry aloud,
and shew them their transgressions, and entreat and beseech
them as for life and death V Truly, this is the peal that
Conscience doth ring in my ears, and yet my drowsy soul is
not fully awakened. O what a thing is a senseless, har-
dened 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? I am even confounded
to think what a difference there is between my views in sick-
ness, and my pulpit discourse, and conversation in health
concerning the life to come : that that can appear so light
to me now, which seemeth so great and astonishing a mat-
ter then ; and which I know will be so again when death
looks me in the face. O, brethren, surely, if you had all
conversed with death as often as I have done, and as often
received the sentence in yourselves, you would have an un-
quiet conscience, if not a reformed life in your Ministerial
diligence and fidelity ; and you would have something with-
in you that would frequently ask you such questions as
these : ' Is this all thy compassion for lost sinners? Wilt
thou do no more to seek and to save them ? Is there not
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 recovery ? 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 in my ears, though, the Lord knows, I have too
little obeyed them. The God of Mercy pardon me, and
awake 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 ask-
eth me, ' What hast thou done for the saving of that soul
before it left the body? There is one more gone to judg-
ment ; what didst thou to prepare that immortal spirit for
judgment?' And yet I have been slothful and backward to
help the rest that do survive. How can you refrain, when
you are laying a corpse in the grave, from thinking, ' Here

286 gildas salvianus : [Chap. 6.

lieth the body, but where is the soul, and what have I done
for it, before it departed? It was part of ray charge —
what account can I give of it V O, sirs, 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. If our hearts
condemn us, God is greater than our hearts, and will con-
demn us much more, with another kind of condemnation
than conscience doth. The voice of conscience now 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 our sin and
misery, in comparison of what God seeth. What mountains
would those things appear to your souls, which now seem
mole-hills ; and 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 kingdom that cannot be
moved, let us have grace whereby we may serve God ac-
ceptably, with reverence, and godly fear ; for our God is a
consuming fire." (Heb. xii. ult.) But because you shall
not say, that I affright myself or you with bugbears, and
tell you of dangers and terrors when there are none, I will
here add the certainty of that condemnation that is likely
to befal negligent Pastors, and particularly that will befal
us, that are here this day, if we shall hereafter be wilful
neglecters of this great work. Many will be ready to rise
up against us to our condemnation.

(1.) Our Parents that destinated us to the Ministry may
condemn us, and say, ' Lord, we devoted them to thy ser-
vice, and they made light of it, and served themselves.'

(2.) Our Masters that taught us, our Tutors that in-
structed us, the schools and universities that we lived in,
and all the years that we spent in study may rise up in
judgment against us, and condemn us. For why was all
this, but for the work of God?

(3.) Our learning, knowledge, and Ministerial gifts, will
condemn us. For to what are we made partakers of these,
but for the work of God ?

(4.) Our voluntarily undertaking the charge of souls

Chap, d.] TH£ REFORMED PASTOR. 287

will condemn us ; for all men should be true to the Trust
that they have undertaken.

(5.) All the care of God for his Church, and all that
Christ hath done and suffered for them will rise up in judg-
ment against us, and condemn us ; because by our negli-
gence we destroyed them for whom Christ died.

(6.) All the severe precepts, and charges of holy Scrip-
ture, with the Promises of assistance and reward, and all
the threatenings of punishment, will rise up against the un-
faithful and condemn them : for God did not speak all
this in vain.

(7.) All the Examples of the Prophets and Apostles
and other preachers recorded in Scripture, will rise up
against such and condemn them : even this pattern that is
set them by Paul, (Acts xx,) and all the examples of the
diligent servants of Christ in these later times, and in the
places around them. For these were for their imitation,
and to provoke them to an holy emulation, in fidelity and
Ministerial diligence.

(8.) The Holy Bible that is open before us, and all the
books in our studies that tell us of our duty, directly or in-
directly, condemn the lazy and unprofitable servants; 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, and take the kingdom
as by force, to strive to enter in at the strait gate, and so
to run as that they may obtain, will rise up against us and
condemn us ; for if it concern them to labour for their sal-
vation, doth it not concern us who have the charge of them
to be also violent, laborious, and unwearied in striving to
help on their salvation ? Is it worth their labour, and pa-
tience, and is it not also worth ours ?

(10.) All the Sermons that we preach to them to set out
the danger of a natural state, the evil of sin, the need of
Christ, and grace, thejoys of heaven, and the torments of hell,
yea, and the truth of the Christian Religion, will rise up in
judgment against us and condemn us. And a sad review it
will be, when we shall be forced to think, ' Did I tell them
of such great dangers and hopes in public, and would I do
no more to help them in private ? What, tell them daily of
threatened damnation, and yet let them run into it so easily?

288 gild as salvianus: [Chap. 6.

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 when I came home?'
All this is dreadful self-condemnation.

(11.) All the Sermons that we have preached to persuade
other men to such duties ; as neighbours to exhort one
another daily, and plainly to rebuke them that sin; parents
and masters to do it to their children and servants ; all
these will condemn us. For shall we persuade others to
that which we will not do ourselves 1 When we threaten
them for neglecting it, we threaten our own souls.

(12.) All our hard censures of the Magistrate for doing
no more, and all our reproofs of him for permitting seducers,
and denying his further assistance to the Ministers, doth
condemn ourselves if we refuse our own duty. What, must
all the Rulers of the world be servants to our slothfulness,
or light us the candle to do nothing, or only hold the stir-
rup to our pride, or make our beds for us, that we may sleep
by daylight? Should they do their part in a subordinate
office to protect and further us, and should not we do ours,
who stand nearest to the end?

(13.) All the Maintenance that 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 still, or work for
himself? If we have the fleece, it is surely that we may
look to the flock. By taking the wages, we oblige our-
selves to do the work.

(14.) All the honour that we expect, or receive from the
people, and all the Ministerial privileges before mentioned
will condemn the unfaithful ; for the honour is but the en-
couragement to the work, and obligeth to it.

(15.) All the witness that we have borne against the
scandalous, negligent Ministers of this age, and the words
we have spoken against them, and all the endeavours that
we have used for their removal, will condemn the unfaith-
ful ; for God is no respecter of persons. If we succeed
them in their sins, we spoke all that against ourselves"; and
as we condemned them, God and others will condemn us,
if we imitate them ; and though we be not so bad as they,
it will prove sad to be too like them.

(16.) All the judgments that God hath executed on them
in this age before our eyes, will condemn us, if we be un-

Chap. 6.] THE REFORMED PASTOR. 289

faithful; hath he made the idle shepherds and sensual
drones to stink in the nostrils of the people, and will he ho-
nour us, if we be idle and sensual? Hath he sequestered
them, and cast them out of their habitations, and out of the
pulpits, and laid them by as dead while they are alive, and
made them a hissing and a by-word in the land ; and yet dare
we imitate them? Are not their sufferings our warnings? If
any thing in the world should awaken Ministers to self-denial
and diligence, one would think we had seen enough to do it.
If the judgments of God on one man could do so much, what
should so many years' judgment on so many hundreds do?
Would you have imitated the old world, if you had seen the
flood that drowned them ! Would you have taken up the sins
of Sodom, "pride, fulness of bread, and idleness," if you had
stood by and seen the flames of Sodom? This was God's
argument to deter the Israelites from the Nations' sins, be-
cause, " for all these things they had seen them cast out
before them." Who would have been a Judas that had seen
him hang himself; or a lying sacrilegious hypocrite, that
had seen Ananias and Sapphira struck dead ? Who would
not have been afraid to contradict the Gospel, that had
seen Elymas struck blind ? And'shall we approve self-seek-
ing, idle Ministers, when we have seen God scourging such
out of his Temple, and sweeping them away in his displea-
sure ? God forbid ! for then how great, and how manifold
will our condemnation be !

(17.) All the disputations and eager contests that we
have had against unfaithful men, and for a faithful Ministry,
will condemn us, if we be unfaithful ; and so will the books
that we have written to those ends. How many scores, if
not hundreds of Catechisms are written in England ; and
yet shall we forbear to use them ? How many books have
been written for Discipline, by English and Scottish Di-
vines; and how fully hath it been defended ! And what re-
proach hath been cast upon the adversaries of it through the
land : and yet shall we lay it by as useless, when we have
free leave to use it ? O fearful hypocrisy ! What can we
call it less? Did we think when we were writing against
this sect, and that sect that opposed Discipline, that we
were writing all that against ourselves ? O what evidence
do the booksellers' shops, and their own libraries contain

VOL. XIV. U

290 gildas salvianus : [Chap. 6.

against the greatest part, even of the godly Ministers of the
land ! The Lord cause them seasonably to lay it to heart.

(18.) All the days of fasting and prayer that have been
of late years kept in England for a Reformation, will rise up
in judgment against the unreformed, that will not be per-
suaded to this part of the work. And I confess it is so
heavy an aggravation of our sin, 'that it makes me trem-
ble to think of it. Was there ever a Nation on the face
of the earth, that so solemnly and so long followed God
with fasting and prayer as we have done? Before the Par-
liament began, how frequent and fervent were we in secret ;
after that for many years' time together, we had a Monthly
Fast commanded by the Parliament; besides frequent pri-
vate and public Fasts. And what was all this for? What-
ever was the means that we sometimes looked at, yet still
the end of all our prayers was Church-reformation, and
therein, especially, these two things: a faithful Ministry;
and exercise of Discipline in the Church. Did it then once
enter into the hearts of the people, yea, or into our hearts
to imagine, that when we had all that we wished for, and
the matter was put into our own hands, to be as diligent as
we could, and to exercise what Discipline we pleased, that
then we would do nothing but preach publicly ; 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 in the heart of man ! What, are good
men's hearts so deceitful ? Are all men's hearts so deceit-
ful ? 1 confess I told many soldiers, and other sensual men
then, that when 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 had
been catechised and personally dealt with, and reproved for
their sin, in private and public, and brought to public con-
fession and repentance, or avoided as impenitent, they would
have scorned and spurned against all this, and have taken
the yoke of Christ for tyranny. But little did I think that
the Ministers would have let all fall, and put almost none
of this upon them, but have let them alone for fear of dis-
pleasing them, and have let all run on, as it did before.

Chap. 6.] ^THE REFORMED PASTOR. 291

O the earnest prayers that I have heard in secret for a
faithful Ministry, and for Discipline ! They prayed as if
they had 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 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 the things
indifferent!

If the God of heaven, that knew our hearts, had in the
midst of our prayers and cries on one of our Public monthly
Fasts, returned us this answer with his dreadful voice, in
the audience of the Assembly: ' You deceitful-hearted sin-
ners, what hypocrisy is this, to weary me with your cries
for that which you will 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 importunate
persuading of sinners to entertain my Christ and grace as
offered them, and the governing my Church according to
my Word ? And 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
yourselves 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 Reforma-
tion ; and when all this is done, you will leave it undone.'
I say, if the Lord, or any messenger of his, had given us in
such an answer, would it not have amazed us, and have
seemed incredible to us, that our hearts should have been
such as now they prove ! And would we not have said as
Hazael, " Is thy servant a dog, that he should do this thing ;"
or as Peter, " Though all men forsake or deny thee, yet will
not I." Well, brethren, sad experience hath shewed us
our frailty : we have denied the troublesome and costly part
of the Reformation that we prayed for : but Christ yet turn-
eth back, and looketh with a merciful eye upon us. O that
we had but the hearts, immediately to go out and weep bit-
terly, and do as we have done no more, lest a worse thing
come unto us ; but henceforth follow Christ through labour
and suffering, though it were unto death.

(19.) All the judgments upon the Nation, the cost, the

292 gildas salvianus : [Chap. 6.

labour, the blood, and the deliverances, and all the endea-
vours of the Governors for Reformation, will rise up against
us, if we now refuse to be faithful for a Reformation, when
it is before us, and at our will.

I have said somewhat of this before. Hath God been
hewing us out away with his sword, and levelling opposers
by his terrible judgments, and yet will we sit still or play
the sluggard ? Have England, Scotland, and Ireland, paid
so dear for a Reformation, and now shall some men treache-
rously strangle it in the birth, and others expose it to con-
tempt, and overrun it? And others sit still and look on it
as a thing not worth the trouble ? How many thousand
persons may come to the condemnation of such men ! The
whole countries may say, ' Lord we have been plundered
and ruined, or much impoverished, we have paid taxes these
many years, and it was a Reformation that was pretended,
and that we were promised, in all ; and now the Ministers,
that should be the instruments of it, do neglect it.' Many
thousands may say, ' Lord we ventured our lives, in obe-
dience to a Parliament that promised Reformation, and
now we cannot have it.' The souls of many, that have died
in these wars, may cry out against us, ' Lord it was the
hopes of a Reformation that we fought and suffered for, in
obedience to those Governors that professed to intend it ;
and now the Pastors reject it by their idleness.' The Par-
liament may say, ' How long did we sit and consult about
Reformation, and now the Ministers will not execute the
power that is granted them.' The nation may say, ' How
often did we beg of God, and petition the Parliament for it,
and now the Ministers deny us the enjoyment of it.' Yea,
God himself may say, ' How many prayers have I heard ;
and what dangers have I delivered you from : how many,
how great, and in what a wonderful manner ; and what do
you think it was that I delivered you for? Was it not that
you should do my work? and will you betray it, or neglect
it after all this ?' Truly, sirs, I know not what others think;
but when I consider the judgments that we have felt, and
the wonders of mercy that my eyes have seen, to the fre-
quent astonishment of my soul, as I know it is great matters
that these things oblige us to, so I am afraid, lest they should
be charged on me as the aggravation of my neglect. I hear
every exasperated party still flying in the faces of the rest ;

Chap. 6.] THE REFORMED PASTOR. 293

and one saith, ' It was you that killed the King,' and the
other saith, ' It was you that fought against a Parliament,
and put them to defend themselves, and drenched the land
in blood.' But the Lord grant that it be not we; if we
prove negligent in our Ministry, and betray the Reformation
that God hath called us to, that shall have all this blood and
misery charged upon us, yea, though we had never any
other hand therein ; and that the Lord say not of us, as of
Jehu, even when he had destroyed the house of Ahab by his
command, because he accomplished not the Reformation
which that execution tended to, " Yet a little while, and I
will avenge the blood of Jezreal on the house of Jehu."
(Hosea i. 4.) O, sirs, can we find in our hearts to lose all the
cost and trouble of the three nations, and all to save us a
little trouble in the issue, and so to bring the guilt of all
upon ourselves ? Far be it from us, if we have the hearts of
Christians.

(20.) Lastly, If we still refuse a Reformation, by instruct-
ing the ignorant, or exercising Christ's Discipline, many
vows and promises of our own will rise up in judgment
against us, and condemn us ! (1.) In the National Cove-
nant, those that entered into it did vow and promise most
solemnly before the Lord and his people, that ' Having be-
fore our eyes the glory of God, and the advancement of the
kingdom of our Lord and Saviour, Jesus Christ — we would
sincerely, really, and constantly endeavour, in our several
places and callings, the Reformation of Religion in doc-
trine, worship, discipline, and government — and we did pro-
fess our true and unfeigned purpose, desire and endeavour
for ourselves and all others under our power and charge, and
both in public and private, in all duties we owe to God and
man to amend our lives, and each one to go before another
in the example of the Reformation. And this covenant we
made as in the presence of God, the Searcher of all hearts,
with a true intention to perform the same, as we shall an-
swer at the great day when the secrets of all hearts shall be
disclosed.' O dreadful case then, that we have put our-
selves into, if Infinite mercy help us not out! May we not
say after the law, (2 Kings xxii. 13; 2 Chron. xxxiv. 21,)
' Great is the wrath of the Lord that is kindled against us,
because we have not done according to this Covenant.
Could a people have devised a readier way to thrust

294 gildas salvianus : [Chap. 6.

themselves under the curse of God, than by taking such a
solemn, dreadful Covenant, and when they have done, so
long, so wilfully, so openly to violate it V Doth not this
plainly bind us to the private as well as the public parts of
this duty; and to a real reformation of Discipline in our prac-
tice ? Again, therefore, I must needs say, what a bottom-
less depth of deceit is the heart of man ! O what heavy
charges have we brought against many others of these times,
for breaking this solemn vow and covenant (from which I
am far from undertaking to acquit them), when yet we that
led the way, and drew on others, and daily preached up Re-
formation and Discipline, have so horribly violated this co-
venant ourselves, that in a whole country it is rare to find a
Minister that hath set up Discipline or private instruction.
And he that can see much done towards it in England, hath
more acquaintance, or better eyes than I have.

(2.) Also in our frequent, solemn humiliation days in
the time of our deepest distress and fear, how publicly and
earnestly did we beg for deliverances, not as for our sakes,
but for the sake of the Church and Gospel, as if we had not
cared what had become of us, so that the Reformation of
the Church might go on ; and we promised if God would
hear and deliver us, what we would do towards it. But O
how unfaithful have we been to those promises ! I confess it
filleth my own soul with shame, to consider the unanswera-
bleness of my affections and endeavours to the many fervent
prayers, rare deliverances, and confident promises of those
years of adversity ! And such experience of the almost in-
credible unfaithfulness of our hearts, is almost enough to
make a man never trust his heart again; and consequently
to shake his certainty of sincerity. Have we now, or are
we likely to have any higher resolutions than those were
which we have broken ? And it tends also to make us
question in the next extremity, even at the hour of death,
whether God will hear and help us any more, who have for-
feited our credit with him by proving so unfaithful. If so
many years' Public Humiliation, spurred on by such calami-
ties as neither we nor our fathers for many generations had
ever seen, had no more in them than now appears, and if
this be the issue of all, how can we tell how to believe our-
selves hereafter ? It may make us fear lest our case be like
the Israelites, (Psalm lxxviii. 34 — 37.41, 42. 57,) who "when

Chap. 6.] THE REFORMED PASTOR. 295

he slew them, then they sought him, and they returned, and
inquired early after God ; and they remembered that God
was their Rock, and the high God their Redeemer. Never-
theless they did flatter him with their mouth, and they lied
unto him with their tongues ; for their heart was not right
with God, neither were they steadfast in his Covenant.
They remembered not his hand, nor the day when he de-
livered them from the enemy. -But turned back and dealt

unfaithfully like their fathers: They were turned aside like
a deceitful bow."

(3.) Moreover, if we will not be faithful in duties that
we are engaged to, our own agreements and engagements
which remain subscribed by our hands, and are published to
the view of the world, will rise up in judgment against us
and condemn us. We have engaged ourselves under our
hands near three years ago, that we will set up the exercise
of Discipline, and yet how many have neglected it to this
day, without giving any just and reasonable excuse ! We
have now subscribed another Agreement and engagement
for Catechising and Instructing all that will submit. We
have done well so far ; but if now we should flag and prove
remiss and superficial in the performance, our subscriptions
will condemn us, — this day of humiliation will condemn us.
Be not deceived, God is not mocked ; it is not your names
only, but your hearts and hands also that he requireth :
there is no dallying with God by feigned promises ; he will
expect that you be as good as your word. He will not hold
him guiltless, that by false oaths, or vows, or covenants with
him doth take his holy name in vain. " When thou vowest
a vow unto God, defer not to pay it ; for he hath no plea-
sure in fools ; pay that which thou hast vowed. Better is
it that thou shouldst not vow, than thou shouldst vow and
not pay. Suffer not thy mouth to cause thy flesh to sin ;
neither say thou before the angel, that it was an error; where-
fore should God be angry at thy voice, and destroy the work
of thy hands ?" (Eccles. v. 4—6.)

Thus I have shewed you what will be the consequence
of your not setting yourselves faithfully to this work, to
which you have so many obligations and engagements : and
what an inexcusable thing our neglect will be, and how
great and manifold a condemnation it will expose us to.
Truly, brethren, if 1 did not apprehend the work to be of ex.

296 G1LDAS SALVIANUS ! \Ckap. t>.

ceeding 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 have spoken so
sharply as I have done. But when it is for life and death,
men are apt to forget their reverence, and courtesy, and com-
pliments. For my part, I apprehend this as one of the best
and greatest works that ever I put my hand to in my life.
And I verily think that your thoughts of it are as mine;
and then 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 a substantial matter as this, how dispropor-
tionate would my zeal appear ! Alas, can we think that
the Reformation is wrought, when we have cast out a few
Ceremonies, changed some vestures, gestures, and forms !
O no, sirs ! it is the converting and saving of souls that is
our business. The chief part of the Reformation is that
which doth most good, and tendeth most to the salvation of
the people. Let others take it how they will, I will so far
speak my conscience for your just encouragement, as to say
again, that I am verily persuaded that as you are happily
agreed and combined for this work, so if you will but faith-
fully execute this Agreement, together with your former
Agreement for Discipline, you will do much more for a true
Reformation, and that peaceably without meddling with
controverted points, than has yet, been done in any part of
England, though no more than is unquestionably your duty.
I am next to answer some of those Objections which
backward minds may cast in our way.

1. Some may object, that 'this course will take up so
much time that a man shall have no time to follow his stu-
dies : most of us are young, and have need of much time to
improve our own abilities, which this course prohibits us.'
To which I answer :

(1.) We suppose them whom we persuade to this work,
to understand the substance of the Christian Religion, and
to be able to teach others ; and the addition of lower and
less necessary things is not to be preferred before this need-
ful communication of the fundamentals. I highly value
common knowledge, and would not encourage any to set
light by it ; but I value the saving of souls before it. That
work which is immediately connected with the end of all our

Chap. 6.] THE REFORMED PASTOR. 29 7

labours must be done, whatever be undone. It is a very de-
sirable thing for a physician to be thoroughly studied in his
art ; and to be able to see the reason of his experiments, and
to resolve such difficult controversies as are before him ;
but if he had the charge of an hospital, or lived in a city
that had the raging pestilence, if he would be studying 'de
fermentatione, de circulatione sanguis, de vesiculo chylo,
de instruments sanguificationis,' and such excellent, useful
points, when he should be looking to his patients, and sav-
ing men's lives, and should turn them away, and let them
perish, and tell them that he cannot have while to give them
advice, because he must follow his own studies, I should
take that man for a preposterous student that preferred the
remote means of his studies before the end itself: and in-
deed, I should think him but a civil kind of murderer.
Men's souls may be saved, without knowing whether God
did predetermine the creature in all its acts ; whether the
understanding necessarily determines the will ; whether
God works grace in a physical or moral way of causation ;
what freewill ^is ; whether God have ' scientiam mediam/
or positive decrees ' de malo culpse ;' with a hundred such
like, which are the things that 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 by all your studies
you can never know ; and is not this the most expeditious
and certain way to knowledge ?

(2.) If you grow not extensively in knowledge, you will
by this way of diligent practice obtain the intensive and
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 sinners for their salvation will
help you to far deeper apprehensions of their saving princi-
ples, than will be got by any other means ; and a little more
of the knowledge of these is worth all the other knowledge
in the world. O, when I am looking heavenward, and gaz-
ing 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 ;' this is the most killing and grievous
ignorance ! Methinks I could willingly exchange all other

298 gildas salvianus : [Chap. 6.

knowledge that I have for one glimpse more of the know-
ledge of God and the life to come. O that I had never
known a word in logic, metaphysics, &.c. ; nor known what
schoolmen said, so I had but one spark more of that light
that would shew me the things that I must shortly see.
For my part, I conceive that by serious talking of everlast-
ing things, and teaching the Creed and Catechism, 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 common, or curious and less necessary things.

(3.) Yet let me add, that though I count this the chief,
I wish you to have more ; because those subservient sciences
are very useful: and therefore I say, that you may have
competent time for both, lose none upon vain recreations
and employments ; trifle not away a minute ; consume it not
in needless sleep ; do what you do with all your might, and
then see whether you have not competent time. If you set
apart but two days in a week for this great work, you may
find some for common studies out of all the other five.

(4.) Duties are to be taken together, and the greatest
preferred ; but none neglected that can be performed; nor
one pleaded against another, but each in its proper place.
But if there were such a case of necessity, that we could
not read for ourselves in the course of uur further studies,
and instruct the ignorant too, I would throw by all the libra-
ries in the world, rather than be guilty of the perdition of
one soul ; at least I know this is my duty.

Object. 2. ' But this course will destroy the health of our
bodies, by continual spending the spirits, and allowing us
no time for necessary recreations ; and it will wholly lock
us up from any civil and friendly visitations, so that we
must never stir from home, nor take our delight at home one
day with our friends, for the relaxation of our minds ; but
as we shall seem discourteous and morose to others, so we
shall tire ourselves, and the bow that is still bent will be in
danger of breaking at last.'

Ansiv. (1.) This is the mere plea of the carnal mind for
its own interest. The sluo-o-ard saith, there is a lion in the
way. He will not plough because of the cold. There is
no duty of moment and self-denial, but if you consult with
flesh and blood, they will give you as wise reasons as these

Chap. 6.] THE REFORMED PASTOR. 299

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 for all
this. An hour, or half an hour's walk before meat, is
as much recreation as is of necessity for the health of
most of the weaker sort of students. I know something
of this by long experience. Though I have a body that
hath languished under great weakness many years, and my
diseases have been such as require as much exercise as al-
most any in the world, and I have found exercise the prin-
cipal means of my preservation till now, and therefore have
as great reason to plead for it as any man that I know alive,
yet I have found that the aforesaid proportion hath been
blessed to my preservation, though I know that more would
have tended to increase my health. I do not know one Mi-
nister in a hundred, who needeth so much as I do. Yea, I
know abundance of Ministers that scarcely ever use any ex-
ercise at all, though I commend them not for it. I doubt
not but it is our duty to use as much exercise as is of ne-
cessity for the preservation of our health, so far as our work
requireth : else we should for one day's work lose the op-
portunity of many. But this may be done, and yet the works
that we are engaged in, be done too. On those two clays 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 that limit not their recreations to
their stated hours, but must have them for the pleasing of
their voluptuous humour, such have need to study better
the nature of Christianity, learn the danger of living after
the flesh, and 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
that Calling that requireth you to make God and his service
your pleasure, and restraineth you so much from fleshly plea-
sures. Is it your Baptismal engagement to fight against the
flesh ; and do you know that much of the Christian warfare
consisteth in the combat between the flesh and the Spirit ;
and that is the very difference between a true Christian and
a wicked wretch, that one liveth after the Spirit, and morti-
fieth the deeds and desires of the body, and the other liveth

300 gildas salvianus : [Chap. fj.

after the flesh ? And do you know that the overcoming of
the flesh is the principal part of our victory, on which the
crown of life depends ; and do you make it your Calling to
preach all this to others, and yet must you needs have your
pleasures ? If you must, then for shame give over preach-
ing the Gospel, and the profession of Christian self-denial,
and profess yourselves to be as you are ; and as you sow to
the flesh, so of the flesh shall you receive the wages of cor-
ruption. Doth such an one as Paul say, " I therefore so
run, not as uncertainly : so fight I, not as one that beateth
the air : but I keep under my body, and bring it into sub-
jection, lest that by any means, when I have preached to
others, I myself should be a cast-away." (1 Cor. iv. 26, 27.)
And have not we need to do so ? Shall we pamper our bo-
dies, and give them their desires in the unnecessary plea-
sures, when Paul must keep under his body, and bring it
into subjection? Must Paul do this, lest after all his preach-
ing he should be a cast-away ; and have not we cause to
fear it of ourselves much more ? I know that some pleasure
itself 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 that he must unnecessarily waste his precious time in
them, and neglect the great work of God for men's salvation,
yea, and plead for this as if it might be done, and so to jus-
tify himself in such a course, is wickedness inconsistent with
the common fidelity of a Christian, much more with the fi-
delity of a teacher of the Church. Such as are lovers of
pleasure more than lovers of God, must look to be loved of
him accordingly, and are more fit to be cast out of Christian
communion, than to be the chief in the Church ; for we are
commanded from such to turn away. (2 Tim. iii. 5.) Recrea-
tions for a student, must be especially for the exercise of his
body, he having before him such variety of delights for his
mind ; and they must be as whetting is with the mower,
only to be used so far as is necessary to his work. And we
must be careful that it rob us not of our precious time, but
be kept within the narrowest bounds that may be. I pray
peruse well Mr. Wheatley's Sermon of Redemption of Time.
The labour that we are now engaged to perform, is not
likely much to impair our health. It is true, we must be
serious ; but that will but excite and revive our spirits, and
not spend them. Men can talk all the day long of other

C/iap. 6.] THE REFORMED PASTOR. 301

matters without any abatement of their health ; and why-
may not we talk with men about their salvation, without
such great abatement of ours ?

(3.) It is to be understood that the Direction that we
give, and the work which we undertake is not for dying men,
that are not able to preach or speak ; but for men of some
competent measure of strength, and whose weaknesses are
tolerable, and may admit of such labours.

(4.) What have we our time and strength for, but to lay
both out for God ? What is a candle made for but to burn ?
Burnt and wasted we must be, and is it not more fit 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 short life, when
both are at an end ! What comfort will it be at death, that
you lengthened your life by shortening your work ! He
that works much, lives much. Our life is to be esteemed
according to the end and work of it, and not according to
the mere duration. As Seneca can say 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 time unfaithfully ?

(5.) And for the matter of Visitations and civilities, if
they be for greater ends or use than our Ministerial employ-
ments are, you may break a Sabbath for them ; you may for-
bear Preaching, and also this private work. But if it be
otherwise, how dare you make them a pretence to neglect so
great a duty? Must God wait on your friends? What if
they be lords, or knights, or gentlemen! Must they be
served before God ? Is their displeasure or censure a greater
hurt to you, than God's displeasure? Or dare you think
when God will question you for your neglects, to put him
off with this excuse, ' Lord, I would have spent more of my
time in seeking men's salvation ; but that such a gentleman,
and 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 dares spend his life in flesh-
pleasing and man-pleasing, is bolder than I am ; and he that
dares 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 it ! He
that hath looked death in the face as often as I have done,

302 gildas salvianus : [Chap 6.

will thereby be taught to value his time. I profess I won-
der at those Ministers that can hunt, shoot, bowl, or use the
like recreations two or three hours, yea, whole days to-
gether ; that can sit an hour together in vain discourses ;
and spend whole days in complimental visits, and journies
to such ends. Good Lord, what do these men think on !
When so many souls about them cry for help, and death
gives us no respite, and they know not how short a time
their people and they may be together; and the smallest
Parish hath so much work that may employ all their dili-
gence night and day !

Brethren, I hope you are content to be plainly dealt with.
If you have no sense of the worth of souls, and the precious -
ness of that blood that was shed for them, and of the glory
that they are going to, and of the misery that they are in
danger of; then are you no Christians, and therefore 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, chat and 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 lost
enough already 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 the)' could call time back
again, how loud would they call ! If they could but buy it,
what would they give for it ! And yet can we trifle it away !
Yea, and allow ourselves in this, and wilfully cast off the
greatest works of God ! O what a foolish thing is sin, that
can thus distract men that seem so wise ! Is it possible that
a man of any true compassion and honesty, or any care of
his ministerial duty, or any sense of the strictness of his ac-
count, should have time to spare for idleness and vanity !

I must tell you further, brethren, that if another might
take some time for mere delight which were not strictly ne-
cessary, yet so cannot you ; for your undertaking binds you-*
to a stricter attendance than other men are bound to. May
a physician in the time of the plague, take any more relaxa-
tion or recreation than is necessary for his life, when so
many are expecting his help in a case of life and death ? As

Chap. 6.] TJIE REFORMED PASTOR. 303

his pleasure is not worth men's lives, so neither is yours
worth men's souls. Suppose your cities were beseiged, and
the enemy on one side watching all advantages to surprise
it, and on the other seeking' to fire it, with grenadoes which
are cast in continually. I pray you tell me now, if certain
men undertake it as their office to watch the ports, and
others to quench the fires that might be kindled in the
houses, what time would you allow these men for recreation
or relaxation ?. At the utmost, you would allow them none
but what was absolutely necessary.

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

Object. 3. ' I do not think that it is required of Ministers
that they make drudges of themselves. If they preach dili-
gently, and visit the sick, and do other Ministerial duties,
and occasionally do good to those they converse with, I do
not think that God requires that we should thus tie ourselves
to instruct every person distinctly, and to make our lives a
burden and a slavery.'

Answ. (1.) Of what use and weight the Duty is, I have
shewed before ; and how plainly it is commanded. 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 Minis-
terial or Christian compassion, or rather of sensual laziness
and diabolical cruelty? Doth God set you work to do, and
will you not believe that he would have you do it ? Is that
the voice of obedience, or of rebellion ? It is all one whether
your flesh do prevail with you to deny obedience to acknow-
ledged 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 true character of an hypocrite, to make a religion to him-
self 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. 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

304 gildas salvianus : [Chap. 6.

call his service slavery and drudgery ? What thoughts have
these 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 they delight in holiness who
account it a slavish work ? Do they believe indeed the
misery of sinners, that account it such a slavery to be dili-
gent to save them ? Christ saith, he that denieth not himself,
and forsaketh not all ; and taketh not up his cross and fol-
loweth him, cannot be his disciple; and yet these men count
it a slavery to labour hard in his vineyard, and deny their
ease, in a time when they have all accommodations and en-
couragements ? How far is this from forsaking all ; and how
can these men be fit for the Ministry, that are such enemies
to self-denial, and so to true Christianity ? Still therefore I
am forced to say, that all these objections are so prevalent,
and all these carnal reasonings hinder the Reformation ; and
in a word, hence is the chief misery of the Church, that so
many are made Ministers before they are Christians. If these
men had se^n the diligence of Christ in doing good, when he
neglected his meat to talk with one woman, (John iv,) and
when they had no time to eat bread, (Mark iii. 22,) would
not they have been of the mind of his carnal friends, that
went to lay hold on him, and said, " He is beside himself."
They would have told Christ he made a drudge or a slave of
himself, and that God did not require all this ado. If they
had seen him all night in prayer, and all day in preaching
and healing;, it seems he would have had this censure from
them for his labour ! I advise these men to search their own
hearts, whether they unfeignedly believe the word that they
preach ? Do you believe indeed that such glory attends those
that die in the Lord, and such torment those that die uncon-
verted ? If you do, how can you think any labour too much,
for such weighty hands ? If you do not, say so, and get you
out of the vineyard, and go with the prodigal to keep swine,
but do not undertake to feed the flock of Christ.

Do you not know that it is your own benefit which you
grudge at ? The more you do, the more you receive : the
more you lay out, the more you have coming in. If you are
strangers to these Christian paradoxes, you should not have
taken on you to teach them to others. At the present our
incomes of spiritual life and peace are commonly in way of

Chap. 6.] THE REFORMED PASTOR. 305

duty; so that he that 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 exercised about
those divine things which have his heart. A good stomach
will not say at a feast, what a slavery is it to bestow my time
and pains so much to feed myself? Besides, we prepare for
fuller receivings hereafter. ' We set our talents to usury, and
by improving them we shall make five become ten, and so be
made rulers of ten cities. We shall be j udged according to our
works. Is it a drudgery to send to the utmost parts of the
world to exchange our trifles for gold and jewels? Do not
these men seek to justify the profane, that consider diligent
godliness a drudgery, and reproach it as a precise and tedi-
ous life ? They say they will never believe but a man may be
saved without all this ado. Even so say these in respect to
the works of the Ministry ; they take this diligence for un-
grateful tediousness, and they will not believe but a man may
be a faithful Minister without all this ado ! It is a heinous
sin to be negligent in so great a business ; but to approve of
that negligence, 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 aggravation of the sin, that, where the Church's
necessity doth not force us to make use of such, for want of
better, I cannot but think them worthy to be cast out as the
rubbish, and as salt that hath lost its savour, that is neither
fit for the land, nor yet for the dunghill, but men cast it out.
" He that hath ears to hear, saith Christ in these words, let
him hear." (Luke xiv. 34, 35.) And if such Ministers be-
come a by-word and reproach, let them thank themselves ;
for it is their own sin that maketh them vile. (1 Sam. iii. 13.)
And while they thus debase the service of the Lord, they do
but debase themselves, and prepare for a greater abasement
at the last.

Object. 4. ' But if you make such severe laws for Minis-
ters, the Church will be left without : for what man will put
himself upon such a toilsome life, or what parents will choose
such a burden for their children ? Men will avoid it both for

VOL. XIV. X

306 gildas salvianus : [Chap. 6.

the bodily toil, and the danger to their consciences, if they
should not well discharge it.'

Answ. (1.) It is not we, but Christ that hath made and
imposed these laws which you call severe ; and if I should
silence, or misinterpret them, or tell you that there is no such
things, that would not relax them, nor excuse you. He that
made them, knew why he did it, and will expect the perform-
ance of them. Is infinite goodness itself to be questioned
or suspected by us, as making bad or unmerciful laws ? Nay,
it is mere mercy in him that imposeth this great duty upon
us. If physicians be required to be diligent in hospitals or
pest-houses, or with other patients, to save their lives, were
there not more mercy than 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.) And for a supply of Pastors, Christ will take care.
He that imposeth duty, hath the fulness of the Spirit, and
can give men hearts to obey his laws. Do you think Christ
will suffer all men to be as cruel, unmerciful, and self-seeking
as you are ? He that hath undertaken himself the work of
Redemption, borne our transgressions, and been faithful as the
chief Shepherd and Teacher 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, be-
cause no other will do it : but he will provide men to be his
Servants and Ushers in his school, that shall willingly take
the labour on them, and rejoice to be so employed, and ac-
count that the happiest life in the world which you account
so great a toil ; nor would they change it for all your ease
and carnal pleasure ; but for the saving of souls and the pro-
pagating 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
sufferings of Christ in their bodies, and to do what they do
with all their might, 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 men, though the more
they love, the less they should be beloved, and should be

Chap. 6.] THE REFORMED PASTOR. ''307

accounted their enemies for telling them the truth ; with such
Pastors will Christ provide his people after his own heart,
that will feed them with knowledge : as men that seek not
theirs, but them. What, do you think Christ can have no
Servants, if such as you shall with Demas, turn to the present
world, and forsake him? If you dislike his service, you may
seek you a better where you can find it, and boast of your gain
in the conclusion : 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, though
he impose not on them the same employment; for all must
deny themselves, and mortify the flesh, and be crucified to
the world, and take up their cross, and follow Christ, that
will be his disciples. And yet Christ will not be without
disciples, nor will he hide his seeming hard terms from men,
to entice them to his service, but will tell them of the worst,
and then let them come or choose. He will call to them
beforehand to count what it will cost them, and 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." 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 conquer, that they
may be crowned with him, and sit down on his throne ; and
all this he will enable his chosen to perform. If you be at
that pass with Christ as the Israelites were once with David,
and say " Will the son of Jesse give you fields and vine-
yards? Every man to your tents, O Israel." And if you
say, " Now look to thy own house O 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 or
judgment which is the better bargain, and whether Christ had
more need of you, or you of him.

And for scrupling it in conscience for fear of failing ; It
is not involuntary imperfections that Christ will take so
heinously, but unfaithfulness and wilful negligence : and it
shall not serve your turn to run out of the vineyard or har-
vest, on pretence of scruples that you cannot do the work as
you ought. He can follow you and overtake you as he did
Jonas, with such a storm, as shall lay you out in the belly of
hell : totally to cast off a duty, because you cannot endure

08 gildas salvianus: [Chap. 6.

to be faithful in the performance of it, will prove but a poor
excuse at last. If men had but reckoned well at first, of the
difference between things temporal and eternal, and of what
they shall lose or get by Christ, and had that faith which is
the evidence of things not seen, and lived by faith and not
by sense, all these objections would be easily resolved ; and
all the pleas of flesh and blood for its interest, would appear
to have no more reason, than a sick man's plea for cold water
in a pestilential fever.

Object. 5. ' But to what purpose is all this, when most of
the people will not submit ? They will but make a scorn at
your motion, and tell us, they will not come to us to be Cate-
chised, and that they are too old now to go to school; and
therefore it is as good to let them alone, as trouble ourselves
to no purpose.'

Amw. (1.) It is not to be denied, but too many people are
obstinate in their wickedness, too many simple ones love sim-
plicity, and too many scorners delight in scorning, and fools
hate knowledge. But the worse they are, the more deplora-
ble is their case, the more to be pitied, and the more diligent
should we be for their recovery.

(2.) I would it were not too much long of Ministers, that
a great part of the people are so obstinate and contemptu-
ous. Did we shine and burn before them as we should, had
we convincing sermons and convincing lives, did we set our-
selves to do all the good we could, whatever it cost us \ were
we more humble and meek, more loving and charitable, and
let them see that we set light by all worldly things in com-
parison of their salvation, much more might be done than is,
and the mouths of many would be stopped, and though still
the wicked will do wickedly, yet more would be tractable,
and the wicked would be fewer and calmer than they are. If
you say, that the ablest and most godly Ministers in the
world have had as untractable and scornful parishioners as
any others ; I answer, that even, able godly men, have some of
them been too lordly and strange, and some of them too un-
charitable and worldly, and backward to difficult, though
necessary 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 these
impediments are absent, experience telleth us that the sue-

Chap. 6.] THE REFORMED PASTOR. 309

cess is much greater, at least, as to the bowing of people to
more calmness and teachableness ; but we cannot expect
that all should.

(3.) Their wilfulness will not excuse us from our duty.
If we offer them not our help, how know we who will refuse
it ? Offering it is our part, and accepting is theirs. If we
offer it not, we leave them excusable, (for then they refuse it
not), but it is we that 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 answer all
our labour. It is not all that are wrought on by your public
preaching, and yet we must not therefore give it over as un-
profitable.

Object. 6. ' But what likelihood is there that men will be
informed or converted by this means, that will not by the
preaching of the word, when that is God's chief ordinance
appointed to that end? Faith comes by hearing, and hear-
ing by the word preached.'

Answ. (1.) The advantages I have shewed you before,
and therefore will not stand to repeat them ; only, lest any
think that this will wrong them by hindering them from
preaching, I add to the twenty benefits before-mentioned,
that it will be an excellent means to help you in preaching.
For as the physician's work is half done when he fully knows
the disease, so when you are well acquainted with your peo-
ple's case, you will know what to preach on ; and it will fur-
nish you with matter to talk an hour with an ignorant or ob-
stinate sinner, as much as an hour's study will do ; for you will
know what you have need to insist on, and what objections of
theirs to refute.

(2.) I ho^e there is none so silly as to think this con-
ference is not preaching. Doth the number we speak to make
it preaching ; or doth interlocution make it none ? Surely
a man may as truly preach to one as to a thousand ; and, as
is aforesaid, if you search, you will find, that most of the
Gospel preaching in those days, was by conference, or seri-
ous speeches to people occasionally, and frequently interlo-
cutory ; and that with one, two, or more, as opportunity
served. Thus Christ himself did most commonly preach,

310 gildas salvianus : [Chap. 6.

Besides, we must take account of our people's learning, if we
regard the success of our work.

There is nothing therefore from God, from the Spirit, nor
from right reason, to cause us to make any question of our
work, or to be unwilling to it ; but from the world, the flesh,
and the devil, we shall have much, and more perhaps than
we yet expect. But against all temptations, if we have re-
course to God, and look on his great obligations on one side,
and the hopeful effects and reward on the other, we shall see
that we have little cause either to draw back, or to faint.

Let us set before us this pattern in the text, and learn our
duty thence, and imitate it. To serve the Lord, and not men
or ourselves, with all humility of mind, and not proudly, and
with many tears, to keep back nothing that is profitable to
the people, and to teach them publicly and from house to
house ; that the matter of our preaching be repentance to-
wards God, and faith towards our Lord Jesus Christ ; that
though we go bound in the spirit, not knowing particularly
what shall befal us, but only that every where bonds and
afflictions await us, yet none of these things shall move us,
neither will we count our life dear to ourselves, so that we
may finish our course with joy, and the Ministry which we
have received of the Lord Jesus, to testify the Gospel of the
grace of God ; to take heed to ourselves and to all the flock,
particularly against domestic seducers and schisms, without
ceasing to warn every one day and night with tears ; to covet
no man's silver, or gold, or apparel, as counting it more ho-
nourable to give than to receive. O what a lesson is here
before us! but how ill is it learned by those that still ques-
tion whether all this be their duty. I confess some of these
words of Paul have so often been presented before mine eyes,
and stuck upon my conscience, that I have been deeply con-
vinced by them both of my duty and negligence : and I think
this one speech better deserves a twelvemonth's study, than
most things that young students do lay out their time in. O,
brethren, write it on your study doors, or set it as your copy
in capital letters still before your eyes ! Could we but pro-
perly learn two or three lines of it, what Preachers should
we be !— (1.) For our general business, SERVING THE
LORD WITH HUMILITY OF MIND.— (2.) Our special
work, TAKE HEED TO YOURSELVES, AND TO ALL

Chap. 6.] THE REFORMED PASTOR. 311

THE FLOCK.— (3.) Our doctrine, REPENTANCE TO-
WARDS 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.) The object and internal man-
ner, I CEASED NOT TO WARN EVERY ONE NIGHT
AND DAY WITH TEARS. This is it that must win souls
and preserve them. — (6.) His innocency and self-denial for
the advantage of the Gospel, I HAVE COVETED NO
MAN'S SILVER OR GOLD.— (7.) His patience, NONE
OF THESE THINGS MOVE ME, NEITHER COUNT
I MY LIFE DEAR.— (8.) And among all our motives, these
have need to be in capital letters before our eyes. We over-
see and feed THE CHURCH OF GOD, WHICH HE
HATH PURCHASED WITH HIS OWN BLOOD.—
GRIEVOUS WOLVES SHALL ENTER IN AMONG
YOU, NOT SPARING THE FLOCK, and OF YOUR
OWNSELVES SHALL MEN ARISE, SPEAKING PER-
VERSE THINGS, TO DRAW AWAY DISCIPLES AF-
TER THEM. Write all this upon your hearts, and it will
do yourselves and the Church more good than twenty years'
study of lower things, which though they get you greater
applause in the world, yet separated from these, will make
you but sounding brass and tinkling cymbals.

The great advantage of a sincere heart is, that God and
glory, and the saving 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. He still retains this lesson, whatever
he forget, ONE THING IS NECESSARY : and seek first
the kingdom of God, and therefore says, Necessity is laid upon
me, and woe unto me if' 1 preach not the Gospel! This is it
that will most effectually make easy all our labours, make
light all our burdens, make all our sufferings seem tolera-
ble, and cause us to venture on any hazard in the way.
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 intention, is not altogether another.
On one side, He that saveth his life shall lose it ; on the other,
Nee propter vitam vivendi perdere causas. This, Doctor Reig-
nolds thought had reason enough in it to hold him to his
labours, though it cost him his life. He that knoweth that

31<i gildas salvianus : [Chap. 7.

he serveth a God that will never suffer any man to be a loser
by him, need not fear what hazard he runs in his cause ;
and he that knows that he seeks a prize, which if obtained,
will infinitely overmatch 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, or telling Teachers them-
selves of such common truths ; and if I have said more than
needs already, I am glad. [ hope now I may take it for
granted, that you are resolved on the utmost diligence and
fidelity in the work. On which supposition I shall now
proceed.

CHAPTER VII.

Directions j or the right managing this Work.

It is so happy a work which we have before us, that it is a
thousand pities it should be destroyed in the birth, and
perish in our hands. Though I know 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 grace 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 done, and a won-
derful blow will be given to the kingdom of darkness by
our work, if it do not miscarry through the fault of the
Ministers themselves. The chief danger is want of dili-
gence and skill: of the former I have spoken much already:
as for 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 inexperienced of the Ministry •
and therefore must expect so much justice in your interpre-
tation, 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 so apprehensive that the welfare of the
Church and Nation doth much depend on the management
and success of this work.

The points wherein you have need to be solicitous are
these two. — (1.) To bring your people to submit to this

Chap. 7.] THE REFORMED PASTOR. 313

course of private instruction : for if they will not come near
you, what good can they receive? — (2.) To do the work so
as may most tend to the success of it, when they do come.

I. And for the first, the best directions that I can give
are these following :

1. The chief means of all is, for a Minister so to behave
himself in the main course of his Ministry and life, as may
tend 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 teaching, and think themselves as wise
as he. If they think him self-seeking, or hypocritical, and
one that doth not mean as he saith, they will suspect all
that he saith and doth for them, and will not regard him.
If they think he intendeth but to domineer over their con-
sciences, and to trouble and disgrace them, or merely to ex-
ercise their wit and memory, they will flee away from him
as an adversary, and from his endeavours as hurtful and dis-
gusting. Whereas when they are convinced that he under-
standeth what he doth, and have high thoughts of his abili-
ties, they will reverence him, and the more readily stoop to
his advice. When they are persuaded of his uprightness,
they will the less suspect his motions ; and when they per-
ceive that he intendeth no private ends of his own, but
merely their good, they will the sooner be persuaded by
him. Because those that I write to are supposed to be
none of the most able Ministers, and therefore may despair
of being reverenced for their parts; I say to such: — (1.) You
have the more need to study and labour for their increase. —
(2.) You must necessarily have that which Amesius makes
the lowest degree tolerable, viz. to be ' supra vulgus fide-
lium;' and it will produce some reverence when they know
you are wiser than themselves. — (3.) And that which you
want in ability, must be made up in the other qualifications,
and then your advice may be as successful as others.

If Ministers are content to purchase an interest in their
People at the dearest rates to their own flesh, and would
condescend to them, and be familiar, and loving, and pru-
dent in their carriage, and abound according to their ability
in good works, they might do much more than usually 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 interest of Christ, and of furthering their own

314 gildas salvianus : [Chap. 7.

salvation. Were it not for their own sakes, it were no great
matter whether they love or hate us : but what commander
can do any great service by an army that hates him? And
how can we think that they will much regard our counsel,
while they abhor or disregard the persons that give it ! La-
bour therefore for some competent interest in your People's
estimation and affection, and then you may the better pre-
vail with them.

Object. ' But what should a Minister do that findeth he
hath quite lost his interest with them?'

Answ. If they be so vile a people that they hate him not
for any weakness, nor through misreports about particular
things, but merely for endeavouring their good, though in
prudence as well as zeal, and would hate any other that
should do his duty ; then must he in patience and meekness
continue to instruct these that oppose themselves, if God
peradventure will give them repentance to the acknowledg-
ment of the truth. But if it be upon any weaknesses of his,
or difference in lesser opinions, or prejudice merely against
his own person, let him try first to remove the prejudice by
all lawful means ; and if he cannot, let him tell 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 for
another people. An ingenious man can hardly stay with a
people against their wills ; and a sincere man can more
hardly, for any interest of his own, remain in a place where
he is likely to be unprofitable, to hinder the good which
they might receive from another man, who hath the advan-
tage of a greater interest in their estimation and affection.

2. Supposing then 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 any man
to any thing that you offer, is to prove it to be good for him,
and to do this by evidence that hath some fitness and pro-
portion with his own understanding; for if you cannot
make him believe that it is good or necessary for him, he
will never receive it. You must therefore preach to them
some plain and convincing Sermons to this purpose before-

Chap. 7.] THE REFORMED PASTOR. 315

hand, which shall fully shew them the benefit and necessity
of the knowledge of Divine Truths in general, and of know-
ing the Principles in special, and that the aged have the
same duty and need as others, and in some respects much
more. Heb. v. 12, affordeth us many observations suitable
to our present business. — As, (1.) That God's Oracles must
be man's lessons.— (2.) Ministers must teach these, and
people must learn them. — (3.) The Oracles of God have
some principles or fundamentals, that all must know that will
be saved.— (4.) These Principles must be first learned. — (5.)
It may be well expected that people thrive in knowledge
according to the means or teaching which they possess ; and
if they do not, it is their sin. — (6.) If any have lived long in
the Church under the means of knowledge, and yet be igno-
rant of these first Principles, they have need to be taught
them yet, how old soever they may be. All this is plain
from the text ; whence we have a fair opportunity by twenty
clear and convincing reasons to shew them the necessity
of knowing God's Oracles, especially, the first Principles ;
and especially for the aged, that have sinfully lost so much
time already, have long promised to repent when they were
old, should now have been Teachers of others, and whose
ignorance therefore is a double sin and shame, who have so
little time to learn it, and are so near their judgment ; and
who have souls to save or lose as well as others. Convince
them how impossible it is to walk in the way to heaven
without knowing it, when there are so many difficulties and
enemies in our way. Men cannot do their worldly business
without knowledge, nor learn a trade without an apprentice-
ship. Who can love, or seek, or desire that which he know-
eth not? Convince them what a contradiction it is to be a
Christian, and yet refuse to learn. For what is a Christian
but a Disciple of Christ, and how can he be his Disciple,
that refuseth to be taught by him ? They that refuse to be
taught by his Ministers refuse 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 be
none of his Disciples. Abundance of such undeniable evi-
dences, we have at hand to convince them of their duty.

316 gildas salvianus: [Chap. 7.

Make them understand that it is not an arbitrary business
of our own devising and imposing, but necessity is laid upon
us, and if we look not to every member of the flock accord-
ing to our power, they may perish in their own iniquities,
but their blood will be required at our hands; it is God and
not we, that is the contriver and imposer of the work ; there-
fore they blame God, more than us in accusing it. Would
they be so cruel as to wish a Minister to cast away his own
soul knowingly and wilfully, for fear of troubling them in
hindering their damnation ? Especially acquaint them fully
with the true nature of the Ministerial office, and the
Church's necessity of it ; how it consisteth in teaching and
guiding all the flock ; shew them that they must come to
the congregation as scholars to school, and must be con-
tent to give an account of their learning, and be instructed
man by man. Let them know what a tendency this hath to
their salvation, what a profitable improvement it will be of
their time, 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.

3. When this is done, it will be necessary, according to
our Agreement, that we give one of the Catechisms to every
Family in the Parish, poor and rich, that they might be so
far without excuse ; for if you leave it to themselves, per-
haps half of them will not get them. Whereas, when they
have them put into their hands, the receiving is a kind of
engagement to learn them ; and if they do but read the Ex-
hortation, it will perhaps convince them, and excite them to
submit. In delivering them, the best way is, for the Minis-
ter first to give notice in the congregation that they shall
be brought to their houses, and then go himself from house
to house and deliver them, and take the opportunity of per-
suading them to the work ; and as you go, take a catalogue
of all the persons at years of discretion in the several Fami-
lies, that you may know whom you have to take care of and
instruct, and whom to expect when it cometh to their turn.
I have formerly, in the distributing of some books among
them, desired every Family to fetch them ; but I found more
confusion and uncertainty in that way ; but in small Pa-
rishes either way may serve. And for the charges of the books,
if the Minister be able, It will be well for him to bear it ; if
not, the best affected of his people of the richer sort should

Chap. 7.] THE REFORMED PASTOR. 317

bear it among them : or on a day of humiliation preparatory
to the work, let the collection that is wont to be for the
poor be employed to buy Catechisms, and the people be
desired to be more liberal, and what is wanting, the well-
affected to the work may make up. And for the order of
proceeding in small Parishes, the matter is not great ; but
in greater it will be needful that we take them in order,
Family by Family, beginning the execution a month or six
weeks after the delivery of the books, that they may have
time to learn ; and thus taking them together in common,
they will the more willingly come, and the backward will be
the more ashamed to keep off.

4. 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 our reasons for offering
them this, was its brevity and fulness, that we might give
them as much as we could in a few words, and so make
their work more easy. If any of them would rather learn
any other orthodox Catechism, let them have their choice.
— (2.) As for the old people of weak memories, and not
likely to live long in the world, who complain that they can-
not remember the words ; tell them that you do not expect
that they should perplex their minds about it, but hear it
often read over, and see that they understand it, and get
the matter into their minds and hearts, and then they may
be borne with, though they remember not the words. — (3.)
And let your dealing with those that you begin with be so
gentle, convincing and winning, that the report of it may be
an encouragement to others to come.

5. If all this will not serve to bring any particular per-
sons to submit, do not so cast them off; but go to them and
expostulate the case with them ; know what their reasons
are, and convince them of the sinfulness and danger of their
contempt 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 is no remedy. Before we give
them over as dogs or swine, let us try the utmost, that we
may have the experience of their obstinate contempt or

318 gildas salvianus : [Chap. 7 .

renting us, to warrant our forsaking them. Charity bear-
eth and waiteth long.

II. Having used these means to procure them to come
in and submit to your teaching, the next thing to be consi-
dered is, how you should deal most effectually 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 necessary principles of religion. Much as this work is
contemned by some, I doubt not but it will try the parts
and spirits of Ministers, and shew them the difference be-
tween one man and another, more fully than pulpit preach-
ing will do. And here I shall, as fitting to my purpose,
transcribe the words of a most learned, orthodox and godly
man, Bishop Usher, in his sermon before King James at
Wansted, on Ephes. iv. 13. " Your Majesty's care can never
be sufficiently commended, in taking order that the chief
heads of the catechism should in the ordinary ministry be
diligently propounded and explained unto the people through-
out 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 doc-
trine of Christ. But they should consider that the laying of
the foundation skilfully, as it is the matter of greatest im-
portance in the whole building ; so is it the very master-
piece of the wisest builder. According to the grace of God
which is given to me, as a wise master-builder, I have laid
the foundation, saith the great apostle. And let the most
learned of us all try it whenever we please, we shall find,
that to lay this groundwork rightly, (that is, to apply our-
selves 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 great deal more, than if we were to discuss a controversy,
or handle a 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 unlearned, unto the unity of this faith and know-
edge : and the neglecting of this, is the frustrating of the

Chap. 7.] THE REFORMED PASTOR. 319

whole work of the Ministry. For let us preach never so
many sermons to the people, our labour is but lost, as long
as the foundation is unlaid ; and the first Principles un-
taught, upon which all other doctrine must be builded."

The Directions which I think necessary to be observed
in the managing of the work, for matter and manner, are
these following:

Direct. 1. When your neighbours come to you, one fa-
mily, or more, begin with a brief preface, to demulce their
minds, and take off this offence, unwillingness or discou-
ragement, to prepare them to entertain your following in-
structions. — ' Neighbours and brethren, it may perhaps seem
to some of you, an unusual and troublesome business, that
I put you upon ; but I hope you will not think it needless ;
for if I had thought so, I should have spared you and my-
self this labour. But my conscience hath told me, yea,
God hath told me in his Word, what it is to have the charge
of men's souls, and how the blood of them that perish in
their sins will be required at the hands of a Minister that
neglecteth them, that I dare not be guilty of it. 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 undone! 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 sal-
vation, before we leave you, or you leave the world. All
other employments in the world are but toys and dreams in
comparison of this ! The labours of your calling are but to
prop up the cottages of your flesh, while you are making
ready for death and judgment, which God knows is near at
hand. And I hope 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 without greater
trouble.'

This, or something to this purpose, may tend to make
them more willing to hear you, and receive instruction, and
give you an account of their knowledge or practice, which
must be the work of the day.

Direct. 2. When you have spoken thus to them all, take
then the persons one by one, and deal with them as far as
you can in private, out of the hearing of the rest. For some

320 gildas salvianus : [Chap. 7.

cannot speak freely before others, and some cannot endure
to be questioned before others, because they think it tendeth
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 tattle of what they heard, and
to despise those that speak not so well as they. You must
therefore be very prudent to prevent all these inconvenien-
ces. But the main reason is, as I find by experience, peo-
ple 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 opportunity to set it
home and deal freely with them, 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 themselves
in another ; only for the necessary avoiding of scandal, we
must speak to the women, in the presence of some others :
and if we do lose some advantage by it with regard to the
success of our instructions, there is no remedy; better do
so, than by giving occasion to those who are seeking it,
destroy all the work. Yet we may so contrive it, that though
some others be in the room, yet what passages are less fit
for others' observance, may be spoken ' submissa voce' that
others may be no hearers of it ; 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, that are
more familiar, and not so likely to reproach one another. In
your rousing examinations and reproofs, address yourselves
chiefly to the most ignorant, secure, and vicious, that you
may have the clearer ground for your closest 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, because they are parts of a work that is not
small ; and small errors may hinder a great deal of good.

Direct. 3. Let the beginning of your work be, by taking
an account of what they have learned of the catechism, re-
ceiving their answer to each question ; and if they are able
to recite but a little or none of it, try whether they can re-
hearse the Creed and the Decalogue.

Direct. 4. Then choose out some of the weightiest points,
and try, by further questions, how they understand them.
And therein be careful of these things following : (1.) That
you do not begin with less necessary points, but these which

Chap. 7. J THE REFORMED PASTOR. 321

themselves may perceive do most nearly concern them. As,
' What do you think becomes of men after death ? Do yon
believe that you have any sin ; or that you were born in sin ;
and what doth sin deserve ? What remedy hath God pro-
vided 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 ? Who
shall be saved by the blood of Christ? What change must
be made on all that shall be saved, and how is it made ? Where
is our chief happiness? What is it that our hearts must be
most set upon? and such like.' — (2.) Take heed of asking
them nice, needless, or doubtful and very difficult questions,
though about matters of the greatest weight in themselves ;
especially be very cautious how you put them upon the de-
finitions or descriptions. Some self-conceited men will be
busy with questions which they cannot answer themselves,
and as censorious and severe with the poor people that can-
not answer them, as if life and death depended thereon.
You will ask them perhaps, What is God ? and how de-
fective an answer must you make yourselves ! You may
tell what he is not, sooner than what he is. If you ask, What
is Repentance, what is Faith, or what is Forgiveness of
Sin ? how many Ministers may you ask, before you have a
right answer, or else they would not be so disagreed in the
point : so if you ask them What Regeneration is, what
Sanctification is ? But you will, perhaps, say, ' If men know
not what God is, what repentance, faith, conversion, justi-
fication and sanctification are, how can they be true Chris-
tians and be saved V I answer, It is one thing to know
exactly what they are, and another thing to know them in
their nature and effects, though with a more general and in-
distinct knowledge ; and it is one thing to know, and an-
other thing to tell what this or that is. The very name as
commonly used doth signify to them, and express from them
the thing without a definition ; and they partly understand
what that name signifieth, when they cannot tell it you in
other words. As they know what it is to repent, to believe,
to be forgiven ; by custom of speech they know what these
mean, and yet cannot define them, but perhaps put you off
with the country answer : To repent, is to repent ; and to
be forgiven, is to be forgiven ; or if they can say, It is to be
vol. xiv. y

322 gild as salvianus: [Chap. 7.

pardoned, it is fair. Yet do I not absolutely dissuade you
from the use of such questions ; but do it cautiously, in
case you suspect some gross ignorance in the point; espe-
cially about God himself. — (3.) In such a case so contrive
your question, that they may perceive what you mean, and
that it be not a nice definition, but a necessary solution that
you expect. Look not after words but things, and there
leave them to a bare yea or nay, or the mere election of one
of the two descriptions which you yourself shall propound.
As ' What is God : is he made of flesh and blood as we
are, or is he an invisible Spirit : 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 all one as to
become a true Christian ; or to believe that Christ is the Sa-
viour of the world, and to accept him for your Saviour to
pardon, teach, govern and glorify you? What is repentance :
is it only to be sorry for sin, or is it the change of the mind
from sin to God, or both ? — (4.) And as you must do thus
when you come to hard points, as definitions, or the like ;
so in all points where you perceive that they understand not
the meaning and stress of your question, you must first
draw out their answer into your question, and demand but
his yea or nay ; yea, if it be never so easy a point that you
are upon, you must do thus at last, in case by the first question
you have had an unsatisfactory answer, e. g. I have often
asked some very ignorant people, How do you think your
many and great sins will be pardoned ? And they tell me
by their repenting and mending their lives ; and never men-
tion Jesus Christ. I ask them further, But do you think
that your amendment can make God any amends or satis-
faction for the sin that is past? They will answer, 'We
hope so, or else we know not what will.' One would think
now that these men had no knowledge of Christ at all : and
some I find have indeed none. Hence, I tell them the his-
tory of the Gospel,' and what Christ did and suffered, and
why : they stand wondering at it as a strange thing that they
had never heard before, and say, they never heard this much
till now, though they came to church every Lord's-day. But
others, I perceive, give such answers, because they under-
stand not the scope of my question, but think that I take
Christ's death as granted, and only ask them what shall

Chap. 7.] THE REFORMED PASTOR. 323

make God satisfaction, as their part under Christ. And
when I asked them whether their deeds can merit any thing
of God ? they say ' No ; but they hope God will accept
them.' And if I ask, Can you be saved without the death of
Christ? they say, 'No.' And if I ask, What hath he done
or suffered for you ? they will say, ' 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 want of education and
practice, they are strangers to the expressions of those
things which they have some conceptions of: and, by the
way you may here see how needful it is to deal very ten-
derly with the common people, for matter of knowledge and
defect of expression, if they are teachable, and willing to use
means, and to live obediently ; for many even aged, godly
persons, cannot speak their minds in any tolerable expres-
sions ; no, nor can they learn when expressions are put into
their mouths. Some of the most pious, experienced and ap-
proved Christians that I know, complain exceedingly to me
with tears, that they cannot learn the words of the Catechism,
and when I consider their advantages, that they have lived
under the most excellent helps, in constant duty, and in the
best company for forty, fifty, or sixty years together, it teach-
eth me what to expect from poor, ignorant people, that
never had such advantages, and not to reject them so hastily
as some hot, and too high professors, would have us do. — (5.)
This also must be observed, that if you find them at a loss,
and perceive them troubled that they cannot answer, step
in yourself and take the burden off them, answering the
question yourself; and then do it thoroughly and plainly, and
make a full explication of the whole business to them, that
by your teaching they may be brought to understand it be-
fore you leave them. And herein it is commonly necessary
that you fetch up the matter ' ab origine,' and take it on in
order till you come to the point in question. — (6.) Usually,
with the grossly ignorant, it is necessary that you run over
all the sum of our Religion to them in the most familiar way
that you can possibly devise. But this must be the next
Direction.

Direct. 5. When you have done what you see cause in the
trial of their knowledge, proceed next to instruct them your-
selves, according to their several capacities. If it be a pro-

324 gildas salvianus : [Chap. 7.

fessor that understandeth the fundamentals, fall on what
you perceive he most needeth, either explaining further
some of the doctrines of the Gospel, or laying the grounds
of some duty which he may doubt of, or shewing the neces-
sity of what he neglecteth, or meeting with his sins or mis-
takes, as may be most convincing and edifying to him. If
it be one that is grossly ignorant, give him a plain recital of
the sum of the Christian Religion in a few words ; for
though it be in the Catechism already, yet a more familiar
way may better help them to understand it. As thus :
' You must know, that from everlasting there was one only
God that had no beginning, and can 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 good-
ness and blessedness in himself. This God is but one, but
yet three persons, the Father, the Son, and the Holy Ghost,
in an incomprehensible manner, above our reach ; yet we
have somewhat in ourselves and other creatures that may
give us some resemblance of it. As in a man, his power, his
understanding, and will, are but one soul, and yet they are
not one faculty, but differ one from another: or as in the
sun, the being or power, and the heat and the light, are not
all one ; and yet there is but one sun ; so in a more incom-
prehensible manner it is in God. And you must know that
this one God did make all the world by his Word ; the hea-
vens he made to be the place of his glory, and made a world
of holy angels to serve him, in his glory ; but some of these
did by pride or other sin fall from God, and are become
devils that shall be miserable in torments for ever ; when he
had made the rest of this lower world, he made man, as his
noblest creature here, even one man and one woman, Adam
and Eve ; and he made them perfect without any sin or fault,
and put them into the garden of Eden, and forbid them to
eat but of one tree in the Garden, and told them that if they
did, they should die. But the devil that had first fallen
himself did tempt them to sin, and they yielded to his temp-
tation, and by wilfully sinning they fell under the curse of
God's law, and fell short of the glory of God. But God of
his infinite wisdom and mercy did send his own Son Jesus
Christ to be their Redeemer, who as he was promised in the
beginning, so in the fulness of time, sixteen hundred and
fifty-five years ago, was made man, and was born of a Vir-

Cllilp. 7«] THE REFORMED PASTOR. 325

gin by the power of the Holy Ghost, and lived on earth
among the Jews about thirty-three years ; preached the
Gospel himself, and wrought many miracles to prove his
doctrine, and bring men to believe in him ; healing the
lame, the blind, the sick, and raising the dead by the word
of his mouth, by his Divine power ; and at the end, by the
malice of the Jews, and his own consent, he was offered
upon the Cross, as a sacrifice for our sins, to bear that curse
that we should have borne ; and when he was buried, he
rose again the third day, and lived on earth forty days af-
ter : and before his departure he sent his Apostles and
other Ministers to preach the Gospel of Salvation to the
world, and to call home lost sinners by repentance, and to
assure them in his name, that if they will but believe in him
and take him for their Saviour, and unfeignedly lament their
former sins, and turn from them to God, and will take ever-
lasting glory for their portion, and be content to resign
their carnal interests and desires, he will pardon freely all
that is past, and be merciful to them for the time to come,
and will lead them up into spiritual communion with God,
and bring them to his glory when this life is ended. But
for them that make light of their sins and of his mercy, and
will not forsake the pleasures of this world for the hopes of
another, they shall be condemned to everlasting punishment.
This Gospel Christ hath appointed his Ministers to preach
to all the world ; and when he had given this in charge to
his Apostles, he ascended up into heaven before their faces,
where he is now in glory with God the Father, in our na-
ture, ruling all; and at the end of this world, he will come
again in that nature, and will call the dead to life again, and
set thenuall before him to be judged, and all that truly re-
pented and believed in him and were renewed by his Spirit,
and renounced this world for the hopes of a better, shall be
judged to live with God in glory, and shall be like to his
angels, and praise him for ever ; and the rest that repented
not, and believed not in him, but lived to the flesh and the
world, shall be condemned to everlasting misery. So that
you may see by this, that man's happiness is not in this
world but in the next, and that all men have lost their hopes
of that happiness by sin, and that Jesus Christ, the only
Son of God and the Redeemer of the world, hath recovered
it for us by the price of his blood, and hath made a New

326 gildas salvianus : [Chap. 7.

Covenant with us, assuring us of life and salvation, if we re-
pent and believe in him for that life, and mortify our fleshly-
desires. To this end he sendeth forth his Holy Spirit to
convert all that shall be saved, and to turn their hearts from
this world to God. If ever you mean to be saved, therefore,
it must be thus with you: your former sins must be the
grief of your soul, and you must fly to a crucified Christ as
your only refuge from the deserved curse, and the Spirit of
Christ must convert you, and dwell in you, and make you
wholly a new creature : or there is no salvation.' Some such
short, plain rehearsal of the principles of Religion, in the
most familiar 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 under-
stand you not, go over it again till they do ; and if possible
fix it in their memories.

Direct. 6. Whether they be grossly ignorant or not, if
you suspect them to be ungodly, in the next place make a
prudent inquiry into their state ; and the best and least of-
fensive way will be by a few words to prepare their minds, by
convincing them of the necessity of it ; as thus, or to this
purpose, ' You see in the seventh Article proved in Scripture,
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 to God by faith in Christ, and so makes them
a sanctified, peculiar people to God ; and that none but these
are made partakers of Christ and life. Now though I have
no desire needlessly to pry into any man's state, yet because
it is the office of Ministers to give advice to people in the
matters of salvation, and because it is so dangerous to be
mistaken, where life or death everlasting doth lie upon it, I
would entreat you to deal truly, and tell me whether you ever
found this great change upon your own heart, or not ? Did you
ever find the Spirit of God by the word, come in upon your
understanding with a new and heavenly life, as hath made
you a new creature ? The Lord that seeth your heart doth
know whether it be so or not; therefore I pray you, see that
you speak the truth !' If he tell you, he hopes he is con-
verted — all are sinners — but he is sorry for his sins, or the
like ; then tell him more particularly in a few words what true
conversion is, and so renew and enforce the inquiry thus :
* Because your salvation or damnation lieth upon it, I would

Chap. 7.] THE REFORMED PASTOR. 327

fain help you a little in this, that you may not be mistaken
in a business of such consequence, 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 know now,
how God will judge us then ; for this word tells us most cer-
tainly who they be that shall go to heaven, and who to hell.
Now the Scripture tells us that the state of an unconverted
man is this : he seeth no great matter of 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
himself, and the main bent of his life is, that it may go well
with his body here. The world and flesh are highest in his
esteem, and nearest to his heart, and God and glory stand
below them and further off, and all their service of God is
but a giving him that which the world and flesh can spare.
This is the true case of every unconverted man; and all that
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 shewed him the greatness of his sin and
misery, and made it a heavy load upon his soul ; and hath
shewed him what Christ is, and hath done for sinners, and
made him admire the riches of God's grace in 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 par-
doned — and that this is offered to all that will accept 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 disposed 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
comparison of it, and there he layeth up his happiness and
his hopes, and takes all the matters of this life but as so
many helps or hindrances in the way to that ; so that the
very bent and main care and business of his life is to be
happy in the life to come. This is the case of all that are
truly converted, and shall be saved. Is this your case or
not ? Have you found such a change or work as this upon
your soul?' If he say, he hopes he hath, descend to some
particulars distinctly, e. g. ' I pray you then answer these two
or three questions.— (1.) Can you truly say, that all the
known sins of your life past are the grief of your heart, that

328 gildas salvianus: [Chap. 7 .

you have felt everlasting misery is due to you for them, and
that in the sense of this heavy burden, you have felt your-
self 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 your former sins, that you hate the sins that
formerly you loved, and love that holy life that you had no
mind to before, 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 leave 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 enjoy-
ments 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 grace to let go all that you have
in the world rather than hazard it ; and that it is your daily
and principal business to seek it ? Can you truly say that,
though you have your failings, yet your main care and bent
of your whole life is to please God and enjoy him for ever;
and that your worldly business is but as a traveller seeking
provision in his journey, and heaven is your home V If he
say yea, to the first and third, tell him how great a thing it
is for a man's heart to abhor his sin, and to lay up his hap-
piness unfeignedly in another world, and to live in this
world for one that is out of sight ; and therefore desire him
to see that it be so indeed. If he say yea, to the second
question, then turn to the ninth, tenth, eleventh, or twelfth
Articles of the Catechism, and read over some of those duties
which you must suspect him to omit ; and ask him, whether
he performs such or such a duty, especially Family and pri-
vate prayer, and the holy spending of all the Lord's-day ;
because these are of so great moment (of which anon).

Direct. 7. When you have either by former discovery of
gross ignorance, or by these latter inquiries into his spiri-
tual state, discerned an apparent probability that the person
is yet in an unconverted state ; your next business is to en-
deavour with all your skill and power to bring his heart to
the sense of his condition. — ' Truly, neighbour, I have no
desire, the Lord knows, to make your condition worse than
it is, nor to put any causeless fear or trouble in your mind :
but I suppose you would take me for a flattering enemy,

Chap. 7.] THE REFORMED PASTOR. 329

and not a faithful friend, if I should daub you, and not tell
you the truth. If you sought to a physician in your sick-
ness, 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 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 new life of all them that Christ
will save; for if you were a Christian indeed, and truly
converted, your very heart would have been set on God and
the life to come, you would have admired the riches of grace
in Christ, you would have made it your business to prepare
for eternity, and you durst not, you would not live in any
wilful sin, nor in the neglect of known duties. Alas, what
have you done, how have you spent your time till now ! Did
you not know that you had a soul to save or lose, and that
you must live in heaven or hell for ever, and that you had
your life and time in this world for that purpose, to prepare
for another ! Alas, what have you been doing all this while
that you are so ignorant, and so unprepared for death if it
should now find you ! If you had but as much minded hea-
ven as earth, you would have known more of it, and done
more for it, and inquired more diligently after it than you
have ! You can learn how to do your business in the world,
and why could you not have learned more of the will of God ?
You have neighbours that could learn more, that have had
as much to do in the world as you, and as little time? Do
you think that heaven is not worth your labour, or that it
can be had without care and pains, when you cannot have
the trifles of the world without seeking after them, and when
God hath bid you, first seek his kingdom and the righteous-
ness thereof? Alas, neighbour, what if you had died be-
fore this hour in an unconverted state ! what had become
of you, and where had you now been ? Why you did not
know all this while that you should live a day to an end !
O that ever you would be so cruel to yourselves as to ven-
ture 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 salvation ? Do you think that
all that you can get in this world will comfort you in a dy-

330 gildas salvianus: [Chap. 7.

ing hour, or purchase your salvation, or ease the pains of
hell-fire ?' — Set these things home with a more earnest voice
than the former part of your discourse ; for if you get not
to the heart, you do little or nothing, and that which affect-
eth not is soon forgotten.

Direct. 8. Next this, conclude the whole with a practical
exhortation, which must contain two parts : — (1.) The duty
of the heart in order to a closure with Christ, and that which
is contained in that closure. — (2.) The use of external means
for the time to come, and the avoiding of former sins. —
' Neighbour, I am heartily sorry to find you in so sad a case,
but I should be more sorry to leave you in it ; and there-
fore let me entreat you, for the Lord's sake, and for your
own sake, to regard what I shall say to you, for the time to
come. It is the Lord's great mercy that he did not cut you
off in your unconverted state, that you have yet life and
time, and that there is a sufficient remedy provided for your
soul in the blood of Christ; and he is yet offered with par-
don and life to you as well as others ; God hath not left
sinful man to utter desperation, for want of a ransom by a
Redeemer as he hath done the devils ; nor hath he made any
exception in the offer or promise of pardon and life against
you any more than against any others. If you had yet but
a bleeding heart for sin, and would come to Christ believ-
ingly for recovery, and resign yourself to him as your Savi-
our and Lord, the Lord would have mercy on you, pardon
your sins, and save 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 pardon and save you, he will make this
change upon you, that I have before mentioned; he will
make you feel your sin as the heaviest burden in the world,
as that which is most odious in itself, and hath laid you
open to the curse of God ; he will make you see that you
are a lost man, and that there is no way but one for you,
even 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 much you are
beholden to him for the shedding of his blood, and how all
your hope and life is in him : he will make you see the
vanity of this world and all that it can afford you, and that
all your happiness i3 with God, in that everlasting life,
where, with saints and angels, you may behold his glory,

Chap. 7.] THE REFORMED PASTOR. 331

and live in his presence, and praise him for ever, when those
that reject him shall be tormented with the devils : and be-
cause it is only Christ the Redeemer that can bring you to
that glory, and deliver you from that torment, he will make
you look to him as your hope and life, and cast your bur-
dened soul upon him ; and give up yourself to be saved, and
taught, and ruled by him ; and he will possess you with the
Spirit of Holiness, that your heart shall be set upon God and
heaven as your treasure, and the care of your mind, and the
business of your life, shall be to obtain it, and you shall
despise this world, deny your fleshly interests and desires,
and cast away the sin with abhorrence which you delighted
in ; and count no pains too great — no suffering too dear
for the obtaining of that everlasting life with God. Let
me tell you, that till this work be done, 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 these two or three things
of you, and do not deny them me, as you love your soul. —
(1.) That you will not rest in this condition : be not quiet
in your mind, till you find a true conversion wrought. Think
when you rise in the morning, 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 possessed 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, 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. — (2.) Think seriously
what a vain thing this world is, and how shortly it will leave
you to a cold grave, and everlasting misery, if you have not
a better treasure than this. Think what it is to live in the
presence of God, to reign with Christ, and to be like the
angels ; and that this is the life that Christ hath procured
you, and is preparing for you, and freely ofFereth you if you
will accept it in and with himself upon his easy and reason-
able terms. Think whether it be not madness to slight such
endless glory, and to prefer these fleshly dreams, and earthly
shadows before it. Use yourself to such considerations as
these, when you are alone, and let them dwell upon your

.332 gildas salvianus : [Chap. 7.

mind. — (3.) Presently, without any more delay, accept of
felicity, and this Saviour : close with the Lord Jesus that
offereth you this eternal life. Joyfully and thankfully ac-
cept his offer, as the only way to make you happy ; and
then you may believe that all your sins shall be done away
by him. — (4.) Resolve presently against your former sins ;
find out what hath defiled your heart and life, and cast it
away by repentance, as you would poison out of your sto-
mach, and abhor the thought of taking it in again. — (5.)
Set yourselves close to the use of God's means till this
change be wrought, and then continue his means till you
are confirmed, and at last perfected. Because you cannot
of yourselves make this change upon your heart and life, be-
take yourself daily to God for it by prayer, and beg earnestly
as for your life that he will pardon all your former sins, and
change your heart, shew you the riches of his grace in
Christ, and the glory of his kingdom, and draw up your
heart to himself. Follow God day and night with these re-
quests. Fly from temptations and occasions of sin, and
forsake your former evil company, and betake yourselves
into the company of those that fear God, and will help you
in the way to heaven. Especially 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, be instructed
by him, and to prepare yourself for your latter end. What
say you ? Will you do this presently ? At least so much
of it as you can. Will you promise me to think of these
things that I before mentioned, and to pray daily for a
change of heart till you have obtained it, and to change
your company and courses, and fall upon the use of God's
means in reading and hearing the Scriptures, and meditating
on them, especially on the Lord's-day V And here be sure
if you can, to get their promise, and engage them to amend-
ment, especially to use means, and change their company,
and forsake actual sinning because these are more in their
reach, and in this way they may wait for the accomplishing
of that change that is not yet wrought. And to do this
solemnly, remembering them of the presence of God that
heareth their promises, and will expect the performance.
Direct. 9. Before you dismiss them, add a few words to

C/iap.7.] THE REFORMED PASTOR. 333

this effect ; ' I pray you take it not ill that I have put you
to this trouble, 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 but a
little while — we are almost 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.' Because it is
but seldom that we ourselves shall have opportunity to
speak with the same persons, set them in a way for the per-
fecting of what is begun. Engage the Governor of each
Family to call all his Family to account every Lord's-day
evening, before they go to bed, what they can rehearse of
the Catechism, and so to continue till they have all learned it
perfectly ; and when they have done so, yet still to continue to
hear them recite it, that they may not forget it ; for, even to
the most judicious it will be an excellent help to have still in
memory, a sum of the Christian doctrine, for matter, method
and words. As for the Rulers of Families themselves, or
those that are under such Rulers as will not help them, if
they have learned some small part of the Catechism only,
engage them either to come again when they have learned
the rest, or else to go to some experienced neighbour, and
recite it to them, and take their assistance, when they can-
not have yours.

Direct. 10. Have all the names of your Parishioners by
you in a book ; and when they come and recite the Cate-
chism, note in your book who come, and who do not ; and
who are so ignorant as to be utterly unfit for the Lord's-sup-
per and other holy communion, and who not. And as you
perceive the necessities of each, so deal with them for the
future. But for those that are utterly obstinate, and will
not come to you, nor be instructed by you, remember the
last article of our Agreement, ' to deal with them as the ob-
stinate despisers of instruction should be dealt with, in re-
gard of the Communion, and the application of sealing and
confirming Ordinances ;' which is to avoid them, and not
hold holy or familiar communion with them, in the Lord's-
supper or other Ordinances ; and though some reverend
brethren are for admitting their children to Baptism, and
offended with me for contradicting it, yet so cannot I be,
nor shall dare to do it upon any pretences of their ancestor's

,334 gildas salvianus : [Chap. 7.

faith, or of a dogmatical faith of the rebellious Parents,
supposing them both to be such as in that article we have
mentioned. To these particulars, I add this general: —

Direct. 11. Through the whole course of your conference
with them, see that the manner as well as the matter be
suited to the end. Concerning the manner, observe these
particulars: — (1.) Speak differently according to the dif-
ference of the persons that you have to deal with. To the
dull and obstinate you must be more earnest and sharp ; to
the tender and timorous that are already humbled, you must
rather insist on direction and confirmation; to the young
you must lay greater shame on sensual voluptuousness, and
shew them the nature and necessity of mortification ; to the
aged 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 should live and die
in ignorance or impenitence ; to inferiors and the younger
sort you must be more free ; to superiors and elders more re-
spectful ; to the rich this world must be more disgraced, and
the nature and necessity of self-denial opened, and the deceit-
ful consequence of preferring the present prosperity to future
happiness, as also the necessity of improving their talents
in well doing ; to the poor shew the riches of glory which are
propounded to them in the Gospel, and how well present
things may be spared, where the everlasting may be got.
Also those sins must be most insisted on to which their age
or sex, or calling and employment in the world doth most
incline them to. As in females, loquacity, evil speeches,
passion, malice, pride, &c. Of all which, and abundance
more differences, calling to us for different carriage. See
" Gregor. Mag. de Officio Pastor." — (2.) Be as condescend-
ing, familiar, and plain as is possible, with those that are of
a weaker capacity. — (3.) Give them Scripture proof for all
you say, that they may see it is not you only, but God by
you that speaketh to them. — (4.) Be as serious in all, but
especially in the applicatory part as you can. I scarcely
fear any thing more than lest some Ministers should slubber
over the work, and do it superficially and without life, and
destroy this as they do all other duties, by turning it into
mere formality ; putting a few cold questions to them, and
giving them two or three cold words of advice, without any
life and feeling in themselves, and therefore not likely to

Chap. 7.] THE REFORMED PASTOR. 335

produce any in the hearers. But surely he that valueth
souls, and knoweth what an opportunity is before him, will
do accordingly. — (5.) To this end I should think it very
necessary that we, both before and in the work, take spe-
cial pains with our own hearts ; especially to excite and
strengthen our belief of the Truth of the Gospel, and the in-
visible glory and misery that is to come. I am confident
this work will exceedingly try the. strength of our faith ; for
he that is superficially a Christian, and not sound in the
faith, will likely feel his zeal quite fail him, especially when
the duty is grown common, for want of a proper sense of the
things which he is to treat of to keep it alive. An affected
fervency and hypocritical stage action, will not hold out in
such duties long. The pulpit will have more of them, than
a conference with poor ignorant souls ; for the pulpit is the
hypocritical Minister's stage. There, and in the press, and
in public acts, where there is room for ostentation, you are
sure to have his best, and almost 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 ourselves to it by
private prayer; and if time would permit, if we did begin
and end with a short prayer with our people, it were best. —
(7.) Carry on all, even the most earnest passages, in clear
demonstrations of love to their souls, and make them feel
through the whole, that you aim at nothing but their salva-
tion, and avoid all harsh, discouraging passages, through-
out. — (8.) If you have not time to deal so fully with each
one particularly as is here directed, then omit not the most
necessary parts ; take several of them together that are
friends, and will not seek to divulge each other's weak-
nesses, and speak to them in common as much as concern-
eth all ; and only the examinations of their knowledge and
state, and convictions of misery and special directions,
must be used to the individuals alone ; but take heed of
slubbering it over, or being too brief, without real necessity.
Direct. 12. Lastly, if God enable you, extend your charity
to the poorest sort, before they part from you : give them
somewhat towards their relief, and from the time that is thus
taken from their labours, especially for encouragement of
them that do best ; promise as much when they have learned
the Catechism. I know you cannot give what you have not;
but I speak to them that can. — So much shall serve for di-

336 gildas salvianus : [Chap. 8.

rections to the younger Ministers, in their dealing with the
more ignorant or carnal sort of persons.

As for them that are under fears and troubles of mind,
who yet give us hopes of the work of saving grace on their
souls, though it deserve a full discourse to direct us in deal-
ing with them, yet I shall not meddle with it now ; because
I intended this discourse for another end, and because I have
done so much as I think necessary already in my " Direc-
tions for Peace of Conscience."

CHAPTER VIII.

Another sort there are, that we may have occasion of con-
ference with, though they will scarcely stoop to be cate-
chised ; and that is, opinionative questionists, that being
tainted with pride and self-conceitedness, are readier to teach,
than to be taught, and to vent their own conceits, and quar-
rel with you, as being ignorant or erroneous yourselves, than
to receive instruction : and if they are tainted with any no-
table error or schismatical dispositions, they will seek to
waste time in vain j anglings, and to dispute, rather than to
learn. I am not now directing you what to do with those
men at other times \(of that I shall give a touch anon) ; but
only in case they come to you at this time which is appoint-
ed for catechising and edifying instruction : nor is it my
thought to presume to direct any but the weaker sort of
Ministers in this, any more than in the former.

It is likely you will have some come to you amongst the
rest, that when they should give an account of their faith,
will fall into a teaching and contentious discourse : one will
tell you, that you have no true Church, because you have
such bad members ; another will ask you, by what authority
you baptize infants; another will ask you, how you can be
a true Minister, if you had your ordination from Prelates ;
and another will tell you, that you are no true Minister, be-
cause you had not your ordination from Prelates ; another
will ask you, what Scripture you have for praying or singing
psalms in a mixed assembly ; and another will quarrel with
you, because you administer not the Lord's-supper to them,
in the gesture and manner as they desire, and were wont to
receive it ; or because you exercise any discipline among

Chap. 8.] TIJE REFORMED PASTOR. 337

them. If any such person should come to you, and thus
seek to divert your better discourse, I should think it best
to take this course with them : —

1. Let them know that this Meeting is appointed for in-
structing the people in the Principles of Religion, and you
think it very unmeet to pervert it from that use; it being a
sin to do God's work disorderly, or to be doing a lesser work,
when you should be doing a greater : and therefore as you
durst not turn God's Public Worship on the Lord's-day into
vain or contentious disputing, which discompose men's
minds, and spoil a greater work ; so neither do you think it
lawful to abuse these times to lower uses, which are ap-
pointed for higher.

2. Yet let him know that you do not this to avoid any
trial of the Truth ; and therefore that you will at any other
fit season, endeavour to give him full satisfaction ; or you will
as willingly receive instruction from him, if he be able, and
have the truth, as you desire he should receive instruction
from you : and if it must be so, you will yield to his desire
before you part, if there be but time when you have dis-
patched the greater work : but upon condition only, that he
will submit to the greater first.

3. Then desire him first to give you some account of the
Principles in the Catechism : and if he deny it, convince him
before all of the iniquity of his course. — (1.) In that it is the
first principles that salvation most dependeth on, and there-
fore being of greatest excellency and necessity, are first to
be taken into consideration. — (2.) In that it is the appointed
business of this day. — (3.) It is orderly to begin with the
fundamentals, because they bear up the rest, which suppose
them, flow from them, and cannot be understood without
them. — (4.) It is the note of a proud, vainglorious hypocrite,
to make a flourish about lesser things, and yet either to be
ignorant of the greater, or to scorn to give that account of
his knowledge, which the people, whom he despiseth, refuse

not to give.

If he yield to you, ask him only such questions as are
of great weight, and yet strain him up a little higher than
you do the common people ; and especially put him most
upon defining or distinguishing, or expounding some terms
or sentences of Scripture. As such questions as these may
vol. xiv. z

338 gildas salvianus : [Chap. 8.

be put to him, which call for definitions, wherein it is ten to
one but you will find him ignorant. ' What is God ? What
is Jesus Christ ? What is the Holy Ghost ? What is Person
in the Trinity? How many Natures hath Christ? Was
Christ a Creature before his Incarnation or the Creation ?
Is he called the Firstborn of all Creatures as God, or as
man ? Is he called the Image of the invisible God, and the
Express Image of the Father's person or subsistence as a
creature, or as God ? Was Adam bound to believe in Christ?
Was one or two Covenants made with Adam before his fall?
Did the first Covenant of Nature make any promise of ever-
lasting celestial Glory ? Did it threaten hell-fire or tempo-
ral death ? Did it threaten eternal torment to the soul
only, or to the body also? Should there have been any Re-
surrection of the body, if Christ had not come to procure it ?
Should Christ have come, or have been our head, or have
brought us to glory, if man had not fallen ? What is the
first Covenant ? What its conditions? What the second
Covenant, and its conditions ? What was the difference be-
tween the Covenant with Adam, and that by Moses? Was
it a Covenant of works or of grace, that was made by Moses ?
What were the Conditions of salvation before Christ's incar-
nation ? What is forgiveness of sin? What is justification?
How are we said to be justified by faith? How by works ?
What is faith? What repentance? What sanctification,
vocation, regeneration? Is the Covenant of grace made
with the elect only, or with all; or with whom? What is
freewill? Is there any conversion without the Word? What
is the true nature of special grace ; and what is the proper
difference of a regenerate man from all others ? What is the
Catholic Church? How will you know the true Church ?
How know you the Scripture to be the word of God? What
is Christ's priestly, prophetical, kingly office ? Be they
three offices, or but one ; and be they all?' — with abundance
of the like.

If it be Sacrament controversies which he raiseth, tell
him it is necessary that you be first agreed, what Baptism
and the Lord's-supper are ; before you dispute who should
be baptized ; and it is twenty to one, he is not able truly to
tell you what the Sacraments themselves are. A true defini-
tion of Baptism or the Lord's-supper is not so commonly
given, as is pretended.

Chap. 8.J THE REFORMED PASTOR. 339

4. If he discover his ignorance in the cases propounded,
endeavour to humble him in the sense of his pride and pre-
sumption ; and let him know what it is, and what it signi-
fieth to go about with a contentious, proud behaviour, while
he is indeed so ignorant in things of greater moment.

5. See that you are able to give him better information
yourselves in the points wherein you find him ignorant.

6. But especially take care that you discern the spirit of
the man; and if he be a settled, perverse Schismatic, or
Heretic, so that you see him peremptory, and quite trans-
ported with pride, and have no great hopes of his recovery ;
then do all this that I have before said openly before all that
are present, that he may be humbled or shamed, and the rest
confirmed. But if you find him godly and temperate, and that
there is any hope of his reduction, then see that you do all
this privately, between him and you only ; let not fall any
bitter words that tend to his disparagement. And thus I
advise, both because we must be as tender of the reputation
of all good men, as fidelity to them, and to the truth, will
permit; we must bear one another's burdens, and not in-
crease them, and we must restore those with a spirit of
meekness that fall through infirmity, remembering that we
ourselves also may be tempted ; and also because there is
small hope that you should ever do them good, if once you
exasperate them, and disaffect them towards you.

7. See that to such erring persons as you have any hopes
of, you carry yourselves with as much tenderness and love
as will consist with your duty to the Church of God : for
most of them, when they are once tainted this way, are so
selfish and high-minded, that they are much more impatient
of reproof than many of the profaner sort of people.

This way did Musculus take with the Anabaptists, visit-
ing them in person, and relieving them, even while they railed
at him as antichristian, and so continued without disputing
with them, till they were convinced that he loved them, and
then they sought to him for advice themselves, and many of
them were reclaimed by him.

8. Either in the conclusion of your meeting, or at an
appointed time, when you come to debate their controversy
with them, tell them, ' That seeing they think you unable to
teach them, and think themselves able to teach you, it is your
desire to learn ; you suppose disputing, as tending usually

340 gildas salvianus: [Chap. 8.

to exasperate men's minds, rather than to satisfy them, is to
be used as the last remedy ; therefore you are here ready, if
they are able to teach you, to learn of them and desire them
to speak their minds.' If they refuse, tell them, you think it
the humblest and most Christian edifying way for him that
hath most knowledge to teach, and the other to learn ; and
therefore your purpose is to be either a learner or a teacher,
and not be a disputant, till they make it to be necessary.
When they have declared their minds to you in a teaching
way, if it be nothing but the common pleas of the seduced,
as it is likely it will not, tell them, ' That this is no new
thing to you ; it is not the first time that you have heard it,
or considered of it, and if you had found a Divine evidence
in it, you had received it long ago : you are truly willing to
receive all truth, but you have received that which is con-
trary to this doctrine, with far better evidence than they bring
for it, &c.' If they desire to hear what your evidence is, tell
them, if they willhearas learners, you shall communicate your
evidence in the meetest way you can, which if they promise to
do, let them know that this promise obligeth them to impartia-
lity and an humble, free entertainment of the truth, and that
they do not turnback in rash carping and contention, but take
what shall be delivered into serious consideration : which if
they promise, if you are so far versed in the point in hand, as to
manage it well ' ex tempore,' or the person be temperate and fit
for such debates, then come in with your evidence in a way of
discourse, first shewing your reasons against the grossest im-
perfections of his own discourse, and then giving him your
grounds from Scripture ; not many, but rather a few of the
clearest and best approved. When you have done, (or with-
out verbal teaching if you find him unfit to learn that way)
give him some book that most effectually defendeth the
questioned truth, and tell him, ' That it is a vain thing to say
that over so often, which is so fully said already, and a man
may better consider of what he hath before his eyes, than of
that which slideth through his ears, and is mistaken or for-
gotten: and therefore you desire him as an humble learner
to peruse that book with mature consideration ; because
there are the same things that you would say to him, and
desire him to bring you in a sober and solid answer to the
chief strength of it, if after perusal he judge it to be unsound,'
and if possible, fasten some one of the most striking evi-

Chap. 8.] THE REFORMED PASTOR. .341

dences on him before you leave him. If he refuse to read
the book, endeavour to convince him of his unfaithfulness to
the truth and his own soul : doth he think that God's truth
is not worth his study? or, will he venture his soul, as the
ungodly do, and the Church's peace with it, and all to save
himself so small a labour? Is it not just with God to give
him over to delusion, that will not be at a little pains to be
informed, nor afford the truth an equal hearing?

9. But above all, before you part, yea, or before you de-
bate the controversy, see that you do sum up the precedent
truths wherein you are both agreed. (1.) Know whether he
agree to all that is in the Catechism, which you teach the
people ? (2.) Whether he suppose that you may attain sal-
vation, if you be true to so much as you are agreed in? (3.)
Whether they that are so far agreed as you are, should not
live in love and peace, as children of the same God, and
members of the same Christ, and heirs of the same king-
dom? (4.) Whether you are not bound, notwithstanding
your smaller differences, to be helpers in the main work of
the Gospel for the conversion and saving of souls? (5.)
Whether they are not bound to manage the private differ-
ences so, as they may not hinder the main work, and there-
fore to let the lesser stoop to the greater? (G.) Whether
they ought not to hold communion in public worship, and
Church-relation, with those that are so far agreed, and walk
in the fear of God? (7.) And whether it be not schism to
separate from them, for the sake of that small disagreement,
themselves being not necessitated by communion to any
actual sin?

I speak all this only of the tolerable differences that are
among men fearing God ; and in that case, if the person be
sober and understanding, he must needs yield to the affirma-
tive of these questions : which if he do, or to any of them,
let him subscribe it, or openly aver it ; and then let all the
by-standers be made apprehensive, that none of the great
matters that you deal with them about, are questioned, but
all yielded unquestionable ; and the affixed Scripture leaves
them so ; therefore there is no cause for them to receive the
least discouragement.

I confess it is past doubt, that differing brethren
may well join in recommending the truth that they are
agreed in to the ignorant people ! Bishop Usher told king
James, in his Sermon at Wansted, on the Church's Unity,

342 gildas salvianus : [Chap. 8.

that he made this motion even to the Papist Priests them-
selves, that they might join in teaching the people of that
barbarous nation the common principles that both were
agreed in: a motion too Christian for sullen, factious zeal
to entertain. I will repeat his own words, page 33, " The
danger then of this ignorance being by the confession of
the most judicious Divines of both sides, acknowledged to
be so great ; the woful estate of the poor Country wherein I
live is much to be lamented, where the people generally are
suffered to perish for want of knowledge, (he meant the Pa-
pists,) the vulgar superstitions of Popery not doing them
half that hurt that the ignorance of those common Principles
of the Faith doth, which all true Christians are bound to
learn. The consideration whereof hath sometimes drawn
me to treat with those of the opposite party to move them,
that however in other things we differ one from another, yet
we should join together in teaching those main points, the
knowledge whereof was so necessary to salvation, and of
the Truth whereof there was no controversy betwixt us.
But what, for the jealousies which these distractions in
matters of Religion have bred among us, and what, for
other respects, the motion took small effect ; and so betwixt
us both, the poor people are kept still in miserable igno-
rance, neither knowing the grounds of the one Religion,
nor of the other." So far this learned Christian Bishop.

And what wonder if Popish Priests refuse this motion,
when now among us it is so rare a matter to find any in
England, though he differ only in the point of Infant-Bap-
tism, that will calmly and without fraudulent designs of
secretly promoting his own opinions by it, entertain and pro-
secute such a motion from the common good ; as if they
had rather, that Christianity were thurst out of the world,
or kept under, than infants should be admitted into the
Church! Well, let any party or person pretend what they
will of zeal or holiness, I will ever take the ' Dividatur' for
an ill sign : the true mother abhors the division of the
child ; and the true Christian doth prefer the common in-
terest of Christianity, before the interest of a faction, or an
opinion, and would not have the whole building endangered,
rather than one peg should not be driven in, as he would
have it ; he had rather a particular truth, if we suppose it a
truth, should suffer, than the whole or the main.

Chap, 8.] THE REFORMED PASTOR. 343

Having given you this Advice, what to do with this kind
of men in your conference on the occasion now in question,
I shall add a word or two of Advice, how to carry yourself
towards them at other times ; for the preservation of the
unity and peace of your congregations doth much depend
on your right dealing with such as these. For, alas, for
grief and shame, it is most commonly men that profess more
than ordinary religiousness, that are the dividers of the
Church.

1. I must premise, that the chief part of your work to
preserve the Church from such, doth consist in the pre-
vention of their fall ; for when they are once thoroughly in-
fected, be the error what it will, they are but seldom re-
covered ; but if they be beaten out of the error, which they
first fell into, they go to another, and perhaps thence to an-
other ; but seldom return to the Truth.

2. To which end, it is most desirable that the Minister
should be of parts above the people, so far as to be able to
teach them, and awe them, and manifest their weaknesses to
themselves, or to all. The truth is, for it cannot be hid, it
is much long of the Ministers, that our poor people are run
into so many factions ; and particularly, the weakness of
too many is not the least cause. When a proud seducer
shall have a nimble tongue, and a Minister be dull and igno-
rant, so that such a one can baffle him, or play upon him in
the ears of others, it brings him into contempt, and over-
throws the weak ; for they commonly judge him to have the
best cause, that hath the most confident, plausible, trium-
phant tongue. But when a Minister is able to open their
shame to all, it mightily tendeth to preserve the Church
from their infection.

3. It is necessary also to this end, that you frequently
and thoroughly possess your people with the nature, neces-
sity, and daily use of the great unquestionable Principles of
Religion, and of the great sin and danger of a perverse zeal
about the lower points before the greater are well laid, and
let them be made sensible how it is the Principles, and not
their smaller controversies that life or death depend upon.

4. Make them sensible of the mischiefs of Schism,
and the great and certain obligations that lie upon us all
to maintain the Church's unity and peace.

5. When a fire is kindled, resist it in the beginning, and

344 gildas salvianus: [Chap. 8.

make not light of the smallest spark ; and therefore go pre-
sently to the infected person, and follow him by the means
hereafter mentioned, till he be recovered.

6. Especially use a fit diversion. When a small contro-
versy begins to endanger the Church, raise a greater your-
self, which you have better advantage to manage, and which
is not likely to make a division ; this is, let them know that
there are far greater difficulties than theirs to be first re-
solved, such as some of the questions before mentioned, and
so give them a catalogue of them, and set them at work up-
on them, that they may be matter of avocation from that sore,
where the humours begin their conflux, and also that they
may be humbled in the sense of their ignorance, and their
proud self-conceits may be somewhat abated.

7. See that you preach to such auditors as these, some
higher points, that stall their understandings, and feed them
not with all milk, but sometimes with stronger meat; for it
exceedingly puffs them up with pride, when they hear no-
thing from Ministers but what they know already, or can
say themselves. This makes them think themselves as wise
as you, and as fit to be Teachers ; for they think you know
no more than you preach : and this hath set so many of
them on preaching, because they hear nothing from others
but what they can say themselves ; and Ministers do not
set them such patterns as may humble them, and deter them
from that work. Not that I would have you neglect the
great fundamental verities, or wrong the weak and ignorant
people, while you are dealing with such as these; but only
when the main part of your sermons is as plain as you can
speak, let some one small part, be such as shall puzzle these
self-conceited men ; or else have one sermon in four or rive
on purpose for them ; not by heaping up citations of fathers,
nor repeating words of Latin or Greek, unless when you are
convincing them of the difficulty of a text of Scripture, for
they will but deride all this ; but take up some profound
questions, such as the schools voluminously agitate, and let
them see that it is not your obscure manner of handling, but
the matter itself that is too hard for them, and so may see
that they are yet but children that have need of milk, and
that you -would be more upon such higher points, if it were
not that their incapacity doth take you off.

8. See that you preach as little as may be against them

Chap. 8.] THE REFORMED PASTOR. 345

in the pulpit, in any direct manner, opposing their Sect by-
name, or by any reproachful titles ; for they are exceedingly
tender, proud, passionate, and rash, ordinarily, that are
entangled in a Schism ; and they will but hate you, and fly
from you as an enemy, and say you rail. The way there-
fore is, without naming them, to lay the grounds clearly and
soundly, which must subvert their errors ; and then the
error will fall of itself: and when you are necessitated to
deal with them directly, do it not by short, unsatisfactory
applications, and toothed snatches, or irritating reproaches;
but, without naming them, take up the controversy, and
handle it thoroughly, peaceably, and convincingly, and so
let them alone in public ; yet be not too long upon it ; but
give them your fullest evidence in a few sermons, not say-
ing all that may be said, but choosing out that which they
can have least pretence to quarrel with, and passing over
that which they may say more against, or will require more
ado to clear and defend.

9. Be sure to keep up some Private meetings, draw them
in among you, and manage them prudently. By this means
you may keep them from dividing meetings among them-
selves, where they may say what they will behind your back
withour control ; for most professors are addicted to Private
meetings, which, well ordered, are of great use to their edifi-
cation ; and if they have not the opportunity of such as they
should have, they will attend such as they should not. In
the managing of them, as to the present purpose, observe
these things: — (1.) Be sure to be always with them your-
selves. — (2.) Let not the main exercises of the meeting be
such as tend to contention, or to private men's proud osten-
tation of their parts, but such as tend to the edification of
the people ; not for private men to preach or expound Scrip-
ture, nor, as some do, to let every one of them speak to
questions of their own propounding ; but to repeat the ser-
mons that you have preached, to call upon God, and sing
his praise. — (3.) Yet let there be some opportunity for them
to speak, and appear in a learning way. To which purpose,
when you have done repeating, let all that are present know,
that if they doubt of any thing that was delivered, or would
have any thing made plainer to them, or would be resolved
in any thing else that concerneth the subject in hand, or
any other case of need, you desire them to propound their

346 gildas salvianus : [Chap. 8.

doubts; and so let them have the liberty of questioning as
learners, while you remain the Teacher, and resolve all the
doubts yourselves, and do not set them on disputing, by
leaving it to them to make the answer. And if you have
not competent abilities ' ex tempore' to resolve their doubts,
you were much better let pass this too ; but if you have, it
will be of very great use, both for their edification, and the
maintaining of order and their necessary dependance on
you. — (4.) But if you perceive them so set upon the exercise
of their own parts for ostentation, that they are likely to
divide, if they have not opportunity to do it, be not too stiff
against them ; but mildly let them know that it is for their
good that you dislike it, both because it is a sign of a proud
heart, that had rather teach than learn, especially where a
teacher by office is in place, and where there is no necessity ;
and also because you fear it will not tend to the edification
of the flock, but to vain janglings, or to excite others that
are unable to an imitation. Desire also to know of them,
whether they have any truth of God to reveal to them, that
you do not reveal. If they have not, why should they de-
sire needlessly to tell them what they are daily told by you ?
If they have, it is necessary that you know it and consider
it, before you consent it should be taught to your flock.
But if this mild resistance satisfy not, let them take their
course awhile, rather than separate from you, unless they
be already perverse and subtle heretics, and when they have
done their exercises, tell them, that as you give liberty to
all to propound their doubts about what you have delivered,
so you must take the like liberty that you give : and so pro-
pound, first, Whether the understandings of people are likely
to be more edified by such vain obtrusions of vanity, or by
a fastening well upon their memories the things that they
have lately heard ; and so whether such exercises or repeti-
tions be more necessary : and then open the weaknesses of
their discourse ; the mis-expounding of Scriptures, the er-
rors in matter, in method, and in words ; and that not in a
contemptuous or disgraceful way, but as the points wherein
you remain unsatisfied. By such means as these you will
quickly shame them out of their way of ostentation, and
make them give it over.

10. Make use of your people's parts to the utmost, as
your helpers, in an orderly way, under your guidance, or

Chap. 8.] TIJE REFORMED PASTOR. 347

else they will make use of them in a disorderly and dividing
way in opposition to you. It hath been a great cause of
Schism, when Ministers would contemptuously cry down pri-
vate men's preaching, and withal desire not to make any use
of the gifts that God hath given them for their assistance ;
but thrust them too far from holy things, as if they were a
profane generation. The work is likely to go poorly on, if
there be no hands employed in it but the Ministers. God
giveth not any of his gifts to be buried, but for common
use. By a prudent improvement of the gifts of the more
able Christians, we may receive much help by them, and
prevent their abuse, even as lawful marriage preventeth for-
nication. And the uses you must pspecially put them to,
are these: — (1.) Urge them to be diligent in Teaching and
Praying with their own Families, especially Catechising
them, and teaching them the meaning of what they learn,
and setting it home on their affections ; and there if they
have a mind to preach to their children and servants, so
they undertake not more than they are able to do, I know
no reason but they may. — (2.) Urge them to step out now
and then to their poor ignorant neighbours, and catechise
and instruct them in meekness and patience, from day to
day; and that will bring them more peace of conscience,
than contemning them. — (3.) Urge them to go often to the
impenitent and scandalous sinners about them, and deal
with them with all possible skill and earnestness, yet also
with love and patience, for the converting, reforming, and
saving their souls. — (4.) Acquaint them with their duty of
watching over each other in brotherly love, and admonish-
ing and exhorting one another daily; and if any walk scan-
dalously, to tell them their fault before two or three, after
the contempt of private reproof; and if that prevail not, to
tell the officers of the Church, that they may be proceeded
with, as Christ hath appointed. — (5.) At your private meet-
ings, and on days of humiliation or thanksgiving in private,
employ them in prayer, and in such learning questions as is
aforesaid. — (6.) If there be any very ignorant or scandalous
sinner that you know of, and you cannot possibly have time
yourselves to speak to them at that season, send some of
those that are able and sober, to do it in their stead, to in-
struct the ignorant, and to admonish the offenders, as far as
a private man on a message from a Minister, and in dis-

348 gildas salvianus : [Chap. 8.

charge of his own duty may go. — (7.) Let some of them be
chosen to represent the Church; or to see that they have
no wrong, and to be their agents to prepare all cases of dis-
cipline for public audience, and to be present with the
Church-officers at appointed meetings, to hear the evidences
that are brought in against any scandalous, impenitent sin-
ners ; and to discern how far they are valid, and how far the
persons are obliged to make satisfaction, and give public
testimony of repentance, or to be further proceeded against.
— (8.) Let such as are fit, be made subservient officers, I
mean Deacons ; and then they may afford you help in a re-
gular way, and will by their relation feel themselves obliged
to maintain the Unity of the Church, and authority of the
Ministry, as they have some participation of the employ-
ment and honour; and so by a complication of interests
you will make them firmer to the Church ; but then see that
they be men competently fit for the place.

I am persuaded, if Ministers had thus made use of the
parts of their ablest members, they might have prevented
much of the divisions, and distractions, and apostacies that
have befallen us ; for they would have then found work
enough upon their hands for higher parts than theirs, with-
out invading the Ministry, and would rather have seen cause
to bewail the imperfection of their abilities to that work
which doth properly belong to them. Experience would
have convinced and humbled them more, than our words can
do. A man may think he can stir such a block, or pluck up
a tree by the roots, that never tried ; but when he sets his
hand to it he will come off ashamed. See that you drive
them to diligence in their own works, and let them know
what a sin it is to neglect their families, and their ignorant,
miserable neighbours ; and then they will be kept humble,
and have no such mind to be running upon more work, when
they feel you spurring them on to their own, and rebuking
them for the neglect; nor will they have any leisure for
schismatical enterprises, because of the constancy and great-
ness of their employment.

11. Still keep up Christian love and familiarity with
them, even when they have begun to warp and make defec-
tion ; and lose not your interest in them, while you have any
thoughts of attempting their recovery.

12. If they do withdraw into separate meetings, follow

Chap. 8.] THJE REFORMED PASTOR. 349

them, and be among them, if it may be, continually. Enter
a mild dissent as to the lawfulness of it; but yet tell them
that you are willing to hear what it is that they have to say,
and to be among them for their good, if they will give you
leave, for fear lest they run to further evil, and be not easily
removed ; but hold on, unless they absolutely exclude you ;
for you may thereby have the opportunity of a moderate,
gentle, opposing their errors, and so in time may manifest
the vanity of their course; and you will prevent much of that
impudent reviling, and grosser venting of further error, which
they will do more freely where there is no one to contra-
dict. They may say any thing when there is none to gain-
say them; and make it seem good in the eyes of the weak.
By this means, if any Seducers from abroad come in to con-
firm them, you will be ready to oppose them ; and so at the
least you will do much to prevent the increase of their party.
It hath been a very great cause of the Schisms in Eng-
land, that Ministers have only contemned them, and when
they have withdrawn into private separate meetings, have
talked against them to others, or reproved them in the pul-
pit, and in the meantime fled away from the faces of them, or
been strangers to them, while they have given Seducers oppor-
tunity to come among them, be familiar with them without
contradiction, and to have the advantages of deceiving them,
and even doing what they listed. O that the Ministry had
been more guiltless of those errors and schisms that they
talk against ! But it is easier to chide a Sectary in the pul-
pit, and to subscribe a testimony against him, than to play
the skilful physician for his cure, and do the tenth part of
the duty that lieth upon us to prevent and heal such calami-
tous distempers. I am not finding fault with the prudent
reprehensions of such in Public, or testimonies against them ;
but I think too many of us have cause to fear, lest we do but
publicly proclaim our own shame in the guilt of ouv negli-
gence, or imprudent weaknesses ; and lest in condemning
them, and testifying against them, we testify against and
condemn ourselves.

13. If you be not well able to deal with them, do as I
before advised; give them the best book on that subject to
peruse.

14. If all this will not do, get the fittest neighbouring
Minister that you know, to come over and help you ; not in

350 gildas salvianus : [Chap. 8.

public, nor as a set disputation, (without necessity; but let
him come as occasionally, and ' ex improviso,' come upon
them in one of their private meetings, as desirous to see
and hear them, and so take the opportunity to deal with
them. And, if after that there be any disputations ap-
pointed, be sure to observe the old rule, fight with them on
their own ground, and keep up the war in their quarters, and
let it come as little as you can into your own : and therefore
go to their assemblies, but let them not come into yours.
For with them, you can lose little, and may gain much ; but
at home, you can gain little, but it is two to one, will lose
some, let the error be never so gross. The Sectaries com-
monly observe this course themselves, and therefore you will
have much ado to get their consent to bring your disputa-
tions into their own assemblies.

15. Let not the authors of the Schism outdo you, or go
beyond you in any thing that is good : for as truth should
be more effectual for sanctification than error; so if you give
them this advantage, you give them the day, and all your dis-
putations will do but little good : for the weaker people judge
all by the outward appearance, and by the effects, and are not
able to judge of the doctrine itself. They think that he
hath the best cause, whom they take to be the best man.

I extend this rule both to doctrine and life. If a Liber-
tine preach up free-grace, do you preach it up more effectu-
ally than he : be much upon it, and make it more glorious on
right grounds, than he can do on wrong. If, on the like
pretences, he magnify the grace of love, and, in order to cry
down fear and humiliation, be all for living in pure love to
God ; do not contradict him, in the assertive, but only in
the negative and destructive part ; but outgo him, and preach
up the love of God, with its motives and effects, more fully
and effectually than he can do on the corrupt grounds on
which he doth proceed : or else you will make all the silly
people believe that this is the difference between you, that
he is for free-grace and the love of God, and you are against
it: for if you dwell not upon it in your preaching as well as
he, they will not take notice of a short concession or profes-
sion. So, if an enthusiast do talk all of the Holy Ghost, and
the light, and witness and law within us ; fall you upon that
subject too, and do that well which they did ill ; and preach
up the office of the Holy Ghost, his indwelling and opera-

Chap. 8.] TH£ REFORMED PASTOR. 351

tions, and the light, and testimony, and law within us, bet-
ter than they do. This is the most effectual way of settling
your people against seduction. So if you be assaulted by
the Pelagians, if they make a long story to prove that God
is not the author of sin, do you fall upon the proof of it too.
If they plead for freewill, do you plead for that freewill which
we have, (the natural liberty, which none deny, consisting in
a self-determining power, and supposing actual indetermina-
tion,) and deny only that liberty which the will hath not ;
that is, either a freedom from God's government, or from the
necessary guidance of the intellect, and moral force of the
object; or that true spiritual, ethical freedom from various
inclinations, which consisteth in the right disposition of the
will : though the Sanctified indeed have this in part, and that
predominantly. So if any Pelagian or Semi-Pelagian will
go about industriously to prove man's power, or rather im-
potency, to will or do evil ; do it as effectually as he : for
this is indeed but to prove a man a sinner, under pretence of
proving him free, or at least to prove him defectible, if it be
not the ill inclination, but the possibility of sinning that they
defend : in which case we can say more than they. So if
they go about laboriously to prove that Christ died for all, I
would endeavour to do it as effectually as they, that it might
appear to the people, that the difference between us is not in
this, That they would magnify the riches of grace above me,
or that I would leave sinners hopeless and remediless, and
without an object for faith, any more than they ; nor that 1
abase or reject express Scriptures, when they own them in
their proper sense : but I would let them know, that the con-
troversy lieth elsewhere ; viz. Whether Christ, in offering
himself a Sacrifice for sin, had not a special intention or re-
solution, in compliance with his Father's predestinating will,
infallibly and effectually to save his Chosen, even such and
such by name, in making his blood applied, effectually to the
pardon of all their sins, and to give them his Spirit to seal
them unto glory ; having no such will, intention, resolution,
in dying (no more than his Father had in predestinating)
as to the rest of the world. So if one that is^for private
men's preaching, come and inveigh against Ministers for in-
hibiting them to use the gifts of God for the edification of
the Church, I would not presently set to thwart him; but I
would rather fall a persuading private men to use their gifts

352 gildas salvianus: [Chap. 8.

in all the ways that I even now mentioned : and sharply chide
them for using them no more ; and then among my cautions
or reprehensions meet with his desired abuse in the end. And
what I have said by way of instance in these few points, I
mean in all others. Preaching Truth is the most successful
way of confuting Error ; and I would have no seducer to
have the glory of outgoing us in any good, and so not in be-
friending or defending any truth. Once more : If a Socinian
should fall a pleading for the Church's peace, and for Unity
upon the ancient simplicity of faith, I would labour to outgo
him in it : and then would shew that the ancient simple faith
condemned him. If he would plead reason for Scripture, or
the Christian religion, I would endeavour to outgo him in it,
and he should not have opportunity to glory that he only
had reason for what he held, and I had none. But I would
shew, that as I have reason to believe the Scriptures, so that
Scripture condemneth his errors. If a Separatist will plead
for the necessity of Church-order and Discipline, so would
I as well as he : and shew him that it is only disorder, and
confusion inconsistent with right Order and Discipline that I
dislike in him or those of his way. And so would I do by

others in this case.

And you should be as loath that they should outgo you
in the practice of a holy and righteous life, any more than
in sound, diligent teaching. Do any of them express a ha-
tred of sin, and desire of Church-reformation ? so must we
do more. Do any of them use to spend their time when they
meet together in holy discourse, and not in vain janglings?
Let us do so much more. Are they unwearied in propagating
their opinions? Let us be more so in propagating the truth :
Do they condescend to the meanest, and creep into houses
to lead captive the silliest of the flock ? Let us stoop as low,
and be as diligent to do them good. Are they loving to their
party, and contemners of the world ? Let us be lovers of all,
and especially of all saints, and do good to all, as we have
power ; and especially to all the household of faith ; and love
an enemy, as well as they can do a friend. Let us be more
just than they, more merciful, more humble, more meek and
patient ; " for this is the will of God, that by well-doing
we may put to silence the ignorance of foolish men." Let
us excel them in a holy, harmless, righteous, merciful, fruit-
ful, heavenly life, as we do in soundness of doctrine ; that

Chap. 8.] THE REFORMED PASTOR. 353

just, than they, more merciful, humble, meek and patient; that
by our fruits we may be known, and the weaker sort of our
people may see the truth in this reflection, that cannot see
it in itself; and that our light may so shine before men, that
they may see our conversation, and glorify our Father which
is in heaven ; and even they that obey not the word, may
without the word be won by the conversation of their Tea-
chers. (1 Pet. iii. 1,2.) O how happy had England been — how
happy had all the Church been, if the Ministers of the Gospel
had taken these courses ! It would have done more against
errors and schism, than all our chiding at them hath done, or
than all the force can do which we desire from the Magistrate.

Three sorts of Persons that we may meet with in our con-
ference, are now over: — (1.) The grossly ignorant and un-
converted. — (2.) The doubting, troubled believer. — (3.) The
cavilling questionist, or seduced schismatic. The fourth sort
that I should speak of in this direction are, those that by a
professed willingness to learn and obey, and by other signs,
do give us some probability, that they may have true re-
pentance and faith, and yet by their ignorance, or lukewarm-
ness (being not noted for any special profession of godliness),
or by some uneven walking, do make our fears to be as great
or greater than our hopes : so that we are between hope and
fear of them, doubting the worst of their present safety,
though we have not ground to charge them to be uncon-
verted, impenitent, unsanctified persons. I think half that
come to me are of this sort, and ten of this sort, if not forty,
for one that I dare flatly say are unregenerate. Now it may
be a great difficulty with some younger Ministers what you
should do with this sort of people, where they have no suf-
ficient ground to determine of them as godly or ungodly,
whatever their fears or hopes may be. Of these I shall only
briefly say this : —

1. The first Directions may suffice in the main, for deal-
ing with these, and are as much fitted to these as to the
worst : for as we may tell a notorious, ungodly man, ' Your
case is miserable, you are a child of death ;' so may we tell,
these, ' I much fear your case is sad — these are ill signs — I
wonder howyou dare so hazard your salvation ;' and so abating
of the several degrees of the hopeful good that appeareth in
them, we may see in the first case, how to deal in this.

VOL. XIV. A A

354 gildas salvianus : [Chap. 8.

2. I would advise you to be very cautious how you pass too
hasty or absolute censures on any that you have to do with;
because it is not so easy a matter to discern a man to be cer-
tainly graceless that professeth himself a Christian, as many
do imagine it to be: and you may do the work in hand as well
without such an absolute conclusion as with it, as the former
examples, which will serve all with a little alteration, do shew.

3. The general Description of the Ministerial work may
supply the rest. I shall therefore only add: — (1.) Keep them
close to the use of private and public means. — (2.) Be often
with the lukewarm, to awaken them, and with the careless
to admonish them. — (3.) Take the opportunity of sickness,
which will bow their hearts and open their ears. — (4.) See
that they spend the Lord's-day, and order their families
aright. — (5.) Draw them from temptations, and occasions of
sin. — (6.) Charge them to come and seek help in all great
straits, and open their temptations and dangers before they
are swallowed up. — (7.) Strike at the great radical sins: self-
seeking, fleshly-mindedness, sensuality, pride, worldliness,
and infidelity. Keep them to the reading of Scripture
and good books, and direct them to those that are most
likely to awaken them.— (8.) Engage their godly neighbours
to have an eye upon them. — (9.) Keep up discipline to awe
them. — (10.) Maintain the life of grace in yourselves, that it
may appear in all your sermons to them ; that every one that
comes cold to the assembly may have warming helps before
he departs.

I have done my Advice, and leave you to the practice.
Though the proud may receive it with scorn, and the selfish
and slothful with some distaste and indignation, I doubt not
but God will use it, in despite of the oppositions of sin and
Satan, to the awakening of many of his servants to their duty,
and promoting the work of a right Reformation : and that his
much greater blessing shall accompany the present under-
taking for the saving of many a soul, the peace of you that
undertake and perform it, the exciting of his servants through
the Nation to second you, and to increase purity and the
unity of his Churches, — Amen.

December 25, 1655.

355

APPENDIX :

in Answer to some Objections which I have heard of, since the

former Edition.

It is a hard case, that either so good a Master and work
should have servants so bad, as will plead against their duty
when they practise it ; or that good men themselves should
be so backward, and need so many words to draw them to
so needful an employment ! There is no sanctified man but
hath virtually in him a love to the main work that is urged
in this Treatise : and it is hard that men should oppose, or
stiffly refuse the duties which as Christians they love, and
by their nature are inclined to ! And it is harder, that those
should be Ministers of the Gospel that have no such sanc-
tified natures and inclinations ! (Though I am thankful to
God that useth even such for the service of his Church.)
If we are sanctified, we are devoted, separated and resigned
up to God as being wholly his. And if indeed we are abso-
lutely resigned up to God, we shall have no time or labour
that will seem too much and too good for his service. It is
one of the clearest, surest differences between a damnable
hypocrite, and a truly sanctified man, that the hypocrite hath
something, but the sanctified hath nothing so dear to him
that he cannot spare it for God. If we love not our work
for the end, and therefore the end more than the work, we
are deceitful workmen : and if we do but value the success
of our labour, methinks we should be willing of that sort of
labour in which we have greatest probability of success ;
though it may be somewhat troublesome in the performance !
If we are faithful servants, the work of God will be pleasant
to us : and if it were pleasant, methinks we should not be
drawn to it, as a bear to the stake ; much less should we fly
from it, and oppose it like enemies ! Whatever a Jonas may
do in a temptation against one particular act, methinks the
ordinary discharge of such duties should neither be opposed

356 APPENDIX TO

nor wholly neglected by the faithful. Methinks while we
ive among the miserable, and see such multitudes near to
hell, compassion should be argument enough to persuade us
to do all that we can for their relief, and humanity should
be enough to convince us of the duty, and stop our mouths
from cavilling against it.

Though I seemed to myself even unmannerly bold with
my brethren in this book, yet I must needs say, that con-
science did not accuse me for it, but provoke me to it, and
often asked me, is there not a cause ? Nor can I repent of
this adventure, when I consider the necessity and the suc-
cess. I bless God that I have lived to hear of so many faith-
ful servants of Christ falling closely to this work of Personal
Instruction, not only in this county, but in many other parts
of the land. Now I begin to hope that the Pastoral office
will be better understood, by some competent time of expe-
rience, both by our people and ourselves , and that they
will come in time to understand what use they have of Mi-
nisters, and what duty towards them they are obliged to per-
form : I hope now that misunderstandings between people
and their Teachers will be removed ; and they will perceive
what we aim at, and how far we are from intending their
hurt, or lording it over them, when they see us take our
greatness and dignity to consist in being the servants of all.
Now I am in hopes that we shall get a more universal, effec-
tual advantage against the common ignorance, and profane-
ness, and security that have discouraged and disappointed
both us and our predecessors ; and that we shall have a
more satisfactory acquaintance with the state of our hearers,
to direct us in the several acts of administration and disci-
pline. These, and abundance more fruit we may expect, if
the Lord will but give us hearts to proceed with a vigorous
seriousness in the work, and not to faint and be weary of
well-doing. The greatest thing that I fear next unskilful-
ness, is laziness ; lest we begin to favour ourselves, and say,
What a toil is this? and so the flesh pervert our reason, and
make us say, ' I do not think that I am bound to all this
stir and trouble ;' especially lest when we have gone once
over the parish, we lazily say, ' I have done enough already,
what need I do the same again ?' Though I hope experience
of men's necessity, and the benefit will do much to save us
from the power of these temptations.

TH.E REFORMED PASTOR. 357

I have no great fear of any opposition from conscience
or unbiassed reason ; but only from unwillingness, and from
reason biassed by the flesh. Most of the objections that I
have heard of since the publishing of this book, are the same
that are already answered in it, especially in the Preface ;
and yet I hear of no reply that they make to those answers.
I shall not think it my duty to answer the same again, be-
cause men will not observe what is answered already ; but
shall answer now to the new Objections only.

Object. 1. Some carry about this objection at a distance,
that my whole book doth run upon a false supposition, viz.
' That Discipline and Personal Instruction, are essential to
our Ministry.'

Answ. I know of no such word that ever I spoke or
wrote. Nor do I build on any such supposition, otherwise
I should have said, that all that perform not these duties are
no Ministers. But these words I did write indeed, Ruling
is as essential a part of the Pastor's office as preaching, I am
sure. But then I difference the special office of a Pastor
from the general office of a Minister ; and secondly, I dis-
tinguish between the power and duty of Ruling, and Per-
sonal Instructing, and the exercise of that power and per-
formance of that duty : and I distinguish between the Mi-
nistry or Office, and the Pastor. And so I conclude, (1.)
That it is essential to the office or ministry of a Pastor of a
particular church to have the power of ruling as well as of
public preaching, and to be obliged on fit occasions to Rule
as well as to Preach. (2.) But actually to Rule is not es-
sential to his being a Pastor ; for to be a Pastor, is to be
impowered and obliged : these only are contained in the office,
and the exercise followeth as an effect. A man is a Pastor
before ever he preach ; and continueth to be so when he in-
terrupted his exercise. (3.) Ruling taken for authoritative
guidance in the way to heaven, (which is our Ministerial
kind of rule; even as a physician ruleth his patient, sup-
posing him to be of Divine institution,) is the general work
of the Ministry, and comprehendeth public preaching, and
therefore is more necessary than a part alone. (4.) A man
may be a faithful Minister, and yet never preach a sermon.
If a great congregation have six or more Pastors, and two or
three of them be the ablest^preachers, and the rest more ju-
dicious, and fit for discourse and private oversight, these

358 APPENDIX TO

latter may well employ themselves in such oversight, con-
ference, and other Ministerial works, and leave public speak-
ing in the pulpit to them that are more able for it, and so
they may divide the work among them according to their
parts : and it will not now follow that they are no Pastors,
that preach not publicly. I think then that all this laid to-
gether, will warrant me to say, that Ruling is as much essen-
tial to a Pastor's office as Preaching. At least, though me-
thinks it should be enough to persuade us to our duty to
know that it is commanded, without disputing whether it be
essential to our office.

Object. 2. ' The same persons say, that they cannot agree
with us, because we make a difference between the members
of our flock, or church, and the rest of. the parish, and so
take not all the parish to be our Church, as in the tenth ar-
ticle of our Agreement is expressed.'

Answ. 1. The palpable vanity of this objection, is a dis-
honour to the heads or the hearts of the objectors, and doth
but open their own nakedness. What force is in this rea-
son, or what shew of force ? If they take all their parish for
their Church, cannot they agree to catechise and instruct
them personally, because we take not all of our Parishes for
Church-members ? They may as well give over preaching,
and say, they cannot agree to preach to their own parish-
churches, because we take not all in our parishes to be of
our Churches. Who can believe that this is a reason to ex-
cuse them from their duty? 2. But, to give them also an
account of our actions, I add, that we expressly there ex-
clude none of our parishes from our Churches, but such
as have withdrawn themselves from our charges, and particular
Church, by refusing to own and profess their membership. And
for our parts, we have not the faculty of making men Church-
members, whether they will or no, or discerning them to be
such, whether they will signify it or no ; much less when
they disown it, and after many public invitations, and a year
or two's waiting for their fuller information, do still refuse
to profess themselves members. They that have this faculty
let them use it : in the meantime, let them know, that their
doctrine obligeth them to more duty than ours ; and there-
fore will be no excuse to them for doing less. We shall en-
deavour to instruct and catechise men, whether they be
members of our churches or not: but we take not our-

THE REFORMED PASTOR. 359

selves bound to rule and watch over all those in our parishes
that withdraw themselves from our pastoral oversight, with
the same exactness and authority as we must guide and
oversee the members of our charge. But you that take all
in the parish to be of your churches, must see that you rule
and oversee them accordingly.

Object. 3. ' Others object against the following words in
the same article of our Agreement, ' that we shall in regard
of communion, and the application of sealing and confirm-
ing ordinance, deal with them as the obstinate despisers of
instruction should be dealt with.' And who are these that
we must so deal with ? Those that after sufficient admoni-
tion shall contemptuously and obstinately refuse to be either
catechised or instructed thus personally by us giving us no
valuable reason of their refusal.'

Aitsw. It seems then, that these objectors first, either
take not those for obstinate despisers of instruction, that
' after sufficient admonition shall contemptuously and obsti-
nately refuse either to come to the Minister, or to let the
Minister come to them, and be instructed by them, not
giving any valuable reason of such refusal.' By which it
may appear what Reformation they desire, and how they
judge of the qualifications of Church-members : and why
cannot they also be as charitable to those that contemptu-
ously and obstinately refuse to hedr them preach, and will
join only in Sacraments and Common prayer. I like not
charity unreasonably large for the exempting of ourselves
from the labour of duty : I would not choose such a charita-
ble physician that would make his patients believe that they
are in no danger, to save himself the labour of attending

~ to

them for the cure. 2. Or else they think that we must not
deal with such men, in regard of Church-communion and
Sacraments as they should be dealt with, which we agree
to : but this surely can never be their sense. But I suppose
they will say, that the thing offensive is the intimation, that
such persons should be denied the sealing and confirming
Ordinances. And indeed, would you not have it so ? If
people will neither come to you for instruction, nor let you
come to them, nor give you any valuable reason, yea, con-
temptuously and obstinately refuse this, after sufficient ad-
monition, would you yet have these admitted to communion
in the Sacraments? It seems then, either this is no scanda-

360

A PPENDIX TO

lous sin with you, or you would have the garden of Christ
lie common as the wilderness ; and you would be their Pastor
in despite of them, that contemptuously and obstinately re-
fuse to take you for their Pastor ? Or, you will divide
Christ and his Ordinances, and give them one part at their
will, that obstinately refuse the other. But think as you
please of this Resolution of ours ; and admit all the most
obstinate refusers of your instruction to the Sacrament
(which yet a Papist will not do), if you can make it good :
but what is this to the business of Catechising and instruct-
ing those that will submit? Cannot you agree with us in
the rest, because of this clause ? Cannot you agree to in-
struct them that will submit, because we resolve to deal with
the obstinate refusers as we ought?

Object. 4, ' You cut us a shoe too narrow for our foot.
You judge all our Congregations by your own : we have
stubborn people that will not be instructed, nor come near
us, and are not fit for Church-discipline. Had we a tracta-
ble people, we would yield to all.'

Ansio. 1. If I understand this, the meaning of it is, we
are resolved not to suffer the hatred, ill-will and railing of
our neighbours : if we had a people that would take it, well,
and put us to no such suffering, but rather drive us on to
duty, then we would do it. If this be the meaning, it sounds
not well. 2. The worse your people are, the more need they
have of instruction and help. 3. If a thousand refuse your
help, will that excuse you from offering it to them, and af-
fording it to a thousand others that will not refuse it?
Surely your people will not so refuse it. 4. Are your whole
parishes fit to be Church-members, and to be admitted to
communion in all Ordinances, and yet are they unfit for
Discipline ? This cannot ordinarily be : it is a contradic-
tion. If indeed all your parishioners be infidels, or ungodly,
and unfit matter to constitute a Church, confess then that
you are no Pastors of a particular Church, and give them
no Communion Ordinances, but preach to them as infidels,
to make them Christians. But if indeed, you take your-
selves for Pastors, and your parishes, or part of them for
Churches, use them as Churches, and rule as Pastors are
bound to rule, and take not an office which you constantly
refuse to exercise ; and choose not out that part of the work

THE REFORMED PASTOR. 361

of your office, which is least costly, or distasteful to flesh
and blood, but be true to your undertakings.

Object. 5. ' But you build much on Acts xx. 20. Paul's
teaching from house to house, whereas, Kara o'iksq and Kara
omcov, in the New Testament is ever spoken of the houses
where the Churches did usually assemble for public worship.'

Answ. If I had misinterpreted Acts xx. 20, it is excusa-
ble to err with so good company. Mr. Mede confesseth,
(p. 31,) that the most of the Reformed writers, and some of
the other side are against him : and (p. 44,) that the phrase,
Kara oikov is commonly expounded against his way. And
Beza on 1 Cor. xvi. 19, saith, " Apparet enim Apostolum
commendare Aquilse et Priscilla? familiam quasi sit Ecclesia
qusedam." And he expounds, Kara oikov, Acts v. 42, by
' Privatim ubicunque opus erat, ut vere testatur de se Pau-
lus infr. xx. 20 ; ' and so gives us his sense of that place also.
And, to let pass ordinary interpreters, and speak only of
those critics that may be expected most to befriend Mr.
Mede's opinion, Grotius, on Rom. xvi. 5, saith, " Eodem
modo de illorum domo loquitur Paulus, 1 Cor. xvi. 20. Quia
recens ab exilio redibant Christiani, credibile est cum hsec
Paulus scriberet nullos Romse fuisse communes Christiano-
rum conventus, neque Presbyteros quos alioqui salutaret
Paulus, Tali autem tempore quseque domus Ecclesia est,
sicut Tertullianus ait, ubi tres, Ecclesia est, licet laici."
And on Acts xx. 20, he saith, /cat Kara oiKsg, " singulos, oc-
casione data ;" and on Philem. 2. " In ejus domo complures
erant Christiani." And 1 Cor. xvi. 20, aw rrj Kara oikov
dvTtvv £KK:Ai)(7ta. " Id est, cum tota familia sua quae erat
Christiani. Quocunque illi ibant, secum ferebant Eccle-
siam." So he expoundeth Col. iv. 15.

And Dr. Hammond, (1 Cor. xvi,) saith, " It is evident
what is meant by the Church in their house, i. e. all the be-
lievers of their Family ; the same are called, rj kclt oiKovavThiv
k/cXrj(Tia, (Rom. xvi. 4.) the Church or Christians belong-
ing to their family. The prepositions kv and Kara being
promiscuously used in the writings. And he expoundeth
Acts xx. 20, thus : " Willing to use all opportunities of in-
structing any, both in the public synagogues, and in private
schools, and in your several houses, whither I also came."

I confess myself somewhat inclinable to the Exposition
of the objectors, though I come not quite up to their sense ;

302 APPENDIX TO

and I am somewhat stopped by this consideration, that there
is mention of the Church in the house of Aquila and Pris-
♦cilla in several cities. And it is not probable that such
movable persons coming as strangers to such places, should
have the opportunity of making their house still the public
meeting-place of the several Churches where they come.

And moreover, besides the texts observed by some, that
in Acts viii. 3, will hardly be proved to be spoken only of
Church-houses. SauAoc &£ eXv/naivtro rr\v EKKtXealav, Kara rsg
oiKsg elg Troaevo/uEvog. I confess it was likely that he made his
first assault on the Assemblies ; but improbable that this is
all that is there meant

The Apostles then did preach to several sorts of auditors:
1. Sometimes to any multitude they could fitly, to speak
for their conversion ; either in the Temple, in the Market-
place, at the Judgment-seat, or any place of concourse. 2.
Sometimes in mixed Assemblies of Christians and infidels ;
admitting unbelievers to be their auditors in order to their
conversion. So Paul admitted all that would come into his
own hired house. (Acts xxviii. 30, 31.) And it was ordi-
nary for the Church to admit unbelievers to be present, as
appears, 1 Cor. xiv. 23 — 25. 3. Sometimes there were
solemn assemblies of the Church above, where they all came
together into one place, that is, it was the place of their
most public meeting; where the main body assembled, and
no others with them, as in breaking bread, and feasting to-
gether, and such acts of special communion. 4. Sometimes
there were occasional meetings of certam parcels of the
Church, as that was Acts xii, when they were praying for
Peter. And such a meeting I suppose there was in almost
every house where the apostles were known to come, among
Christians. It is not probable but that many would come
in to them, if they did bnt go into any private house to visit
or exhort the persons of that house, 5. Besides these, they
ordinarily used to teach particular persons, as the Gaoler,
the Eunuch, &c, as often as they had opportunity. Now
our question of Acts xx. 20, is, which of these three last
senses it is taken in. I agree not with the objectors, that it
is taken in the first of the three only, though I will not ex-
clude that: but understand it more comprehensively, as ex-
tending to all the three last sorts, and comprising all that
House-teaching of Christians that was then usual with the

THE REFORMED PASTOR. 363

Apostles, both first, teaching the Churches in houses: and
secondly, teaching such companies of Christians as were in
the houses where the Apostles came, as Cornelius, Acts x,
had gathered his friends to hear Peter, so Christians would
call their next friends when an Apostle came to visit them:
thirdly, and teaching the particular Families where they had
opportunity ; especially the second. — Object. ' But this was
not an orderly taking the houses of a Parish or Church be-
fore them, and go in to every one.' — Ansiv. Very true ; I
know of no such parishes that then were ; nor do I make it a
Minister's duty absolutely to go up and down from house
to house, to each house in his parish, or of his charge, I
would not so much as advise you to do this, without neces-
sity ; but first call the people to come to you, and learn of
you at your own house, or the Church-house, or where you
please, so that you will but give them that personal instruc-
tion, upon necessary pre-inquiry into their states, which
their conditions do require. And then go to those that will
not come to you, if they will consent, and you are able.
For my own part, I am not able to go from house to house ;
there being not one house of many among the poor people,
where I can stand half an hour in the midst of summer,
without taking cold, to the apparent hazard of my life ; so
that those few that will not come to me, I must send to.
And I think it more to the people's benefit to accustom
them to attend their Pastor, than for him to go to hunt up
and down after them, he scarcely knows where and when.
But men's obstinacy may make that necessary, which is in-
convenient.

2. But I have spoken all this but as on the by, as to this
objection. My answer to it is this: It is not either only or
chiefly on this text or any like it, that I build my persua-
sions of you to this duty. In good sadness can you find no-
thing but Acts xx. 20, in all these papers that is urged to
convince you of the duty in hand? If you have observed
no more, read again, and save me the labour of recitals. If
there were nothing but the general command of taking heed
to all the flock, and no more but your very Pastoral relation
to each member, as a Master to every servant, and a Teacher
to every scholar in his school, and a Physician to every pa-
tient in his hospital, and a Shepherd to every sheep in his
flock, and a Commander to every soldier in his regiment;

364 APPENDIX TO

what need there be more to convince you that you should
take care of them, and help every one particularly as effec-
tually as you can. In a word, the sum of the question is,
whether you are bound to do the best you can to save the
souls of all your Parishioners ? Do this and I desire no more.
Doyou think in your conscience that you do the best you can,
if you can exhort, instructor catechise them personally, and
will not?

As to the objection, ' Where are we bound to spend two
days a week in this, or one day, or to take the houses in
course, or the like V I have answered it already in this book,
whither I refer you. As if the general precept of ' Teaching
every one, exhorting every man, doing good to all, taking
heed to all the flock, &c.' were not sufficient! What if God
only bid you pray continually, or on all fit occasions, will
you approve of those deluded ones that ask, Where am I
bid to pray morning and night, or in my Family ; or before
and after meat, or before and after sermon? &c. Provi-
dence will direct you, and honest prudence will discern the
season and other circumstances of your duty. What if God
hath not told us on what day or hour our lecture shall be, or
what chapter I shall read, what psalm I shall sing, what text
I shall preach on, or whether on any or not ; or how the
seals and utensils shall be ordered, must we not therefore
determine these ourselves, as Providence shall lead us, and
as may conduce to the end of our work ? I do not think but
you do as much, and justly do it, beyond God's particular
Scripture determination, in your ordinary Preaching, as we
do in Catechising, and Personal instructing. But methinks
with Ministers I should not need to say so much to such a
rustical objection as this, from the defect of particular pre-
cept.

Object. 6. ' If all Ministers should bestow two days a
week, they would have but a little time to study, and so the
adversaries would have their will when our Ministry comes
to the unlearned, or unskilled in Controversies.'

Answ. 1. I have answered this already in the book: 2. I
only add, these things are not objected to mere by-standers •
we try the work, and can tell by some experience what it is.
Is not four days a week, after so many years in the Univer-
sity, a fair proportion for men to study Controversies and
Sermons? Though my weakness deprive me of abundance

TJIE REFORMED PASTOR. 365

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
conversations of several sorts, 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. 3.
And perhaps they will find before we have done, that this
employment tends to make men able Pastors for the Church,
much more than private studies alone. He shall be the
ablest Physician, and Divine, and Lawyer too, that addeth
practice and experience proportionably to his studies ; and
that man shall prove a useless drone, that refuseth God's
service all his life, under pretence of preparing for it; and
lets men's souls pass on to perdition, while he pretendeth to
be studying how to recover them, or to get more ability to
help and save them.

Object. 7. ' The times that Paul lived in required more
diligence than ours ; the Churches were but in the planting,
the enemies many, and persecution great, but now it is not so.'
Answ. This was the Bishops' argument against so much
Preaching when they put it down. But it savours of a man
locked up in his study, and unacquainted with the world. Good
Lord ! are there such multitudes round about us that know
not whether Christ be God or man, the first person in the
Trinity or the second ; whether he have taken his body to
heaven or left it on earth, and what he hath done for them ;
and what they must trust to for pardon and salvation : are
there so many thousands round about us that are drowned
in presumption, security, and sensuality, that break the
hearts of Preachers, and when we have done all, will neither
feel us, nor understand us ! Are there so many wilful drun-
kards, worldlings, self-seekers, railers, haters of a holy life,
that want nothing but death to make them remediless! Are
there so many ignorant, dull, and scandalous professors, so
many dividers, seducers, and troublers of the Church ! and
yet is the supineness of our times so great, that we may ex-
cuse ourselves from personal instruction, because of the less
necessity of the times ? What need is there but faith and
experience, to answer this objection? Believe better with-
in, and look more without among the miserable, and I war-

360 APPENDIX TO

rant you, you will not see cause to spare your pains for want
of work, or of necessities to invite you ; what conscientious
Minister finds not work enough to do, from one end of the
year to another, if he have not an hundred souls to care for?
Are ungodly men the less miserable, because they make
profession of Christianity, or the more?

Object. 8. ' You have here too confidently determined, that
it is Ministers' duties that have large congregations, to pro-
cure assistance, though they leave themselves by it but that
low allowance to live upon, which you mention. We must
not be wise above what is written. And you will scarcely
shew us where this, or the ' quota pars Temporis' for Cate-
chising, or taking a set time, are written in the Scripture.'

Ahsw. 1. Must I go to turn to my Bible to shew a
Preacher, where it is written, that a man's soul is more worth
than a world, much more than an hundred pounds a year ;
much more are many souls more worth ? or that both we
and that we have are God's, and should be employed to the
utmost for his service ? or that it is inhuman cruelty to let
many souls go to hell, for fear my wife and children should
live somewhat the harder, or live at a lower rate, when, ac-
cording to God's ordinary way of working by means, I might
do much to prevent their misery, if I would but a little dis-
please my flesh, which all that are Christ's have crucified
with its lusts? Every man must give God the things that
are God's, and that is all. How is all pure and sanctifiedtous
but in the separation, dedication, and using them for God ?
Are not all his talents, and must be employed to his service?
Must not every Christian first ask, which way may I most
honourGod with my substance? are not these things written?
Do we not preach them 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 that
Church ; and should we not then use it for the utmost further-
ance of the end ? If any Minister that hath two hundred pounds,
can prove that an hundred pounds of it may do God more ser-
vice if it be laid out on himself or wife and children, than if it
maintain one or two meet assistants to help the salvation of
the flock, I shall not presume to reprove his expences ; but
where this cannot be proved, let not the pi^actice be justified.
No wonder that we have so many sensual gentlemen that
do little good with all their riches ; but see their brother

THE REFORMED PASTOR. 367

have need, and shut up the bowels of their compassion from
him, rather than they will live at lower rates, or not fare de-
liciously every day ; and that they can find no Scripture that
commandeth them such things ; when even the Preachers
of the Scriptures cannot see the wood for trees ; they want
a letter to express to them the common moral verities. No
wonder if these gentlemen can find no Scripture that requir-
eth them to buy in Impropriations, to endow or build Col-
leges, to give a common stock for the poor, or the like, or
out of two or three thousand pounds portion to a daughter
to give one or two hundreds to some pious, charitable use,
though the daughter have the less. How should gentlemen
find any Scripture for self-denial, or preferring God before
themselves, yea their flesh, or children's superfluities and
snares, when some Ministers of the Gospel can find no
such Scripture, when the case concerns themselves ; or
at least can meet with no Expositor that can make them
understand such difficult texts.

And for the other matters, of the stated time for Cate-
chising, and the ' quota pars.' As I never presumed to im-
pose an unnecessary task on any, nor should do, were it in
my power, but leave it to their prudence that are on the place
to determine of circumstances : so I know not why any man
should be loath to tie himself to this duty, especially in order
to a common Reformation, and after so long and general a
neglect, unless because he is loath to practise it. If set
times be not needful for the constant performance of such a
work as this, devise for us some way of doing it without a
stated time ; and do not keep a set time for your Lectures,
class meetings, family duties, no nor your studies, or se-
cret prayers. When you have shewed me a written word
for these, and for your Preaching once or twice every Lord's-
day, then I will shew you more than one text for the things
in question.

Object. 9. The next Objections made, are against my
urging them to associate : and one is, ' Why cannot I do
my duty to God, and for my people at home, without travel-
ling many miles to a meeting of Ministers ? What Scrip-
ture binds me to this labour?'

Answ. Were I in a disputation, I would give you several
formal arguments for all these things : but in this brief way
of answering objections, I think it more profitable to them that

368 APPENDIX TO

are in love with truth, to take up with the general grounds
of the duty, which may afford thern matter for many argu-
ments. And to the objection, can you find no Scripture that
commandeth Christians to be of one mind, and mouth, and
way, and to keep the unity of the Spirit in the bond of peace ?
Cannot you prove from Scripture, that God would have Mi-
nisters to be one, in mind and heart, " as Christ and the Fa-
ther are one?" (John xvii. 21.) Do you doubt whether you
should do the work of God with as much unity and concord
as is possible ; and do you know that constant communion
and correspondence is necessary to that end? You cannot
be ignorant how the unity and consent of Ministers is their
honour, and much of their strength with the people; and
takes off much prejudice and odium that would fall on sin-
gle men; and that singular actions brings us into contempt
with them. Doubtless, as many Christians are bound to hold
communion together in particular Churches, so many parti-
cular Churches, by their guides, are bound to maintain com-
munion as far as nature makes them capable. And I hope
few Ministers are ignorant that these Ministerial Assemblies
for Concord among ourselves and the Churches, have been
the constant practice of the Churches of Christ, as high as
we have any history to acquaint us with their practice (I
mean when the persecution made it not impossible). And
shall we now in the end of the world begin to be wiser ; and
one single Pastor, and perhaps of no seraphical intellects,
correct this practice of the Universal Church, as a needless
thing, and say, Why may not I do my duty as well at home
alone ?

You owe duty to your neighbouring Ministers and
Churches, for communion and in order to the common good,
and the promoting of your common work. Are you humble
men, and yet can you think that yourselves have no need of
the advice and assistance of your brethren? I should hardly
think you humble if you say so. But if you be so far above
teaching, advice, or any other help to yourselves, your bre-
thren have the more need of you, by how much the less need
you have of them. There are many young Ministers that
very much need the helps that such communion may afford
them, and the advice of more grave, experienced men for car-
rying on the work of the Ministry ; and many so humble and
sensible of their need of such communion, that they would

THE REFORMED PASTOR. 369

be loath to be deprived of it. One would think we should
no more need such a stir to make Ministers desire the com-
munion of Ministers, than to make Christians desire the
communion of Christians, or to make men desire the society
of men.

Object. 10. ' But we have observed in most associations
where we have been, that some one, or two, or few more, do
all, and the rest do but follow them : it is as good then to go
to these men alone, if we need advice.'

Answ. There is no one that pretends to any authority
over their brethren, in our Association ; neither Civil coercive
power, nor Ecclesiastical directive power. You cannot say
therefore, that any one doth either force the rest, or awe tiiem
by any pretended commission from Christ. So that if any
have so much power as you speak of, it is likely it is but the
power of truth in them, and such as light hath against dark-
ness ;' or, if it be from the strength of their parts and gifts,
have not you need even of the gifts of your brethren? And
are they not given for the body ? It seems by this objection,
that you justify our Associations from all popular or factious
prevalency of the multitude, or major part ; and that they lay
not the cause upon number and votes, but upon wisdom, and
the prevailing power of evidence ; and that one man that can
bring more reason than others, shall be heard and regarded
by all. What could you have said more to the honour of our
Associations, to vindicate them from all imputations of pride
and faction, and clamorous running on with the most.

And where you say, It is as good to go to those men in
private, I answer, those men themselves do not think so. Per-
haps, they that you call the leaders of the rest, do find them-
selves more in need of the help of those whom you say they
lead, than you do of theirs. Among many, that may bespoken
by a man of inferior parts, that came not into the minds of
wiser men : which of you are so wise that needs no addition
or assistance ; and what Minister is so weak that may not
sometimes add to the wiser? Moreover, among many, they
that are of greater parts have the better opportunity to do
the greater good with them, than with one in a corner.
Would you have your neighbours say, * What shall we do at
the Congregation — there is but one man that does all, and I

VOL. XIV. B B

370 APPENDIX TO

can go as well to him at home :' it is sooner done to speak to
twenty or forty at once, than one by one.

But if indeed, you think that these leading Ministers do
mislead the rest, there is the more need of the presence of
such as you that discern it ! Care you not that your brethren
and the Churches be misled? If you see it, you can give
your reasons that may disclose it ; and how know you what
your light may do : seeing your brethren are not forced into
error, but seduced ; if it be so, why may not you do as much
to undeceive them?

Object. 11.' But, as I hear many say, under pretence of as-
sociating, you will but fall into a multitude of fractions ! Not
two counties can agree upon the same terms : but one com-
pany go one way, and another go another way ; and why-
should we join with any of them till there be a greater like-
lihood of Union among themselves V

Answ. 1. A self-condemning, unreasonable objection.
Are they more divided where they associate, than you that
are single, and every man goes on his own head? What if
there were as many ways as counties ? that is not so bad as
to have as many ways as parishes. Have you no more mo-
dest a way to excuse your singularity and disunion, than by
charging Communion itself with singularity, and uniting with
division ? 2. But wherein is it that this diversity of ways
consisteth, which you complain of? Tell us the particulars;
for I see no such great diversity ! Most counties that I hear
of that have associated, do only agree to hold communion
in stated meetings, and there to afford the best help they can
to one another ; and have not proceeded to any more parti-
cular agreements, unless perhaps to Catechise, or personally
instruct the people. And you cannot accuse them for diver-
sity of ways, that descend to no more particular agreements.
Indeed this county, (Worcestershire) and the counties of
Cumberland and Westmoreland, have published the articles
of their Associations and Agreements : and I pray you com-
pare them, and see whether one egg be more like another
than they are in sense.

But it is likely you mean, that our Articles are not in the
same words, and it is not the same forms ' in terminis' that
we agree upon. And what of that ! I think there be above
an hundred Catechisms now in England, that yet contain the

THE REFORMED PASTOR. 371

very same Principles of Religion. Will you fall out with
Catechising, and use none, because we all agree not in one,
for the terms : or should you not be more encouraged to it,
because among so many there is such full agreement in
sense, that they are all but as one? How many of the ancient
Councils of the Church, did determine only of the same
canons; and yet this was not called a disagreeing diversity.
The truth is, this objection is commonly made by men
that place the Unity of the Church in matters that God never
placed it in ! We must not be one, because we subscribe
not the same form of words, and agree not in every circum-
stance and expression. Whereas, indeed, we shall never be
one, while Unity is placed in such indifferent things. There
are no greater dividers of the Church in the world, than they
that overdo in their pretendings to unity, and lay the Unity
of the Church upon that which will not bear it. The Papists
must needs centre all the Churches in their pope, and by
this means have made the agreement of the Churches with
them to be impossible ; whereas, if they would have left out
these false means of Union, and the concomitants, we might
have held our Union and communion with them. So if for-
malists will lay the Union of the Church on this gesture, and
that vesture, and this order, and these words in prayer,
preaching, &c, they will presently make Union with them
impossible ; for there is a possibility of bringing all true
Christians to unite in the revealed will of God, but no pos-
sibility of bringing them all to be of every formalist's opi-
nion, and to use every gesture or form of words that he and
his like shall impose upon them. I speak not against agree-
ment in circumstances, but against unnecessary impositions
therein, much more against laying the Church's Unity and
peace upon them. For example : at the reception of the
Lord's-supper all were forced to kneel : at the Eucharistical
action of singing psalms, when we speak to God in the high-
est worship that we can perform on earth, no man was forced
to kneel, or to any one gesture. In the former we were alto-
gether by the ears, and driven from communion ; and to this
day thousands do separate from Assemblies because they
may not kneel, as formerly some did, because they might
not have it any other way but kneeling: but in the other
case, of singing, where all were left at liberty, I never heard
of one contention about the gesture to this day; no nor of

372 APPENDIX TO

any offence that one took at another. So in reading that
parcel, that was then peculiarly called the Gospel, all were
bound to stand ; and this bred contention : but at the read-
ing of the same words in the chapter, all had liberty to choose
their gesture ; and there I never heard of contention or of-
fence. So I may say in our present case, we do not intend
by associating to tie one another to new forms and ceremo-
nies, nor make new terms of Union. In this county we only
chose out so much of the unquestionable work of Presbyters,
about that government which had been long neglected, which
Episcopal Presbyterians, and Congregational, are agreed in,
and resolved at present to practice that which all are for, ra-
ther than to neglect an acknowledged duty, because of by-
circumstances in which we differ: so that all these parties
may join with us, without deserting the principles of their
parties : and I think this is no way of division or discord.

Object. 12. ' But if this be all, what need we subscribe
to Articles of Agreement ? Is it not enough that we have all
subscribed to the Scriptures already, if you require no more
than what is there ?'

Answ. We require no more, but that all agree to perform
those duties which God's word doth command ; and freely,
without force, accord about those circumstances which Scrip-
ture hath not particularly determined, but given as general
rules to discern according to providential changes, how to
determine them ourselves. I mean only such circumstances
in which an agreement may further us in our work, without
agreeing in those where agreement is wholly unnecessary,
and without laying the Church's peace upon any of them.
We associate, not to make new laws and duties, but to ac-
cord in obeying the laws of God ; and therefore the articles
which we agree upon are Scripture-articles. And if any
scruple subscribing to any that are not the very express
words of Scripture, we will not differ with them, but will
give them as much as is necessary in such Scripture-words
to subscribe. And the reason why we subscribe to these
Articles, though we have already subscribed to Scripture, is
because they are matters long and generally neglected ;
and we do but hereby awaken ourselves to duty, and bind
ourselves faster by renewing our obligations ; and mani-
fest our repentance for our former neglects, and our resolu-
tion for new obedience. As the people did in Ezra, that had

the reformed pastor. 373

taken heathen wives, and as it was ordinary in the Old Tes-
tament, after some notable breach of covenant, to renew this
covenant with God : and as we use to do at Sacraments, and
days of Humiliation, though we have formerly taken the same
covenant, yet we see cause to renew it again and again, espe-
cially as against those sins, and for those duties, where we
have lately been most faulty.

And if it be no more than is your duty already ; whether
you subscribe or no, what reason have you to refuse an
agreement or subscription to such duty, unless, as I said,
because you are unwilling to perform it. He that is resolved
to do it, is willing to be as much as may be obliged to it.
When it must be done, the strongest bonds are surest.

Object. 13. ' But some Associations do not only practise,
but subscribe to such things that we cannot in conscience
agree to : as the use of lay-elders, as the Presbyterians do ;
the calling people to profess that they own us for their Pas-
tors, as you do.'

Answ. I hope you are not of such dividing principles, as
that you cannot in conscience hold Communion with men
that differ from you in as great a matter as this, if they will
but leave you free. Else, if you should plead conscience
for such dividing, I would desire you to see that you can
plead Scripture as well as conscience for it; for an erring con-
science, engaging men against the will of God, is a poor ex-
cuse for sin : it is no more than to say, when I sin, 1 think I
do not sin. tt is a very good answer that Mr. Lawson, in his
book against Hobbs's Politics, doth give to the common
question, Whether an erring conscience bind ? He saith, that
an erring conscience, is not conscience; for conscience is a
sort of science, and error is not science, or knowledge.

But if these brethren would force you to subscribe with
them in such matters as you mention, which your judgment
is against, or else they will hold no communion with you,
then it is they that exclude you, and not you that exclude
yourselves. But I hope no Associations now with us, will
be guilty of such a course. I hope they are not resolved to
refuse communion with all that are not for lay-elders, or
such like matters. Then they would be the Dividers, that
lay the Church's Unity and Peace on such a doubtful point.
But if they do themselves subscribe to that, may not you
desire to join with them, with a modest excepting of that

374 APPENDIX TO

article alone in which you are unsatisfied ? which, no doubt,
it* they be peaceable men they will admit. And for the in-
stance you give of our calling people to an express Consent,
viz. (1.) To Christianity : (2.) To their Membership in the
Churches where we are Pastors: I answer, It is a strange
conscience that can find matter of scruple against this ;
when we are assured, that people cannot be Members or
Christians against their wills, and their wills cannot be
known to us but by the expressions of it, may we not call
them to express it? Especially, since parish-habitation is
grown a less fit note than heretofore, and hearing is certainly
no sufficient evidence ; and people will take it to be a hei-
nous injury to them if we should exercise Discipline on them
without their Consent, and perhaps would have an action
against us at law for it ! And where Consent must be ne-
cessarily signified, is not the most express signification more
satisfactory to us, and obligatory to them, than an uncertain,
implicit dark signification, which our own consciences tell
us, with abundance of them, is really no signification, nor
intended by them to any such use, as not knowing what a
Church is, or what Discipline is, but thinking that to be a
Church-member, is no more than to be a parishioner, and
come to Church. Though we might well prove against the
Separatists that this much, with the professions of the rest
that had more knowledge, was enough to prove the truth of
our Churches, when we could do no more ; yet if we shall
now, (after so many years of fullest liberty, when we may
reform if we will,) proceed no further, but tolerate, yea,
plead for all such defects as will but consist with the truth
of the Churches ; yea, pretend conscience against them, it
is just with God to lay upon us so much of his wrath, and
withdraw from us so much of his mercy as shall leave us no
more to comfort us, but that still we are truly men, as our
Churches are truly Churches.

But I must farther tell you, that the objection is grounded
on a mere mistake and wilful or careless oversight. For our
Agreement to call our people to a profession of their Chris-
tianity and Church-membership, is but with this exception :
'Except any of us should judge that they can better exer-
cise the forementioned Discipline without calling their peo-
ple to such a profession of Consent, in which case we will
declare our reasons to our brethren of the Ministry, in our

T£E REFORMED PASTOR. 375

Meetings, and hear their advice when the case is opened.
If indeed you can and will exercise Christ's Discipline on all
in your parish, without their express consent, we shall not
refuse communion with you : only let us see in good sad-
ness that you do it. First privately, and at last openly ad-
monish all the scandalous, obstinate sinners in your parish ;
and if they do not repent and reform, reject them ; and then
we will not differ with you about calling them to this pro-
fession. But if you will not do this, you must pardon me,
if I conclude, that whatever you pretend, it is not the call-
ing your people to this Profession that you scruple in con-
science, but it is the trouble and opposition that Discipline
exercised would draw upon you, that makes your flesh scru-
ple any thing that would engage you to it. And if this be
so, faithfulness to God, and you, commandeth me to tell
you, that the searching day of God is at hand, when self-
seeking hypocrites shall have their reward. If I may speak
according to my experience of the state of our ordinary con-
gregations, I must needs conclude, that if you did but per-
ceive that you must exercise Christ's Discipline impartially,
we should need no other argument to bring you to call for
your people's consent, than your own safety and self-love,
and that very flesh would be for it that is now against it.
Fori imagine, that if you should exercise this Discipline on
all your parish, especially in great and bad congregations,
you would hardly escape long from being knocked in the
head, without a special preservation of God.

Object. 14. ' But some Associations are forming canons,
and putting laws upon us which we know not that we are
obliged to obey.'

Answ. 1. Associations sometimes draw up articles of
agreement, whereto the several members oblige themselves
by Consent : but I know of none with us that presume to im-
pose any laws on others. 2. If the things you speak be
made already your duty by God, either expressly by a par-
ticular command, or else by a general word determined by
Providence, as about some necessary, variable circumstan-
ces, then it is no man, but God that imposeth on you, and it
is not your refusing your Consent that shall disoblige you or
excuse you. But if they be things evil, that are imposed on
you by men ; put in the reasons of your dissent, and take the

376 APPENDIX TO

leave of differing in that one point without withdrawing unne-
cessarily from their communion. If it be but about indifferent
circumstances, as I would not have any, no, not by an agree-
ment, much less by imposition, make common determina-
tions of such without any need ; so if they did, I must tell
you, that Union and Communion of Churches is not indiffe-
rent but necessary ; and therefore reject it not upon the ac-
count of such things as you say yourselves are but indifferent.

Object. 15. ' But we are not satisfied with their practice
of suspending men from the Lord's-supper, that are not ex-
communicated : nor do we know any warrant for it.'

Answ. Suspension is either penal, or not penal. That
which is not penal is of two sorts : (1.) Sometimes I deny to
give men the Sacrament, merely because I have no call or ob-
ligation on me to do it. In this case, the proof lies on you,
viz. to prove my obligation. For example : I take not my-
self obliged to give the Sacrament to all the county, if they
require it ; nor to any neighbour parish that have a Pastor
of their own ; nor to any of this parish where I live that are
separated members of another Church ; or, that through ha-
tred of Discipline will be members of no particular Church ;
or, that will be members of no particular Church, and yet will
not come near me to acquaint me with their reasons. Nor
am I bound to watch over, or administer Sacraments to any
that will not take me for their Pastor in an ordinary stated
course: no, nor at all, when I have so much to do with my
own flock, that I cannot do such offices for others without
neglecting as great duties to those whom I am more espe-
cially related and obliged to. Thus I suspend from the Sa-
crament many thousands ; that is, I do not give it them that
I have nothing to do with, or no obligation to give it to.
(2.) Sometimes we may forbear to give men the Sacrament,
while we are admonishing them of their sin, and calling them
to repentance, or doing some necessary previous duty. As
if the whole congregation would have the Sacrament on
Thursday, I may desire them to stay till the Lord's-day, and
in the meantime to humble themselves and prepare : If you
will call this a suspending of the whole Church, you may
speak as you please: So if you know a man that hath of-
fended his brother, you may persuade him, yea, require him
Ministerially, by authority from Christ, to leave his gift at the

T»E REFORMED PASTOR. 377

altar, and go first and be reconciled to his brother, and then
come and offer his gift. Though if he disobey, I will not
presently without further trial censure him.

These acts are but negative (a not giving the Sacrament)
and not properly privative, and therefore not properly sus-
pension. Duties must be done in right order : no duty is
at all times to be performed. I am not bound to give a man
the Sacrament when I meet him in an alehouse, nor when I
am admonishing him about a scandal : nor when three or
four, or a dozen shall send to me to bring it them to a pri-
vate house without any more ado. All things must be done
decently, orderly, and to edification : and the forbearing a
disorderly, indecent, unedifying administration, is no proper
penal suspension.

And I am even ashamed that the Church is troubled
about this question voluminously, by good men, that are for
Discipline and Excommunication : when as the things that
we make such a stir about, are cases that are not likely to
fall out in a congregation once in twenty years. For if a
man have offended, and no man have admonished him, nor
the fact by notoriousness, or accusation be brought to the
Church, or officers, we are not bound to take notice of it, so
far as to suspend any : nor do any that I know of plead for
such a thing. But if the case be duly brought to the Pas-
tors, cannot they go to the person, or send for him before
the very hour of the Sacrament? Cannot they try whether
he be penitent or not ? And if he be penitent, we yield that
he is not to be penally suspended. If he be not after other
admonition, and the case is brought to the Church, how can
the officers be bound at the same time to give the Sacrament
to an impenitent person, and also to avoid him for his im-
penitency, or to tell the congregation, in order to his reco-
very ? If these men are for Discipline, they must confess
that I am bound either to tell the congregation of this of-
fender (and that I must do when he demandeth communion),
or else, if telling the officers be enough, I must require them
to avoid him, if he be impenitent.

2. And this brings us to the other sort of Suspension,
which is penal and properly so called : and this is nothing
but an avoiding of the communion of the offender, 'pro hac
vice.' Where note : that it is one thing to be unsatisfied of
the fact, and another to be unsatisfied of the person's repen-

378 APPENDIX TO

tance. In case the fact be not manifest, we confess there
must be no Suspension, save what prudence requires on the
first mentioned grounds : as not properly penal. But if the
fact be manifest any of these three ways, By notoriety ; or
violent presumption ; or valid testimony ; and yet the per-
son express not his repentance, we are bound by God to
avoid communion with him till he repent : and therefore
though I cannot sentence him as habitually obstinate, and
therefore shall yet stay longer in a course of admonition be-
fore we reject him, as from his church-relation, or state of
communion ; yet on the proved act of sin, till he manifest
his repentance, I must forbear the actual communion with
him, and deny him actual communion with us : for I cannot
take him to be penitent till he profess it (probably) : and if
I take him not to be penitent, I must take him to be yet in
his sin, e. g. to be an adulterer, a drunkard, &c, and so am
frequently commanded to avoid him, and forbidden to have
communion with him. And this suspension is nothing but
initial, actual excommunication. Even exclusion from the
act of communion, before (upon the proof of fixed obstinacy)
we exclude from the state of communion. This is plain, and
methinks is enough to end, or at least, to quiet this needless
controversy. But if this be all ; if you would indeed ex-
communicate only, and not suspend, this need not hinder any
association. If you will go further than others, you may: as
I confess you have great cause to go further than the most.

Object. 16. ' But, say others, is not denying them the
Lord's-supper a sufficient exercise of Discipline on the most?
What do you more to those that join not with you V

Answ. Either your not giving them the Sacrament is penal,
or not. If not, it is no exercise of Discipline at all. Do
you exercise Discipline on all the county, when you give
them not the Sacrament? If it be penal, it is irregular and
harsh dealing to punish and initially excommunicate, for so
it is, one half of a parish without an orderly trial, or calling
them to speak for themselves, or without taking Christ's
course of first admonishing them. So that it seems to me
not very much to differ from them that gather Churches ir-
regularly, by casting off the most without a trial as no Church-
members. And it is absurd to deprive them of actual commu-
nion so many years, and yet to let them remain in a state of
communion, without any question. And if it be not a penal

THE REFORMED PASTOR. 379

suspension, but they keep away themselves, it is gross neglect
to let them alone so many years in the omission of Church-
communion, and God's ordinances while they are members.
As to our case, and the second part of the objection, I
answer ; we take not ourselves to have a Pastoral charge of
those that separate from us, and wilfully refuse to be mem-
bers of our charge. We cannot make them our flock against
their wills. We cast not out men, that cast not out them-
selves, but only in an orderly regular way of Discipline, that
is not our fault, but their own.

And yet I must tell you, that I let not them all so pass :
but though I think not that I have such a charge of them as
the rest, yet I sometimes publicly admonish the most noto-
rious, and pray for them, and require the Church to avoid
them, as to private familiarity, as they withdraw themselves
from Sacramental communion. For I think, if a man call
himself a brother, that is, a Christian, and yet live scanda-
lously, I must avoid him, and warn my people so to do, though
he never joined himself to any Church. Though I know what
Beza's conjectural observation is on Acts xxi. that they are
called merely Disciples as they are Christians not yet under
the Church-order and officers, and they are called Brethren
when they are under officers and order : the observation hath
its use ; but it is not so always, but often otherwise.

Object. 17. ' But are not there seasons when Discipline
may be forborne V

Answ. Yes, no doubt, and Preaching too ; but that must
not be ordinarily. It is hard that there was scarcely ever yet
a season in England to execute it. I marvel when it will be
seasonable, if not now !

Object. 18. ' But why do you go without the Magistrate,

and lay his interest aside ?'

Answ. 1. We go not without his licence, for he grants us
liberty. 2. INTor without his encouragement. 3. But if we
had neither, for Discipline, Sacraments, Preaching, or Pray-
ing, should we not use them ? Is not Christ our Master ? Is
not his authority sufficient ? How did all Christian Churches
till Constantine's days ?

See our Agreement, Artie. 6. et Reg. 20. Whether we
go without or wrong the Magistrate. Our Monthly meeting
in this Church for matters of Discipline consisteth of two or
three Justices of Peace, two or three Presbyters, three or

380 APPENDIX TO

four Deacons, and about twenty-four Delegates of the People,
of the most wise and pious men, chosen yearly by them-
selves to represent them, not prohibiting any other to be
there, disclaiming any proper office, but only looking that
the Church have no wrong, and doing that which private
members may do.'

Object. 19. ' But some of the Prelatical men are offended
at our leaving out the clause of Christ' 's descent into hell in
our profession.

Answ. 1. The Creed is part of our profession, and if these
men cannot find it, and that clause in our papers, it is not
our fault. 2. The rest is about our Exposition of the Creed,
for our people's understanding : and either that clause is
plain and commonly agreed on, as to the sense, or not. If
it be, then what need we expound it. If not, methinks they
should rather commend our modesty that thought ourselves
unmeet judges of so great a controversy, where the Church
is so divided. 3. It seems a late clause that came not
into this Creed for some hundred years after Christ. 4
The word hell was never put into the Creed by the
Greek or Latin Church, and if it were a full and plain
translation of the Greek agjje, or the Latin inferi, we
should the more easily receive it without scruple ; but if we
should change this English word by a stricter translation,
you would be offended much more. See Dr. Hammond in
his Practical Catechism, pp. 286, 287, against the local de-
scent into hell at large. Or if you would see much more,
read that learned Treatise of Sandford and Parker, " de De-
scensu Christi," and Bishop Usher, in his answer to the
Jesuit " de Limbo, et Descensu Christi ad inferos:" Read
well but those two discourses, and you will but pity the
self-conceitedness and confidence of such dry and raw dis-
courses, as Mr. Ashwell, and many of his train, that seem
to place more hope of their success in reproaching the con-
trary-minded, and in bold pretences to antiquity and uni-
versality, than in any evidence that should compel assent.

If these men have the moderation of true Protestants, let
them hear the words of one of them, Bishop Usher de Limbo,
p. 417. " And to speak truth, it is a matter above the reach
of the common people to enter into the discussion of the full
meaning of this point of the Descension into hell ; the deter-
mination whereof dependeth upon the knowledge of the

T1\E REFORMED PASTOR. 381

learned tongues, and other sciences that come not within
the compass of their understanding It having here like-
wise been further manifested, what different opinions have

been entertained by the ancient Doctors of the Church.

I leave it to be considered by the learned, whether any such
controverted matter may fitly be brought in to expound the
rule of Faith, which being common both to the great and the
small ones in the Church, (August. Ep. 57. ad Dard.) must
continue such verities only as generally are agreed on by the
common consent of all true Christians." Or if they have
more respect to the judgment of a Jesuit, let them hear one
of greatest name there cited. Suarez. torn. 2. in 3. part ;

Thorn. Disp. 43, sect. 4. Si nomine articuli. " If by an

Article of Faith we understand, a truth which all the faithful
are bound explicitly to know and believe : so I do not think
it necessary to reckon this among the Articles of Faith ; be-
cause it is not a matter altogether so necessary for all men ;
and because that, for this reason peradventure, it is omitted
in the Nicene Creed ; the knowledge of which Creed seemeth
to be sufficient for fulfilling the precept of Faith. Lastly, for
this cause peradventure Augustine and other fathers expound-
ing the Creed, do not unfold this mystery to the people."

And, saith Bishop Usher, ibid. "That he descended not
into the hell of the damned by the essence of his soul, or
locally, but virtually only, by extending the effect of his
power thither, is the common doctrine of Thomas Aquinas,
and the rest of the schoolmen. Card. Bellarmine at first held it
to be probable, that Christ's soul did descend thither, not
only by his effects, butby his real presence also ; but after hav-
ing considered better of the matter, he resolved that the opi-
nion of Thomas and the other schoolmen was to be followed."

And whereas, some of them do with confidence persuade
us that this Article was in the Creed from the beginning,
they might also from a Jesuit have learned more modesty ;
John Busaeus, de descensu Christi, Thes. 33. cited by
Bishop Usher, de Limbo, p. 309, who saith, " Saint Cy-
prian, or Rufflnus rather, in his Exposition of the Creed,
denieth that this Article is read in the Creed of the Church
of Rome, or the Churches of the East : and some of the most
ancient fathers, while either they gather up the sum of the
Christian Faith ; or expound the Creed of the Apostles,
have omitted this point of doctrine ! But at what time it

'582 APPENDIX TO

was inserted into the Creed, it cannot certainly be deter-
mined." So far the Jesuit. And yet I will not imitate Mr.
Ashwell's Royal Authority on his title-page, and so believe
it to be from the Apostles, till another certain author is
found out, as he saith, of the Creed ; but I will contrarily
believe it is not by the Apostles, because it cannot be
proved by the affirmers to be by them, and because I can
prove a time since them, when it was not in the common
Creed.

And, saith Bishop Usher, ib. p. 310. " The first particu-
lar Church that is known to have inserted this article into
her Creed, is that of Aquilia ; which added also the attri-
butes of invisible and impassible unto God the Father Al-
mighty, in the beginning of the Creed, as appeareth by Ruf-
finus, who framed his Exposition of the Creed according to
the order used in that Church. But whether any other
Church in the world, for five hundred years after Christ,
(mark this), did follow the Aquilians in putting the one of
these additions to the Apostles' Creed more than the other,
can hardly, I suppose, be shewed out of any approved testi-
mony of antiquity." He goes on further to prove this by in-
stances of many authors' recitals of the Creed, and out of
some ancient manuscripts, as is there to be seen, pp.310, 311.
Mr. Ashwell thankfully confesseth some things that he
learned of him ; if he had had the patience to have learned
these and many more, before he had so far exalted himself
against those that are not of his opinion, he had not done
amiss.

Whether the Arians first put it into the Church Creed, I
leave men to conjecture as they see cause, when they have
perused the said Bishop's allegations, p. 308 ; but certain-
ly, when the Nicene fathers had none of it, the symbols
of the Eastern Church, not knowing it, as Rufnnus tells us,
these bastard fatherlings, the Arians, saith the Bishop, did
not only insert this clause, ' He descended to the places un-
der the earth,' but added for amplification, ' whom hell itself
trembled at.' The like did they in another and a third
Creed.

And as Rufflnus testifieth, that this Article was neither in
the Eastern nor the Roman Creeds, so he adjoined presently.
as the Bishop noteth, p. 339. ' yet the force or meaning of
the word seemeth to have been buried,' which some, saith

THE REFORMED PASTOR. 383

the Bishop, think to be the cause, why in all the ancient
symbols that are known to have been written, the first six
hundred years after Christ, that of Aquilia only excepted,
which Ruffinus followed, where the burial is expressed,
there the descending into hell is omitted, as in that of Con-
stantinople, for example, commonly called the Nicene Creed;
and on the other side, where the descent into hell is men-
tioned, there the article of the burial is passed over, as in
that of Athanasius : and to say the truth, the terms of burial
and descending into hell, in the Scripture-phrase, tend much
to the expressing of the selfsame thing, &c." So he.

These good men, therefore, that (some of them over their
pots in an alehouse) do learnedly reproach us, for not ex-
pounding the article of the descent to hell, or not twice ex-
pressing it, should have considered, that with us they more
reproach the Nicene and twenty other Creeds ; yea, that, of
Marcellus in Epiphanius, which is nearest to that now called
the Apostles' of any so ancient a form that I have met with ;
and they should have thought it enough in us to retain it in
our Creed, without presuming to expound it, till they can
answer what Bishop Usher, Parker, and other Protestants
in this cause have delivered; or if they be, of their mind,
they should confess that it is expressed in the terms which
we in our explication do retain.

But, as they must confess, the Creed was not delivered by
the Apostles in English, and so the word hell was not in the
original, so if we must stick to the Creed indeed, we must
translate it truly, and you must help us to some word that
is of as comprehensive a signification as aSrjc is '■> which, as
is most largely proved by Usher and Parker, besides many
more, signifieth the ' state of the dead' in general ; or as ap-
plied to souls ' the invisible state of separated souls ;' where-
as, whatever the etymology of the word hell be, yet we are
sure that the common use (which is the master of language)
hath among the vulgar appropriated it to the daumed's place
or state of torment; saith Bishop Usher, p. 388, "Some
learned Protestants do observe, that in these words there is
no determinate mention made either of ascending or descend-
ing either to heaven or hell, taking hell according to the vul-
gar acceptation; but of the general only, under which these
contraries are indifferently comprehended; and that the
words literally interpreted, import no more than this, he

384 APPENDIX TO

went unto the other world. Allow us but this trans-
lation, and we shall please you ; and surely you will not say,
that the Apostles agreed on your translation.

If you say, 'Then the words are superfluous, as intimat-
ing no more than his death before expressed;' I answer,
that you may as well say, the Apostles superfluously ex-
pressed Christ's reviving after his rising. (Rom. xiv. 9.)
" For this end he both died, rose, and revived." When in-
deed his reviving expresseth not the first re-union of soul
and body, for that was before his rising; but his state of
life among the living after. So here, his death expresseth
his entrance into that state ; but aSrjg signifieth the world
of souls, or state itself of the dead, which dying he pre-
sently passed into. But of this Bishop Usher hath said
enough in answer, ib. pp. 407, 408, and forward.

But yet for my part, I shall further tell you, that as I take
the controversy to be of no greater moment than Suarez,
Usher, and others, do express, so also I suppose our difference
about it is not so great as many do imagine : lay but aside
the metaphysical controversy about the locality of spirits,
and the Popish conceit of Christ's fetching the Old Testa-
ment fathers from hell, which Usher shews that Marcion in
all likelihood first hatched, and then our difference is but
small ; for what would you have that we do not grant you?
Would you have us yield that Christ's body lay in the grave?
Why, who denieth it? Would you have us yield that his
soul was in the region of the dead, or in a state of separation
from the body? Who is there that questions it? Would
you have us yield that this state was penal both to soul and
body? We easily grant it you. Not that Christ had the
pain of sense, or the loss of heaven, but the penalty of death :
the soul's being separated from the body was a penal state,
as such. If any say, that Christ's soul was in Paradise, and
there is no pain, I answer, There may be somewhat penal,
where there is not that which vulgarly is called pain : and
what glory soever the separated soul of Christ did partake
of, yet the separation from the body, as separation, was pe-
nal. There remaineth a desire in separated souls to be re-
united to their bodies, and therefore it is a better state ; and
glory is not perfect till the man be perfect. Death is a pe-
nalty to the whole man, and not to the body alone ; and
thus far it is a most undoubted truth, that both to the sepa-

TKfE REFORMED PASTOR. 385

rated soul of Christ, and now of the saints with Christ, there
is something penal in this separation and imperfection re-
maining, though joined with exceeding glory. Saith Bishop
Usher, p. 390, "Heaven itself may be comprised within the
notion of aSrig : heaven, I say, not considered as it is a place
of life and perfection, nor as it shall be after the general
Resurrection , but so far forth only as death, the last enemy
that shall be destroyed, (1 Cor. xv.26,) hath any footing
therein ; that is to say, as it is the receptacle of the spirits
of dead men, held as yet dissevered from their bodies ; which
state of dissolution, though carried to heaven itself, is still
a part of death's victory, (1 Cor. xv.54, 55,) and the saints'
imperfection." (Heb.xi. 40.) Thus he. And Peter plainly
saith, " Whom God did raise up, loosing the sorrows of
death, forasmuch as it was not possible that he should be
holden of it." (Acts ii. 24.) And " Christ being raised from
the dead, dieth now no more : death hath now no more do-
minion over him," saith Paul, Rom. vi. 9. So that he was,
as to his whole man, under some power or dominion of death
for a time. Of this penalty on Christ's separated soul, and
ours, see most fully Parker, 1. 2. sect. 46. ad 50.

What would you have yet more granted ? Is it that
Christ triumphed over Satan and hell, and convinced the
unbelieving, impious, damned souls of their sin and remedi-
less misery ? Why, we do not deny you ; for as the damned
man (Luke xvi.) is said to see Abraham and Lazarus in his
bosom, and the wicked in hell have such a knowledge of
God and heaven, as sufficeth to convince them of the loss
and misery, and to torment them ; so we deny not but they
might have such a sight of Christ, and he might make such
a manifestation of himself to them.

Would you have us grant that he went to a§r>c, to pro-
cure the deliverance of the captives of aSi?e? we deny it not:
his humiliation is the cause of our exaltation ; his death and
going to aSrjc was to purchase deliverance for all his mem-
bers, dead and living, that the dead bodies might in time be
raised, and the separated souls be re-united to the bodies,
and the whole man perfected. Would you have us believe
that he went to bring the glad tidings of this to the spirits
of the just? we do believe it; so that they that believed in
him before might intuitively behold their Lord in whom they
vol. xiv. c c

386 APPENDIX TO

believed, in their own present state, and might be the assu-
rance of the resurrection of their bodies, and their final per-
fection.

But if besides all this, you would have us believe, that
Christ's soul was locally in its essence in the hell of the
damned ; and that thence he fetched the souls of the old
fathers out of the Limbus, that is part of hell, here we must
leave you : 1. Because that else we must be worse than the
Papists, whose schoolmen are content with a virtual pre-
sence, and deny a local : 2. Because we know not what lo-
cality or' spirits is : and 3. Because in the latter branch, we
are loath to be either Marcionites, or Papists, till we see
more reason for it ; especially, we have no mind of your
speculations in our Creed.

Object. 20. The last objection that 1 have been troubled
with, is against the title that we put over the old Creed, the
ancient Western Creed. And what is the matter here ? En-
gagement to their opinion makes them jealous ; and jealousy
suspecteth the most innocent syllables. Was not this the
ancient Western Creed? Yes, no doubt, they mean not to
deny it; but they think we intimate hereby a distinction
between the Eastern Creed and the Western ; and conse-
quently intimate, that this Creed was not the Universal Creed
of the Church, and composed and delivered for that use by
the Apostles.

But our intimated distinction can be supposed necessary
to intimate no more, than that the East and W'est did ordi-
narily make use of several Creeds in Baptism and other
solemnities ; and that this was it that the West made use of.
So that whether the East also, and all Churches used this
sometimes, or whether it were thus formed by the Apostles,
are questions that we never intended to decide.

But being called to it, I must give a further account of
my own opinion. You cannot in modesty surely, either deny
the aforesaid ground of the distinction from the use of the
several Churches, nor yet the antiquity of the terms of the
distinction \ much less can you think that learned and wise
men have not used it, and brought it to our hands. He that
is your chief author for the Apostolic composure of it, doth
give you himself the matter and terms of this distinction ; I
mean RufFinus, and Bishop Usher useth it frequently in the

TH*E REFORMED PASTOR. 387

aforesaid dispute, and his " Dissertatio de Symbolis," and in
other writings, to say nothing of Pithseus, Vossius, or any
others. Why then doth the quarrel begin with us?

I have read Mr. Ashwell, and others of his opinion, as im-
partially as I could, being as willing to believe that the
Apostles were the authors of this symbol as not, if 1 could
see any evidence for it; but I must confess the reading of
such writings as his, do more confirm me in my former
opinion, which is as followeth :

1. I do believe that Christ himself is the Author of the
ancient Creed ; expressly in Matt, xxviii. 19, " Baptizing
them into the name of the Father, and of the Son, and of the
Holy Ghost." And that the Creed at first contained but
these three articles : and that all that were baptized, at age,
were to profess this belief, viz. that they believed in the
Father, Son, and Holy Ghost. And I desire them that are
confident of the contrary opinion, to confute what Parker
hath so copiously brought for the proof of it : and learned
Ludov. Crocius that followeth him.

2. And yet I do fully believe, that before the New Tes-
tament was written, the Apostles taught their Catechumens
and persons admitted to Baptism, the sum of the Gospel or
Christian Religion in a few distinct articles. For it is cer-
tain, that they could not deliver all the history or doctrine
of Christ to every convert; and as certain, that they must
deliver all the essentials before they could make a Christian,
and that every Christian that was converted by them, was
made such by the power of these essential truths; for the
essentials of the subjective Christianity are the image and
effects of the essentials of objective Christianity or Faith ;
as the image in the wax is of that in the seal.

3. I am persuaded that the method of the Apostles in de-
livering their Creed, or essential Verities, was according to
Christ's platform ; even to deliver the doctrine of the Tri-
nity, and what was found necessary to the explication of any
one of the three Articles ; and consequently, that they ordi-
narily taught the same doctrine that is now in our Creed to
all their converts ; yet enlarging it, especially on the second
article, which was it that the world did most resist.

4. I do believe that it cannot be proved, and therefore
should not be affirmed, that the Apostles did in anv one
precise form of words, explain the three Articles laid down

388 APPENDIX TO

by Christ; but as they ordinarily preached the same truths,
and that much in the same or like phrase, not affecting no-
velty ; so they did not compose this into any precise form
of words, but delivered the same great truths in such ex-
pressions as they found meet for the persons with whom
they had to do.

5. Thus I believe that every Christian, and Church was
a living Gospel, or Book, in which the Creed, and all essen-
tials of Christianity, doctrinal and practical, were written
by the Spirit of God, through the instrumentality of the
preaching of these fundamental truths; and this before the
Scripture of the New Testament was written.

6. This I believe was the great Tradition of the essentials
of Religion, distinct from Scripture : Baptism itself was a
notable means to deliver down these truths.

7. Yet I am not against a strict agreement upon such a
form of profession ' in terminis' without liberty to change a
word ; but think that exactness is as necessary in this, both
for the sake of truth and unity, as in most matters that are
left to man.

8. The reasons why I cannot believe that this present
form of words, as now in our hands, was either composed
by the Apostles, or the Universal Creed from the beginning,
are these following, among many more.

(1.) Because of the no-proof that is brought by the af-
firmers that should prove it.

(2.) Because I find the Fathers in the first ages constantly
giving up the Creed of that Church in other words ; and in
forms all differing one from another, and not one of them
giving us this very form of above three hundred years at
least after Christ. Ignatius, Irenceus, Origen, Tertullian,
thrice recite the Church's Faith, and so do many others ;
and all in several forms of words, and not one of them in this
form. So that it would make a man shake the head to read
such kind of proofs as Mr. AshwelPs, that this is the Apos-
tles' Creed ; he heaps up other forms to prove the Apostolic
composure of this form. What did he think of his readers
when he offers them with highest confidence such proofs as
most effectually disprove the thing he brings them for.
Who can think that all these men would offer to give us the
very symbol of Christianity in forms of their own, and va-
rious forms, and none of them use the Apostles' form, if

THE REFORMED PASTOR. 389

such a thing in precise terms had then been by them com-
mended to the Churches. Those willing men that can make
their own faith, may believe many such matters as these;
but so cannot I. The first that I remember to have read,
that is like the present form, though maimed, is that of
Marcellus, in Epiphanius 72. Heresies, which are delivered
with scuh expressions adjoined, as would make a man ima-
gine that it was the matter and not the form of words which
he professeth to have received from his ancestors ; nor is
there any one cited by Mr. Ash well himself of those elder
times, that seems the same form with ours, but only this of
Marcellus, and that of the Latin Chrysostom and one of
Tertullian's de Veland. Virg. seems to be part of this. And
among such abundance of forms of words, it were strange
if they could possibly miss sometimes of delivering these
few Principles in the terms we now use. And for that of
Marcellus, it is in many things different from ours; and that
of Tertullian is so different that no man can prove that ever
the author had seen our form. And as for that of Chrysos-
tom, if it were his, he was about four hundred years after
Christ; but indeed there is no such matter in his works.
No wonder if Mr. Ashwell could not find it in Sir H. Sevil's
edition, of "FrontoDucaeus des,"butonly in the Latin edition
of Erasmus, saith a far greater antiquary, Bishop Usher de
Limbo, pp. 310,311, " For as for the two Latin Expositions
thereof that go under the name of S. Chrysostom, the latter
whereof hath it, the former hath it not, and the others that
are found in the tenth tome of S. Austin's works among: the
Sermons de tempore ; because the authors of them, together
with the time wherein they were written, be altogether un-
known, they can bring us little light in this Inquiry." All
the rest of the three first centuries at least, that Mr. Ashwelt
citeth, are set as if it were on purpose to make his reader
wonder at his self-confutation.

(3.) Another of my reasons is, because 1 find so many
clauses, new in this form that we now have, and find withal
that the arising of new heresies was an avowed reason of
adding new clauses to the Creed in those days, that it makes
me much suspect that all the rest, except the three essential
Articles were brought in by degrees, as heresies gave occa-
sion, and never formed all at once.

That several new clauses were added to this, Bishop

390 APPENDIX TO

Usher may satisfy you in his " Dissertatio de Symbolis," and
other writings, ibid. p. " Quo tauien hodie Romana Ecclesia
utitur Symbolum, additamentis aliquot auctius legi, res ipsa

indicat " The additions not found in any of the more

ancient copies are these ' Creator of heaven and earth,' added
to the first article : which in likelihood was against that rab-
ble of Heretics that feigned the world to be created by An-
gels, yea, bad Angels : also the word ' conceived' is added ;
the oldest forms having it ' born of the Holy Ghost, and the
Virgin Mary.' Also the word ' dead' is added ' he descended
into hell,' and the name of ' God' and the attribute ' Almighty'
to the article of Christ's sitting at the Father's right hand.
Also the word ' Catholic' is added to the ' holy Church' and
so is ' the communion of saints' and ' the life everlasting.'
All which are a considerable part of so short a form. And
that clauses were used to be put into the Creed upon occa-
sion of heresy, is well known of other Creeds ; and Ruffinus
confesseth of their Aquileian Creed, thus, " His additur in-
visibilem : etimpossibilem sciendum quod duo isti Sermones
in Ecclesiae Romanas Symbolo non habentur: constat autem
apud nos additos hsereseos causa Sabellii, illius perfecto quse

a. nostris Patri passiana appellatur. Ut ergo excluderetur

talis impietas de Patre, videntur haec addisse majores, &c."
Ruffin. in Symb. c. 7.

Saith Bishop Usher, in his Sermon of the Church's Unity,
p. 17. " This Creed, though for substance, it was the same
every where, yet for form was somewhat different, and in
some places received more enlargements than in others. The
Western Churches herein applied themselves to the capacity
of the meaner sort, more than the Eastern did ; using in
their Baptism that shorter form of Confession, commonly
called the Apostles' Creed, which in the more ancient times
was more brief also than now it is: as we may easily perceive
by comparing the symbol recited by Marcellus Ancyranus,
with the Expositions of the Apostles' Creed written by the
Latin Doctors, wherein the mention of the Father's being
' maker of heaven and earth,' the Son's ' death' and ' des-
cended into hell,' and the ' communion of saints' is wholly
omitted. All which, though they were of undoubted verity,

yet 'and need not necessarily be inserted into that symbol,

which is the badge and cognizance whereby the believer is
to be differenced and distinguished from the unbeliever. The

THE REFORMED PASTOR. 39 I

Creed which the Eastern Churches used in Baptism, was lar-
ger than this; being either the same, or very little different
from that which we commonly call the Nicene Creed.

" And he begins his Dissertation de Symb. thus ' Licet
apud omnes turn orientis, turn occidentis Ecclesias ut unus
Dominus, et Baptismus ita et una fides fuerit ; una tamen
et eadem verborum formula fidei symbolum, quo in cultus
Domini professione, et Baptismi susceptione, ilia) sunt usee,
non fuisse conceptum, omniumque Roman um fuisse brevis-
simum, in symboli explicatione, RufHnus Aquileinsis Pres-
byter jamdudum nos docuit: de additamentis etiam apud
Occidentals ad Romanum hocoppositis inproseniio suo sic
prsefatus.'

" And he useth the distinction in his preface ' Meam de
Occidentals et Orientalis Ecclesias Symbolis sententiam,8tc."
Et passim pp. 18. 13. 19, 20, 21. 26, &c.

(4.) And it is enough to debilitate the force that some
imagine to lie in the title Apostolic, that the Nicene Creed
was as confidently, and for ought ever I yet saw proved, as
anciently called the Apostles' Creed, as this, and said to be
delivered from the Apostles. Saith Usher, Dissert, p. 16.
" Sed et ab Occidentalibus consimiliter Ecclesiis longius
istud Symbolum et Apostolicum habitum et Nicaenum etiam
nominatum fuisse, observare liceat. Sic enim habet Ordo
Romanus in prsefatione Symboli cujus recitationi preemissa,
ante administrationem baptismi : Audite suscipientes Evan-
gelici symboli Sacramentum, a Domino, inspiratum, ab Apos-
tolis institutum, cujus pauca quidem verba sunt, sed magna
Mysteria. — Et in Ccense Sacrse celebratione Latina Missa, qute
circa annum DCC. in usu fuit, de eodem adjicit Finito sym-
bolo Apostolorum dicat Sacerdos, Dominus vobiscum."

And p. 17, he had before said " Hanc fidei formulam,
ut ab Apostolis Ecclesise traditum, et a. Nicsenis Patribus
promulgatum, laudat Epiphanius." And Cyril, or John of
Jerusalem calls the Jerusalem Creed by the name of 'A-yiac
Kata7roc7ToXt/c^c7rt(TTfwc, Catech. 18. Bishop Usher de Limbo,
p. 309, saith that, " The Creed of the Council of Constantino-
ple, much larger than our common Creed, was itself no less
than the other (N. B.) heretofore both accounted and named
the Apostles' Creed : and it is not to be thought it would
leave out any article that was then commonly believed to
have been any parcel of the Creed received from the Apos-

392 APPENDIX TO

ties." And he citeth for the title Epiphan. in''AyKvp ; p. 518.
and the Latin ancient Missal before mentioned. And citing
Epiphan. again to the same purpose in his Sermon on Unity,
he addeth that " Cassianus avoucheth as much, where he
urgeth this against Nestorius, as the creed anciently received
by the Church of Antioch, from whence he came : and that the
second General Council at Constant, approved it as most an-
cient and agreeable to Baptism," apud. Theod. lib. 5. cap. 9.

Many other reasons that stick with me are at large ex-
pressed in " Parker de Descen. lib. 4 ;" which whoever will
read impartially with judgment, I dare venture him easily
upon Mr. Ashwell's answer to them: the sum of which al-
loweth the Fathers to make additions, as being but an expli-
cation ; when as our question is only of the Form of words.
If any of them may be altered, and additions made, who
knows which of them be Apostolical? and why may not
others now do the like ? What commission can those Fa-
thers shew more than other Pastors of the Church ?

Far am I from believing him, that none but by an Apos-
tolical spirit could have known by the Scriptures which were
fundamental Articles of Faith : thus far to have summed them
up. When Scripture so expressly tells men, which are the
Principles, and which life and death are laid upon.

And further am I from believing him that there is so much
difference between the Creed and the Scripture as he expres-
seth, as if there were no understanding nor keeping our
Religion for all the Scripture, were it not for the Creed, but
the whole frame of our Religion would fall instantly to the
ground; and the contempt which he spitteth in the face of
the Scriptures, I must needs say, 1 do dislike, and think it
most unseemly in a man that is so tender of having the
nakedness of the Fathers opened, and that hath no more sen-
sible an answer to give to those testimonies of the Church
of France and of England, so valued by him, and of Cyril
and Paschasius, who all take the Creed on the authority of
the Scripture from whence it is gathered. (See his p. 115.
168, 169. and 178. to Object. 9.) It is past my understand-
ing, that the bare words that Christ ' was crucified, dead,
buried,' 8cc. should teach a man more plainly to what end
it was that Christ did all this, whether only for example,
as the Socinians, or fur ransom, sacrifice, propitiation, &c.
than the Scriptures that at large set forth these ends. As

TIME REFORMED PASTOR. 393

plain as the Creed is, he must needs reserve the undoubted
exposition, and applying of this rule to the Church and an-
cient Fathers, " in whose writings, he saith, the Apostles have
left it us, these being their successors, to whose care and
custody they not only committed the oracles of God in writ-
ing, and the Creed by word of mouth, but the interpretation
also of both, as they heard them expounded from their own
mouths, while they preached and lived amongst them ; for
in vain had the Apostles given them the words, if they had
not given them the sense withal, to stop the mouths of Here-
tics." True ; it were in vain, if the words themselves are

nonsense. I know the Apostles have successors so far, as to
have the care of expounding this Scripture delivered to them,
by the ordinary helps of grace, art, and nature ; discerning
the sense by the words ; but O that I knew where to find
that Church that could give me the sense of all God's ora-
cles, by this undoubted tradition, as from the Apostles them-
selves. Or, that I knew the names, or characters of those
Fathers that had this depositum by tradition from the Apos-
tles, and where I may find it left to us ? Is it each Father
individually, or is it the greater number together? And
how shall we take the vote ? or know which of them to ac-
count a Father and which not ? Surely when I read them
telling us no more of the sense of the oracles, and so often
erring, and disagreeing, I cannot believe that their memories
were all so good, as to deliver down from father to son an
exposition of the Bible, without writing, and if ever any of
them had such a voluminous Commentary in his brain, from
the hand of an Apostle, which was not thought meet to be
given in writing, the issue by this time may convince us,
that either it was intended only for themselves, or else that
indeed such a world of matter would have been more surely
kept in writing, than this tradition hath hitherto kept it.
For I think most of us love our fleshly ease so well, that if
we knew where the book or the Church were that would give
us such a certain exposition of Scripture, as from the Apos-
tles, we would be glad of it, not only to the quieting of our
minds, but also for the sparing our time and labour that we
now bestow in studying.

Yet still I say as before, that I doubt not but the princi-
ples were preached before the Gospel was written, and that
thousands were made Christians by the reception of those

394 APPENDIX.

principles ; and that all Christians and Churches of them,
successively contained these principles written in their
hearts ; and that the great Articles of the Creed, believing in
God the Father, Son, and Holy Ghost, were in terras im-
posed on the Church by himself: and that the meaning of
them was still taught to the Catechumens and the Church.
And that the Churches did well to keep the sum of Faith in
certain forms of words ; and I would they had made fewer,
and changed them less : and I think it meet that they be still
used in Baptism, and on other occasions of Public Confession
of Faith in our Congregations.

But yet I am not convinced that the Apostles did com-
pose this form of words, or any other to that use ; nor that
it was composed for some hundreds of years after Christ,
though the same Articles were then professed in several forms
of words. And those Articles were all delivered from Christ
and his Apostles : nor do I believe that the form now called
the Apostles' Creed, was any more theirs, or more ancient
than some other forms ; nor do we owe it any more belief or
reverence, than we do the Jerusalem or Nicene Creed ; and
yet I truly much reverence both, and believe them all. Nor
do I think that ever this Creed was the form which the Uni-
versal Church did use above others ; but think that in the
third century, the Nicene was the more common. So much
(and perhaps too much) to these Objections.

,%»5

TO THE

REVEREND AND FAITHFUL MINISTERS OF CHRIST

IN THE SEVERAL COUNTIES OF THIS LAND,

AND THE GENTLEMEN AND OTHER NATIVES OF EACH
COUNTY, NOW INHABITING THE CITY OF LONDON.

Reverend and Beloved Brethren,

The whole design and business of this Discourse, being the
Propagation of the Gospel, and saving of men's souls, I have
thought it not unmeet to acquaint you with another work to
that end, which we have set on foot in this County, and to
propound it to your consideration, and humbly invite you to
an universal imitation. You know, I doubt not, the great
inequality in Ministerial abilities, and that many places have
Ministers that are not qualified with convincing lenity, and
awakening gifts. Some must be tolerated, in the necessity
of the Church, that are not likely to do any great matters
towards the Conversion of ignorant, sensual, worldly men ;
and some that are learned, able men, and fitted for Contro-
versies, may yet be unfit to deal with those of the lower sort.
I suppose, if you peruse the whole Ministry of a County, you
will not find so many, such lively, convincing Preachers as
we could wish. I take it for granted, that you are sen-
sible of the weight of Eternal things, and the worth of Souls ;
and that you will judge it a very desirable thing that every
man should be employed according to his gifts, and the Gos-
pel in its light and power should be made as common as
possibly we can: upon these and many the like considera-

396 ADDRESS TO

tions, the Ministers in this County resolved to choose out four
of the most lively, yet sober, peaceable, orthodox men, and
to desire them once a month to leave their own Congrega-
tions, to the assistance of some other, and to bestow their
labour in the places where they thought there was most need ;
and as we were resolving upon this work, the natives of this
County, inhabiting the city of London, having a custom of
feasting together once a year, and having at their Feast col-
lected some monies by Contribution, for the maintaining of
a Weekly Lecture in this County, besides other good works,
did, by their Stewards, desire us to set up the said Lecture,
and to dispose of the said monies in order thereto; and their
j udginents upon consultation did correspond with our design.
So that the said money being sufficient to satisfy another that
shall in their absence, Preach in their own places, we employ
it accordingly, and have prevailed with some Brethren to
undertake this work.

I propound to your consideration, reverend Brethren,
and to you, the Natives of each County, in London, whether
the same work may not tend much to the edification of the
Church, and the welfare of souls, if you will be pleased
speedily and effectually to set it on foot through the land ?
Whether it may not, by God's blessing, be a likely means to
illuminate the ignorant, and awaken the secure, and counter-
mine seducers, and hinder the ill-success of Satan's itine-
rants, and win over many souls to Christ, and establish many
weak ones in the faith? — and not doubting but your judg-
ments will approve of the design, I humbly move, that you
will please to contribute your faculties to the work ; viz.
That the Londoners of each County will be pleased to mani-
fest their benevolence to this end, and commit the Monies to
the hands of the most faithful, orthodox Ministers, and that
they will readily and self-denyingly undertake the work.

I hope the Gentlemen, natives of this County, will be
pleased to pardon my publishing their example, seeing my

MINISTERS AND OTHERS. 397

end is only the promoting of men's Salvation, and the com-
mon good.

And that you may more fully understand the scope of
our design ; I shall annex the Letter directed to the several
Ministers of the County which the Lecturers send to the
Ministers of the place, and receive his answer, before they
presume to preach in any Congregations.

398

ALL THE REST OF THE MINISTERS OF THE GOSPEL

IN THIS COUNTY,

OUR REVEREND AND BELOVED BRETHREN, GRACE AND
PEACE IN OUR LORD JESUS CHRIST.

Reverend Brethren,

The communication of the heavenly evangelical light, for
the glory of our Redeemer in the conversion, edification,
and salvation of men's souls, is that which we are bound to
by many obligations, as Christians, and as Ministers of
Christ for his Church, and therefore must needs be solicit-
ous thereof; and it is that which the Spirit of Grace, where
it abideth, doth proportionably dispose the heart to desire :
by convictions of the excellency and necessity of this work,
and of our own duty in order thereto, and by the excitation
of undeserved grace, our hearts are carried out, to long
after a more general and effectual illumination and savino-
conversion of the inhabitants of this County in which we
live ; which, while we were but entering upon a consultation
to promote, it pleased God, without our knowledge of it, to
put the same thoughts into the hearts of others. The na-
tives of this County of Worcester, who dwell in London,
meeting at a Feast (as is their yearly use), collected a sum of
money for the setting of eight poor Boys to Trades, and to-
wards the maintaining of a Weekly Lecture, and have com-
mitted the execution of this last to our care ; and upon con-
sultation with their Stewards, and among ourselves, both
they and we are satisfied, that a movable Lecture, on the
Lord's-day, is the likeliest way for the improvement of their
Charity, to the attainment of their ends. For many people
through poverty cannot, and many through negligence will

ADDRESS TO MINISTERS. 399

not come to a week-day's Lecture ; experience telleth us,
that such are usually attended but little by those that have
the greatest need ; and thus the benefit may extend to more,
than if it were fixed in one place.

We have therefore desired our reverend and dear Bre-
thren, Mr. Andrew Tristram, Minister at Clent, Mr. Henry
Oasland, Minister at Bewdley, and Mr. Thomas Baldwin,
Minister at Wolverley, and Mr. Joseph Treble, Minister at
Lench, to undertake this work, and that each of them will
be pleased every fourth Lord's-day to preach twice in those
places where they shall judge their labours to be necessary;
and as we doubt not but their own Congregations will so
far consent for the good of others; so we do hereby request
of you our Brethren, that when any of them shall offer their
labours for your Congregations, in preaching the said Lec-
ture, you will receive them, and to your power further them
in the work. For as we have no thoughts of obtruding their
help upon you without your consent, so we cannot but un-
doubtedly expect, that men fearing God, and desiring their
People's everlasting good, will cheerfully and gratefully enter-
tain such assistance. And we hope that none will think it need-
less, or take it as an accusing the Ministry of insufficiency ;
for the Lord doth variously bestow his gifts. All that are up-
right are not equally fitted for the work ; and many that
are learned, judicious, and more able to teach the riper sort,
are yet less able to condescend to the ignorant, and so con-
vincingly and fervently to rouse up the secure, as some that
are below them in other qualifications ; and many that are
able in both respects, have a barren people ; and the ablest
have found by experience that God hath sometimes blessed
the labours of a stranger to that which their own hath not
done. We beseech you, therefore, interpret not this as an
accusation of any, which proceedeth from the Charity of
our worthy Countrymen in London, and from the earnest
desires of them and us to further the salvation of as many as
we can. And that you may have no jealousies of the per-
sons deputed to this work, we assure you that they are ap-
proved men, orthodox, sober, peaceable, and of upright
lives, happily qualified for their Ministerial work, and zea-
lous and industrious therein ; and so far from being likely
to sow any errors, or cause divisions, or draw the hearts of
People from their own faithful Pastors, that they will be

400 ADDRESS TO MINISTERS.

forward to assist you against any such distempers in your
flocks. Not doubting, therefore, but as you serve the same
Master, and are under the same Obligations as we, so as
many as are heartily addicted to his service will readily
promote so hopeful a work : we commend you and your
labours to the blessing of the Lord.

Your Brethren and Fellow-labourers in the Work of the
Gospel,

Kidderminster :

In the name, and at the desire i Richard Baxter,
of the Ministers of this^JoHN Boraston,
Association, )Jarvis Bryan.

Evesham :

r ., r .1 1V /r- • , l Giles Collier,

In the name of the Ministers I ^ TT '

/.. 1A • ,• ;<(jeorge Hopkins,

ot this Association, ( T ^

J.Iohn Dolphin.

END OF THE REFORMED PASTOR.

CONFIRMATION

AND

RESTAURATION,

THE NFCESSARY MEANS OF

REFORMATION and RECONCILIATION;

FOR THE

HEALING OF THE CORRUPTIONS AND DIVISIONS
OF THE CHURCHES.

SUBMISSIVELY, BUT EARNESTLY TENDERED TO THE CONSIDER-
ATION OF THE SOVEREIGN POWERS, MAGISTRATES, MINISTERS,
AND PEOPLE, THAT THEY MAY AWAKE, AND BE UP AND

DOING IN THE EXECUTION OF SO MUCH, AS APPEARETH
TO BE NECESSARY, AS THEY ARE TRUE TO CHRIST, HIS
CHURCH AND GOSPEL, AND TO THEIR OWN AND
OTHERS' SOULS, AND TO THE PEACE AND WEL-
FARE OF THE NATIONS ; AND AS THEY WILL
ANSWER THE NEGLECT TO CHRIST,
AT THEIR PERIL.

" For I will pour water on him that is thirsty, and floods upon the dry ground ; I
will pour my spirit upon thy seed, and my blessing upon thine offspring, and
they shall spring up as among the grass, as willows by the water-courses. One
shall say, I am the Lord's; and another shall call himself by the name of Jacob ;
and another shall subscribe with his hand unto the Lord, and surname himself
by the name of Israel." Isa. xliv. 3, 4, 5.

VOL. XIV. D D

TO THE READER.

Christian Reader,

Having in divers Writings, moved for the restitution of a
solemn transition, of all that pass from an infant state of
Church-membership, into the number of the adult, and are
admitted to their privileges, and the Associated Ministers of
this County, having made it an Article of their Agreement, at
last came forth an excellent Exercitation on Confirmation,
written by Mr. Jonathan Hanmer, very learnedly and piously
endeavouring the restoration of this practice. Being very
glad of so good a work, upon an invitation, I prefixed an
Epistle before it ; which hath occasioned this following Dis-
putation. For when the book was read, the design was ge-
nerally approved, as far as I can learn, and very acceptable
to good men of all parties. But many of them called to me,
to try whether some more Scripture proofs might not be
brought for it, that the Preceptive, as well as the Mediate
necessity might appear. At the desire of some Reverend
godly Brethren, I hastily drew up this which is here offered
you; partly to satisfy them in the point of Scripture Evi-
dence; but principally to satisfy my own earnest desires,
after the Reformation, and Healing of the Churches, to which
I do very confidently apprehend, this excellent work to have
a singular tendency. Here is a medicine so effectual to heal
our breaches, and set our disordered societies in joint, (being-
owned in whole by the Episcopal, Presbyterian, Congrega-
tional, and Erastian, and in half, by the Anabaptists,) that
nothing but our own self-conceitedness, perverseness, lazi-
ness, or wilful enmity to the peace of the Churches, is able
to deprive us of a blessed success. But, alas, our minds are
the subjects of the disease ; and are so alienated, exulce-
rated, and so selfishly partial and uncharitable, that when

CCCC1V TO THE READER.

the plaister is offered us, and peace brought to our doors, I
must needs expect that many should peevishly cast it away,
and others betray it, by a lazy commendation, and so disa-
ble the few that would be faithful, practical and industrious,
from that general success, which is so necessary and desi-
rable.

As for them that lay all our peace on Episcopacy and
Liturgy, I intend if God will, to send them after this, some
healing motions on those subjects also. And if they have
no better success, than presently to satisfy my own con-
science, in the faithful performance of so great a duty, and
to awaken the desires, endeavours and prayers of the more

moderate and impartial, I shall not think my labour lost.

Pray for the peace of Jerusalem ; they shall prosper that

love it. Let us seek it of God, as well as men ; which is

the daily, though too defective practice, of

The most unworthy Servant

of the King of Peace,

RICHARD BAXTER.

April 7, 1658.

If Magistrates or others, who are obliged to promote the
work, which is here commended to them, do want leisure, or
patience to read the whole, I desire them to peruse the Con-
tents of this book, and those parts of the work, in which
they are most unsatisfied.

CONFIRMATION AND RESTAU11ATION

THE NECESSARY MEANS OP

REFORMATION AND RECONCILIATION,

Quest. Whether those that were baptized in Infancy, should
be admitted to the privileges proper to adult Church-members,
without Confirmation or Restauration, by an approved Profes-
sion of Personal Faith and Repentance ? Neg.

Though the distempers of the Churches of Christ in
England, are not so great as the Popish adversaries, or some
discontented brethren do pretend, nor as some inconsiderate
lamenters of our condition do imagine, who observe less our
enjovments than our wants, and that have not the faculty of
discerning our true agreements, where there is any differ-
ence, but think that many things are wanting that are not,
because they cannot find them ; yet is our discomposure
such as the wisest have cause to mourn for, and all of us
should contribute our endeavours to redress. For the ac-
complishment of this blessed work, two things must be
done : The first is, to discover the principles that must re-
form and heal us, if ever we be healed ; and to acquaint the
world with the necessary means. The second is, to concur
for the execution, in the application and use of the remedy,
when it is discovered. The first is a work, that is usually done
best by a few at first ; though the more receive and approve
of the discovery, the better it will be brought into use. But
it is here, saith Pemble, as in discerning a thing afar off,
where one clear eye will see further than many that are dim,
and the greatest conjunction of unfurnished intellects,

10(3 CONFIRMATION AND RESTAURATION,

affords not so much assistance for the discovery, as the
greater si oh t of a few may do. But in the executive part
there must be many hands to the work. If the pastors and
people do not consent, it cannot be accomplished: and if
thev barelv consent, and be not up and doing, discoveries
will lie dead, and nothing will go on : and if the Christian
magistrate afford not his assistance, his guilt will be great,
and the work will go the more heavily on. Though all the
body be not an eve. and therefore be not as good at discover-
ing as the eve is ; vet must each member perform its own
office, and none be idle, 01 withdraw its help, because it is
not an eve. but all must execute bv the guidance ot the eye.
In order to the discoverv of the healing means, among
others, this rule is worthy our observation : — ' It anv church-
order, or administration seem offensive to you, before you
wholly cast it out. consider whether there be not somewhat
that is necessary and excellent either m the substance, or in
the occasion and reason of it : and you will rind, that Refor-
mation is to be accomplished more bv restoration of ordi-
nances, and administrations to their primitive nature and use,
than bv the utter abolition of them." — Satan found it easier
to corrupt the ordinances of Christ, and to cause them to
degenerate into somewhat like them, than to introduce such
of his own as were whollv new. and as Christ had given no
occasion ot. 1 could give you very useful instances in many
of the Popish administrations, which require a restoration,
rather than an abolition, lest that which is Christ's part, be
ca^t out with that which is man's, and we should throw awav
the apple which should be but pared ; and lest we cast away
our necessary food, and most precious jewels, because they
have fallen into Romish dirt. But my present business is
to instance only in Confirmation and Penitence, so far as is
requisite to the decision of the question now before us.

1 know you will easily excuse me from the needless labour
of explaining anv terms in the question which vou under-
stand already: 1 think the best method to lay the matter
naked before your understandings, will be bv approaches
and degrees in the opening and continuing of these Propo-
sitions : —

THE .MEANS OF REFORMATION. 407

Peg p. 1. It is here supposed, that the Infants of Believers
should by Baptism be admitted into the Church, and so be
partakers of Infant Privileges.

Their sin and misery is come upon them without any actual
consent of their own, by the will of others ; and the remedy
must be applied to them accordingly ; not by any actual
consent of their own, which is as impossible, but by the will
of others, as the condition, and by the gift of God as the
cause. In his dealing with mankind, God is not so much
more prone to wrath and vengeance than to mercy, as to put
infants into the comminatory terrible part of the covenant,
with their parents, and not into the remedying part ; and to
condemn them for their first father's covenant-breaking, and
give them no help from their gracious parents' covenant-
keeping; and to fetch weight from parents' sins to weigh
down the scale of vindictive justice, and to put nothing from
the gracious parents into the other end. Yet is it not to
infants, as the mere natural issue of godly parents, that God
extendeth this grace. But (1.) As they are naturally their
own, the parents have a power of them to dispose of them for
their good. (2.) Every man that is sanctified, hath devoted
himself, and in general all that he hath to God, according to
the several capacities of what he hath, that everything may
be for God in its proper capacity. (3.) Virtually then the
children of the godly, even in the womb, are thus devoted
unto God. (4.) It is the revealed will of God, that infants
should be actually dedicated and devoted to him. (5.) He
that requireth us to make this dedication, doth imply therein
a promise of his acceptance of what is dedicated to him by
his command ; for his precepts are not vain or delusory.
(6.) He hath also expressly signified this in Scripture pro-
mises, extending his covenant to the seed of the faithful, and
telling us that his kingdom is of such. (7.) This dedication
is to be made by Baptism, the ordinance which God hath ap-
pointed to that end ; and in which he is ready to signify his
acceptance, that so there may be a mutual, solemn covenant.
The servants of God, before Christ's coming, were en-
abled and required to enter their infants into the covenant
of God, sometimes and ordinarily in circumcision, and some-
times, as in the wilderness, (Deut. xxix,) without it And
they have the same natural interest, and as large a disco-

408 CONFIRMATION AND RESTAURATION,

very that it is the will of God, for the dedicating of their
children to God, and choosing for them, and entering them
into the holy covenant, now as then. If then a child that
had no exercise of its own will, might by the will of his pa-
rents choose the Lord, and be entered into covenant with
him, it is then so still. God hath no where reversed or abro-
gated that command which obliged parents to enter their
children into covenant with God, and devote them to him.
Nay, Christ chided those that would keep them from him,
because his kingdom, that is, his Church, is of such. A place
that doth purposely and plainly express the continuance of
his love to infants, and that the Gospel entertaineth them as
readily as the Law or Promise before did. Often and again,
doth Christ signify to the Jews that he would have gathered
them wholly to his church, and not have broken them off, if
they had not by unbelief been broken off, and in the same
olive hath he engraffed the Gentile Church. Infants are
members of all commonwealths on the face of the earth,
though they know not what a commonwealth is, nor yet what
sovereignty or subjection mean ; and he that should say they
are no members, because they are imperfect members, would
but be laughed at : and Christ hath not cast them out of
his family or commonwealth, nor shut the door against them.
And that in this infant state they are capable of many
privileges is apparent : they have original sin, which must
be pardoned, or they are lost Most of the Anabaptists, that
I hear of, do hold that all the infants in the world are par-
doned by Christ, and shall be saved if they die in infancy,
and run in the downright Pelagian road. But this is not
only utterly unproved, but contrary to Scripture, which tel-
leth us, that sin is not pardoned by the bloodshed of Christ,
till men be brought into union with him, and participation
of him, and for all his bloodshed, no man shall have par-
don by it till it be given him by the act of pardon in the
Gospel. Now the Gospel no where gives out pardon to
every infant in the world ; nay, it frequently and plainly
makes a difference. The parents' will doth accept the offer,
and choose for them that cannot choose for themselves ; for
others, whatever God will do with them, doubtless they have
no promise of mercy. And it is strange that they should
deny baptism to infants that deny not salvation to them ;
vea, that think, though ungroundedly, that they are all in a

THE«1IEANS OF REFORMATION. 409

state of salvation. For either infants have original sin, or
not : if they have none, then they need no Saviour, and
must be saved without a Saviour ; for the whole need not the
physician, but the sick. If they have original sin, and that
it is pardoned to them by Christ, then how can men deny
them the sign and seal of pardon, or the solemn investing
means ? If they are sure that they are washed with Christ's
blood, how can they deny to wash them with that water, that
is appointed to signify and invest?

Moreover, infants are capable of many other privileges ;
and of being the adopted sons of God, the members of Christ,
the heirs of heaven, as having right thereto ; and being the
members of the church, and being under the special protection
and provision of God, and in an especial sort partakers of the
prayers of the church, with divers more. As in the common-
wealth, an infant is capable of having honour and inheritance
in right, though not actually to use them; and of the pro-
tection of the laws for life, reputation and estate; and of being
tenant, and obliged to pay a certain rent and homage when he
comes of age, and in the meantime to have provisions from
the estate that he hath title to.

But all this I have more fully expressed elsewhere.
Having lately read Mr.Tombes's last, and large Reply, to part
of my book, and many others ; I must needs say that it leaves
me still persuaded that it is the will of Christ, that the infants
of his servants should be dedicated to him in baptism, and
members of his visible church; and though upon the review
of my arguments I find that 1 have used too many provoking
words, for which I am heartily sorry, and desire pardon of
God and him, yet I must say, that I am left more confident
than before, that the cause is God's which Mr Tombes op-
poseth. Of which, if God will, I intend yet to give some fur-
ther account : in the meantime I deal with this but as a sup-
position that is already sufficiently proved, though all men,
yea, all good men, see not the sufficiency of the proof.

Prop. 2. There are many Privileges belonging to the Adult
Members of the Church, which Infant Members are not
capable of.

This is true both of natural and moral capacities. The pri-
vileges which I mean are, the pardon of many actual sins,
committed since they are adult ; the exercise of all holy

410 CONFIRMATION AND RESTAUR ATION,

graces; knowing God; loving him; trusting him; serving
him ; the communion that we have with God herein ; as par-
ticularly in prayer, in holy praises and thanksgivings, in hea-
venly meditations ; the peace and joy that followeth believing,
and the hopes of everlasting life ; the communion which we
have with the Church of Christ in hearing, praying, praises,
the sacrament of the body and blood of Christ; in distribution
by giving and receiving, and an endearing holy love within.
These and many more privileges are proper to the adult.

That infants are not naturally capable of these, is as need-
less to prove, as that they are infants : and then that the)' are
not morally capable, is an inseparable consequent. For though
natural capacity may be without moral ; yet moral cannot be
without natural; in point of duty, infants are not bound to the
work; as to hear, pray, praise, &c. beyond the natural capacity
of their intellects and bodies. And so in point of benefit we
must have more sobriety than to suppose God to make over any
benefitto them which they are not capable of: all this is plain.

Prop. 3. The continuation of Privileges received in Infancy, is
part of the Privileges of the Adult ; or the Restoration of
them if they be lost.

If the cause discontinue, the effect will cease. Adult privi-
leges comprehend the infant privileges, partly as that which
is perfect comprehended! the imperfect, and partly as the
whole comprehendeth the parts, and partly as the thing con-
tinued is the same with the thing begun. Infant privileges
would all cease with infancy, if the causes or conditions
cease, and there be no other cause for their continuance.
God never took infants into his church and covenant, with
a purpose so to continue them, without any other condition
than that upon which they were admitted. This is past de-
nial, and will be more cleared in the next.

Prop. 4. The Title-condition of Infant Church- membership and
Privileges, is not the same with the Title-condition of the
Church-membership and Privileges of the Adult ; so that if
this new Condition be not performed when Men come to Age,
their former Title ceaseth, and there is no other that ariseth
in its stead*

1. We are agreed I think, that our title, (which is ' Funda-

* Sou the Rubric of the Common Prayer-Book before Confirmation after cited.

THB MEANS OF REFORMATION. 411

mentum Juris' is God's covenant, grant, or gift. b As it is
his precept that constituted our duty, so it is his promise or
deed of gift which is our title to the benefit.

2. And we are agreed I hope, that this promise, or grant
from God is conditional; for if church-membership and pri-
vileges be absolutely given, then it is to all, or but to some :
not to all : for then the church, and the world are all one ;
and then it is not ' Ecclesia ccetus evocatus;' and then Hea-
thens and Infidels have right ; which are things that no
Christian, I think, will grant. If it be but some that have
title, then there must be some note to know them by; or else
the some will be equal to all, or to none. And if they be marked
out, then it must be by name or by description : not by name ;
for we find the contrary. Scripture doth not name all that
have title to church-privileges. If it be by description,
it is either by mere physical or by moral qualifications that
they are described : the former, none doth imagination, that
I hear of. If they are moral qualifications, then either they
are such as are prerequisite to our right and privileges, or
not : that they are prerequisite all must confess that read the
promise, and all do confess that they are prerequisite to all
the following privileges : and if prerequisite, then either as
means or no means. The latter none can affirm, without
going against so much light, as ordinary Christians have still
ready at hand to confute them with : and if they are required
as means ; then either as causes or conditions. And I think
you will sooner yield them to be conditions than causes,
though either concession sufficeth to the end that is before
us. But of this we need to say no more, both because it is
commonly confessed, and because that the words of the pro-
mises are so plain, and undeniable, being uttered in condi-
tional terms. Nor is this either inconsistent with, or any
way unsuitable to an absolute decree ; for as a threatening,
so the conditionality of a promise, are instruments admirably-
suited to the accomplishment of an absolute purpose or de-
cree. He that is fully resolved to save us, or to give us the
privileges of his church, will deal with us as men, in bring-
ing us to the possession of the intended benefits ; and there-

b G. Oassander Consult, de Confirm. Hujusmodi sane lnstitutionem seu Catechismi
cxplicatiouem in pueris fieri debere, et Veteres prascipiunt, et Recentiores quoque ex
utraque parte consentiunt. Vide August. Serin. 116. in Ramispaliiiaruni, et Walla-
fridum de rebus Euclesiast. cap. 26. et quae scripsit Ruardus Tappenus Lovan. torn. 2.
ad illud Calvini Instit. c. 17.

412 CONFIRMATION AND REST A URATION,

fore will by threats and conditional promises excite us to a
careful performance of the condition in us ; and that grace
which is resolved to effect the very condition in us, is also
resolved to make a conditional promise, yea, and a threaten-
ing the instrument of effecting it.

3. Note, that the great question, Whether all the infants
of true believers are certainly justified, or whether some of
them have but lower privileges, is not here to be detei'mined,
but in a fitter place : and therefore I determine not what
privileges they are that will cease, if our infant title cease ;
but that according to the tenor of the promise, the conti-
nuance of them, with the addition of the privileges proper
to the adult, are all laid upon a new condition.

4. Note also, that when 1 call it another or different con-
dition, I mean not that it is different in the nature of the act,
but in the agent or subject. It is the same kind of faith
which at first is required in the parent, for the child's be-
hoof, and that afterward is required in ourselves. But the
condition of the infant's title is but this, — that he be the child
of a believer, dedicated to God ; but the condition of the
title of persons at age is, that they be themselves believers,
that have dedicated themselves to God. The faith of the
parent is the condition of infant title : and the faith of the
person himself, is the condition of the title of one at age.

That their own faith is not the condition of an infant's
title, I think I need not prove : For (1.) They are incapable
of believing without a miracle : (2.) If they were not (as
some Lutherans fondly think), yet it is certain that we are
incapable of discerning by such a sign. I think no minister
that I know, will judge what infants do themselves believe,
that he may baptize them. (3.) And I think no man that
looks on the command, or promise, and the person of an in-
fant, will judge that he is either commanded then to believe,
or that his believing is made the condition of his infant title.

But that a personal believing is the condition of the title
of them at age, is as far past doubt; and it is proved thus : —

Arg. 1. The Promise itself doth expressly require a faith
of our own, of all the adults that will have part in the privi-
leges ; therefore it is a faith of our own that is the condition
of our title. " He that believeth and is baptized shall be
saved, and he that believeth not, shall be damned." (Mark
xvi. 16.) " And the Eunuch said, See here is water, what

THE* MEANS OF REFORMATION. 413

doth hinder me to be baptized? And Philip said, If* thou
believest with all thy heart, thou mayest." (Acts viii. 36, 37.)
" Repent and be baptized every one of you in the name of
Jesus Christ for the remission of sins," &c. (Acts ii. 38. 41.)
Then they that gladly received his word were baptized. Acts
x. 44. 47, 48 ; xvi. 14, 15. 30. 32, 33 ; Rom. x. 13—14, with
many other texts, do put this out of doubt.

Arg. 2. We were engaged in our infant baptismal cove-
nant to believe and repent, when we came to age, as a
means to our reception of the benefits of the covenant, pro-
per to the adult ; therefore we must perform our covenant,
and use this means, if we will have the benefits.

Arg. 3. If another condition were not of necessity to the
aged, beside the condition that was necessary to them in
infancy, then Turks, Jews and Heathens, should have right
to church-membership, and privileges of the adult; but the
consequent is notoriously false, therefore so is the antece-
dent.

The reason of the consequent is evident ; because a man
that hath believing parents may turn Turk, (as is known in
thousands of Janizaries), or J^w, or Pagan; and therefore,
if it were enough that he was the child of a believer, his
title to church -privileges would still continue. And so
among professed Christians, the child of a believer may
turn Heretic, or notoriously profane and scandalous, and
yet have title to church-privileges, if his first title still hold,
and a personal faith be not a necessary condition of his
right. Add to these, the many arguments tending to con-
firm the point in hand, which I have laid down on another
occasion in my " Disputations of Right to Sacraments."
But I think I need not spend more words to persuade any
Christians, that our parents' faith will not serve to give us
title to the church-privileges of the adult, but we lose our
right even to church-membership itself, if when we come to
age, we add not a personal faith, or profession at least, of
our own.

I only add, that this is a truth so far past doubt, that even
the Papists and the Greeks have put it into their Canons.
For the former you may find it in the Decrees, part 3. dist.
3. p.(mihi) 1241, cited out of Augustin in these words, ' Par-
vulus qui baptizatur, si ad annos rationales veniens, non
crediderit, nee ab illicitis abstinuerit, nihil ei prodest, qoud

414 CONFIRMATION AND RESTAURATIOX,

parvulus accepit.' That is, an infant that is baptized, if
coming to years of discretion, he do not believe, nor abstain
from things unlawful, that which he received in infancy,
doth profit him nothing.

And for the Greeks; that this is according to their mind,
you may see in Zonaras in Comment, in Epist. Canon. Can.
45, cited ex Basilii Mag. Epist. 2. ad Amphiloch, thus, ' Si-
quis accepto nomine Christianismi, Christum contumelia
afficit, nulla est illi appellationis utilitas :' that is, if any
one having received the name of Christianity, shall reproach
Christ, he hath no profit in the name. On which Zonaras
added, 'Qui Christo credidit, et Christianus appellatus est,
cum ex Divinis prreceptis vitam instituere oportet, ut hoc
ratione Deus per ipsum glorificetur, quemadmodum illis
verbis praecipitur, sic luceat Lux vestra coram hominibus,
&c. Siquis autem nominatur quidem Christianus, Dei vero
prsecepta transgreditur, contumeliam irrogat Christo, cujus
de nomine appellatur,nec quicqueamexeaappellatione utili-
tatis trahit:' that is, Seeing he that believed in Christ, and
is called a Christian, ought to order his life by the command-
ments of God, that so God may be glorified by him; ac-
cording to that " Let your light so shine before men, &c."
If any one that is called a Christian, shall transgress God's
commands, he brings a reproach on Christ, by whose name
he is called ; and he shall not receive the least profit by
that title, or name. This is somewhat higher than the point
needs, that I bring it for.

And indeed it were a strange thing, if all other infidels
should be shut out of the privileges of the church, except
only the treacherous covenant-bieaking infidel; (for such
are all that being baptized in infancy, prove no Christians
when they come to age ;) as if perfidiousness would give
him right.

Prop. 5. As a personal Faith is the Condition before God of'
Title to the Privileges of the Adult ; so the Profession of this
Faith, is the Condition of his right before the Church ; and
without this Profession, he is not to be taken as an Adult
Member, nor admitted, to the Privileges of such.

This proposition also, as the sun, revealeth itself by its own
light, and therefore commandeth me to say but little for the
confirmation of it.

THE^MEANS OF REFORMATION. 415

Arg. 1. The church cannot judge of things unknown;
' non entium, et non apparentium eadem est ratio :' not to
appear, and not to be, is all one as to the judgment of the
church. We are not searchers of the heart, and therefore
we must judge by the discoveries of the heart, by outward
signs.

Arg. 2. If profession of faith were not necessary ' coram
Ecclesia' to men's church-membership and privileges, then
Infidels and Heathens would have right, as was said in the
former case, and also the church and the world would be
confounded, and the church would be no church ; but
these are consequents that I hope no Christians will have a
favourable thought of; and therefore they should reject the
antecedent.

Arg. 3. It is a granted case among all Christians, that
profession is thus necessary. The Apostles, and ancient
Churches admitted none without it ; no more must we.
Though all require not the same manner of profession, yet
that profession itself is the least that can be required of any
man, that layeth claim to church-privileges and ordinances
proper to adult members ; this we are all agreed in, and there-
fore I need not add more proof, where I find no controversy.

But yet as commonly as we are agreed on this, yet be-
cause it is the very point which most of the stress of our
present disputation lieth on, it may not be amiss to foresee
what may possibly be objected by any new comers hereafter.

Object. Perhaps some may say, 1. That we find no men-
tion of professions required in Scripture : 2. It is not proba-
ble that Peter received a profession from those thousands
whom he so suddenly baptized : 3. Our churches have been
true churches without such a profession, personally and
distinctly made ; therefore it may be so still. To these I
answer briefly, yet satisfactorily :

1. The Scripture gives us abundant proof that a plain
profession was made in those times by such as were bap-
tized at age, and so admitted, by reason of their ripeness
and capacity, into the church ; and to the special commu-
nion and privileges of the adult at once. To say much of
the times of the Old Testament, or before Christ, would be
but to interrupt you with less pertinent things ; yet there
it is apparent, that all the people were solemnly engaged
in covenant with God, by Moses, more than once ; and that

416 CONFIRMATION AND RESTA UUATIOX,

this was renewed by Joshua, and other godly princes ; and
that Asa made the people not only " enter into covenant to
seek the Lord God of their fathers, with all their hearts,
and with all their souls ; but that whosoever would not
seek him should be put to death, whether small or great,
man or woman: and they sware to the Lord with a loud
voice, and with shoutings, and with trumpets, and with cor-
nets." (2 Chron. xv. 12 — 14.) So following princes called
the people to this open covenanting. But this is not all :
to take " the Lord only to be their God," (with the rest of
the law,) was the very essence of an Israelite's religion, which
they did not only openly profess, but excessively sometimes
glory in. As circumcision sealed the covenant, and there-
fore supposed the covenant to infants and aged whoever
were circumcised, so had they many sorts of sacrifice, and
other worship, in which they all were openly to profess the
same religion and covenant. Many purifications also, and
sanctifyings of the people they had ; and many figures of
the covenant. " I am the Lord thv God," &c. " Thou
shalt have no other Gods before me," &c. was the tenor of
the covenant which every Israelite expressly, and by fre-
quent acts, professed to consent to ; The law is called a co-
venant, which all were to own, and avouch the Lord to be
their God, and themselves his people. See Deut. xxvi.
17, 18; xxix. 10, 11. 14, &c. ; 2 Kings xxiii. 3 ; 2 Chron.
xxiii. 3. 16; xxix. 10 : Ezra x. 3 ; Neh. ix. 38; Psal. 1. 5 ;
Ezek. xx. 37 ; Jer. 1. 5; Isa. lvi. 4, 5; Exod. xxxiv. 27;
Psal. ciii. 18; xxv. 10; xviii. 10, &c.

And yet I hope no Christian would wish that we should
deal no more openly and clearly with God, the church, and
ourselves, in days of Gospel light and worship, than the
Jews were to do in their darker state, under obscure types
and shadows.

We find that when John Baptist set up his ministry he
caused the people to " confess their sins;" (Matt. iii. 6 ;)
And " if we confess our sins, God is faithful and just to for-
give us our sins." (1 John i. 19.) And whereas some say,
that John baptized them, that he calleth " a generation of
vipers;" I answer, (1.) We will believe that when they
prove it. It seems rather that he put them back. (2.) If
he did baptize them, it was not till they " confessed their
sins" (because that all did ;) and it seems by his charge, till

THE MEANS OF REFORMATION". 417

they promised to " bring forth fruits meet for repentance."
(Matt. iii. 8.)

Christ would not have so instructed Nicodemus in the
nature and necessity of regeneration, before he was a disci-
ple, if a professed, or apparent preparation had not been
necessary ; nor would he ordinarily have taught men the
necessity of denying themselves, and forsaking all for a
treasure in heaven, with such like, if they would be his dis-
ciples, if the profession of so doing had not been necessary,
to their visible discipleship.

I grant that so full a profession was not made before
Christ's resurrection as after ; for many articles of our be-
lief were afterwards made necessary : and the Apostles them-
selves were unacquainted with what the weakest Christian
did afterwards believe. But still the essentials of faith,
then necessary in existence to men's justification, were
necessary in profession to men's visible Christianity or
church-membership.

2. As to those, Acts ii. 37, &c. It is plain, that they made
an open profession, if you consider, (1.) That they were
openly told the doctrine which they must be baptized into,
if they did consent: (2.) It is said, "They that gladly re-
ceived that word, were baptized." (3.) It is certain there-
fore that they first testified their " glad reception of the
word." (4.) We may not imagine that Peter was God, or
knew the hearts of all those thousands, and therefore he
must know it by their profession, that " they gladly re-
ceived the word." (5.) Their own mouths cry out for ad-
vice in order to their salvation. (6.) It had been absurd
for the Apostles to attempt to baptize men, that had not first
professed their consent. (7.) The Scripture gives us not the
full historical narration of all that was said and done in such
cases, but of so much as was necessary. (8.) The institu-
tion and nature of the ordinance tells us, that baptism could
not be administered without a profession, to the adult ; for
they were to be " baptized into the name of Father, Son, and
Holy Ghost," and therefore were to profess that they " be-
lieved in Father, Son, and Holy Ghost." Yea the very re-
ceiving of baptism was an actual profession. (9.) The con-
stant practice of the Universal Church, hath given us by
infallible tradition, as full assurance of the order of baptism,

VOL. XIV. E E

418 CONFIRMATION AND REST AURATI ON,

and in particular of an express profession and covenant
then made, as of any point that by the hands of the church
can be received by us. (10.) And it was in those days a
more notorious profession to be so baptized, and to join in
the holy assemblies than now it is. When the profession of
Christianity did hazard men's liberties, estates, and lives,
to be openly then baptized upon covenanting with God the
Father, Son, and Holy Ghost, and openly join with a hated,
persecuted sort of men, was an eminent sort of profession.
It being also usually private in houses, as separated from
the main body of the people, and not in public places like
ours, where men are justly driven to come as learners for
instruction.

Moreover, it is said of all that were baptized, being then
at age, that they first believed ; and how could the baptizers
know that they believed, but by their profession ? Yea, it
is said of Simon Magus, that he believed and was baptized-
which (though he might really have some historical faith,
yet) implieth, that he openly professed more than he indeed
had, or else he had scarcely been baptized : which hath
caused interpreters to judge that hy faith is meant"a profes-
sion of faith. And if so, then surely a profession was still
necessary. Yea, Christ in his commission directeth his
apostles to " make disciples," and then " baptize them ;''
promising, that " he that believeth, and is baptized shall be
saved." And who can tell whether a man be a Disciple, a
Believer, or an Infidel, but by his profession? How was it
known but by their profession, that "the Samaritans be-
lieved Philip, preaching the things concerning the kingdom
of God, and the name of Jesus Christ," before they were
"baptized, both men and women?" (Acts viii. 12.)

Philip caused the Eunuch to profess, before he would
baptize him, that he " believe that Jesus Christ is the Son of
God;'' which upon his teaching the rest, did import the rest,
if it were not more fully professed. (Acts viii. 37, 38.)

Saul had more than a bare profession before baptism.
(Acts ix. 5. 15. 17.)

Cornelius and his company had a profession, and more,
for they had the Holy Ghost poured on them, " speaking
with tongues, and magnifying God ;" that use of the gift of
tongues importing more than the gift itself. (Acts x. 46.)

TH&MEANS OF REFORMATION. 41fl

Yea, the Spirit bid Peter, " Go and not doubt." (Acts xi. 12.)
And it was such a gift of the Spirit, as caused the apostles
to conclude, that " God had granted the Gentiles repentance
unto life." (Acts xi. 18.)

How was it known but by their profession, that that " great
number believed and turned to the Lord," and the " grace
of God" was such as Barnabas saw. (Acts xi. 21.23.)

And when Saul after his baptism "assayed to join him-
self to the disciples at Jerusalem," they so suspected him,
that they would not receive him, till Barnabas took him and
brought him to the apostles, and declared to them, how God
had dealt with him, and how boldly at Damascus he had
preached in the name of Jesus; which shews they did not
admit men to their communion, till their profession seemed
credible to them ; for no doubt Saul told them himself that
he was a believer, before he was put to make use of the tes-
timony of Barnabas.

The converted Gentiles, (Acts xiii. 48,) shewed their
belief and gladness, and openly glorified the word of the Lord.
How but by a profession did it come to pass, that the great
multitude at Iconium, both Jews and Greeks, were known to
be believers? (Acts xiv. 1.) The same I may say of the
jailor, (Acts xvi,) who by works, as well as words, declared
his conversion. Likewise \he Bereans ; (Acts xvii. 12;)
and the Athenians ; (Acts xvii. 34 ;) and Crispus, with the
Corinthians. (Acts xviii. 8.) The believing Ephesians,
" confessed and shewed their deeds, and many of them
burnt as many of their books of ill arts as came to fifty thou-
sand pieces of silver." (Acts xix. 18.) In a word, it is the
standing rule, that " If thou confess with thy mouth the
Lord Jesus, and believe in thy heart that God raised him
from the dead, thou shalt be saved; for with the heart man
believeth unto righteousness, and with the mouth confession
is made unto salvation." He that bids us " receive him that is
weak in the faith, but not to doubtful disputations," implieth,
that we must not receive them that profess not at least " a
weak faith." (Heb. v; vi. 1—3.) Shew that the "princi-
ples of the doctrine of Christ," were first laid as the founda-
tion before baptism. And who received those principles
could not be known but by a profession. To this let me
add, that ' Poenitentiam agere' was judged by the ancient

420 CONFIRMATION AM) RESTA UR ATION,

doctors, the repentance that was prerequisite to baptism ;
and that is, a manifested, professed repentance.

God's order is, to the adult, first to send preachers to
proclaim the Gospel ; and when by that men are brought so
far, as to profess, or manifest that " their eyes are opened,
and that they are turned from darkness to light, and from
the power of Satan unto God," then must they be " baptized
for the remission of their sins, and to receive the inheri-
tance among the sanctified by faith in Christ." (Acts xxvi.
17, 18.) As their sins are not forgiven them till they are
converted, (Mark iv. 12,) so they must not be baptized for
the forgiveness of sins, till they profess themselves convert-
ed, seeing to the Church ' non esse, et non apparere,' is all
one. " Repentance towards God, and faith towards our
Lord Jesus Christ," is the sum of that preaching that maketh
disciples, (Acts xx. 21,) and therefore, both these must, by
profession seem to be received, before any at age are bap-
tized.

" If as many as are baptized into Christ, are baptized in-
to his death, and are buried with him by baptism into his
death ; that like as Christ was raised from the dead, so we
also should walk in newness of life, (Rom. vi. 4, 5,) then no
doubt but such as were to be baptized, did first profess this
mortification, and a consent to be buried and revived with
Christ, and to live to him in newness of life. For Paul was
never so much for the ' opus operatum' above the Papists,
as to think that the baptizing of an infidel, might effect
these high and excellent things. And he that professeth
not faith, nor ever did, is to the church an infidel.

In our baptism " we put off the body of the sins of the
flesh, by the circumcision of Christ, being buried with him,
and rising with him through faith — quickened with him, and
having all our trespasses forgiven." (Col. iii. 11 — 13.) And
will any man, yea, will Paul ascribe all this to those that did
not so much as profess the things signified, or the necessary
condition? Will baptism, in the judgment of a wise man,
do all this for an infidel, or one that professeth not to be a
Christian ?

Baptism is said to save us, (1 Pet. iii. 21,) and therefore
they that will be baptized must profess the qualifications ne-
cessary to be saved.

THEJV1EANS OF REFORMATION. 421

" The keys of the kingdom of heaven" are put into the
church's hands ; and they that are loosed on earth shall be
loosed in heaven (if the key do not err) ; and therefore pas-
tors of the church must absolve none, by baptism, that do not
by profession seem to be absolvable in heaven. They must
profess to have " the old man crucified with Christ, that the
body of sin might be destroyed, that henceforth they might
not serve sin." (Rom. vi. 5 — 8.)

" As many as have been baptized into Christ, have put
on Christ, and are all one in Christ Jesus, and are Abraham's
seed, and heirs, according to promise," (Gal. iii. 27 — 29,)
Thus speaks the Apostle of the probability grounded on a
credible profession ; and therefore it is clear, that the pro-
fession was presupposed, that might support this charitable
judgment. Our baptism is the solemnizing of our marriage
with Christ ; and it is a new and strange kind of marriage,
where there is no profession of consent.

The baptized are in Scripture called men washed, sancti-
fied, justified, &c. (1 Cor. vi. 11; 1 Cor. xiv. 33.) They are
called saints, and churches of saints, (1 Cor. i. 2.) All Chris-
tians are called sanctified ones, or saints ; therefore it is cer-
tain that they professed themselves such.

But why should I go any further in this, when the main
substance of my " Dispute of Right to the Sacraments"proves
it? I entreat the reader that would have more, to prove not
only the necessity of a profession, but also of the profession
of a saving faith, to peruse that book, or at least the second
Disputation, where are twenty arguments for it ; and the
sense of all the ancient churches there cited out of Mr.
Gataker's Collections. See also Dr. Hammond's many tes-
timonies to prove the use of the Abrenunciation, Parsenes.
p. 18 — 20. I love not needlessly to recite what others have
already cited ; but he that knows not that the Universal
Church from the days of the apostles, hath baptized the adult,
upon a personal profession of faith, and repentance, and vow,
or promise, or covenant for obedience, knows little of what
the church hath practised. And I hope few sober men will
be found that will be so singular and self-conceited, as to
contradict the practice of the Universal Church in such a
case as this, and set up their own private judgment against
it, and go about to persuade us to a new way of church en-
trance, and admission, now in the end of the world. Blame

42*2 CONFIRMATION AND RESTAURATION,

me not to be confident with you, where I have so good ground
as Scripture, and so good company as the primitive Univer-
sal Church.

To this let me add, that most, or too many, that we are
to receive to the privileges of adult members, have violated
their baptismal covenant, and proved ungodly after baptism,
and that by open, notorious scandals. Now Scripture, and
the practice of the universal ancient church direct us, to re-
quire of these an open confession of sin; for they need an
absolution, and not a mere confirmation. It is past all con-
troversy, that such have both an open confession and pro-
fession to make. Yea, how scrupulous the ancient church
was of receiving and absolving such violators of the baptis-
mal covenant; and on how severe terms they did it, is
known to all, that know any thing of those times. I pray
amongst others see what Grotius (Discus. Apol. Rivet, pp.
221, 222,) cited from Ireneens, Tertullian, Pacianus, Jerom,
&c. ad p. 235. n.

3. As to the last objection, that our churches were true
churches, when we made no particular professions, I an-
swer, (1.) Without some profession of true Christianity,
our churches could not have been true churches. And
therefore against those that would prove them no churches*
we plead, and justly, that a profession was made by them.
(2.) But I pray you mark, that that will prove a church to
be a true church, which will not prove every person in the
parish, to be a true member of that church. (3.) And he
that thinks it enough, that our churches have a mere meta-
physical verity, (such as Bishop Hall, and multitudes of
learned Protestants allow the church of Rome itself) is as
good a friend to it, as he is to his wife and child, that will
let them go naked ; yea, and be contented that they catch
the plague, or leprosy ; yea, and plead for it too ; and all be-
cause they have still the truth of human nature.

I know that any thing that may truly be called a profes-
sion, will, in that point, seem to prove the being of the church.
But as it will not seem to prove the well-being ; so an ob-
scure profession doth but obscurely prove the being of it,
which an open, plain profession doth more clearly prove.
Let us not befriend either the kingdom of darkness, or the
Separatists so much, as to leave our churches so open to
their exceptions, and so apt to cherish and befriend their

THE'MEANS OF REFORMATION. 423

ignorance, and infidelity of* the world. If coming to church,
and sitting there, be somewhat a probable argument that
men do implicitly believe as that church believes ; yet it is
a very dark proof, that they understand what the church be-
lieves ; especially when experience hath acquainted us with
the contrary of many of them.

But now I have said this much for a personal and plain
profession, I would fain know what any man hath against it.
The church, through the great mercy of God, hath yet liberty
to use it ; and we see how many thousands make a blind
kind of show of Christianity , going from one public duty
to another, and knowing not what they do. And is there
not need that they should be brought out into the open light,
and see their way? If covenanting with God the Father,
Son, and Holy Ghost, be the essence of our Christianity ;
in the name of God, I desire you to consider whether it be
a thing to be huddled up in the dark? Unless it be men's
design to hide the nature of Christianity, and keep people
in destructive ignorance, and delude their souls with a name
and show of a religion, which they understand not ; they
will surely be willing that men should know the covenant
that they make, and understand what they do, before they
enter into a marriage-bond with Christ, if at age, or own it,
if they have been entered in infancy. Why should we
choose darkness rather than light? Why should an implicit
covenant and profession be pleaded for, when the being of a
profession is ' palam fateri,' openly to make known ; and
when we know by sad experience, that when we have all
done the best we can, to make our ignorant people under-
stand, we shall find enough to do to accomplish it? Igno-
rance hath no need of friendship ; and from ministers it de-
serveth none ; especially in so great a point as the covenant
that men make with Christ. We have wares that deserve
the light, and need not a dark shop. We have a Master
that we need not be afraid, or ashamed, explicitly and pub-
licly to confess. It beseems not so high and honourable a
profession as that of a Christian, to be wrapped up in obscu-

c Albaspin. in Tertul. de Praescript. c. 43. p. 308. Non nisi magna cum deli-
beratioue quenquam in societatum et communionem Ecclesiarum venire patiebantur

Ait igitur diu multumque Orthodoxos deliberare, quorum Sententiis subscribere,

quosve in societatem ejusdem Ecclesiaj et corporis recipere debeunt : contra vero
haereticos ullo discrimine cum omnibus hseruticis pacem miscere .

424 CONFIRMATION AND RESTA URATION,

rity. Such a glorious state as sonship to God, to be an heir
of heaven &,c. should be entered into with great solemnity,
and owned accordingly at our first rational acceptance
and acknowledgment. Kings are crowned more solemnly,
than poor men take possession of their cottages. Christ
will be ashamed of them before the angels, that are ashamed
of him before men : and will confess them before his Father .
that confess him before men. Christianity is not a game to
be played under-board. Why then should any be against
an open professing, and covenanting with Christ ? If it be
needful that we covenant, certainly the plainest and most
explicit covenanting is the best. And what will be his portion
that hath a male in his flock, and offereth the worst, yea, the
halt and blind to God?

Let us therefore deal as openly, plainly, and understand-
ingly in the covenant of God as we can, and not contrive it
in the greatest darkness, that is, consistent with the essence
of a church. Nay, let us not tempt men to unchurch us, or
separate from us, by leaving our cause to such arguments as
this: ' such a man sitteth among other hearers, in the con-
gregation, therefore he maketh a profession of the Christian
faith ;' lest they think it followeth not ' therefore he seemeth
to understand the Christian faith,' much less ' he professeth
it ;' especially when it is known that so many understand it
not; and that the Papists in their writings, maintain it law-
ful for them to be present at our assemblies ; and infidels
tell us, that they can hear any man, and do come thither d .

Nehemiah caused the Jews " to subscribe the covenant,
and seal it." (ix. 38.) Even under the law it was the cha-
racter of visible " saints, to make a covenant with God by
sacrifice," (Psal. 1. 5,) at least now God "hath caused us to
pass under the rod." Let us yield to be "brought under
the bond of the covenant," (Ezek. xx. 37,) and let us as weep-
ing Israel and Judah, " seek the Lord our God, and ask the
way to Zion, with our faces thitherward, saying; come and
let us join ourselves to the Lord, in a perpetual covenant,
that shall not be forgotten." (Jer. 1. 4, 5.) Let us " take
hold of his covenant, and choose the things that please him,
that he may bring us into his holy mountain, and make us
joyful in his house of prayer, and our sacrifices may be ac-
cepted on his altar." (Isa. lvi. 4. 6, 7.) Are not these the
d Vid. Thorn, a Jesu de Convers. Omn. Gentium dc hacquaest.

THEJVIEANS OF REFORMATION. 425

days of which it is said, " I will pour water upon him that is
thirsty, and floods upon the dry ground : 1 will pour my
spirit upon thy seed, and my blessing upon thine offspring;
and they shall spring up as among the grass, as willows by the
water courses. One shall say, I am the Lord's ; and an-
other shall call himself bv the name of Jacob: and another
shall subscribe with his hand unto the Lord, and surname
himself by the name of Israel." (Isa. xliv. 3 — 5.) I would
have as little covenanting for doubtful, needless, or muta-
ble things, in church or state, as is possible ; but in the
great things of our salvation, even the essence of Chris-
tianity, we cannot be bound too fast, nor deal too under-
standing^, and openly with God.

Prop. 6. It is not every kind of Profession, that is the Con-
dition, or necessary qualification of those that are to be ad-
mitted to the Privileges of Adult Members ; but such a Pro-
fession as God hath made necessary, by his express Word,
and by the Nature of the Object, and the Uses, and Ends, to
which he doth require it.

The negative is not controverted among us. If any were
so quarrelsome or ignorant, it is easily proved. And I shall
do it briefly, but satisfactorily in the opening of the affirma-
tive.

I have proved in my first " Disputation of Right to Sa-
craments," (which I desire the reader, that would have fur-
ther satisfaction, to peruse,) the necessity of these following
qualifications of this profession.

1. In general, as to the object of our faith, it must be a
profession of true Christianity, and no less. It must be a
profession of our entertainment, both of the truth of the
Gospel, and of the good therein revealed and offered. More
particularly, it must be a profession that we believe in God
the Father, Son, and Holy Ghost, as to the nature, persons,
and works, which they have done or undertaken for us.
Yet more particularly, and explicitly ; it must be a profes-
sion, (1.) That we believe in God the Father, and so the
pure Deity, as our Creator, Sovereign, and chief Good, who
gave us the law of nature, by breaking of which, we have
lost ourselves, and all our part in everlasting life. (2.) That
we believe in Jesus Christ, God and Man, that taking our
nature, fulfilled the law, overcame the devil, died as a sacri-

426 CONFIRMATION AND RESTAUHA TION,

fice for our sins, rose again, and conquered death, ascended
into heaven, where he is Lord of all, and the King, Prophet,
and Priest of his Church, in glory with the Father. That
he hath offered himself with pardon, and eternal life, to all
that will accept him on his terms ; that he will come again
at last to raise us from death, and judge the world, and
justify his saints, and bring them to eternal glory, and cast
the wicked into utter misery. (3.) That we believe in God
the Holy Ghost, that inspired the prophets and apostles, to
deliver and confirm the word of God, and who is theSancti-
fier of all that shall be saved, illuminating their understand-
ings, and changing their hearts and lives, humbling them for
their sin and misery, causing them to believe in Christ, the
remedy, and heartily and thankfully accept him ; possess-
ing them with an hearty love of God, a heavenly mind, a
hatred of sin, a love of holiness, turning the principal bent
of their hearts and lives, to the pleasing of God, and the at-
taining of eternal life. This much must be believed, and
the belief of this much, must be somehow professed.

2. As to the acts of the thing professed, it must be, not
only the naked assent of the understanding; but both this
assent that the Gospel is true, and a consent of the will, to
take God the Father, Son, and Holy Ghost, to the fore-
mentioned ends, in the forementioned relations ; and to give
up ourselves unfeignedly to him, renouncing the flesh, the
world, and the devil.

3. As to the nature of the profession itself. (1.) It must
in general be credible ; for no man is bound to believe that
which is incredible. The words are the signs of the mind,
and as such they are to be uttered, and received. If they
be contrary to the mind, they are false; and if wilfully con-
trary, they are a lie: and God doth not make a lie to be the
condition of church-membership, or privileges ; nor doth
he bind his ministers, or church, to believe a known lie :
nothing but real, or seeming truth is to be believed e . (2.)
More particularly, the profession which we speak of, must
have these qualifications.

[1.] It must be, or seem to be understanding. ' Igno-

e Therefore it is to be made at years of understanding. The Papists themselves
say iu their catechism, composed for the Armenians, translated by Peter Paulus, p.
194, Turn recipiendum est sacramentum hoc, quando ad usum rationis pervenit
homo, iidemque profiteri incipit, et ut confirmetur, et stabiliatur in gratia opus habet-

THE*MEANS OF REFORMATION. 427

rantis non est consensus.' If a parrot could say the creed,
it were not a credible profession of faith. Therefore the
ancient church was wont, by catechists, to prepare them to
understand the doctrine which they were to believe, and
profess. This is past controversy. I think no minister
would take that man's profession, that seemeth not to under-
stand what he saith.

[2.] No profession is credible, but that which is, or
seems to be serious. He that speaks in scorn, or jest, is not
to be believed, as one that speaks his mind ; nor is it to
pass for a profession.

[3.] No profession is credible or sufficient, but that
which is, or seems to be free and voluntary. Though some
force, or outward urgencies in some cases may help to in-
cline the will, yet willing it must be ; or it is not a credible
profession. He that professeth himself a Christian, when a
sword or pistol is at his breast, is not to be credited, if he
continue it not when he is free. And also, that which is
done in a mere passion, without deliberation, is not to be
taken as the act of the man, and a true expression of the
bent of his mind ; unless he afterwards stand to it upon de-
liberation.

[4.] It must be a profession not nullified by a contra-
diction in word or deed. Though there may an obscure
contradiction, not understood, consist with it; or a contra-
diction only in degree : as, " Lord, I believe, help thou my
unbelief;" yet there must be no contradiction of the essen-
tials of our profession, that nullifieth it, by shewing that we
lie, or speak against the bent of our hearts. If a minister
can by contrary words or deeds disprove the profession of
the party, he is not to believe it, or accept it ; for we are
not to believe without evidence of credibility, much less
against it. I have given instances of this in the aforesaid
" Disputation of the Sacrament/' p. 10.

£5.] When by covenant-breaking, and perfidiousness, or
often lying, a man is become incredible, having forfeited the
credit of his word, with wise and charitable men, this man
must give us a practical, as well as verbal profession, before
we can again admit him to the privileges of the church. For
though we are not to be so strict, as some old fathers seem
to have been, and the Novatians were, that would not admit
such penitents again into the church at all, but leave them to

428 CONFIRMATION AND RESTA URATION,

God's own judgment ; yet must we not go against reason and
Scripture, and the nature of the thing, in believing that which
is not to be believed ; nor to cast by all order and discipline,
and prostitute God's ordinances to the lusts of men, and
make them a scorn, or level the church of Christ with the
world.

The testimonies cited by me on another occasion, in the
aforesaid disputations, shew the judgment of Protestants in
these points, and somewhat of the judgment of antiquity.
I shall recite but those on the title-page of the third Dispu-
tation.

Tertullian Apologet. cap. 16. " Sed dices etiam de nos-
tris, excedere quosdam a. Regulis disciplinse. Desinuut turn
Christiani haberi penes nos : Philosophi vero illi cum talibus
factis, in nomine et honore Sapiential perseverant :" that is,
But you will say, that even of ours, some swerve from, or
forsake, the rules of discipline.

Answ. They cease then to be counted Christians with us :
but your philosophers with such deeds, do keep the name
and honour of wisdom.

The judgment of the French professors at Saumours, you
have in these words, Thes. Salmuriens. vol. 3. p. 39. Thes. 39.
" Sacramenta non conferuntur nisi iis, qui vel fidem habent
vel saltern earn prse se ferant, adeo utnullis certis argumentis
compertum esse possit, earn esse ementitam :" that is, Sacra-
ments are conferred on none, but those that either have faith,
or at least pretend, or profess, to have it, so that it cannot
by any certain arguments be proved to be feigned.

The judgment of the Scottish divines, may be much dis-
covered in these two testimonies following: Gillespie, Aaron's
Rod Blossoming, p. 514. " I believe no conscientious minis-
ter would adventure to baptize one, who hath manifest and
infallible signs of unregeneration. Surely we cannot be an-
swerable to God, if we should minister baptism to a man
whose works and words, do manifestly declare him to be an
unregenerated, unconverted person. And if we may not
initiate such a one, how shall we bring him to the Lord's-
table."

Rutherford, Due Right of Presbyteries, p.231. n.2. "But
saith Robinson, most of England are ignorant of the first
rudiments and foundations of religion; and therefore can-
not be a church."

THE* MEANS OF REFORMATION. 429

Answ. Such are materially not the visible Church, and
have not a profession : and are to be taught; and if they will
fully remain in that darkness, are to be cast out.

If you would have the testimonies of Protestants, you
may read above threescore of them, expressly maintaining
that it is a profession of saving faith, that is prerequisite
to our right of Sacraments, cited in my forementioned second
Disputation. To which I add thirty-three more, cited to
a like purpose in my fifth Disputation of Sacraments. And
to these add the large testimony of Davenant, with his many
arguments, on Col. i. 18, too large to recite.

And for the latter sort of episcopal Divines, that they also
agree in the same, I will satisfy you from an eminent man
araonp - them, Mr. Herbert Thorndike, in his Discourse of the
Right of the Church, p. 31, 32, where he saith, " And hereby
we see how binding and loosing sins, is attributed to the
keys of the church : which being made a visible society, by
the power of holding assemblies, to which no man is to be
admitted, till there be just presumption, that he is of the
heavenly Jerusalem, that is above." I shall add more from
him anon.

Somewhat I have elsewhere cited, of the Fathers' judg-
ments in this point, and more anon I shall have occasion to
produce. But in a point that we are agreed on, that is, not
every profession, but only a credible profession of true Chris-
tianity, even of faith and repentance, that must be taken as
satisfactory by the church, I hope I may spare any further
proof.

Prop. 7. The Profession of those that expect the Church-state
and Privileges of the Adult is to be tried, judged, and ap-
proved by the Pastors of the Church, to whose office it is, that
this helongeth.
This proposition hath two parts : 1. That it is not a profes-
sion untried, and unapproved, that must serve the turn. 2.
That the trying and approving of it, belongeth to the office
of the pastors of the church.

The frst is granted by almost all Christians that I know
of, and therefore need not many words.

(1.) If every man should be the sole judge of the sound-
ness and validity of his own profession, then heretics and
heathens, and infidels may all crowd into the church ; for

430 CONFIRMATION AND REST A URATION,

when there is any outward advantage, or other common mo-
tive to induce them to it, they would all join with the church,
as if they were Christians. And we see that it is the custom
of heretics to intrude : and who shall say to any of thern,
why do you so, if themselves are the only judges? We meet
daily among our own neighbours, with many that know not
whether Christ be God or man ; nor who he is, nor what he
hath done for us, nor why he came into the world, and are
icmorant of almost all the essentials of the Christian faith :
and with many more that live in common drunkenness, scorn-
ing at holy duties, and at a godly life, hating those that use
it, and giving up themselves wholly to the flesh, and the
world : and yet all these men are so confident of the sound-
ness and validity of their own profession, that they will hate
that minister, that shall make any question of their right to
the privileges of the church. I speak not by hearsay, or con-
jecture, but by sad experience. And if they be their own
judges, all these will be approved, and admitted where Chris-
tianity is in credit, or hath any worldly advantages. So that
it is certain, that this would pluck up the hedge, and lay
open the vineyard of Christ unto the wilderness. For self-
love is such a powerful, blinding thing, that it will make
every man almost, especially of the worser sort, approve of
that which is their own.

(2.) If every man should be the sole judge of his profes-
sion, and fitness for church-privileges, then there could be
no Communion of Saints ; for all the most ignorant and im-
pious persons would intrude into our communion ; and it
would be a communion not only of actual, but of professed
impious men. But the consequent is intolerable, as being
contrary to an article of our Belief, and a principal part of
Christian practice.

(3.) If each man were the only judge of his own profes-
sion, then there could be no exercise of Church Discipline,
nor keeping, or casting out the wicked : but the consequent
is insufferable : therefore,

(4.) If each man be the only j udge of his own profession,
then the church is an unguided, ungoverned society : but
the consequent is false ; therefore so is the antecedent.

2. And now 1 prove that it belongeth to the office of the
ministers to judge of, and approve the profession of such as
expect admission, or the privileges of the church.

THE »MEANS OF REFORMATION. 431

Arg. 1. If persons are not the sole judges themselves,
then it must belong to the minister to judge : but the ante-
cedent is before proved. The consequence is proved thus :
It must belong either to the pastors, or the magistrate only,
or the people only ; or to all, or some of these conjunctly.
Not to the magistrate only ; for, 1. No man that I know of
affirmeth it. 2. It is another man's office. Not to the^eo-
ple only : for, 1. None that I know of affirmeth this ; they all
include the pastors. 2. As I said, it is made part of the
pastor's office. If you say that it belongs to magistrates,
people, and pastors jointly, then you include the pastors : and
I grant that in some sort it belongs to them, but in a differ-
ent sort, as I shall tell you under the next Proposition.

Arg. 2. It is to ministers, as such, that the keys of the
kingdom of heaven are committed ; but to approve of the
profession of such as are to be admitted into the church, or
to its privileges, is part of the exercise of the keys of the
kingdom : therefore it is ministers, to whom it belongeth
thus to judge and approve.

I have proved in another place, (and so have many others,
more at large,) that the keys were not given to Peter, or to
the Apostles, as to private men ; for so they were not ; nor
as to a church of private Christians ; for so they were not ;
nor the representatives of any such : nor yet as to Apostles
only; for then they should have belonged to none but them-
selves ; the contrary whereof is certain ; not as to fixed
diocesan bishops; for such they were not; and it is generally
granted that the keys belong also to Presbyters, either wholly,
or the chief of them, and particularly, that in question : nor
yet were the keys given them only as a Synod, or Presbytery;
for Peter was not such : and this in question hath ever been
exercised by such ministers.

Arg. 3. The rulers of the church are the lawful judges,
or approvers of the profession of those that come into the
church, or demand the privileges of it : but it is the ministers
of Christ, that are the rulers of the church, as is expressed,
1 Thess. xii ; Acts ii. 28 ; Heb. xiii. 7 ; xvii. 24 ; 1 Tim. v. 1 7 ;
therefore,

Arg. 4. Those that are by office the stewards of the mys-
teries of God, and rulers over his household, to give them
meat in due season, which they must do as faithful and wise
servants, till their Lord cometh, are the men that must judge

43*2 CONFIRMATION AND RESTAUR ATION,

of and approve the qualifications of those that come under
their stewardship, government, and administration, of these
mysteries. But such are the ministers of Christ; (1 Cor.
iv. 1 ; Matt. xxiv. 45 — 47 ;) therefore,

Arg. 5. To whom it belongeth, to receive men at age into
the church ; to restore by absolution, them that fall off, and
to administer Christ's ordinances to those that are within ;
to them doth it belong to try, judge, and approve of them,
that are to be thus received, absolved, or that expect the
privileges of the church. But it belongeth to Christ's mi-
nisters to receive men, absolve them, and administer the
ordinances to them: therefore the antecedent is commonly
granted, and plain in Scripture. The consequence hath rea-
son so evident, as needs no confirmation.

Arg. 6. If all that enter into the church, or that are re-
stored by absolution, or are stated in a right to church pri-
vileges of the adult, are therewithal engaged into a mutual,
voluntary relation to Christ's ministers, then must their pro-
fession be judged of and approved by Christ's ministers :
butthe antecedent is certain : therefore so is the consequent.
The antecedent is clear, because, 1. All that enter into the
Universal Church, do enter under the hand of the ministry,
and thereby acknowledge their relation to them, and autho-
rity to admit them. 2. Because all such do engage them-
selves to be Christ's disciples, and learn of him as their mas-
ter, not as coming down from heaven, to teach them person-
ally, but as teaching them by his word, Spirit, and ministers
conjunctly, saying, " He that heareth you, heareth me, and
he that despiseth you, despiseth me." (Luke x. 16.) 3. Be-
cause they all engage themselves to take Christ for their
king, who ruleth them by his laws and officers ; and his mi-
nisters are his ruling officers. (1 Tim. v. 17 ; Heb. xiii. 7;
xvii. 24 ; 1 Thess. v. 12.) 4. Because they are all engaged
to take Christ for the greatjHigh Priest of the Church, who
hath appointed his ministers to officiate under him, in lead-
ing them in public worship of the church; and in offering
up the praises of God, and blessing the people, and praying
for them, and celebrating the commemoration, and represen-
tation of Christ's sacrifice on the cross. 5. Because they
that enter into a particular church, where only the constant
stated use of holy ordinances, and privileges, are to be had,
(though occasionally elsewhere,) do enter into a relation to

THE*MEANS OF REFORMATION. 433

the pastors of that particular church, as members of their
flock and church, whom they must oversee and watch over:
all this is past controversy.

And then for the consequent of the major proposition:
' that therefore ministers must approve of their profession,'
I prove it thus : Ministers are naturally freemen, as well as
others ; and therefore no man can become a member of their
charge, and put them upon so great a duty as the relation
doth require, against their wills, without their consent, and
contrary to their judgment and consciences. It is an ex-
ceeding great burden that lieth on us, and a great deal of
work that is required of us, to each particular soul. In our
charge we must exhort, instruct, admonish, in season, and
out of season, publicly and privately, and watch over, and
govern them, visit them in sickeness, comfort, strengthen
them, &c. O what a mountain lieth on me, and how should
I bear it, if God did not support me ! And if every man that
will, shall make me more work, and put himself under my
care, without my consent, then I am so far from being a free-
man, as all others are, that I am enslaved, and undone in
slavery. For, 1. They may oppress me, when they will, with
number • and so many may flock into my charge, in despite of
me, as shall nullify the particular church, and by the mag-
nitude make it another thing, by making it incapable of its
ends. 2. And hereby they may force me to leave undone
my duty, both to them and others, by oppressing me with
work ; for when I have ten times more than I can teach and
oversee, I must needs neglect all or most of them. 3. And
they may abuse the church, and me with the evil qualities,
as well as the excessive quantity of members ; and we shall
be obliged to give that which is holy to dogs, and to use
those as church-members, that are enemies to the church ;
and to administer sacraments to any, that will have them,
how unfit soever; and to profane all God's ordinances, and
turn them to a lie. 4. And by this means, the church will
be utterly ruined, and made a den of thieves, and a sty
of swine ; for besides that all the worst may at pleasure be
members of it, all men that are faithful, or most at least, will
run away from the ministry, and sooner turn chimney-
sweepers than pastors. For what man dare venture his soul
on so great a charge, for which he knows he must give an ac-

VOL. XIV. F F

434 CONFIRMATION AND REST AURATION,

count, when he is certain to leave undone the work of his
office, in so great a measure, and when he knows he may
be thus oppressed in soul and body, and so undone by wicked
men, whenever they please ; yea, if they purposely do it to
despite him.

Arg. 7. That which belongeth to all other superiors, in
voluntary relations, is not to be denied to ministers in theirs;
but a free consent, and approbation of them, that they are
related to, belong to all other superior, voluntary relations:
therefore to us.

A schoolmaster, is to approve the capacity of his scho-
lars ; and a physician is to judge of the fitness of a person
to be his patient, and his fitness for this or that medicine in
particular. Not only a master would take it ill, if he may
not have the approbation of his own servants, but have as
many, and as bad thrust on him, as shall please ; but a hus-
band would think it hard, if he might not have the approba-
tion, and choice of his own wife, but that any might force
him to take them that they please. And are the pastors of
Christ's church, the only slaves on earth ? How improbable
a thing is this !

Arg. 8. That relation which must be rationally, regularly,
and faithfully managed, must be rationally, regularly, and
freely entered, for otherwise we cannot so manage it; but
the relation of a Minister to each member of his charge must
be thus managed : therefore,

Arg. 9. It is plainly expressed in the minister's commis-
sion, that he is to approve of the profession of disciples ;
therefore it belongeth to his office, " Go, disciple all nations,
baptizing them — teaching them to observe all things." (Matt,
xxviii. 19.) Which plainly manifesteth, that it is they that
must judge, when a man is made a disciple, and when not,
or else how can they either baptize them as such, or teach
them the precepts of Christ as such ? So when he giveth to
his servants the keys of the kingdom, (Matt, xviii. &c.,) it
sheweth that they are to judge who is to be admitted, and
who not, as is aforesaid ; or else he would never have set
them at the door, and made them the porters, and key-bearers
of his church, to let men in.

Arg: 10. No man in the administration of holy ordinan-
ces, is ordinarily to renounce his own reason and conscience,

THE^MEANS OF REFORMATION. 435

and to act against them ; but thus it would be if we have not
the approving of the profession, or qualification of those that
we must administer them to : therefore — He that is to exe-
cute here, is to judge : for, (1.) Else you will force ministers
to go against their reason and conscience in all administra-
tions. (2.) You will deny them so much as 'judicium dis-
cretionis,' which you allow to every Christian, much more
'judicium directionis,' which belongeth to their office. Every
man must judge and understand what he doth, and why he
doth it. You will not force the people to participate of sa-
craments, against their consciences, why then should minis-
ters be forced to give them against their consciences? Ad-
ministering is their work ; and therefore they must know why
they do it, and on what grounds : else you will make them
but like hangmen, or worse, if they must do execution against
their judgments, because it is another's judgment. And
whose judgment is it that we must follow, when we go against
our own?

Arg. 11. If it belong to Christ, to pass an open appro-
bation of the qualification of such as are to be admitted into
his church, or to his special ordinances or church-privileges,
then doth it belong to the ministers of Christ, as his instru-
ments ; but it doth belong to Christ. (1.) For all that enter
either into an infant, or adult church-state, do join them-
selves into a near relation to Christ: and will Christ have
men married to him, and made his children, and members,
and servants, without his approbation of them, or against
his particular will ? (2.) All that thus come into the church,
or are restored, and claim church-privileges, do expect and
claim the benefits of Christ, and the greatest benefits in the
world. And shall any man have Christ's great and precious be-
nefits against his will, and without his approbation? It may be,
you will say, that he hath already expressed his consent in the
free promise of the Gospel, to all believers. I answer, he hath
so to believers : but he hath done it only to believers, and he
hath not said in the Gospel that you are a believer.

Object. ' But it is sufficient, that my own conscience bear
me witness.'

I answer, It is so ; as to all matters of conscience that
are to be transacted only between God and you, as about
your justification, and glorification, &c f . And yet in this

f It is before proved, that men are not here their own judges.

436 CONFIRMATION AND RESTAUR ATION,

case, ministerial absolution is a great means to help the peace
of your consciences. But where the minister hath to do
with you by administrations, and the church hath to do with
you in the way of communion, there they must know what
they do and why, and must have some expression of what
you say your conscience testifieth to you.

And the consequence of the major is plain, ' that if it be-
longs thus to Christ to approve, then it belongs to his minis-
ters,' (1.) Because he appointeth not personally on earth, nor
useth, or approveth any other way, to signify his own appro-
bation of you in particular, for a church-state, and privile-
ges. (2.) Because he hath expressly intrusted his ministers
with this power, as to speak to men in Christ's stead, (2 Cor.
v. 19,) so to espouse them in Christ their husband, that we
may present them a chaste virgin to Christ; (2 Cor. xi. 2;)
yea, and hereupon they are to give up themselves to the Lord
first, and to us by the will of God. (2 Cor. viii. 5.) Christ's
ministers are his agents, or ambassadors, as to solicit men in
his name to be reconciled to him, so to approve them in his
name, and tell them that he is reconciled to them. And
therefore they are to deliver himself, his body, and blood,
in his name to them in the Lord's-supper ; and to bind, and
loose in his name ; and whatsoever they loose on earth, ac-
cording to his promise, shall be loosed in heaven : so much
of his work doth Christ by his officers.

And even men's first faith is a believing the preacher, and
Christ by them. (Acts viii. 12.) They believed Philip preach-
ing, &c.

Arg. 12. To whomsoever the labour belongeth, to them
the power of doing it belongeth : but it is to ministers that
the labour of trying and judging of such professions, and
qualifications, belongeth ; therefore it is to ministers, that
the power belongeth.

The major is undoubted ; for else we must be bound by
God, to do that which we have no power or authority to do,
and others must have power to do it, and not be bound to it,
which are both senseless. The minor I prove,

(1.) From the frequent commands of Scripture, that lay
this burden on the ministers, but not magistrates or people,
in the way that is now in question. All the directions, and
canons which Paul giveth to Timothy, Titus, to the elders of
Ephesus, (Acts xx,) and other pastors, together with the ex-

THE'MEANS OF REFORMATION. 437

hortations to performance, and terrible charges given them
to be faithful, do shew that it is they that must do the work.
(2.) From common consent : all would have the honour
and power ; but who besides the pastors would have the
work, and care, and severe obligations to perform it ? Will
magistrates, or all the people undertake it, to try, and judge
of the professions of every man that enters upon adult
church-membership, or privileges, or such as are to be re-
stored ? They that will undertake this work must attend it,
and give themselves wholly to it, and confer with the persons,
and do so much work as our people would be hardly brought
to do, if they were able. It is unexperienced rashness and
perverseness, that makes them so jealous of the minister's
power in such cases, and some of them to reproach us for it.
Ah blind, unthankful souls ! Do you know what the minis-
try and this power is? It is a power to be the servants of
all : a power to spend and to be spent, even for the unthank-
ful. It is a power to do the most toilsome and displeasing
work to flesh and blood ; one of them in the world, such as
flesh calls a very drudgery. I profess unfeignedly, that if
God had left it to my choice, and I should consult with flesh
and blood, I had rather preach twice or thrice a week for
nothing, and do no more, than to have this power and duty
of guiding and governing this one parish, though I had for
it many hundred pounds a year. Nothing doth bring so
much trouble upon us, as that power which unthankful per-
sons scorn at. I had rather, if I might consult with flesh
and blood, be advanced to the power of holding or driving
plough for you, if not of sweeping your streets: though
yet because of God's interest, and the ends of the work, I
count it the happiest life in the world. And do you grudge
us such a power as this ? Would you grudge me the power
of thrashing your corn ; or will you grudge a physician the
power of judging of your disease, and the remedy to save
your life ; or a schoolmaster the power of examining, and
teaching your children? Do the work, and take the power, if
you are able, and can go through with it, and spare not.

Arg. 13. It is only ministers of Christ, that are able and
capable to receive the power and to do the work : and there-
fore it is they only that have authority thereto.

Nothing but the antecedent needs proof. And that I prove
by three several enablements, which ministers have, and

438 CONFIRMATION AND RESTAU RATION,,

others want. (1.) Ministers only have ability of mind for
the work of this trial and approbation. Here I speak of them
ordinarily, and I have these grounds for it. [1.] God hath
commanded that the most knowing, able, faithful, holy men,
shall be destined to this work, (1 Tim. iii ; Titus i. &c.,) and
therefore it is supposed that usually they are such, or else it
is the shame of the magistrate that should see to it. £2.} It
is they only that set themselves apart to the work and study
from their youth, for the accomplishments that are requisite
(unless here and there one of other sorts); and men are most
likely to be understanding in that, which they have all their
days set themselves to study. [3/] We see by experience
that they are the most able, unless it be (alas how few !) here
and there a godly, studious gentleman, or other person ; who
are most of them to blame, that they become not ministers, I
think.

(2.) It is only the ministers, who being separated to the
Gospel and work of God, do lay by all other business, and
give themselves wholly to these things. Gentlemen, (much
less all the people of the church,) cannot lay by their callings
to attend this business of trying and judging of men's pro-
fessions as ministers must do, if they will be faithful. Should
private members have so much church-governing work as
some cut out for them, and should they bear such a burden,
as some would lay upon them, under the name of power and
privileges, it would undo them soul or body, or both ; they
would find time little enough for it in some places, if they all
cast off" their outward callings.

(3.) The pastors only are capable, because of unity: for
should the people have this work, as some would haye it, the
multitude would hinder execution, and they would turn all
to wrangling. [1.] Such bodies move slowly. [2.'} Multi-
tude with that diversity of parts and minds that is among
them, would set them by the ears ; and the church would be
always in a flame. If every man that is to make profession
of his faith, on this or the like occasion, must be tried and
judged by all; some would approve, and others would dis-
approve and reject, in most or very many cases. Whereas
the pastors being single, or not many, and more experienced,
and able, and vacant for a full inquiry, have less reason to be
partial, injurious, or disagreed.

Arg. 14. The practice of the Apostles, Evangelists, and

THE MEANS OF REFORMATION. 4.'i9

the Pastors of Christ's Church in all ages, doth put us quite
out of doubt, that it is not only belonging to the ministerial
office, to judge and approve of such professions, but that it
is a very great part of that office.

John Baptist received, and judged of the profession of
his penitents, before they did baptize them. The twelve
apostles, (Matt. x. 13, 14,) were to judge of the v/orthiness,
or unworthiness, of those that they were to abide with. (Mark
vi. 11.) Who were the judges or approvers of the profession
of the three thousand converts, (Acts ii. 41,) but the apostles
that baptized them, or judged them to be baptized? Who
else approved of all the believers that were added, (Acts v
14,) even multitudes both of men and women? They that
continued in the Apostles' doctrine and fellowship, (Acts ii.
42,) and under their government, no doubt entered at first
under their conduct. Philip was the judge of the eunuch's
profession. (Acts viii. 37, 38.) Ananias was scrupulous of
admitting Paul, but as God himself approved of him to Ana-
nias. (Acts ix. 13 — 15.) So Ananias also must ministerially
approve him, (verse 17.) Who judged of Lydia's profession,
and the jailor's, (Acts xvi,) but the apostles, or other minis-
ters of Christ? What need we instance any more, when we
all know, that no convert entered at age into the church but
under the hand of some minister of Christ, that did baptize
him, or appoint him to be baptized ?

Object. ' But this is not crur case, for we were baptized in
infancy, and are in the church already.'

Answ. You entered not into the number of adult and more
perfect members in your infancy ; nor did you make any per-
sonal profession in your infancy : that is yet to be done.
Your parents' profession will serve you no longer than your
infant state. These being not in the Gospel church before,
were at once baptized, and entered thereby into the number
of the adult members. So would we do if we converted those
that were the seed, of heathens or infidels. But though this
be not your case in respect of baptism, and an infant church-
state, yet this is your own case in regard of personal profes-
sion, and adult church-state.

If the ministers of Christ in Scripture-times, admitted
none into an adult church-state, and to the privileges of such,
but upon a personal profession, approved by the said minis-

440 CONFIRMATION AND RESTAURATION,

ters, then neither must we do so now. But the antecedent
is past doubt : therefore —

The reasons of the consequence is, because the Scripture
is our rule, and the reasons of the cases are the same. If you
say with the Anabaptists, that I may as well argue from the
apostles' example, for the baptizing of the aged : I answer, so
I will, when the case is the same : when they are converted
from infidelity, or are not born and baptized into the Gospel-
church before. The apostles did not baptize at age, any per-
son that was born of believing parents in the Gospel-church,
after baptism was instituted. As to them that say, that
' Mary was a Christian, and yet Christ was not baptized till
full age ;' I answer, (1.) That Mary was not a baptized per-
son : (2.) That baptism into the name of Father, Son, and
Holy Ghost, was not instituted in Christ's infancy ; how should
he be baptized in infancy, when there was no such ordinance
of God in the world, as Gospel-baptism, or John's baptism?
If you think baptism, and profession, or church-membership
so inseparable, that we must not require such a profes-
sion, but in order to baptism: 1. You speak without proof:
2. You speak even contrary to the experience of the Jewish
church, where in the wilderness, circumcision was separated
from profession, and church-membership, both of infants,
and adults ; the latter being without the former. 3. If we may
be baptized in infancy, without a personal profession, then
they are separable ; but the antecedent is proved in due place.
No man denieth, that I know of, but that personal profession
approved by the ministers, is necessary in several cases, after
baptism. But all the examples of the baptized adult in the
New Testament, will fully prove, that all men should e.nter
into the state and number of adult church-members, upon a
personal profession approved by the ministers of Christ; for
so did all in the Scripture times, on reasons common to them
and us ; and no man can put by the obligation of the exam-
ple, by any pretence of an imparity of reason, but what will
be as strong to evacuate almost all Scripture example, and
much of the commands. But as to the baptizing persons at
age, we will do the same, when the persons are such as the
apostles baptized ; and that they baptized none others was
never yet proved ; but more said for the affirmative.

Ever since the apostles' days, it hath been the constant

TIIE^MEANS OF REFORMATION. 441

practice of the church, that the profession - and claim of the
adult, should be tried by the ministers of Christ. (1.) In
case of infant baptism, the minister was to receive and ap-
prove the parents' profession. (2.) In case of the baptism
of the aged, they always entered under the trial, approba-
tion or hand of the minister. (3.) In case of the confirming
of those at age, that were baptized in infancy, it was always
done under the hand and judgment of the minister. (4.) In
case of absolution of those that fell after either infant, or
adult baptism, it was always upon a profession approved by
the minister. To prove these things is vain, it being the
subject of so many canons, and so commonly known, both
by record and practice.

Mr. Herbert Thorndike in his forecited Discourse of the
Right of the Church, is full upon it. P. 32, he saith, " As
the power of judging who is, and who is not thus qualified,
presupposes a profession ; so that an instruction, obliging
the obedience of them, which seek remission of sins, by the
Gospel, and therefore confidently assuring it to them, which
conform themselves. In a word, because admitting to, and
excluding from the church, is, or ought to be, a just and
lawful presumption of admitting to, or excluding from
heaven, N. B. it is morally and legally the same act, that
entitleth to heaven, and to the church ; that maketh an heir
of life everlasting, and a Christian; because he that obeyeth
the church, in submitting to the Gospel, is as certainly a
member of the invisible, as of the visible church." You see
here in his judgment, both what kind of profession it must
be, and who is the judge of it (of which he is more large).
And surely, they that see confirmation, and penance, or ab-
solution, grown up to the reputation of proper sacraments,
and understandeth how they came to it, will never question
whether the Universal Church hath still taken the pastors for
the lawful judges and approvers of that confession and pro-
fession, which in such cases was requisite.

And that it was a profession, both of saving faith, and
repentance, that was expected by the church; which the
pastors were to judge of, I mentioned some plain testimonies
of antiquity, Apol. p. 95, to which I shall add some more.

Justin Martyr, Apol. 2. expressing how baptism was then
administered to the adult, saith, " As many as being per-

442 CONFIRMATION AND RESTAURATION,

suaded, do believe these things to be true which we teach,
and to promise to live according to them, they first
learn, by prayer and fasting, to beg pardon of God, for their
former sins, ourselves also joining our prayer and fasting ;
then they are brought to the water, and born again, in the
same way as we ourselves were born again." And of the
Lord's-supper he saith, " This food we call the Eucharist,
to which no man is admitted, but he that believeth the truth
of our doctrine, being washed in the laver of 'regeneration,
for the remission of sin, and that so liveth as Christ hath
taught."

Nazianzen, Orat. 40. vol. 1. p. 641. "The force and fa-
culty of baptism, is nothing else, but a covenant entered with
God, for a second (or new) life, and a more pure course of
living. And therefore that we should all exceedingly fear,
and with all diligence keep our souls, lest we be found to
have violated this covenant.'' Basil's words, and many more
to the like purpose there recited, I forbear.

And that a man baptized, is not so much as to be taken
for a Christian, if by word or deed he nullify that profession,
much more when he never made a personal profession, when
he is at age, the ancients commonly agree. Some I cited be-
fore : Tertullian again saith, Apol. cap. 44, speaking of the
jailor, " Nemo illic Christianus, nisi plane tantum Chris-
tianus, aut se et aliud, jam non Christianus." r

Athenagoras, in Legat. pro Christ, p. 3. " Nullus Chris-
tianus malus est nisi hanc professionem simulaverit."

Damascene Orthodox, fid. lib. 4. cap. 11. p. 303. " Qui
enim secundum traditionem Catholicae Ecclesise credit, sed
communicat operibus Diabolo, infidelis est.''

Salvian. de Gubern. lib. 4. in the beginning : " Nam cum
hoc sit ho minis Christiani fides, fideliter Christi mandata
servare : fit absque dubio ut nee fidem habeat, qui infidelis
est, nee Christum credat qui Christi mandata conculcat.
Ac per hoc totum in id resolvitur, ut qui Christiani nominis
opus non agit, Christianus non esse videatur. Nomen enim
sine actu, atque officio suo nihil est."

Cyprian, de dupl. Mart. " Frustra miscetur ccetui Sanc-
torum, in Templo manufacto, si submotus est ab universo
Corpore Mystico Christi."

August, de Baptis. cont. Donatist. lib. 4. cap. 2. " Ad

THE MEANS OF REFORMATION. 443

Ecclesiam non pertinet omnes qui sunt intus, sed qui sunt
in ea pie viventes. Et cap. 4. In corpore unicae columbce,
nee heeretici, nee improbi nominantur."

See the like passages of the ancient schoolmen, cited by
Davenant in Col. i. 18. p. 118.

And thus I have shewed you the necessity of a profes-
sion, and of what sort of profession, and that the pastors of
the church are by office appointed by Christ, to try, approve,
and receive it.

Prop. 8. Though it belong to the Pastor's office to judge of the
Profession of such Expectants, yet are they bound up by the
Laws of Christ what Profession to accept, and what to re-
fuse : and if by breaking these Laws they shall dangerously,
or grossly wrong the Church, it belongeth to the Magistrate
to correct them, and to the People to admonish them, and to
disown their sin.
In sum, as is aforesaid, It is a credible profession of true
Christianity, which they must accept. And as that which
seemeth not to be understanding, serious, voluntary and de-
liberate, is not credible; nor that which is nullified by ver-
bal, or actual contradiction ; nor that which is made by one
that hath forfeited the credit of his word ; so on the other
side, a credible man's profession is his title-condition, in the
judgment of the church, or that evidence of the condition
that we must take up with. And if a man produce
the positive evidence of his title, we must be able to dis-
prove, and invalidate it, before we reject him: so that it is
a profession of true Christianity, which we cannot prove to
be false, at least by a violent presumption, (as the lawyers
speak,) which we must accept.

By this it appears, 1. That a grossly ignorant person,
that knoweth not the essentials of Christianity, is not to be
taken for a professed Christian. For trial of such, the Ordi-
nance of Parliament, of October 20, 1645, doth give us satis-
faction (recited in the Form of Church Government, of March
29, 1G48) : 2. Nor one that denieth any of the said essen-
tials heretically : 3. Nor one that speaketh ludicrously, and
jestingly : 4. Nor one that speaks in a passion, not delibe-
rately : 5. Nor one that is manifestly forced and unwilling :
6. Nor one that saith and unsaith : 7. Nor one whose life
doth prove his profession to be incredible : 8. Nor one that

444 CONFIRMATION AND RESTAURATION,

hath perfidiously been a breaker of covenant with God
already, till his reformed life shall recover the credit of his
word. So that with a credible person, his bare profession is
evidence before the church of his right ; and we must prove
him a liar, or false in his profession, before we can reject
him. But a man that hath been wicked, after open cove-
nanting with God or profession of Christianity, hath forfeited
his credit, and therefore must shew us a new life, as well as
a verbal profession, before he is to be restored to his privi-
leges. In the first case, with a credible person, we must
prove his profession false, before we reject him : but in the
second case, with an incredible person, he must evidence his
profession to be true, by probable evidences, that shall make
it credible. If I thought that the very light and law of na-
ture, joined with the known general rules of Scripture, did
not put this past controversy, with most judicious Christians,
I should stand to prove all this by parts.

But on the other side, it is hence manifest, 1. That the
pastors of the church, must refuse no man that hath the least
degree of grace, or makes a credible profession of the least :
2. And that we must not require as a matter of necessity,
such ripe, or clear and judicious expressions from the
ignorant, bashful, or such, as for want of use and good
breeding, are unable to express their minds, as we may from
others. If a man or woman be unable in good sense to ex-
press their faith, in the very essentials, or to reveal the grace
of God within them, yet if upon our interrogations, and help-
ing them, they can do it in any intelligible manner, so that
we do but perceive that it is a sound profession in the essen-
tials, which they mean, though they cannot handsomely utter
it, we may not reject any such as these : 3. Note also, that
defects in knowledge must be indeed exceeding gross, where
the person is willing to be taught, and ruled by Christ, and
use his means, and thus seems to love God and holiness,
before they will warrant us to reject them. Should the judg-
ments of such persons seem unacquainted with some funda-
mentals, about the Trinity, and the like mysteries, I should
search them better ; and I should plainly tell them presently
of the truth, and if they received information, I should not
reject a willing soul. The very apostles of Christ had the
sacrament administered to them by Himself, when they did
not understand and believe, the death and resurrection of

THE.MEANSOF REFORMATION. 445

Christ. I know that this will not warrant us to give such
persons the Eucharist now; because that those great truths
were not then of such great necessity, as after Christ's death
and resurrection they did become ; as being not so fully re-
vealed, nor the actual belief of them so peremptorily im-
posed. But yet it shews us this much, that even in persons
admitted to the Lord's-supper, if there be but a belief in God
the Father, Son, and Holy Ghost, and the points of absolute
necessity, though in rude and imperfect conception, and a
love to Christ, and a willingness to learn of him, and obey
him, a great deal of lamentable ignorance may be borne with,
in those that have wanted either means of knowledge, and
clear discoveries of the truth, or natural ripeness of under-
standing to receive it. You see then that pastors are not
arbitrary, not merely left to their own wills.

Prop. 9. It is most evident, that Ministers, People and Magis-
trates, have each a Power of Judging ; but differently, as they
have different Works.

1. When the question is, 'To whom the sacraments, and
other ordinances, and church-relations and privileges are to
be ministerially delivered as from Christ, and to whom not V
Here the ministers of Christ are the judges. And so are they,
when the question is, ' Whom must we teach, direct, and
persuade, and in Christ's name command the people to avoid
or to hold communion with? for those two are our own work
in the execution. And if either magistrate, people, or any
other must be judge, where ministers must execute and work;
then 1. We have not that common ' judicium discretionis' to
guide our own actions, which is allowed, and necessary to
every Christian : 2. Then the rulers of the church, are not
only degraded, and made no rulers, but are put into that
slavery, and subjection to them, that are commanded to obey
them, which no pastor must desire the people, or any one
of them to be in ; for we must not deny them a judgment of
discretion, about their own actions : 3. And by this course,
ministers that are the eyes of the body, must not only be
guided by other parts, but they must execute against their
own knowledge, and conscience, when other men misjudge :
4. And if so, either God commandeth us to sin, whenever
people, or magistrates bid us (which none dare say), or else
it is no sin, when it doth but get their vote, and so we may

446 CONFIRMATION AND REST A ORATION,

warrantably do what the magistrate bids us (as Hobbes
thinks), or what the people bids us (as others as unreasonably
think). As if it would be a sufficient excuse for me, to say,
' Lord I did what the magistrate, or the major vote of the
people bid me, though it was that which thou forbiddest ;'
5. If the people have no such power over one another, then
they have none over their rulers or guides: but they have
none such over one another. Indeed, in order to unity, a
major vote may (not effectually oblige) but occasion an obli-
gation : but as to government, let them shew us if they can
from Scripture, where the major vote of a church hath the
government of the lesser part ; or that the lesser may go
against their own judgment, and conscience, merely because
the greater part requireth it. This governing vote, is as
strange a thing to the Scripture as a pope is : 6. Pastors, or
general, unfixed ministers, may receive persons into the uni-
versal church sometimes, without receiving them into any
particular church : and what have any people there to do
with the trial, or approbation of their profession or qualifica-
tions ? One can lay no more claim to it than another : and
surely all the world must not have the trial of them : 7. What
people did Philip advise with before he baptized the eunuch ?
or who but Philip alone was the judge of his profession?
What vote approved of the three thousand converts, (Acts ii,)
or of Paul, (Acts ix,) or of Lydia, or the jailor, (Acts xvi,) or
any other that ever were admitted by the ministers of Christ
in Scripture times ? And what magistrates were the appro-
vers for three hundred years after Christ ? no, nor after : 8. If
in this part of our office we must obey men, against God
(whether magistrate or people), then in other parts : and so
if the vote of the church, or magistrate, forbid me to pray
or preach against pride, covetousness or drunkenness, I must
obey them; that is, I must obey men before God, and please
men, and be no longer the Minister of Christ : 9. What can
be more plainly contrary to Scripture, than for the people by
a major vote, to rule those whom God commandeth them
to obey, as their rulers? (Heb. xiii. 7 ; xvii. 24 ; 1 Tim. v. 17 ;
1 Thess. v. 12; Acts xx. &c.)

Object. ' Pastors have but a ministerial ruling power.'
Answ. Who doubts of that? But is a ministerial rule no
rule ? No man on earth hath more than a ministerial power ;
for all are under God, and the Redeemer. All judges, jus-

THE.MEANS OF REFORMATION. 447

tices, and other officers in the commonwealth, have but a
ministerial rule as officers : but is that no rule ; or shall the
people therefore rule these rulers? We are Christ's minis-
ters for the people : we are their's finally, but have our power
from Christ only efficiently. If the people are the rulers,
who are the ruled ? It is a strange society, when the ruling
and ruled part is the same ; where all the body is ahead and an
eye : 10. If people or magistrates will oblige the ministers by
their power, whom they shall baptize, confirm, or absolve,
and what profession they shall accept ; then must the people
and magistrates undertake to answer it before God, and to
bear all the blame and punishment, if we miscarry in obe-
dience to them. And truly, if they dare undertake this, we
should gladly accept of the condition, with a thousand thanks,
if we could but be sure that God would give us leave, and
thus acquit us, and accept of our service on these terms. O
then how easy a thing were it to obey, rather than to rule !
So much for the power of the ministers in this, and other such
like work.

2. When the question is, 'Whether such a professor be
fit for our own communion or not, and whether it be our
duty to avoid him or not,' then the people have a judgment
of discretion ; not a governing judgment, as the pastors
have, but a judgment that must be the immediate guide of
their actions. Yet this is to be thus exercised : they are to
look to God's word as the rule, and to trust that with a di-
vine faith : they are also to look at the judgment and direc-
tions of the pastors, that are their authorised guides ; and to
trust them as the officers of Christ. For the Word is their re-
gulating guide ; and the pastors are their authorised directing
guides ; and their own understandings, are their immediate
discerning guides. So that they must not be wise in their
own conceits, nor lean to their own understanding, without
the use of Scripture, and ministry; but use their under-
standings for the improvement of these. So, that if they
know not that the pastors of the church do mislead them,
contrary to the word of God, they cannot deny them obe-
dience, for the command to obey them is unquestionable.
Or if they have not a grounded strong presumption, or pro-
bability of it, they may not suspend their obedience ; but
must leave the pastors to the work of their office, and trust
them in it, and avoid those whom they reject, and hold com-

448 CONFIRMATION AND R EST A ORATION,

munion with tliose whom they accept, and introduce, con-
firm, or restore. But in case they know that a pastor leadeth
them into sin, they are not to follow him ; and if they have
just ground for a strong suspicion of it, they must suspend,
and consult with other pastors, and get full information ;
for Christian people are not to be ruled as beasts, but as the
children of God ; and must understand what they are re-
quired to do, and why, as being free subjects, (though sub-
jects) in the kingdom of Christ, and to be governed accord-
ingly.

3. When the question is, * Whether ministers are to be
punished for abusing their power, receiving or rejecting
men to the injury of the church, and contrary to the word
of God ;' here the magistrate is the judge. For as forcing,
or punishing corporally is his work, so he must be the
judge, where he is the executioner, or else he should be
forced to go against his own judgment, and to be a mere
servile executioner, which were to him an insufferable in-
jury.

But here, 1. The magistrate must not give the minister a
law to govern the church by, unless the determination of cir-
cumstantial appendants ; but must see that we govern it ac-
cording to the word of God, our only and sufficient rule.
2. And he must not be over-busy, nor unnecessarily inter-
meddle in the work of another's office, nor be too confident of
his own understanding in the matters of the pastor's work,
as if he knew better than they. 3. But he must correct or
cast out those ministers that will not obey the word of God ;
punishing us for breaking the old rule, and not making new
rules for us, is their work, so be it, he can procure a better
supply. 4. In this case, if the magistrate's judgment be right,
he doth his duty, and ministers must obey him ; if he err, he
maybe guilty of persecution, in hindering good, under pre-
tence of punishing evil. If his error tend not to the de-
struction, or great and certain hurt of the church ; the minis-
ters whom he casteth out, are bound to obey him, and give
place to others, and bestow their labours in some other
country, or in some other kind at home : but if his error
lead him to destructive persecution, we must passively sub-
mit, but not actively or negatively obey him, but must
preach as long as we are able, and do our duty, till by pri-
son, or death he stop us in the exercise.

THE MEANS OF REFORMATION. 449

Prop. 10. To this Ministerial Approbation of the Profession,
and Qualification of the Expectant, there is to be adjoined a
Ministerial Investiture, or Delivery of the Benefit expected.

This is the proper work of the ministers of Christ. He that,
is himself in the heavenly glory, hath left his Spirit within
to draw men to him, and his ministers without, to deliver up
the counter-covenant on his part, in his name, and to espouse
them to Christ, and to accept them in his name and stead.
And this investiture is one of the principal parts of the na-
ture and use of sacraments, which all have not fully consider-
ed. The Papists tell us of seven sacraments, Baptism, Con-
firmation, Penance, Orders, the Eucharist, Matrimony, and
Extreme Unction. Calvin sticks not to yield them three.
The name of Sacrament being not in Scripture, but of mere
Ecclesiastic use, and being a word that will stretch, I dis-
tinguish between three sorts of sacraments. (1.) For any
Divine institution which notably signifieth spiritual grace ;
and so, though I think Extreme Unction none, as being now
no duty, yet, I doubt not, but there is more than seven. (2.)
For any solemn investiture of a person by ministerial de-
livery, in a state of church-privileges, or some special Gos-
pel-mercy. And so I grant that there are five sacraments ;
Baptism, Confirmation, Absolution, the Lord's-supper, and
Ordination. As a man that delivereth possession of a
house, doth deliver the key to him that enters; and as we
are invested in the possession of land, by the delivery of a
twig or turf; and as ministers were wont to be invested, or
have induction into the churches by giving them the books,
and the bell-ropes ; and as women were wont to be married
with a ring, and as a prince doth knight a man by a sword ;
so Christ, by his ministers, doth first by Baptism invest us
in our church-state, and infant-privileges ; and by Confirma-
tion, confirm us in our church-state, and invest us with a
right to the privileges of the adult; and by Absolution re-
invest us in the privileges that we had forfeited ; and by the
Lord's-supper deliver to us Christ and his benefits, for our
ordinary nourishment, and growth in grace; and by Ordi-
nation he investeth the person ordained with ministerial
power. (3.) But taking the word Sacrament in that strictest
sense, as our divines define a sacrament, as it is an outward

VOL. XIV. g o

450 CONFIRMATION AND R EST A URA TION,

sign of Christ's institution, for the obsignation of the full
covenant of grace, betwixt him and the covenanter, and a
delivery, representation, and investiture of the grace, or
benefits of that covenant; thus we have only two sacra-
ments, Baptism, and the Lord's-supper. But truly, I would
not quarrel with them for the mere name, as to the five
which I mentioned.

Prop. 11. The solemn Ministerial Investiture of Professors,
into the Right of the Church-privileges of the Adult, is either
1. Of the Unbaplized, who are now first entered. 2. Or of
the Baptized in Infancy, that never proved ungodly, nor
violated that first Covenant. 3. Or of those Baptized, whe-
ther in Infancy or Age, that have since proved wicked, and
broke that Covenant. The first of these Investitures is, to be
by Baptism; the second by Confirmation; and the third by
Absolution. So that the solemn Investiture that I am plead-
ing for, is by Confirmation to one sort, that never proved un-
godly since their Baptism, and by Absolution to the other sort
that broke their Covenant.

The baptism of the adult, we have not now to do with. Of
those that are baptized in infancy, some do betimes receive
the secret seeds of grace, which by the blessing of a holy
education, (and some among the profane) is stirring within
them, according to their capacity, and working them to God
by actual desires, and working them from all known sin, and
entertaining further grace, and turning them into actual ac-
quaintance with Christ, as soon as they arrive at full na-
tural capacity ; so that they never were actual ungodly
persons. To these their investiture in the state of adult-
members upon their personal, approved profession, is a con-
firmation of the mutual covenant that it findeth them under,
and of them in that covenant.

But there are others (I doubt the most), that since their
infant-baptism, have proved actual wicked and ungodly
persons ; if not openly flagitious and scandalous, yet at least
unacquainted with any special sanctifying work, till after
they attain to the full years of discretion. These break
their covenant made with God in baptism 8 , in which they
were devoted to him, and engaged to live to him, forsaking

e De Exhomologes. vide Albaspin. iiiTertu). de Poenit. c. 10. p. 297. et Observ.
passim.

THE MEANS OF REFORMATION. 451

the flesh, the world, and the devil. And therefore these
must come in as penitents, even as if they had proved wick-
ed after an adult-baptism, they must do ; and therefore it is
first an absolution which they must receive ; not only a par-
ticular Absolution from an act of heinous sin, which after-
wards may be renewed upon particular penitence, but a
General Absolution from a state of sin. Yet this doth con-
sequently participate of the nature of the former, and hath
a confirmation in it, or with it ; not a confirmation in the
wicked state that such have lived in, but a renewal, and
solemn confirming of the covenant, between God and them,
which in baptism was made. So that to such it is as an Ab-
solution, and Confirmation conjunct.

Prop. 12. This solemn Investiture on personal Profession, be-
ing thus proved the Ordinance of God, for the solemn renew-
ing of the Covenant of Grace, between God and the Adult
Covenanter , it must needs follow, that it is a corroborating
Ordinance, and that corroborating Grace is to be expected in
it from God, by all that come to it in sincerity of heart ; and
so it hath the name of Confirmation upon that account also.

The Papists quarrel with us, and curse us in the Council
of Trent, for denying their ends of confirmation, and mak-
ing it another thing. But they falsely describe our opinion:
we do not take it to be a mere catechising, or receiving the
catechised to the Lord's-supper, or to a higher form; but
we take it to be the approbation of the personal profession of
them that claim a title to the church-state, and privilege of
the adult, and an investing them solemnly therein, upon the
solemn renewal (and personal adult entrance) into covenant
with God. Now in this renewed covenant, as they give up
themselves to Christ afresh, and personally engage them-
selves to him, and renounce his enemies, owning their in-
fant-baptism, when this was done by others in their names ;
so God is ready on his part to bless his own ordinance, with
the collation of that corroborating grace, which the nature
of the renewed covenant doth import. Otherwise God
should appoint us means in vain, and fail them in the use of
his own ordinances, that use them as he hath appointed ;
which is not to be imagined. Though the unsound hypo-
crital receivers may miss of this blessing; and though as the
degree of corroborating grace, God is free to give it out as

452 CONFIRMATION AND KEST A URATION,

he pleaseth. So that the Papists shall have no cause to say,
that we needlessly, or erroneously deny either the name of
Confirmation, or the true use and ends of it, or the notional
title of a Sacrament to it in a larger, yet not the largest
sense. We affect not to fly further from them than we needs
must ; much less to fly from the ancient practice of the Uni-
versal Church. But we must crave their pardon, if we intro-
duce not their Anointing, though ancient, seeing when it
was used of old but as an indifferent ceremony, they have
turned it now into a proper, necessary sacramental sign :
and if we give not the confirmed a box on the ear, as they
do for a holy sign, or abuse it not as they in many respects,
and turn it not into a mere deceiving formality, in this also
we must needs crave their pardon. So much of the name,
and ends of Confirmation.

Prop. 13. Ministerial Imposition of Hands in Confirmation,
and the fore-described sort of Absolution, is a lawful, and
convenient Ceremony, and ordinarily to be used, as it hath
been of old by the Universal Church. But yet it is not of
such Necessity, but that we must dispense in this Ceremony
with scrupulous Consciences, that cannot be satisfied to sub-
mit to it.

Thus must we take heed of both extremes ; either of re-
jecting a ceremony, that hath so much to be said for it as
this hath; or of making it more necessary than it is, to the
wrong of tender consciences that are not yet ripe enough,
to be well informed of it, and to answer the objections that
they have heard against it ; nor yet to receive your answers.
h I. For the first part of the proposition, I think it may

11 Grotius Epist. J54. pp. 377, 378. Mihi legendo compertum est manuum im-
positionem ceremouiam fuisse Judaicam, usurpatam, Don Lege ulla Divina, sed raori-
bus, ubicunque precandi pro aliquo causa quaedam eraerserat. Tunc enim Judaei
orabant ut sic Dei efficacia esset super ilium, sicut manus, efficacies symbolum, ei
imponcbantur. Hunc quemque morem ut Synagogae pleraque secutus est Christus,
sive piieris benedicenduni fait, sive regrotis adhibenda sanatio addita, ut semper hono s
Patri haberetur, prece, Eodem more non ex ullo praecepto est quod Apostoli manus
imposuere iis, quibus ignoto ante bac jure dona conspicua Sancti Spiritus precando
conferebant : quod Presbyteri eundeni ritum adhibuere non tantum in allegendis
Presbyteris, puta Timotheo. (lTim. iv. 15.) Sed et ipsis Apostolis, ubinovi aliquid
opus aggrederentur. (Acts xiii. 2.) Ita ut si quotiens manus imponitur toties Sacramen-
tum est, jam nulla lutura sit ad precandum pro aliquo occasio, qua; non eo nomine ve-
niat ; quod nee vocis origo, nez veteruiu in ea usus repudiat. Et ex una bac non imperata
sed usitata Judais Cbristianisque ceremonia, existitc-re ilia, quae dicuntur Sacramenta
Confirmationis, Ordinationis, Pusnitentiae, Extremae Unctionis, imo et Matrimonii.

THE'MEANS OF REFORMATION. 453

suffice, (1.) That Imposition of hands was used in Scrip-
ture-times, and so used, as may invite us to imitation, but
not deter us from it at all. (2.) And that it hath been since
of ordinary use in the Universal Church, in this very case, so
that no other original of it can be found, but apostolical ;
yea, we have exceeding probable evidence, that the use of
it was never interrupted, from the days of the apostles,
down to the Reformation. (3.) Nor is it laid aside in many
of the Reformed Churches. So that you will find, that as it
is easy to prove it lawful, so it is more likely to be a Divine
institution, necessary ' necessitate preecepti,' than to be un-
lawful. I shall purposely say the less of it, because Mr.
Hanmer hath said so much already as to the judgment of the
ancients ; and my intent is to pretermit that part, or say less
to it, which he hath performed. But that it is lawful and
fit, if not of some necessity, I shall prove by the aforemen-
tioned evidence.

1. Imposition of hands, is allowed in Scripture, to be
used generally by Spiritual superiors, to signify their will
and desire, that the blessing may fall on the inferior, or the
gift, or power be conferred on him, for which they have a
call to mediate : so that it is not confined to any particular
blessing, power, or ordinance ; and therefore if there had
been no example of the use of it, in this particular case (of
Confirmation, or Absolution) yet hence it is proved to be
lawful and meet, because it hath this general use and allow-
ance. The lifting up of hands in prayer was used to signify
from whom, and whence they did expect the blessing; even
from our Father which is in heaven : and the laying of
hands on the head of the person, in or after prayer, was
used as an applicatory sign, to signify the ' terminus ad
quern' of the blessing desired, or the person, on whom they
would have it bestowed. And as you will not cast away the
use of lifting up of hands, though it be for such mercies, as
you read no Scripture instance, that hands were lift up for;
because the general warrant is sufficient; so you have as
little reason, to scruple or cast away the laying on of hands,
though in such cases as you read not that the sign was used
for in Scripture ; because the unlimited general use, is suffi-
cient warrant, in such particular cases. God shewed that
the very outward sign of lifting up of the hands, was not to
be despised, when Amalek had the better, when Moses'

454 CONFIRMATION AND RESTAUR ATION,

hands fell down, though but through weakness, so that
Aaron and Hur were fain to underset them. (Exod. xvii.)
And I think we have no reason to contemn the laying on of
hands, which in grounds and nature, is so near a-kin to the
other. And as spreading forth the hands, doth not cease to
be good and meet, for all that God hath said he will " not
hear them" that snread forth hands that are full of blood ;
(Isa. i. 15;) so the laying on of hands doth not cease to be
good and meet, though in some cases the blessing do not
follow it. Still we must every where " lift up holy hands"
in prayer, " without wrath and doubting." (1 Tim. ii. 8.)
Though the sign be not of absolute necessity in every
prayer, yet it is very meet, and too much neglected among
us : and so I may say of the other. When Solomon prayed
in the Temple he " spread forth his hands towards heaven ;"
(1 Kings viii. 22 ;) and so he supposed all would do, that
look to be heard by the God of heaven, when (verse 38) he
prayeth for the people thus : " What prayer and supplication
soever be made by any man, or by all thy people Israel,
which shall know every man the plague of his own heart
(that was their prayer-book) and spread forth his hands to-
wards this house, then hear thou in heaven thy dwelling-
place, and forgive, and do," &c. (See verse 54 ; 2 Chron. vi.
12, 13. We must " lift up our hearts with our hands to God
in the heavens." Lam. iii. 41.) We must prepare our hearts,
and stretch out our bands towards him." (Job xi. 13.)
Praying " to a strange God," (Psal. xliv. 20.) Even in
praises the people were to lift up their hands towards heaven,
(Neh. viii. 6,) yea, and in blessing, lifting up the hands was
used to signify whence the blessing came. (Luke xxiv. 50.)
Now this being so commonly applied, the other that is so
near a-kin to it, may without scruple be used in any case
that falls under the fore-described general case. Indeed
every man must lift up hands, because every man must pray;
and it is an engagement, that those hands that are lifted up
to God, be not used in wicked works; but laying on of
hands is ordinarily the act of a superior, to the ends above-
said.

Thus Jacob, (Gen. lxviii. 14, 15,) laid his hands on the
sons of Joseph in blessing them. Moses laid his hands on
Joshua, when he ordained him his successor. (Numb, xxvii.
18. 23 ; Deut. xxxiv. 9.) Yea, even in the execution of evil

THE MEAXS OF REFORMATION. 455

they laid oa hands, as an applicatory sign, as in sacrificing; as
if they should say, 'Not on me, but on this substitute let the
evil of punishment be.' (See Lev. xvi. 21,22 ; Exod.xxix. 10.
15; Lev. iv. 15; viii. 14. 22; Numb. viii. 12.) Yea, in putting
a blasphemer and curser to death, they first laid their hands
on his head, as an applicatory sign, in whom the fault was,
and to whom the punishment did belong. (Lev. xxiv. 14.)
In the ordination, or consecration of the Levites, the people
Vere to lay their hands on them; (Numb. viii. 10;) not to
give them authority, but to consecrate, and give them up to
God. By laying on of the hands, as an applicatory sign,
did Christ and his disciples heal diseases, &c. ; (Mark v.
23 ;) where note, that the ruler of the synagogue Jairus,
took this as an ordinary sign of conferring blessings from a
superior, and therefore he mentioneth it with the blessing
desired. (Mark vi. 5; viii. 23. 25; Luke xiii. 13; iv. 40.)
So you may see also the apostles did ; yea, and other be-
lievers, as the promise runs, Mark xvi. 18; Acts xxviii. 8.
Also by laying on of hands, as an applicatory sign, they in-
vested the seven deacons in their office. (Acts vi. 6.) And
the prophets, and teachers in the church of Antioch, sepa-
rated Barnabas and Paul, to the work that God appointed
them ; (Acts xiii. 2 3 ;) by fasting, and prayer, and imposi-
tion of hands. And Timothy received his ministerial gift,
by the laying on of Paul's hands, and the hands of the Pres-
bytery. (1 Tim. iv. 14; 2 Tim. i. 6.) If this last text be un-
derstood of the ministeiial ordination and gift, which I
rather think is meant of the apostolical imposition of hands,
after baptism, for giving of the Holy Ghost. So that this
sign was used upon several occasions, and is not at all for-
bidden in this, directly, or indirectly, and therefore it is un-
doubtedly lawful; seeing that without doubt the less is
blessed of the greater ; (Heb. vii. 7 ;) and the duty and
power of the pastor to bless the person in this case is un-
questionable, and this imposition of hands is an allowed
sign in blessing, as lifting up the hands is in prayer : here
is Scripture enough to prove it lawful, and very meet.

2. But let us inquire whether the Scripture lay not some
kind of obligation on us, to use this ceremony in confirmation.
To which end let these several things be well considered 1 .

(1.) We find in Scripture a blessing of church-members,
' Leg. Albaspin. Observat. 31. lib. 2. p. 166—168.

450 CONFIRMATION AND RESTA U RATION,

with laying on of hands. (2.) We find in Scripture, that
the Holy Ghost is in a special manner promised to believers,
over and above that measure of the Spirit, which caused
them to believe. (3.) We find that prayer with laying on of
hands, was the outward means to be used by Christ's minis-
ters, for the procuring of this blessing. (4.) We find that
this was a fixed ordinance to the church, and not a tempo-
rary thing. Lay all this together, and you will see as much
as my proposition doth affirm. Let us try the proof of it.

I. Though the proof of the first be not necessary to the
main point, yet it somewhat strengthened the cause. Mark
x. 16; Christ took the children up in his arms, put his
hands upon them, and blessed them ; so Matt. xix. 15.
This is not I confess a Confirmation upon personal profes-
sion, which I am now pleading for ; but this is a benediction
by laying on of hands: and the subjects of it were such
children as were members at least of the Jewish church, be-
ing before circumcised.

II. But to come nearer the matter; let us inquire what
this gift of the Holy Ghost was, that is promised to be-
lievers. Whatsoever the Pelagians say, the Scripture as-
sure thus, that Faith and Repentance, which go before Bap-
tism in the adult, are the gifts of the Holy Ghost; and yet
for all that the Holy Ghost is to be given afterward ; and
though very often this after-gift is manifested by tongues,
prophecy, and miracles, yet that is not all that is meant in
the promise of the Holy Ghost. God hath not tied himself
by that promise to any one sort of those extraordinary gifts,
nor constantly to give any of them; but he hath promised
in general to give believers the Spirit ; and therefore there
is some other standing Gift, for which the Spirit is promised
to all such. And indeed, the Spirit promised is one, though
the gifts are many ; and the many sorts of gifts make not
many Spirits. If any man therefore shall ask, whether by
the promised Spirit be meant sanctification, or miracles, or
prophecy, &c, I.answer with Paul, " There are diversities
of gifts, but the same Spirit, as there are differences of ad-
ministrations, but the same Lord, and diversities of opera-
tions, but the same God." (1 Cor. xii. 4 — 6.) It is therefore
no wiser a question to ask, whether by the Spirit be meant
this gift, or that, when it is only the Spirit in general that is
promised, than to ask, whether by the Lord be meant this or

THE MEANS OF REFORMATION. 457

that administration ; and whether by God be meant this or
that operation. "To one is given the word of wisdom by
the Spirit, and to another the word of knowledge, by the
same Spirit, to another faith, by the same Spirit," &c. (verse
8 — 10.) Now I confess, if any man can prove that this pro-
mise of the Spirit to the faithful, is meant only of the Extra-
ordinary gift of Miracles, then he would weaken the argu-
ment that I am about. But I prove the contrary, 1 Cor. xii.
12, 13. It is the gift of the Spirit, by which we are one
body, which is called Christ's, by which we are all baptized
into this one body ; and such members as have a lively fel-
low-feeling on each other's state ; (verse 26, 27 ;) yea, such
as giveth to the elect, the excellent, durable grace of charity,
(verse 31. and chap, xiii.)

Gal. iv. 6. " And because ye are sons, God hath sent forth
the Spirit of his Son into your hearts, crying Abba, Father."
Note here, that it is not only the gift of Miracles, but the
Spirit of Adoption that is here mentioned ; and that it is
given to believers, because they are sons. And all the first
part of Rom. viii. to verse 29, doth shew, that it is the Spirit
of Adoption, supplication, and that by which we mortify the
flesh, that is given to believers.

2 Cor. i. 21, 22. "Now he which establisheth us with
you in Christ, and hath anointed us, is God, who hath also
sealed us, and given the earnest of the Spirit in our hearts." It
is not the common gifts of the Spirit only that are here spoken
of, nor is it the first gift of faith, but it is confirmation, or
inward establishment in Christ, and that Spirit, which is the
Father's seal upon us, and the earnest of the inheritance. I
believe not that it is outward anointing, or sealing with the
sign of the cross, that is here mentioned, as many Papists
dream ; but inward unction, seal, earnest, and confirmation by
the Spirit, are here expressed. So, 2Cor. v. 5.; Zech. xii. 10.
Itisthe Spirit of grace and supplication that is promised to
the church. See the pattern in Christ our head, on whom
after baptism the Spirit descended, and to whom it is pro-
mised. (Matt. xii. 18.)

Ephes. i. 13, 14. " In whom also after ye believed, ye
were sealed with the Holy Spirit of promise, which is the
earnest of our inheritance." Here it is evident, that it is
such a gift of the Spirit, which is an earnest of heaven that
is given to men, after they believe.

458 CONFIRMATION AND RESTAUR ATION,

John vii. 39. " For the Holy Ghost was not yet given
them, because that Jesus was not yet glorified." Yet the
apostles had saving faith then. And that it is not meant
only of the apostles' extraordinary gifts of miracles, the fore-
going words shew: "He that believeth on me, out of his
belly shall flow living waters : but this he spake of the Spirit,
which they that believe on him should receive."

By all this it is evident, that there was an eminent gift of
the Holy Ghost promised to them that had already the grace
of faith, repentance, and love to Christ, wrought in them by
the Holy Ghost; and that though this eminent gift, did very
much consist in gifts of languages, prophecy, and mighty
works for the confirmation of Christ's doctrine, which was
then to be planted in the world ; yet was it not only in those
gifts, but as some had only those common, though extraor-
dinary gifts for the good of the church; so some had an
eminent addition of special gifts, to seal them up to the day of
redemption, and be the earnest of the inheritance, to the sa-
ving of the soul. If you ask, ' Wherein these special eminent
gifts of the Holy Ghost do consist,' 1 answer, 1 . In a clearer
knowledge of Christ, and the mysteries of the Gospel; not
an ineffectual, but a powerful, affecting, practical knowledge.

2. In a fuller measure of love, agreeable to this knowledge.

3. In joy and peace, and sweet consolation. 4. In establish-
ment, and corroboration, and firmer resolution for Christ,
and everlasting life.

For the understanding of which we must know, that as
the doctrine is the means of conveying the Spirit, so the
Spirit given is answerable to the doctrine, and administra-
tion that men are under. It is a very great question, whe-
ther Adam in innocency had the Spirit or not? But as the
administration, according to the mere light, and law of na-
ture, is eminently in Scripture attributed to the Father, so
Adam certainly may be well said to have had the Spirit of
the Father, to enable him with gifts that were answerable t«
the law that he was under, and the state that he was in : But
we cannot fitly say, that he had that which the Scripture
calleth the Spirit of the Son, as not being under the adminis-
tration of the Son. But after the promise, till the coming of
Christ, as the administration was mixed of law and promise,
nature and grace, as the dawning of the day before sun-rising
doth partake of darkness and of light ; so the Spirit that was

THE MEANS OF REFORMATION. 459

then given, was answerable to the administration and doc-
trine. And therefore, as there was somewhat of the Gos-
pel in those times, though yet God hath not thought it
meet to call it (at least usually) by that name, but rather
by the name of the Promises, and Prophecies of Christ ; so
there was somewhat of the Spirit of Christ, though it be not
usually so called ; but when it appeared in some eminent
servants of Christ, as the prophets were, in whom the Spirit
of Christ is said to have been. (1 Peter i. 11.) Now as it was
part of that work ascribed to the Father, to send and give
the Son, and to give men to the Son ; so commonly those
gifts are ascribed to him which are contained in these ex-
pressions, and are the accomplishment of this work ; and
that not only in the Old Testament, but in the New : and
therefore it is called the giving and the drawing of the Father,
by which we are brought to believe in the Son ; though yet
the grace of faith is a special saving grace, and not common
to the wicked, as the Papist's dream, because they find an
ineffectual assent to be common.

But now, as Christ at his coming doth bring to the world
a clearer light, and fuller revelation of himself, and the mys-
teries of redemption, and bring life and immortality to light
in the Gospel ; and as the rising sun dispelleth the remnants
of legal darkness, and his doctrine is fully called, the Gospel,
the Testament of Jesus Christ, so answerably he doth by, and
with this doctrine, give out such a measure of the Spirit, to
the church, as is eminently called, the Spirit of Jesus-Christ:
which carrieth us higher than the first grace of faith and
repentance, to those fuller degrees which were not ordinary ;
no not to the godly in the time of the law. And as this
Spirit of Christ did extrinsically shine in the glory of tongues
and wondrous works, while those were necessary to the church,
and Christ's service ; so both then, and ever after it doth work,
but in various degrees, for the sanctifying of believers, and
conforming their hearts and lives to Christ ; in his humilia-
tion, patience, self-denial, meekness, contempt of the world,
obedience, &c. till at last we be conformed to him in his
glory.

III. I have cleared the second point, 'That there is no
eminent gift of the Holy Ghost to be expected after our first
believing, even such as ceased not with miracles :' I now come
to the third point, which is, ' That ministerial prayer, with

46'0 CONFIRMATION AND RESTAURATION

laying on of hands, was the Scripture-way for the giving of
this eminent gift of the Spirit.'

For the understanding of this, observe these things : —
1. How Sacraments, and investing Signs, confer grace. — 2.
How the Spirit is given in Baptism, — 3. How far God hath,
as it were, tied himself to Ordinances for conferring grace. —

4. What proof the Scripture yields us of the proposition. —

5. What aptitude there is in Ministerial Confirmation, for the
attainment of these ends.

1 . We find in Scripture, that sacraments are not appointed
(nor to be used according to the intent of the institutor) for
the conferring of that grace which men have not in any degree
already : But they are, (I.) Partly a solemn investiture in
that which before we had a fundamental right to ; as the en-
listing of a soldier, or the solemnization of marriage after a
firm contract ; the crowning a king ; the delivering possession
by a key, a twig, a turf; the knighting a man by a sword, &c.
This is as to relative benefits, and right to physical benefits.
(2.) And withal they are by actual excitation of grace, to
increase the inherent grace received, and so to give us more.
All this is evident in baptism itself, where we are to receive
both remission of sins, with right to everlasting life, and also
an increase of grace in the adult : and vet no man at age, is to
come to baptism, to req uire it, that is not a penitent believer al-
ready ; and consequently that hath not the beginning of special
saving grace, and somewhat of Christ, and the Holy Ghost,
and title to forgiveness, and everlasting life. For he is under
the promise, that " whosoever believeth, shall not perish, but
have everlasting life." And a Papist will grant, that the
' votuin baptismi' may serve to his salvation, if he die with-
out it. And the case of infants is the same, as to these mer-
cies which are necessary to their state of life. Their parents
must be believers, before they dedicate them to God, and
consequently the child hath the covenant right before it is
sealed. And it is ridiculous in the Papists to damn all in-
fants, for want of baptism, and not the aged ; and to make the
' votum' to serve for the parent, and yet not for his child,
when yet the parent's faith must serve to prove his title to
baptism itself. But to leave these corrupters, and innova-
tors ; we see now what is to be expected by Confirmation :
not that men that have no signs of corroborating grace,
should come thither first to receive it ; but that such as ap-

THE MEANS OF REFORMATION. 461

pear initially resolved, confirmed, and corroborated, may be
(though not by a full and proper sacrament, yet) ministerially ;
1st. Invested into the state of the confirmed, and their pri-
vileges, which is a higher form in the school of Christ : 2d.
And may receive yet further confirmation, and corroboration
by God's approbation and ordinance.

2. ' But hath not baptism done all this already, seeing
we are baptized into the name of the Holy Ghost?' This is
our second point to be resolved. I answer, It is a great er-
ror, to think that adult persons that have nothing of the
Holy Ghost, may demand baptism, and that baptism doth
not give the Holy Ghost : but yet it is one thing to give the
Holy Ghost in relation, and fundamental right, and another
thing to give the graces of the Spirit ; and it is one thing to
seal and increase the initial, special grace of the Spirit, and
another thing to invest in a stablishing degree : and so it is
evident, that baptism, as such, is appointed but for the two
first : that is, (1 .) As we must have some faith and repentance,
before a person at age may come to baptism, and so must
have fundamental right by promise, to Christ, pardon, and
life ; so this is sealed in baptism, and we are solemnly invested
in it, and our grace excited for increase : but is it not requisite
that a man have a further degree of grace before he come.
(2.) In baptism, it is our very relation to God, as our Father
and God, to Christ as our Saviour, and to the Holy Ghost as
our Sanctifier, that is sealed to us, and we are invested with;
which is the foundation of all that afterward from the Spirit
is given us. As in marriage, the persons in relation, are
given to each other for marriage ends ; so in baptism, God
the Father, Son, and Holy Ghost, one God in three persons,
are solemnly given to us in relation to themselves, for Chris-
tian baptismal ends. But as after marriage, the man takes
home his wife, and delivereth her a possession of his house
first, and after admits her to bed and board, according to his
covenant ; so Christ doth after baptism, take home the Chris-
tian into his church, and admit him to the several privileges
of it, in the season, and manner as he seeth meet, so that as
all the good that we do after baptism, is but the fulfilling of
our baptismal covenant, and yet we did not the good, when we
covenanted to do it: so all the after mercies, that God giveth us
by promise (at least) on his part, are but the fulfilling, or fruits

462 CONFIRMATION AND RESTAURATIOX,

of his baptismal covenant; and that he did not give them in
our baptism. So that confirmation is no full, and proper Gospel
sacrament as baptism is, but a particular subsequent investi-
ture, in some of the fruits of baptism itself, in the season of them.
3. ' But have we any certainty that this ordinance shall
prove effectually confirming to us ? If not, it will be but an
idle, empty ceremony?' This is our third question : to which
I answer, (I.) Ordinances are duties, which we must use, and
in which we must wait on God for his blessing if we will have
it: and therefore in the way of duty we must be found. (2.)
What if you have not a certainty that your prayers shall be
granted, will you not therefore pray ? or if you are not cer-
tain that a sermon shall profit you, will you not hear it? or
that reading shall profit you, will you not read? or that the
Lord's-supper shall increase your grace, will you not use it?
(3.) But I may say more : if you come prepared, you may be
sure of a blessing in some degree: as it is not every one that
prayeth, and heareth, and receiveth the Lord's-supper, that
shall certainly have the blessing, but the prepared soul that
is the subject of the promise, which is annexed to that ordi-
nance ; so it is not every one that is externally confirmed by
prayer, and imposition of hands, that shall be sure of the
blessing, but the soul that is prepared as aforedescribed.
(4.) But yet the several degrees of blessing, God hath kept
in his own hand, and not affixed them by promise to any
person, in any ordinance : He may bless the word, prayer,
the Lord's-supper, &c. to one true Christian more than to
another, and yet perform his promise to them all : and so he
may this outward Confirmation.

4. ' But what proof is there in Scripture of such an ordi-
nance, or practice?' That is our fourth question: to which
I answer, (1.) For the main point in question, it is already
proved, beyond all controversy, viz. the necessity of a per-
sonal profession, and covenant, before men be admitted to
the church-privileges of the adult, and that it belongeth to
the office of Christ's ministers to judge of, and approve this
profession, &c. It is none of this we have now to prove, but
only the manner of admission hereupon, whether it be to be
done by prayer, with benediction, and imposition of hands.
And it is not the lawfulness of this, for that is proved before :
but whether this manner and solemnity be a thing which

THE .MEANS OF REFORMATION. 463

ordinarily we should observe? And that it is so, this seems
to me to prove, as beyond controversy it belongeth to spiri-
tual superiors, even the ministers of Christ, to pray for the
people, and bless them, so this must be in a special manner
exercised upon great and special occasion : but the admis-
sion of the adult upon their personal covenanting and pro-
fession, is a great and special occasion. This is as good an
argument as any we have for stated family-prayer, that I re-
member ; and it is clearly good for both.

(1.) I should but trouble you to prove the general part of the
major, that it belongeth to the pastors to pray for, and bless
the people ministerially. And the application to this reason
is proved thus : " All things are sanctified by the word and
prayer :" therefore this. If the great and special works, and
changes of our lives, be not thus to be sanctified, much less
the smaller ; and so the whole command would be void. We
agree, that at marriage, at our investiture in the ministerial
office, &c. there must be ministerial prayer, and benediction,
usually to sanctify it to the faithful : but here there is as
great, if not greater reason for it, the change and blessing
being in some sort greater 1 .

And as this is plain for ministerial prayer and benedic-
tion, so it seems that the weight and nature of the work doth
determine us to the sign of imposition of hands, seeing God
hath not tied it to any one or two particular cases, but made
it a sign of general use, in spiritual benediction, and colla-
tions of authority, from a superior, or great and special oc-
casions.

(2.) But we have yet a more clear proof from Scripture
example, Acts viii. 15—17. Peter and John were sent to
Samaria, when they heard that they believed, and "when
they were come down, they prayed for them, that they might

* As some doubt, whether conversion, or building up.be the greater work, and give
it to the latter, that they may conclude the latter only to be the work of pastors, and
the former, but of gifted private men, so the doubt in this case is, on the same ground (
whether baptizing, and confirming be not as great as ordaining; and some give it
to the latter, lest Presbyters be thought to have power to ordain. But 1 answer both,
as Aquila in Scotell. in sent. 4 Des. 7, 8. et 2. p. 816. In the case of Confirmation.
' Quando bene sit comparatio haruni gratiarum : hrec potest fieri dupliciler. Uno
modo sine praecisione ; et sic onmino major est gratia confirmationis, quam baptisma-
lis ; sicut bene et perfecte vivere, est melius quam vivere : si autem fiat comparatio
haruni gratiarum cum prascisionc, sic major est gratia baptismalis quam confirmationis,
quia majoris virtutis est mortuum vivifieare, quam vivificatum fortificare.' So I say
between initiating a Christian, and initiating a minister.

464 CONFIRMATION AND REST A UR ATION,

receive the Holy Ghost ; for as yet he was fallen on none of
them ; only they were baptized in the name of the Lord Je-
sus : then laid they their hands on them, and they received
the Holy Ghost." So Acts xix. 5, 6, "When they heard
this, they were baptized in the name of the Lord Jesus : And
when Paul had laid his hands upon them, the Holy Ghost
came on them, and they spake with tongues, and prophe-
sied." And Acts ix. 17, Ananias laid his hands on Saul (be-
fore converted by a voice from heaven, though not baptized)
that he might receive his sight and the Holy Ghost at once.
And this was the gift that Simon Magus would have
bought with money, And it seemeth to me most probable,
that this was the gift that Timothy received by laying on of
Paul's hands (which being for the service of the church,

1 Cor. xii. 7, he was to stir up, and exercise in his ministry,

2 Tim. i. 6.) And that the laying on of the hands of the
Presbytery, (1 Tim. iv. 14,) was at another time. That the
Holy Ghost was then given by prayer, with imposition of
hands, is thus evident.

IV. But the last point remaineth, ' Whether this were
not temporary, and now ceased :' where I shall take in the
fifth particular, before named, about the aptitude of the
means now. And when I have proved it once appointed, it
lieth on the contrary-minded, to prove it changed or ceased ;
that is the task of them that affirm it ceased. If 1 shew
them an obligation once laid, they must prove it taken off.
Their only argument is, that the persons and occasion were
only extraordinary, and are ceased, and therefore so is the
sign or means. To which I answer, 1. By the denying the
Antecedent ; both as to persons and occasion : they were
not only extraordinary. 2. By the denying the Consequence,
as it is inferred from the persons : for extraordinary persons
were our patterns for ordinary, durable works.

But I prove the negative : 1. The use and ends of the
ancient imposition of hands do still continue : therefore we
are to judge that the sign and means is not to cease. For
the proof of the antecedent, remember that I have before
proved, that it was not only (though very eminently) the
gift of tongues and miracles, that was then meant by the
Holy Ghost that was given, but also corroborating grace.
And the necessity and actual collation, and use of this doth
still continue.

THE *M E A N S OF REFO II MATION. 4G5

2. There is still a discernible aptitude in the means to
these necessary ends. The baptized believer may yet want
the joy of the Holy Ghost, and boldness of access to God,
and the shedding abroad of fuller love in the heart; (Rom.
v. 5 ;) and that consolation which is much of the work of
the promised Spirit, which therefore is called the Comforter ;
and that corroboration and stability which heneedeth. Now
to have a messenger of Christ that hath received a binding
and loosing power, in the name of Christ to encourage us in
our profession, and to put up solemn prayers for us, and as
it were take us by the hand, and place us in the higher form,
at least, to place us at our first personal profession, among
adult believers, and make particular application of the pro-
mise to us, and bless us in the name of Christ, by virtue of
their ministerial office; this must needs tend much to con-
firm, and comfort, and encourage the weak. Though still
further ministerial confirmation by praying, and exhortation
will be necessary to the end. (Acts xiv. 22 ; xv. 31, 32.)

3. The Scripture signifieth to us, that Imposition of
hands was of standing use in the church, and therefore not
to cease with miracles. In Heb. vi. 2, we find it named
among the parts of the foundation, " laying on of hands."
Now all the doubt is, what imposition of hands is there men-
tioned. 1. For them that think the apostle meaneth Jewish
imposition, when he mentioneth the Christian foundation
points, I think their opinion saveth me the labour of confut-
ing it. 2. Either then it is imposition of hands, in case of
ordination, of confirmation, or of absolution, or of working
miraculous cures. The last alone it cannot be, because we
find it among foundation points, and find it a continued
thing ; and because there is no evidence, to lead us to such
a restrained exposition. And if it be in the case of absolu-
tion, or ordination, that imposition is to continue, it will by
consequence be proved, that it no more ceaseth here than
there. And usually, they that question the use of it in one
case, question it in the rest. 3. For my part, I think that it
is no one of these cases alone, that the Scripture here speak-
eth of, but of the power and use of it in general, for the mi-
nisters of Christ to be his instruments, in conferring evan-
gelical gifts and power, by imposition of hands. We must
not limit and restrain the sense of Scripture, without evident

VOL. XIV. H H

466 CONFIRMATION AND REST A UR ATION,

cause. It is as if the apostle had said, ' You are long ago
taught the necessity of repenting, and forsaking the works
of death, and of believing in the true God, and of being de-
dicated, and engaged to Father, Son and Holy Ghost in the
baptismal covenant, in which you yourselves have been con-
secrated unto God, and received the remission of sin ; and
you have seen the power that is given to the ministers of
Christ, that by their prayers and imposition of hands, mira-
cles have been wrought to confirm their doctrine, and grace
is given to confirm the soul, and absolution and peace is
given to the penitent, and ministerial power delivered to
others, &c.' But however you understand this imposition
of hands, without apparent violence, you must confess either
imposition in the case that we are speaking of, or that which
will warrant it, and stands on the same ground, to be here
meant.

So, 1 Tim. v. 22, " Lay hands suddenly on no man, nei-
ther be partaker of other men's sins." Some think that here
is meant imposition of hands in ordination, and some that
it is meant only of confirmation, and some of absolution ;
but however, it will help us in the following argument.

4. Scripture fully proveth that laying on of hands, is a
thing to be continued to other uses, where the reason of con-
tinuance is the same : therefore we are not to judge it ceased
as to this use. This text last named shews that it is a stand-
ing, or continued thing; and if for absolution, then for con-
firmation ; and if for ordination, then for both the other. So,
1 Tim. iv. 14, sheweth, that the Presbytery did lay hands on
Timothy in ordination : and if it cease not to this, it ceaseth
not to other continuing uses.

Thus much from Scripture, for imposition of hands, is
more than nothing ; though it may not be so full as you ex-
pected : but on the contrary, nothing is brought to prove
it unlawful, that is worth the mentioning.

The last thing that I have to do, is to argue from the prac-
tice of the church, as the exposition of these texts of Scrip-
ture. If the Universal Church of Christ have used confir-
mation by prayer, and laying on of hands, as a practice re-
ceived from the apostles, and no other beginning of it can be
found ; then have we no reason to think the ceremony to be
ceased, or to interpret the forementioned Scripture, contrary

TPIE'MEANS OF REFORMATION. 4(37

to this practice of the Universal Church. But the antecedent
is true, as I now come briefly to prove, supposing what Mr.
Hanmer hath said. It is commonly known, that the most
ancient canons of the church do speak of this as the unques-
tioned practice and duty of the church : so that to recite
canons were loss of time in so known a case. And if any
say, that anointing and crossing were ancient; I answer, 1.
That ' they were as ancient in the Popish use, as the matter
of a sacrament, or as necessary signs,' is not true, nor proved,
but disproved by our writers, against the Popish confirma-
tion frequently. 2. Nor can it be proved that they were as
ancient as indifferent things. 3. We prove the contrary,
because they were never used in Scripture-times, there being
no mention of them. 4. So that we bring antiquity but to
prove the continuance of Scripture practice, and so to clear
the sense of it ; but the Papists plead the Fathers, for that
which Scripture is a stranger to fc .

If Ignatius ad Heronem Diaconum be genuine, there is
this testimony, " Nihil sine Episcopis operare. Sacerdotes
enim sunt : tu autem Diaconus Sacerdotum : Illi baptizant,
sacrificant, manus imponunt, tu autem ipsis ministra." I re-
cite it out of Usher's Latin copy, as supposed the most pure.

Tertullian, lib. de Prescript, cap. 36, appealing to the
practice of the Apostle John, in the African churches, men-
tioneth, as his faith that he taught; one God the Creator,
and Jesus Christ the Son of God, and the resurrection of the
body ; and that he joined the law and prophets, with the
evangelical and apostolic writings, and thence drunk this
faith. And of his practice he saith, " Aqua signat, Sancto
Spiritu vestit, Eucharistia pascit ;" as three distinct ordi-
nances, Lib. de Baptismo cap. 8, Having mentioned bap-
tism, and the unction joined to that, and not then to confir-
mation, he addeth, " Dehinc manus imponitur, per benedic-
tionem advocans, et invitans Spiritum Sanctum."

Idem de Resur. Cam. cap. 8. " Sed et caro abluitur, lit
anima immaculetur : Caro unguitur, ut anima consecretur:

k Greg. M. in Epist. ad Quirin. (Leg. inter Usserii H^bernic. Epist. 2. p. 6.)
Et quidern ab antiqua Patrura institutione didicimus, ut qui apud haeresin in Trini-
tatis Nomine Baptizantur, cum ad Sanctam Ecclesiam redeunt, aut unctione Chris-
matis, aut Impositione manuum, aut sola professione fidei, ad sinuni marris Ecclesia*
revocentur.

468 CONFIRMATION AND RES T A UR ATI OX,

Caro signatur, ut et anima muniatur. Caro manus Imposi-
tione adumbratur, ut et anima Spiritu illuminetur."

Cyprian ad Stephan. Epist. 72. Et ad Jubaian, is too
much for it. I will not trouble you in citing any writers,
since General Councils were in use, because their testimony
is enough. He that would see such, may read Baronius ad
An. 35. at large. So much for the proof of the fitness of
imposition of hands in confirmation.

I come now to the second part of my proposition, viz.
' That this ceremony is not of such necessity, as that such as
scruple it, should be denied liberty of forbearing the recep-
tion of it, if they submit to the ministerial trial and approba-
tion of their profession, and admission, and reception to
church-privileges.'

1 For proof of this, consider, 1. That we do not find that
God any where instituted this sign, as a matter of ne-
cessity still without interruption, to be used ; but only that
by holy men it was applied as a convenient sign, or gesture
to the works, in which they used it. Even as lifting up of
hands in prayer was ordinarily used as a fit gesture, not
wilfully to be neglected without cause, and yet not of flat
necessity; or as kneeling in prayer, is ordinarily meet, but
not always necessary. We rind no more Scripture for the
one than for the other : which indeed sheweth on one side,
how causeless it is to question the lawfulness of it, any
more than of lifting up the hands, or kneeling; and yet how
little reason there is on the other side, to make it a matter
of flat necessity.

2. As we find that kneeling in prayer, and lifting up the
hands, were often omitted, so we find that sometimes the
Holy Ghost is given before baptism, or imposition of hands.
(Acts x.) And we find not that the apostles used it to all,

1 The ancient church also used it so variously, as that it is plain, they fixed it to
no one case alone. Of the divers cases, in which they imposed hands (on the cate-
chumens, and four times on the penitents, and divers other,) you may see in Albas-
p'uueus Observationes, Obs. 31, 32. et passim. Grotius Epist. 154. p. 379. ' Manus-
impositas baptizatis, nisiab iis, qui jus haberent conferendi ca?lestia illo dona, primis
temporibus non apparet, Serius id introductum est in Episcoporum honorem, quo
masis in Apostolicum jus successisse crederentur. Nee causa aberat, quam ceremonial
illi, velut naturalem diximus, precandi, scilicet, Deuru, ut ei qui baptLzatus jam fidem
erat professus, ea largiri vellet, quse ad preestandum in fide, maxime in pericuii~
gravibus, sunt necessaria.'

THE JiEAXS OF REFORMATION. i(J9

though I confess, the negative arguing is infirm, yet it seems
not probable, that this was always done.

3. It is somewhat suspicious to find in Justin Martyr's
description of the Christian Churches' practices, no mention
of this, nor any sacrament, but baptism, and the Lord's-sup-
per; nor any of the Roman ceremonies. And Irenaeus,
and some others are silent in it.

4. God maketh no ceremonies under the Gospel so ne-
cessary, except the two sacraments ; nor layeth so great a
stress on them, as under the law; and therefore we are not
to interpret the Gospel as laying men's salvation, or the
peace of the church on any ceremonies; unless we find it
clearly expressed.

5. For all that I have said from Scripture for imposition
of hands in confirmation, though the lawfulness of it is
proved past doubt, yet the proof of the duty of using it, is
liable to so many objections, as that I must needs conclude,
that the Gospel tenderness, and the sense of our mutual in-
firmities, and our care of tender consciences, and of the
church's peace, should restrain all the sons of piety and
peace, from making it a matter of flat necessity, and forcing
them that scruple it, to submit to it.

And now having said thus much of imposition of hands,
and confirmation, as grounded on the apostles' example;
I must again and again remember you, that this is in a man-
ner but 'ex abundanti,' and that the cause I am pleading,
doth not at all need it; but that I did before most clearly
manifest the truth of my position upon other grounds, up-
on which I shall proceed ; and having shewed the necessity
of ministerial judging of men's profession, and the personal
covenanting of the adult, and the lawfulness of imposing
hands therein, I go on as to the manner.

Prop. 14. Though in receiving Adult Persons out of Infidelity
by Baptism into the Church, a sudden Profession without any
stay to see their Reformation, may serve turn ; yet in the re-
ceiving those that were Baptized heretofore, into the Number
of Adult-members, or to the Privileges of such, tlieir lives
must be inquired after, which must be such as do not confute
their Profession.
Wl find in Scripture, that the converted were suddenly
baptized, and they stayed not for any reformation of life to

470 CONFIRMATION AND RESTAURATION,

go before. Indeed, the ancient churches afterwards kept
their catechumens long in expectation ; but that was not to
see their lives first reformed, but that they might have time
to teach them the doctrine of Christ, which they must know
before they could be converts indeed. The apostles did
suddenly baptize converted Jews and proselytes, because
they had so much preparatory knowledge, as that a shorter
teaching might acquaint them with the Christian doctrine.
But the heathens must be long in learning so much as the
Jews knew before conversion 1 .

Yet if the catechumens did fall into gross sin, in time of
their expectation and learning, they were so much the longer
delayed, because it signified, that thei r first professed desires of
entering into the church, upon Christ's terms, were not right.
But the baptized stand upon other terms : For 1. They
are already in covenant with God the Father, Son, and Holy
Ghost ; and have renounced the flesh, the world, and the
devil, and promised obedience to God, and to live according
to their covenant. And this the church hath still required
of them, as I shewed out of Justin Martyr, and others be-
fore 1 ", Dionysius, (or whoever else) in lib. de Hierarch. Eccles.
saith, ' Ipse autem se omnino ea quae tradentur, sequuturum
esse pollicetur; ; and ' Ex eo prseterea quaerit, num ita insti-
tuat vivere, cum promisit asseverationibus/ &c. upon which
saith Albaspinseus, ' Quia scilicet, fidemChristianam, Chris-
tianumque vivendi genus, et mores, sese complexos per-
sequuturosque jurabant, antequam baptizarentur. (in Ter-
tul. de Pcenit. p. 289.) et postea. Non accedebant ad
Baptismum nisi de rebus fidei plane instructi, id est, de Dei
magnitudine, et potestate, rebusque qua? in Evangeliis con-
tinentur, uno excepto, Eucharistiae mysterio ; neque baptiz-
abantur,nisi postquam ea omnia se crederejurassent, quorum
fides a fide pcenitentise incipiebat, &c. Et in sequ. Jura-
bant in Baptismo solennibus verbis, se nunquam" peccaturos ;
deinde renunciabant diabolo et pompis ejus. Denique cen-

1 Lege qure habet Grotius, Disccus. Apol. Rivet, p. 235. cum antecedentibus ex
Antiq. et de suis.

m Read the whole order of Baptism in Dionysius, ibid c. 4.

n That is, not to turn to an ungodly life, but to endeavour and perform sincere
obedience. Albaspin. in Tcrtul. de Poenitent. cap. 7. Sexcentis locis, non dicam
hoc capite ; unam ait tantum a lavacro veniam superesse, neque ullum primis illis
temporibus inter privatum aut publicam. graviorum criminuni discrinicin invenient-
Vide csctera.

THE.MEANS OF REFOltM ATION. 471

sura si peccarent post Baptismum coercebantur.' So that
men that are engaged in covenant with God, must keep co-
venant, or manifest themselves penitent, for the violation of
it, before they are admitted to further privileges. There is a
long time, in which they grow up from an infant state to an
adult ; and how they live in that time, must be inquired after.

2. Otherwise the apostates would have equal acceptance
and privileges with the faithful.

3. And so penitence and absolution would be excluded
and confounded with mere confirmation.

4. Moreover the baptized are obliged to be responsible
tor their lives, being under the government of Christ's minis-
ters, and among his saints.

5. For the sake of their own souls, and of the church
and ordinances, we must endeavour to preserve them from
corruption, which lying professions would introduce; and
therefore we must not overlook, or neglect such evidence as
is within our reach.

6. Else ministers that are by office to judge of their pro-
fession, would be unfaithful judges, and forfeit their trust,
if they shall wilfully neglect any evidence within their cog-
nizance, by which they may be enabled to judge.

But yet it is not the certainty of inward, saving grace,
that we must find out by men's lives ; for no man can have
such certainty of another ; but only that their lives be not
such, as null and invalidate, and confute their profession,
and they live not in the perfidious violation of their baptis-
mal covenant.

Prop. 15. It is no{ of Jiat necessity that the Profession of the
Expectant be made in the open Congregation, or before many,
in order to his Co/rfirmation and Admittance.

Proved, 1. It is not of necessity, that converted infidels
be admitted by baptism into the state of adult members, up-
on a public profession in a congregation ; therefore it is not
of necessity, that others be so admitted in confirmation.
The antecedent is proved by the instance of the eunuch,
(Acts viii,) whom Philip baptized in their way, and the jailor
and his household, (Acts xvi,) baptized in the night at home.
The consequence is proved by the parity of reason and case.
2. If a man may by confirmation be admitted into the num-
ber of adult Christians, in the Church Universal, without

472 CONFIRMATION AND RESTA U B A TION,

being admitted into a particular church, then his profes-
sion and admission need not, in that case, to be before the
congregation : but the antecedent is true ; as I prove thus.
A man may, by adult baptism, be admitted first into the
Universal Church only ; as was the eunuch, the jailor,
Lydia, Sergius Paulus, and every first convert in any city,
where the apostles came ; therefore a man may, by con-
firmation, be admitted into the number of the adult, in
the Catholic Church only : for the reason is the same, and
the former admitteth them into the same number.

The consequence of the major is plain. For no one
congregation more than another, can claim the cognizance
of the admission of a member into the Universal Church, or
confirming them in it.

3. Scripture hath no where made such public admission
to be of constant necessity ; therefore it is not so.

4. Else none could be admitted, or confirmed when per-
secution hindereth church assemblies.

5. The church is to believe and trust the pastors, to whom
it doth by office belong to try and admit them.

6. General, unfixed ministers may thus try, approve,
and confirm, who are not pastors of any particular church,
such as Apostles, Evangelists, and others were ; therefore
they are not always to do it before a particular church ; nor
indeed did they always do so.

Prop. 16. When a Person is admitted among the Adult Mem-
bers of a particular Church; as well as the Universal, his
Profession and Admission must be either before the Church,
or satisfactorily made known to the Churcji at least, tvho must
approve of it by a Judgment of Discretion, in older to their
Communion with him; and this among us is the ordinary
Case; because it is the Duty of all that have opportunity , to
join themselves to some particular Church; and it is in such
Churches, that Communion in public Worship and Order
must be had, either statedly, or transiently and temporarily .

1. The solemnity itself of our transition into the number of
adult members, and their communion, is of very great ad-
vantage, as I shall manifest more anon.

2. We that are commonly against the private admission
of infants (at least except in some urgent case) have less
reason to be for the private transition and admission of men

THE MEANS OF REFORMATION. 473

among the adult, and that into a particular governed
church .

3. The whole society among whom such a person is en-
tered, do owe him much duty and brotherly assistance.
They must love him with a special love ; they must live,
though not in a levelling, yet in a charitable community
with him, not shutting up the bowels of compassion from
him, when they see him in want, but relieving him, as if they
suffered with him ; they are not only to love him, and re-
lieve him as a man ; but as one of Christ's little ones, or
friends ; yea, as his brethren, yea, as loving and relieving
Christ in them, Matt. xxv. 35, to the end. They must re-
ceive and relieve a disciple in the name of a disciple. Be-
sides this, they must have church-union and communion
with him, as one body ; and must pray for him, rejoice with
him in God's praises, and the Lord's-supper, and watch over
him, and admonish and reprove him in sin, for his recovery ;
and avoid him if he walk disorderly, and be impenitent in
scandalous sin, &c.

Now, 1. No man can perform all this duty, to a man that
he knoweth not to be thus related to him. If he know not
that he owes him this duty, any more than to any one else in
the world, how shall he pay it to him? To say, that we are
bound to take all men that converse with us to be such, is
to say, that Christians must renounce their wits, and turn
the church into bedlam.

2. And as this proves, that the church-members must be
made known to one another, so it proves that they must
have a judgment of discretion in receiving them ; though
the pastors have the judgment of governing direction. For
God hath not left the pastors at liberty, to take in whom
they please; but hath described what profession they shall
accept, or what persons they shall admit, and whom they
shall reject. If therefore the pastors go against the word of

° Read Dr. Hammond's Pract. Catech. I. 5. sect. 4. pp. 298, 299. Of the Com-
munion of Saints.

Albaspinaeus in Tertul. de Posnitent. cap. 8, 9. p. 291. Cum pro foribus templi
slarent pffiiiitentes, prajtereuutibus sacerdotibus, caeterisque fidelibus omnibus, orunino
dolcntis aninii signis pcenitentiam suam testabautur, lacrymisnon parcebant, precibus
institebant, volvebanlur, et si qua; alia habet prenitentia, quas misericordiam movere
possint; non omittebant, ut pacem recupeaient. Primum ante sacerdotes procum-
bebant, martyribus deinde adgeniculabuntur, cajteris denique fratribus et viduis, ut
ait Pacianus, enixe supplicabant, ut a Deo et ab Ecclesia veniajn pro se impetrarent,

474 CONFIRMATION AND RESTAUR ATION,

God, then this following is the people's duty : (1.) If they
know not the error, or the case be doubtful, they are to rest
in obedience to their pastors (for that is undoubtedly their
duty), the work being the pastor's and not theirs. (2.) But
if the case be plainly contrary to Scripture, as if he would
admit an impenitent drunkard, fornicator, 8cc, they must
disown his sin, that it lie not upon them, and refuse private
familiarity with that person; but not withdraw from public
ordinances, because of his presence; for when they have
done their duty, and rid themselves of the guilt by a dis-
sent, the person is to them as morally absent, though locally
and physically present; and the ordinance is not defiled to
them by his corporal presence; but the guilt will lie on the
rulers of the church; otherwise all churches should be broken
in pieces, if the people must separate, when every one that
they are confident is unworthy is introduced ; and the go-
verned will become the governors. (3.) But if it be not a
few that the pastors thus introduce against the certain word
of God, but so many and such as will corrupt the substance
of the church, and make it an incapable matter for the form,
and so to become another thing, and destroy the very ends
of church-association, so that it is no longer a communion
of saints; then the people fearing God, are bound to stop
this before it have quite corrupted the church, by admonish-
ing the pastors, and advising with neighbour-churches to ad-
monish them; and if that prevail not, by rejecting them:
and if they cannot do so, by reason of a major vote of incapable
persons, they ought to withdraw themselves, and worship God
in such a church as is truly capable of the name and ends. And
this is a lawful and necessary separation ; of which as it is a
duty, God is the cause ; and as it is a forsaking of the rest,
the culpable cause is only in themselves. I can easily prove
all this, but that I think it needless tediousnessP.

(4.) And indeed, it would be very hard measure, if at the
corrupt administration of a carnal, or careless, or erroneous
pastor, all the church must be under an obligation to give
their estates by way of relief to every one, that he will put
the name of a Christian and church-member upon unwor-

p Albaspin. ubi sup. Animadvertendum est, pcenitentes non solum ha=c et siniilia
cgisse, tit cum Deo in gratiam redirent, vennn etiani ut sacerdotes, et cameras fratres
.iiquiorcs haberent, in quorum arbilrio et judicio noinmnquam erat, eos in Ecclesia
revouare.

1 cite this to shew what cognizance the people were to have 01 such affairs-

THE .MEANS OF REFORMATION. 475

thily : then may he force them to maintain all the beggars
and rogues about them, though they were infidels and im-
pious men. I speak not of the common relief of the needy ;
for that I know they owe to an infidel ; but of the special
community, which charity must make among the disciples
of Christ. It is against all reason, that an erring or careless
pastor, shall thus command all the people's estates, by in-
troducing such without their consent, whom they are bound
thus to maintain.

(5.) Yea indeed, the Spirit of God is, in the saints, a
spirit of discerning ; so that it is not possible that all the
church should in their .affections obey such a corrupt ad-
ministrator, by loving all the notorious, ungodly men, as
saints, with the special love of brethren, whom he will care-
lessly, or erroneously put in the place of saints. I cannot
possibly love that man as a saint, or disciple of Christ, that
I am certain is his enemy, and none such.

1 conclude therefore, that though the people be not
church-governors by a vote (that is a great error), yet they
have a judgment of discerning, according to which, they
must obey, or reject their pastor's administrations. And he
that denieth this, and would have them yield an absolute
obedience, without trying, choosing and refusing, would not
only make the pastors to be of the Papal strain, but would give
them a Jesuitical obedience, above what the moderate Pa-
pists give the Pope. And therefore seeing that ' ad finem'
there is a necessity that the people consent, or else they
cannot obey, nor hold communion with the person, there-
fore there is also the same necessity ' ad finem' that they
have satisfaction offered them, and have either the cogni-
zance of the profession, and admission of the person, or that
they be satisfied in the fidelity of their pastors in administra-
tion, and that he seek their consent ; or, which is best, that
some chosen persons do represent them, and be present at
such professions with the pastors ; and the pastors, and
their own delegates together, do acquaint the congregation
of all that are admitted, and of their satisfactory profession,
that they may hold communion with them. This I speak of
those (which are very many) that are fit for Church-commu-
nion, and yet through bashfulness, or want or utterance, are
unable to make a public profession before all. (The choicest
Christians that I have known, have been such.) But those

47b" CONFIRMATION AND RESTA UR ATI ON,

that are able, should rather in public make their own pro-
fession.

Object. ' But what if one part of the congregation approve
of the person and profession, and the other disallow it?'

Answ. 1. They are to be governed by the pastors. 2. And
consult with the pastors of neighbour-churches, in cases of
great weight and danger. 3. And the lesser part of the church,
in doubtful cases, and tolerable differences, is to yield to the
greater part: not as if a major vote had the government of
the rest, much less of their governors ; but in order to unity
the fewer must submit.

Quest. ' But what if the people would have the pastor
baptize, confirm, or introduce an open heretic, or wicked
person in his impenitency V

Answ. The pastor must obey God, and refuse to obey
them.

Quest. ' And what if the people think a man unfit, whom
the pastor would approve and introduce V

Answ. 1. He may admit him into the Universal Church,
notwithstanding their unjust refusal: 2. He hath power to
admit him into that particular church, against their unjust
dissent, as he is the ruler of the church, and the administra-
tor of the ordinances : 3. He hath authority to persuade and
command them from Christ, to hold communion with the
person, and to do their duty to him; which if they do not,
they commit a double sin ; one of injustice and uncharitable-
ness, in a causeless rejecting of a member of Christ; and an-
other of disobedience, against the fifth commandment : 4.
But yet the pastors cannot force the people to obey their
advice and command, nor effectually procure it perhaps :
5. And therefore their forementioned power is not always to
be exercised, For it is in vain to use a means, that will ra-
ther hinder the end than attain to it ; and so is at that time,
no means. Sometimes the pastor may see just cause to ex-
ercise all this power, and execute his part of church-com-
munion with the person, in administering the ordinances to
him, and leave the people answerable to God, for refusing
their part; but this is not an usual case : usually, if he see
the people resolve against communion with that person, how
fit soever, he is publicly to clear himself by disallowing them
in their sin, and reproving them for it, and leaving the blame
on them ; and then in prudence to forbear the introducing of

THE MEANS OF REFORMATION. 477

the person ; because no duty is at all times a duty to be per-
formed ; and especially when the hurt that will follow upon
it, in the divisions of the church, is like to be far greater than
the good, if it be done : 6. But if the church should be so
corrupted, as that the major vote doth set against faith and
godliness as such, and so will not admit a sound member to
be added to them, the pastor, with the minor part, may after
due admonition and patience, as justly reject the guilty and
obstinate, as if they were but one man, and not a major part.

What is said of this case of admission, holds also of
rejection by excommunication, and of other antecedent acts
of discipline.

(4.) Lastly, If excommunication must usually be done
in public, before the whole church, that they may know
whom to avoid, and know the reason of it; then admission
must usually be done in public, the person or the pastor
opening the case to the people, that they may know whom to
have communion with; and know the reason of it: but the
antecedent is confessed by almost all. And it is proved
plainly by Paul's practice and direction, 1 Cor, v, throughout:
and it was the custom of the Christian churches in Tertul-
lian's days, Apolog. cap. 39. ' There also (in the Christian
meeting for worship) are exercised exhortations, castiga-
tions, and the Divine censure : for judgment is passed with
great deliberation, or weight, as with men that are assured of
the presence, or sight of God : and it is the highest repre-
sentation of the judgment to come, if any one so offend, as
that he be discharged, or banished from communion of prayer,
and of the assembly, and of all holy commerce, or fellowship.'

Abundance more out of Cyprian, and others, might be
easily produced, to prove that this which I have spoken, was
the ancient history of the people in these church-affairs, yea
in the choice of their pastors; yea, and in rejecting un-
worthy pastors, Cyprian saith, they had a chief interest :
not by ruling power, but by a prudent exercise of obedience,
choosing the good, and refusing the evil. Self-preservation
is natural to every body, where it is not by evil means, and
to the hurt of the public state. It is hard if a natural body
may not lawfully refuse, or cast up poison, if a governor
should give it them. God bindeth none to the perdition of
their souls; nor any holy society to destroy itself, or suffer

478 CONFIRMATION AND RESTAURATIOX,

itself to be destroyed, or corrupted by others, without the
use of all just means to resist the bane. But of this I shall
desire the reader, that would know the judgment and prac-
tice of the ancient church, to peruse Dr. Blondel's " de Jure
plebis in Regimine Ecclesiast." adjoined to that excellent
piece of Grotius " de Imperio summarum Potestatum circa
Sacral"

This much may satisfy you, that it should not be usually
a secret, but a solemn transition from an infant-state of mem-
bership, into an adult-state ; and that by a public profession
or notification of it, the particular church should have satis-
faction herein.

Prop. 17. It is convenient , though not of necessity, that every
Church do ke'ep a Register of' all that are admitted thus into
• the Number of the Adult- Members.

As we were wont to keep a register of the infants baptized,
so have we as much reason of the adult, approved and con-
firmed, or restored. Corporations of old, were wont to keep
a book of the names of their burgesses or citizens ; in respect
to which, God is said to have a Book of Life, wherein he
writes men's names out of which he blots them, speaking
after the manner of men. The church hath great reason for
this practice, the business being of so great weight; that we
forget not who are of our communion, which without register,
in o-reat conorea-ations, must needs be done. If any be so
vain, as to demand a Scripture-proof of this ; let him first
bring me a Scripture-proof, that he may read with spectacles,
or write a sermon from the preacher's mouth, or use notes in
the pulpit, or print, Sec, and then I will give him proof of
this : in the meantime if this do not satisfy him, he shall have
liberty to disuse it.

Prop. 18. Those that were never thus ministerially and expli-
citly approved, confirmed or absolved (after an ungodly life,)
but have been permitted without it to join ordinarily with the
Church in Prayer and Praises, and have been admitted to the
Communion of the. Church, in the Lord' s-s upper, are approved
and confirmed, eminently though not formally ; though in so

i To recite more after all those of Blondel, is but to do a needless work. There
is enough to satisfy all that are moderate for popular interest.

THE MEANS OF REFORMATION. 479

doing, both the Pastors and themselves did sin against God, by
the Violation of his holy Order. So that such may be a true
Church, though much corrupted or disordered.

This I add for two reasons : 1. To confute them that sav our
churches are no true churches, for want of an explicit pro-
fession : 2. And to acquaint you who it is among us, that
are, or are not to be called to confirmation.

1. It is not the degree of clearness and openness in our
profession, or in the ministerial approbation or admission,
that is essential to a church-member. An obscure profession
may be truly a profession. Some obscure profession, hath
been ordinarily made by our people in this land heretofore,
by their ordinary hearing the word, and standing up at the
recital of the creed; and joining with the church in prayer
and praise, and confessing the Scriptures to be the word of
God, and acknowledging the ministry : and a further profes-
sion they made, by actual receiving the Lord's-supper, which
is a silent profession of their faith in Christ. And though
they were not solemnly approved and confirmed, (except that
one of many, had a ceremonious confirmation from the bishop
in their childhood,) yet were they actually admitted to daily
communion with the church, and the special part of com-
munion in the Lord's-supper. And though this profession
and admission was lamentably defective, (of which more
anon,) yet it is such as may prove our ordinary assemblies to
have been true churches.

2. And I do not think it fit, that any that have been
already admitted to church-communion in the Lord's-supper,
should be now called out to confirmation, by imposition of
hands; though where there is just cause to question their
knowledge, faith, or lives, they may by the pastor be called
to give an account of them : and put upon a clearer profes-
sion than they have yet made : but surely when they have
been admitted, to the Lord's-supper, by any regular ministry
and church, they are to be taken for adult-members, till
they are justly cast out, or do cast out themselves. For
the more perfect doth include the less perfect in it. If a
man be ordained a presbyter, that was never ordained dea-
con, he is not to be called back again and made a deacon.
If you make a man free of your trade, before he was ever
bound apprentice, you cannot call him back again, and

480 CONFIRMATION AND R EST A URATION,

bind him apprentice after this. If the University give a
man the degree of Doctor of Divinity, or Master of Arts,
that never took degree of Bachelor of Divinity, or of Arts,
they cannot afterwards call him back to take his Bachelor's
degree. If you have irregularly admitted the untried, un-
approved, unconfirmed to the Lord's-supper, you have
'eminenter' though not ' formaliter' confirmed and approved
him though irregularly. Of this more anon.

Prop. 19. So exceeding great and many are the Mischiefs that
have befallen us, by the neglect of a solemn, meet Transition
from an Infant, into the Adult Church-state, and which un-
doubtedly will continue, till this be remedied, that all Magis-
trates, Ministers, and People, that dissemble not, in professing
themselves to be Christians, should with speed and diligence
attempt the Cure.

Let us here take a view of the case of our nation, and con-
gregation, and then consider the effects and consequents.

All the people of our parishes, except Anabaptists, do
brino- their children to be baptized; which, if it were faith-
fully done, were a happy means of an early engagement un-
to Christ, and a happy entrance upon further mercy. Mul-
titudes of those know not what baptism is, nor to what use
and end it is appointed, nor what benefit their children may
receive by it. I speak upon too sure and large experience ;
nor do they know what Christianity is, nor who Jesus
Christ is, nor what it is they are to do in baptism ; but there
they make a promise customarily, as they are bid, in words
not understood, that they will acquaint their children at age
with the covenant there made, which they never understood
themselves, and that they will educate them in godliness,
when they hate godliness at the heart. And when they
come home, they perform their promise accordingly: they
teach them nothing of the doctrine of Christianity, and the
life to come, but they give them up to the flesh and the
world, there in words they did renounce; and they teach
them by their daily examples to curse, and swear, and rail,
and to be proud and covetous, and voluptuous, serving their
bellies instead of God ; and hatefully reproaching a godly
life, instead of teaching it their children. These children
are customarily brought to the assemblies, where they hear
the plainest teaching, without understanding, or regarding

THE'MEANS OF REFORMATION. 481

it, and grow hardened under daily reproofs and exhortations ;
living as their parents taught them, some in gross ignorance
and worldliness, without any signs of godliness, further than
to come to church ; some in drunkenness, some in whore-
dom, abundance in a malignant hatred of a holy life, mak-
ing them that use it the common scorn, and taking them
for the most hateful persons in the parish, or country where
they live. For custom-sake, and to quiet their conscience
in their sin, they will come to the Lord's- table, if they be
admitted by the pastor, and may have it in their mode and
way : and if a minister shall desire them to come to him
first, that he may understand their knowledge and profes-
sion, they scorn it ; and ask him by what authority he
would examine them, and what proof he hath that men
must be examined, before they be admitted to the Lord's-
supper ? And some self-conceited, half-witted writers have
taught them this lesson, and made ministerial trial and ap-
probation odious to them. But because they were once
baptized, and have since come to hear and join with us in the
assembly, therefore they think that they have right to all
ordinances, and are true Christians and adult-members of the
church ; and also exempt from the government of the pastors,
that require them to submit to the means of their own good.
In the bishops' days, some few of them were confirmed : in
the country where I lived, about one in ten or twenty, and
what that was, and how it was done I can tell you, by what
I once made trial of. When I was a schoolboy, about fifteen
years of age, the bishop coming into the county, many went
to him to be confirmed : we that were boys, ran out to see
the bishop among the rest, not knowing any thing of the
meaning of the business : when we came thither, we met
about thirty or forty in all, of our own stature and temper,
that had come for to be bishopped, as then it was called : the
bishop examined us not at all in one article of the faith ; but
in a church-yard, in haste we were set in a rank, and he passed
hastily over us, laying his hands on our head, and saying a
few words, which neither 1 nor any that I spoke with, under-
stood ; so hastily were they uttered, and a very short prayer
recited, and there was an end. But whether we were Chris-
tians or infidels, or knew so much as that there was a God,
the bishop little knew, nor inquired. And yet he was es-

VOL. XIV. II

482 CONFIRMATION AND RESTAURATION,

teemed one of the best bishops in England. And though the
canons require, that the curate or minister send a certificate
that children have learned the catechism ; yet there was no
such thing done, but we ran of our own accord to see the
bishop only ; and almost all the rest of the county, had not
this much : this was the old, careless practice of this excel-
lent duty of confirmation. Some few, perhaps half a parish
in the best places, will send their children to church, to be
catechised yet ; but even those few that learn the words, for
the most part understand not what they say, and are as igno-
rant of the matters, as if they never learned the words.
This is the common way, by which our parishes come to be
churches, and our people to be Christians ; supposing some
to be mixed among them, that are more faithfully devoted to
God in baptism, and better educated, in the fear of God.

Nowlet us see what are the real, visible, undeniable fruits
of this defective sinful course. Because men build upon this
fundamental falsehood, that infant baptism, upon the parents'
profession, doth give them right to the church-state and pri-
vileges of the adult, without any personal profession and co-
venanting with God, when they come to the use of reason,
which the church must have cognizance of ; and so they that
entered somewhat more regularly into an infant church-state,
do become adult members secretly, unobservedly, and no
body well knows how. Hereupon it followeth,

1. That our churches are lamentably corrupted and dis-
eased, though they are true churches, and have life in them,
while they are made so like the unbelieving and ungodly
world ; and the garden of Christ is made too like the com-
mon wilderness : for heathens, and impious persons, and all
sorts of the unclean (almost) are the members of them, where
parishes, or parish-meetings are made convertible with
churches. I would make the case neither worse nor better
than it is. Till within these few years, I knew but very im-
perfectly how it is, and I thought the case had been better
with some and worse with others than I have found it upon
trial. And had I not set upon the duty of personal instruc-
tion, I should never have known the state of the people: but
now we have dealt with them almost all in private personally,
I shall truly tell you the state of this parish, by which you
may conjecture at the rest of the nation. I know not a con-

THE WEANS OF REFORMATION. 483

gregation in England that hath in it proportionally so many
that fear God : and yet our whole parish consisteth of all
these sorts following: (1.) Among eight hundred families,
there are about five hundred persons such as the vulgar
call precise, that are rated to be serious professors of re-
ligion, or perhaps are somewhat more. These live in unity,
and seem to me to seek first the kingdom of God and his
righteousness, and are of as peaceable, harmless, humble
spirits, and as unanimous without inclination to sects, or
ostentation of their parts, as any people I know. (2.) Besides
these, there are some of competent knowledge and exterior
performances, and lives so blameless, that we can gather from
them no certain proof, or violent presumption that they are
ungodly, or that their profession is not sincere. So many
of these joining with the rest, as make about six hundred, do
own their church-membership, and consent to live under so
much of church order and government, ak unquestionably
belongeth to Presbyters to exercise, and to be my pastoral
charge. (3.) There are some that are tractable and of willing
minds, that by their expressions seem to be ignorant of the
very essentials of Christianity ; which yet I find to have ob-
scure conceptions of the truth, when I have condescendingly
better searched them, and helped them by my inquiries.
These also (as weak in the faith) we receive. (4.) Some
there are that are of competent understandings, and of lives
so blameless, that we durst not reject them; but they hold
off themselves, because they are taught to question, if not to
disown our administrations ; for all that, we give liberty to
all that in tolerable things do differ q . (5.) Some there are
that are secret heathens, believing with Aristotle, that the
world was from eternity ; making a scorn of Christ, and Moses,
and heaven, and hell, and Scripture, and ministers, and all re-
ligion ; thinking that there is no devil, no immortality of the
soul, or everlasting life : but this they reveal only in secret,
to those that they find capable by viciousuess, unsettledness,
or any malignity, or discontent against the godly, or the
orders of the church : and yet for the hiding of their minds,

i Of this fourth sort I hope are many that truly fear God, that some on one pre-
tence and some on another, forbear to join with us in the communion of the church, in
the Lord's-supper : but yet hear, and live in love and peace with us. And some do join
with us (on the grounds as godly strangers may be admitted) sometimes in the Lord'n-
supper ; that yet expressly own not a membership in the particular church.

484 CONFIRMATION AND RESTA UR ATION,

they will hear, and urge us to baptize their children, and
openly make the most orthodox confessions, and secretly
deride it when they have done, as I can prove. And this is
the only differing party among us in judgment and design,
that is in danger of leavening many, that God forsaketh.
(6.) Many more there are that have tolerable knowledge, and
live in some notorious, scandalous sins : some in gross
covetousness, and these will not be convinced: some in com-
mon drunkenness, and those will confess their faults, and
promise amendment a hundred times over, and be drunk
within a few days again ; and thus have spent the most part
of their lives : some in as constant tippling, drinking as great
a quantity, but bearing it better away : some in ordinary
swearing, cursing, ribaldry, whoredoms sometimes. Many
in neglect of all family-duties, and the Lord's-day : and some
in hateful, bitter scorns at prayer, holy conference, church-
order, and holy living, and the people that use it ; sometimes
rising up in tumults against the officers that endeavour to
punish a drunkard, or sabbath-breaker, and rescuing them,
and seeking the ruin of the officers r . (7.) Some there are that
are of more tractable dispositions, but really know not what
a Christian is ; that hear us from day to day, yea and some
few of them learn the words of the catechism, and yet know
not almost any more than the veriest heathen in America.
They all confess, that we must mend our lives, and serve
God ; but they know not that God is eternal, or that Christ
is God, or that he is man, but say, he is a Spirit; some say
neither God nor man ; some say God and not man ; some say
man and not God ; abundance say, he was man on earth, but
now he is not: abundance know not what he came to do in
the world ; nor that there is any satisfaction made for sin,
but what we must make ourselves ; and they tell me, they
trust to nothing for pardon and salvation, but God's mercy,
and their good serving him (which is only saying every night

■' As I would not have mentioned the faults of any of ray parishioners, but on this
necessity of opening the state of the nation ' de facto,' so they have no reason to take
it ill of me. For, 1, 1 accuse none by name, much less the generality. 2. The inno-
cent do themselves know, and bewail the sins that I mention. 3. I am so far from
making them worse than other parishes, that I unfeignedly profess, that I do not know
any other in England of so much godliness, and tractableness ; which testimony is true,
and more to their honour, than the mentioning of the remnants of ignorance and un-
godliness is to their dishonour. If it be thus, here, how much worse is it in most parts
of the land !

THE 'means of reformation. 485

and morning in bed, or as they undress them, the Lord's-
prayer, and the Creed for a prayer, and coming to church).
They say openly, they do not know of any surety that we
have, or any that hath borne the punishment of our sin, or
suffered for us : and when I repeat the history of the incar-
nation, life, death, and resurrection of Christ to them, they
stand wondering, and say, they never heard it before: what
the Holy Ghost is, they know not; nor what sanctification,
faith, or justification is; nor what baptism is; nor the Lord's-
supper ; nor to what use, but in general, for our salvation.
What a church is, they know not ; nor what is the office of
pastor or people, save only to preach and hear, and give and
receive the sacraments. If I ask them what Christianity is,
the best answer is, that it is serving God as well as we can,
or as God will give us leave. So that there is scarce an arti-
cle of the Creed, or very few, that they tolerably understand.
Nay one of above fourscore years of age (now dead) thought
Christ was the sun, that shineth in the firmament ; and the
Holy Ghost was the moon. (8.) Many there be, that join
this heathenish ignorance and wicked obstinacy together ;
hating to be instructed ; scorning to come near me, to be
taught, and to be told of their sin, when they come. They
will rail at us bitterly behind our backs, if we will not let
them have their own will and way about the sacraments, and
all church-affairs ; but they will not submit to that teaching,
that should bring them to know what Christ or Christianity
is. (9.) Some there be that are of tolerable knowledge, and
no drunkards, nor whoremongers that the world knoweth of,
but of more plausible lives, and have some forms of prayer
in their families : but yet live in idle or tippling company, or
spend their lives in vanity, and hate more a diligent serving
of God, and heavenly life, than the open drunkards do s :
These make it their work to possess people with a hatred of
strict professors, and of our churches and administrations,
and to that end get all the books that are written for admit-
ting all to the Lord's-table, that they can light of; and con-
trary to the authors' meanings, they make them engines to
harden others in their impiety, and hatred of reformation.
The like use they make of the writings of many dissenting
divines, about church government ; or any from whence they

s I have but very few of these ; but I know neighbour parishes that have too many,
to the grief of their godly ministers.

486 CONFIRMATION AND RESTAURATION,

may fetch matter of reproach against the pastors and ordi-
nances among us. (10.) Another sort there are, that are
deeply possessed with a conceit, that God having determined
before we are born, whether we shall be saved or not, it is in
vain to strive ; for if we be predestinated, we shall be saved
whatever we do ; and if we be not, we shall not, whatever we
do; and that we can do nothing of ourselves, nor have a good
thought, but by the grace of God, and if God will give it us,
we shall have it ; and the devil cannot prevail against him ;
but if he will not give it us, it is in vain to seek it ; for it is
not in him that willeth, nor in him that runneth, but in God
that sheweth mercy ; and therefore they give up themselves
to security and ungodliness, because they can do nothing of
themselves. And thus by misunderstanding some texts of
Scripture, and abusing some truths of God, they are hardened
in ungodliness, thinking that all is wrong of God ; and they
will not so much as promise reformation, nor promise to use
the means, because they say, they cannot tell whether God
will put it into their hearts, and it is all as he will 4 . (11.)
Besides these, there is one or two honest, ignorant profes-
sors that are turned Anabaptists, and join with the church
of them in the next parish. (12.) And some Papists are among
us ; and whether only those that stay from the assemblies,
1 cannot say u .

Of these twelve sorts of people, this parish is com-
posed ; which I therefore mention, that the state of our pa-
rishes may be truly known ; while others are compared with
this : for every one hath not had the opportunities which I
have had, to know all their people, or the most.

And now if all these are fit to go for Christians, then must
we make a new kind of Christianity ; and anew Gospel, and
a new Christ. And if all these are fit to be church-members,
then we must make a new kind of churches.

And why then may not those be Christians and church-

1 This tenth sort, are some of thera infected by the infidels (who are all for Hobbes's
Necessity) but most of them have got it, I know not how : but so many are possessed
by these conceits, that I little thought, that near so many of the ungodly vulgar, had
so abused the doctrine of predestination and grace ; as if they had been hired to dis-
grace it.

u Our Papists are but few; but if the rest of them be such as ours, their church
hath small reason to boast of i«.s holiness.

Besides, if all these were fit to be members, yet we must know their own consent,
which mere living in the parish, or coming to church doth not signify.

THE .MEANS OF REFORMATION. 487

members, that never heard of the name of Christ, as well as
many of these?

2. By this untried entrance of all sorts into our churches,
we bring a dishonour on the very Christian name, and so on
the Lord Jesus himself, and on his Gospel and holy ways.
Christianity is not a matter of mere opinion : Christ came not
into the world only to persuade men to have high thoughts
of him, but to save his people from their sins, and to destroy
the works of the devil. And when the church of Christ shall
be turned into a den of thieves, or a sty of swine, what a great
dishonour is it to the Lord ? As if we would persuade the
world that his servants are not holier than others, and differ
but in an opinion from the world. Christ needeth not dis-
ciples, and therefore will not take in all that refuse to come
upon his terms ; but hath fixed his terms ; and will have only
those that will yield to them. Though I abhor the rigor of
the contrary extreme, that would make the church narrower
than it is, and pin it up in so small a number, as would tempt
men to doubt of Christianity itself; and teacheth men to
exclude their brethren merely because they are themselves
uncharitable judges, when they are not able to disprove their
profession; yet must I also detest this horrible dishonouring
of the Lord, as if his body were no better than the array of
the devil.

3. And by this means the heathens, Jews, Mahometans
and all infidels are exceedingly hindered from believing in
Christ ; when they can say as the Turks, when men question
their fidelity ; What ! dost thou think lama Christian? He
that knows any thing of religious affairs, knoweth that com-
monly the first thing that draweth men to any party, is the
liking of the persons and their practices ; from whence they
grow to inquire with inclination into their doctrines. The
ancient Christians that lived before the days of Constantine,
did bring Christianity into reputation by their holiness, and
God was then more eminently seen among them. But when
the countenance of the emperor, and worldly advantages had
drawn in all men to the church, and the bishops did set the
door too wide open, Christianity looked like another thing,
and that inundation of wickedness overspread the church,
which Salvian and so many more complain of. Our most
likely way to win the Jews, and all infidels to the church, is

488 CONFIRMATION AND RESTAU RATION,

by shewing them the true nature of Christianity in the church-
members.

4. Hereby also we confound the ancient order of Cate-
chumens, or Expectants with the true members of the
church, and lay the church and the porch, yea, and the
church-yard, if not the commons, all together. By which
also our preaching and administrations are confounded : so
that whereas the ancient churches had their common ser-
mons (and some prayers) which were fitted to the uncon-
verted or expectants , and had also both doctrine, prayers,
praises, and other worship, proper to the church, especially
on the Lord's-days, we must now speak to all, and join with
all ; and the church, and the enemies of the church, must
sing the same praises, as if they were one body. And God
is not the God of confusion but of order in the churches.
He that put two sorts of preaching and doctrine into the
apostles' commission; (Matt, xxviii. 19,20 ;) one for making
disciples, and another for the edifying and guidance of dis-
ciples, did never intend that these should be confounded.

5. And then by this means, the souls of millions of poor
people are deprived of the great benefits of the ordinances
and administrations suitable to their state. The begetting
word goeth before the feeding, strengthening word, even be-
fore the milk for babes. The laying of the foundation must
go before our building thereon. Every one will thrive best
in his own element and place. A fish will not prosper on
dry land, nor a man under water. The womb is the only
place for the embryo and unborn child, though not for those
that have seen the sun. If you will break the shell before
the chicken be hatched, that you may hasten its production,
or honour it with a premature association with the rest that
see the sun, your foolish charity will be the death of it. And
so deal abundance of mistaken zealots with the souls of men;
who cry out against the wisest and most conscientious mi-
nisters, as if they were unchristianing the people, and undo-
ing the world, because they would feed them with food con-
venient for them, and will not be such hasty midwives, as to
cast the mother into her throes, if not rip her up, that she
may have the child at her breasts, which should be many
days or months in the womb. Moreover they thus cause
our people, to lose all that benefit of preparations, and so-

THE MEANS OF REFORMATION. 489

lemn engagement to Christ : of which more anon, among
the benefits.

6. By this means also, the souls of our poor people are
deluded, and they are made to believe that they are Christians
when they are not, and in a state of salvation, when it is no
such thing. As Mr. Thorndicke saith, as aforecited, " No
man is to be admitted to the assemblies, or visible societies
of Christians, till there be just presumption that he is of the

heavenly Jerusalem that is above : And admitting to,

and excluding from the church is, or ought to be a just and
lawful presumption, of admitting to, or excluding from hea-
ven : it is morally and legally the same act that entitleth to
heaven, and to the church, that maketh an heir of life ever-
lasting and a Christian y : " And if so, then what greater

mischief can we do the soul of an ungodly man, than so to
delude him, by our admitting him into the church ; and
make him believe he is in a state of salvation, when it is no
such thing ! False faith, and false hopes, are the things
that fill hell, and are the common undoing of the world ;
and all that ever we can do, is too little to cure it. When I
bend all my studies and labours, but to make a wicked man
know that he is wicked, I cannot procure it. I can make
him believe that he is a sinner, but not that he is an uncon-
verted, ungodly sinner, and in a state of condemnation. O
the power of blinding self-love, that will not suffer them to
see themselves miserable, when they see themselves sinful,
and all because they would not have it so, when yet it is
most visible to others ! And shall we all join to strengthen
this potent enemy? and lay this snare, and thrust men
headlong to hell, that are running down hill so fast already ;
and all under pretence of charity and compassion !

7. We shall put them by this means into a way, not
only of losing the fruit of ordinances, but of misapplying
all to the increasing of their deceit ; when we preach peace
to the believer, the wicked will misapply it, and say, it be-
longs to them : when we speak against the unbelievers and
ungodly, they will think that this is not their part, but bless
themselves because they are Christians. In our praises
they are tempted with the Pharisee to thank God, and per-
haps for mercies which they never had, as justification,

y Mr. Thorndicke, see Dr. Hammond's Practic. Catech. lib. 2. sec. 2. p. 103.
and 1. 6. sec. b% pp. 311. 313, 314. 319—323, &c.

490 CONFIRMATION AND RESTAURATION,

adoption, sanctification, &c. The sacraments by misappli-
cation will confirm them in presumption ; and thus as they
enter by deceit, among adult believers, so will they turn all
the ordinances of God, and the privileges of the church to
feed that deceit, more effectually than among the expectants
it would have been.

8. But the greatest mischief that troubleth me to think
of, is this; that by this hastening and admitting all the un-
prepared into the number of adult Christians, and members
of the church; we do either put a necessity upon ourselves
to throw away church-discipline, or else to be most probably
the damnation of our people's souls, and make them despe-
rate, and almost past all hope, or remedy. I must confess,
that what I am saying now, I was not sensible of, till lately
that experience made me sensible. While I meddled not
with public reproofs or censures, I disputed of these things,
without that experience, which I now find is one of the
greatest helps to resolve such doubts ; which makes me
bold to tell the church, that the practice of so much disci-
pline, as we are agreed in, is a likelier way, to bring us all
to agreement in the rest, than all our disputings will do
without it ; and that I resolve hereafter, to take that man
for an incompetent judge, and unmeet disputer about church-
discipline, that never exercised it, or lived where it was ex-
ercised ; and I shall hereafter suspect their judgments, and
be almost as loath to follow such, as to follow a swimmer
that never was before in the water, or a pilot that was never be-
fore at sea, or a soldier that never saw wars before, but could
have only learned their skill by the book. Our case stands
thus : If we take all our parishes according to the old church-
constitution, to be particular churches, and all the parishioners
to be members ; then either we must exercise the discipline
which Christ hath commanded, or not. If not, then we dis-
obey our Lord and Master, and own such a church as is ut-
terly incapable of church-ends, and consequently of the
essence, seeing that it is a relative being. For it is supposed
that it is not for any unusual accident, that we cannot exer-
cise this discipline, but from the very church-constitution,
or incapacity of the matter. And then, (1.) We shall be
traitors to Christ, under the name of pastors, if we will
wilfully cast out his ministerial, kingly government. (2.)
We shall betray the church to licentiousness. And, (3.)

THE MEANS OF REFORMATION. 491

We shall set up a new church-way, which is contrary to
that which hath been practised in all ages, from the apos-
tles' days, till impiety had overspread the Christian world.
He that dare take on him to be an overseer and ruler of the
church, and not to oversee and rule it, and dare settle on
such a church-state, as is incapable of discipline, is so per-
fidious to Christ, and ventureth so boldly, to make the church
another thing, that I am resolved not to be his follower.

But if we shall exercise the discipline of Christ upon all
in our ordinary parishes, what work shall we make ? I will
tell you what work, from so much experience, as that no
reasonings can any more persuade me to believe the con-
trary, than that wormwood is not bitter, or snow not cold.

(1.) We shall have such a multitude to excommunicate,
or reject, that it will make the sentence grow almost con-
temptible by the commonness. (2.) We shall so extremely
enrage the spirits of the people, that we shall go in continual
danger of our lives ; among so many that are publicly re-
proved, and cast out, it is two to one, but some desperate
villains will be studyiug revenge ". But all this is nothing;
but that which sticks upon my heart is this : (3.) We shall
be the crudest enemies to the souls of our poor people in
the world; and put them the very next step to hell. For as
soon as ever we have rejected them, and cast them under
public shame, they hate us to the heart, and either will never
hear us more, or hear us with so much hatred and malice, or
bitterness of spirit, that they are never likely to profit by us.
If you say that, doubtless discipline will have better fruits,
if it be an ordinance of God : I answer, 1. It is no time now
in the end of the world, to question whether that be an or-
dinance of God, which Scripture speaks of so fully, and so
plainly ; and which the Catholic Church hath so long prac-
tised, and that with such severity as it hath done. 2. I
know that discipline is of excellent use, and is likely to
have excellent effects; but upon whom? upon such as are
fit to come under discipline, and with such I have seen the
usefulness of it ; but with the rest it makes them next to
mad. They that before would patiently hear me, in the
plainest, sharpest sermons that 1 could preach, and would
quietly bear any private admonition, when once they are

z This is no dishonour to the discipline ; for we find it hath great effect on such
as are capable of it.

492 CONFIRMATION AND RESTAUR ATION,

publicly admonished and cast out, are filled with the gall of
malice and indignation, and never more likely to profit by a
sermon. Nay, they set themselves with malice to reproach
and oppose, and stir up others ; and fall in to any party,
that will receive them that are enemies to the ministry ; so
that I look upon some of them, when once they are cast out,
almost as if they were already in hell : for they are despe-
rately hardened against any further means of their recovery :
3. Yea, I am persuaded, that if we exercise Christ's disci-
pline according to the Scripture rule, upon all the parishes
in England, it would endanger a rebellion ; and the rage of
the people would make them ready, to take any opportunity
to rise up against the Sovereign Power that doth maintain
and protect us; and if we were not protected, we should
soon have enough of it.

Object. Perhaps you will say, ' That public admonitions,
and church censures are not to be easily exercised, nor up-
on any but notorious, scandalous sinners, and that in case
of obstinate impenitency.'

Answ. I am as much against a rash, unnecessary cen-
sure, or use of the severity of discipline, as another: I know
that a fly must not be killed with a beetle. Let it be exer-
cised but according to the Parliament's ordinance, called
' The Form of Church Government, to be used in the Church
of England and Ireland, Aug. 29, 1G48.' Or let it be exercised
but with one half, or the sixth part of the severity of the
ancient canons of the church, and you shall certainly see
the effects that I tell you of. Do you think to use it but
with few, when impenitent, scandalous sinners are so many ?
But perhaps you think to use it only 'in terrorem,' or now
and then one, and let others alone that are in the same case.
But, 1. That is the same disobedience to Cod, as to use it
upon none at all. He that hath commanded us to ' reject a
heretic, to have no company with the disorderly livers, to
turn away from scandalous, ungodly men, and not to eat
with drunkards, railers,' 8cc, hath not bid us do thus by
some, but by all. 2. God condemneth partiality. 3. Your
partiality will presently be so noted by men, that it will
turn to your reproach, and make both you and your disci-
pline odious, when they can say, ' He casteth out one, and
forbeareth others in the same case.'

Object. ' But were there not more offenders than the in-

THE MEANS OF REFORMATION. 493

cestuous man at Corinth? And yet Paul casteth out but
him.'

Ansiv. 1 . How can you tell how many Paul cast out ? 2.
Doth he not give the church a flat command to cast out and
avoid the rest. (1 Cor. v. 11, 12.) When will you make us
believe, that Paul at that time commanded them to do that
which he would not have them do? 3. Corinth had many
offenders, whom Paul in that epistle reprehendeth ; but can
you prove that any of them were obstinately impenitent,
after admonition? I know you cannot.

But perhaps you will think, that you should by the pre-
paratory, private admonition so bow them, and work upon
them, that few of them should be so obstinate as to fall un-
der censure.

I answer, You speak this because you never tried, and
know not the world. I must presume to tell you, (though
to tell you the reasons be unmeet), that there are but few
men in England must expect more advantage for interest in
their people, than I have in mine ; and yet all is nothing,
when I come to exercise discipline, and cross their selfish,
sensual inclinations. Those that will tell me, they are be-
holden to me for their lives, yet will not hear me when I
persuade them to any humbling confession. Those that
cannot hide their sin, will confess it, and commit it over
and over; will you accept of their private confession for sa-
tisfaction, that will publicly slander their neighbours, and
be drunk openly every week or month, or swear every day.
But many of them will not so much as confess before a few
ministers or officers of the church, that they have sinned,
but will stand impenitently in it to the last. Let us entreat
them with all the submissiveness and earnestness that lean,
when one hath beat or slandered another, or in the like
cases, if I would kneel to them, I cannot get many of them
once (hypocritically) to say, I am sorry, or I did amiss ; and
those that do say so, in a cold, hypocritical, heartless man-
ner, will join with it such bitter words against the accuser
or reprover, and shew such hatred to those that admonish
them, that declareth their impenitency a . If you have such

a I desire those that are over rigid and uncharilable in censuring others, not to
extend these complaints to more than I extend them ; nor to take it as an occasion lor
the unchurching of whole pavishes, or any one particular person, without sufficient
evidence. For I must profess that I meet with hundreds in my parish, that I can

494 CONFIRMATION AND REST AURATION,

extraordinary abilities, to melt and mollify hardened sinners,
more than we have, you are the more inexcusably unfaith-
ful to God and man, that will not use them. And all are
not so happy as to have your conquering parts. For my
part, I can say in uprightness of heart, that I do what I can,
(abating those neglects which are the consequents of my frail-
ty) and if I knew how to do more, I would, with study, preach-
ing, conference, labour or estate ; and yet with many I am
not able to prevail, so much as to make them capable of
discipline. So that I see plainly by unquestionable expe-
rience, that either we must have churches without the disci-
pline of Christ, and be rulers without ruling it; or else we
must utterly undo our people, body and soul for ever, and
plunge them into a desperate state, and make all our follow-
ing labours in vain to multitudes of them : or else we must
take another course, than to admit our parishes to adult
church-membership, as was formerly done, without prepara-
tion, and fitness for such a state.

And yet in their blindness, gentlemen, ministers, and all
that plead for common church-membership, pretend to be
charitable to the people's souls, when they are exercising this
grievous cruelty. It is just as if in mercy to the schoolboys,
you should set them that cannot read English, in the highest
form, where they must make orations in Latin and Greek, or
else be whipped : would they thank you for such advance-
ment? It is as if you should put an ignorant, unexercised,
cowardly soldier, or one thatisbut learning to use his arms,
into the front of the battle, for his honour: or as if you should
prefer a pupil to be a tutor, or put a freshman in the doctor's
chair, or admit a new baptized novice to be a pastor of the
church, where the blood of the people shall be required at
his hands; or as if to honour him, you should admit any
common mariner to the pilot's place, or any apothecary to
play the physician to other men's ruin, and his own shame.
If you set such children on horseback, while you pretend
their good, you will break their necks. No man is safe out
of his own rank and place. If the husbandman know that
every sort of plants and grain, must have their proper soil and

comfortably hold communion with, that some men of stricter principles, or more cen-
sorious dispositions would reject ; yea, and I take abundance for truly godly men,
that are not noted for any emiuency of religion, perhaps their parts, or callings, or
opportunities, being such as to keep them much from the knowledge of others.

THE MEANS OF REFORMATION. 495

season, and the gardener knoweth that several herbs and
flowers, must be variously manured, or else they will not
prosper ; why should we be less wise in the work of God ?
As country schools are seminaries to the academies, so the
catechumens or expectants is the seminary to the church, and
the state of infant church-membership, the seminary to the
state of the adult, into which they must be seasonably and
solemnly transplanted, when they are ripe and ready, and not
before. Truly our merciful hastlings do but yoke untamed
bullocks, that are fitter to strive and tire themselves than to
plough ; and do but saddle such wild, unbroken colts, as are
more likely to break their own and their rider's necks, than
to go the journey which they are designed for. In the state
of expectants, these men may profit by preparing ordinances,
and the season may come, when they may fitly be trans-
planted : but if we put them ' inter fideles,' that are infidels,
among actual believers, and adult church-members that are
not such, nor prepared for the station, we bring them under
a discipline which will exasperate them, and turn them to
be malignant enemies, and undo them for ever. The dispo-
sition of the matter, must go before the reception of the
form ; for indisposed matter will not receive it. As the ope-
ration followeth the being, and the disposition, so we must
employ every person and thing, in such operations only, as
their being and qualification is capable of, and suited to.
A due placing of all according to their qualifications, is the
chief part of our government. Misplace but one wheel in
your watch, and try how it will go. If any person or thing
be not good in his own place, he will be much worse out of
it, in the place of his superior. Fire is better in the chimney
than in your bed, or upon your table : a good clerk may
make but a sorry counsellor ; and a good subject may make
but an ill magistrate : and many a man becomes the seat of
a justice, that would not become the prince's throne. If you
would not undo men's souls by a discipline which they can-
not bear ; let them stay in the seminary of expectants, till
they are ripe for it.

Object. ' But how do the churches of France, Holland,
Geneva, and Scotland, that have exercised discipline upon
all?'

Answ. 1. Must I be sent to another nation to know that
which I have made trial of, and attained the certain know-

496 CONFIRMATION AND RESTAUR ATION,

ledge of, at home? t was never in France, nor at Geneva,
and therefore I know not what number of obstinate, impeni-
tent, scandalous persons are there ; nor how many that know
not who Jesus Christ is, nor what a Christian or a church is ;
but I have been in England, and I partly know what store
of these are there, and what usage they will bear, and what
not. 2. Either other churches have such materials as our
parishes or not. If not, their cause is none of ours: if they
have, then either they exercise Christ's discipline on them
faithfully and impartially, or not : if not, then they are not
to be imitated by us in their negligence, unfaithfulness, or
partiality. If they do, and yet do not undo the people, they
have not such a people as ours, or else they have other
means to further their ends, 3. The truth is, as in France,
they are but a people gathered from among the Papists,
whose church doth drink up most of the scum; so the other
churches: 1. Are too lamentably careless, partial, or defec-
tive, in executing their own discipline b : and if I should
come to think it lawful, to forbear the execution of it upon
nineteen, I should soon think it lawful to forbear the twen-
tieth ; and then what should we think of Scripture, and the
canons of the Universal Church? 2. By this neglect it is,
that reformed churches have contracted the greatest disho-
nour that is upon them, while they are sound in doctrine,
and have learned pastors, able to confound the Romish ad-
versaries; but, alas! too many unmeet church-members. 3.
They have (and Scotland had till lately) the magistrate's
sword to drive men on, and force them to submit to disci-
pline, which is not our case, nor was the case of the Primi-
tive Church. It is not there the church's censure that doth
the work, but the magistrate's sword, no more than it was
with our bishops in England. 4. And yet what work a lit-
tle exercise of discipline made, may appear in the case of
Calvin, at Geneva, when for suspending the sacrament, when
the people were in enmity, he was banished Geneva, and
their dogs called by the name of Calvin ; and when the sus-
pending of one Bertelerius could put them all into such a
flame.

b Melancthon Epist. (Impres. Lugdun. 1647.) ad Dominum Schleupneruin,
saith, 1. Quia in tanta multitudine vix. pauci sunt Christiani, et apti qui sacraniento
fruantur, cavendum estne vulgus invitetur ad prophanandum Corpus Domini.

Lege Calvin. Institut. lib. 4, cap. 12, sect. 1, [2 ; Zanch. de Ecclesia, vol. 3,
fol. 123, 124. 134, 135, and others cited in the Preface of my " Reformed Pastor."

THE MEANS OF REFORMATION. 497

Object. ' But, fiat Justitia, et ruat ccelum ; let us trust
God with his own ordinances : we must do our duty, what-
ever come of it?'

Ansiv. This doth but beg the question : God's ordinances
are not for destruction, but edification ; at least as to the
multitude of the ungodly, they tend to their conversion, and
not to their perdition. Is that likely to be God's ordinance,
which certain experience telleth us, will put such multitudes
of men into a hopeless case, or next to hopeless? Ministers
are appointed to make disciples, and gather men to Christ,
and further their conversion, and not plunge them into a
remediless state, and to hurry them all unprepared into
church-communion, that they may be thrust out again, and
brought to hate the church. It is another's work to ad-
vance them to the pinnacle of the Temple, that he may cast
them down headlong. And I never yet knew the man, or
saw his face, that practised what this objection pleads for ;
and exercised discipline, faithfully on a whole parish. Nor
do I believe that any man can do it that would ; unless the
magistrate do it for him. For he cannot do it without the
people's consent : and if he sentence such to be avoided by
the people, they will despise his sentence, and hold commu-
nion with them the more, and do as our drunkards do, when
one of their companions is put in the stocks, bring him ale
and good cheer, and eat, and drink, and make merry with
him, if the magistrate restrain them not.

Object. ' But Excommunication must not be used, till all
other remedies will do no good, and when all will do no
good, what good will it do such to be kept under other
means?'

Answ. To do good for the bringing a man out of that
sin, for which he is admonished, is one thing; and to do
good, for his information and conversion in the main, is an-
other thing : it is the use of discipline, to cure men of the
particular sins that they are reproved for, rather than to con-
vert them from a state of wickedness in general. 2. Nor is
excommunication to be deferred, as long as there is any
hope by other means ; but only till we have used other
means in vain, for such a season as is meet ; that the ends
of discipline be not frustrated : for else there should never
man be excommunicated : for there is some hope that

VOL. XIV. K K

498 CONFIRMATION AND REST AUR ATION,

preaching against his sin may do him good at last; though
he come drunk to the Lord's- table twenty years together,
you cannot say that his conversion is impossible : and yet
we must not hereupon defer the casting out of such a mem-
ber. But in his expectant state, or among the Catechumens,
we may bear with him lawfully in his wickedness, without
excluding him from among our hearers ; and if he hear us
seven and seven years in vain, there is yet some hope of his
conversion, while he waiteth in his own place and way.

And yet I yield this much to the objectors freely, That
when fit persons are taken into the church, (yea, or unfit,
by negligence,) we must wait with all patience that is con-
sistent with the ends of government, and cutting off must
be the last remedy ; and that when it is necessary, it must
be used, though we see that it is ten to one it will plunge
the person (occasionally) into a worse condition. For the
public ends of discipline, the credit of Christianity, the
preservation of the church, and abundance more, are to be
preferred before the good of that man's soul : and as ' PcBna
debetur Reipublicoe,' and we cut not off malefactors for
their own good, so much as the commonwealth's, which by
their hurt must be promoted, so as it is to the church. But
this must be done but upon a few, for example ; and there-
fore but few that will need this severity, are supposed to be
in our communion. And I cannot believe that way to be of
God, that would bring such multitudes into this miserable
state.

Object. ' Your very keeping them from the communion
of the church, and not approving or confirming them, would
as much exasperate them.'

Answ. It is no such matter. Much it may, but not near
so much, as I certainly know by experience : those not ad-
mitted, hear with hope ; but to the rejected I speak as al-
most hopeless, except such as were fit to live under disci-
pline, on whom it may have its due effect.

9. And by this admitting all men, without trial and con-
firmation, to come unobservedly into the state of adult
Christians, we breed and feed continual heart-burnings
against the ministers of Christ ; while we are necessitated
to do our work upon such unprepared souls. And how
much the hatred and contempt of ministers doth conduce to

THE faEANS OF REFORMATION. 4,99

the destruction of the people, Satan is not ignorant, who is
the diligent promoter of it.

10. By this means also we frustrate our own studies, and
ministerial labours, to abundance of our people ; partly by
deluding them actually, in the reception of them among
Christians, that really are no Christians, and partly by this
provocation of their hatred.

11. By this means also we breed and feed abundance of
controversies in the church ; for when once we displace any
parts of the frame, we shall find almost all in pieces, and
one error draweth on so many, that controversies grow nu-
merous, and will never be reconciled by mere words and
writings, till we actually set the church in joint again.

12. By this course also, we lay open the ordinances of
God, to a continual profanation, while many that know not
who Christ is, nor what Christianity is, are admitted as
Christians, to our Christian communion ; and so themselves
are involved in more sin, and God's own worship turned in-
to provocation ; so that we may fear lest God should frown
upon our assemblies, and withdraw the tokens of his pre-
sence, and deny his blessing to those profaned ordinances.
Though the innocent may still have their share in the bless-
ing, yet may the pastors and the guilty majority, deeply suf-
fer by this great abuse of holy things.

13. By this means also it is that so many scruples are cast
in our way, about administrations, and reception of ordi-
nances ; and the comfort of ministers and people in them,
is much abated.

14. And I doubt it is an hindrance to the conversion of
many sects about us, and of many ungodly ones among us,
who if they saw the primitive holiness of churches might be
drawn in.

15. And it much corrupteth the communion of saints,
and turneth it to another thing , when this holy communion
is so much of our duty and our comfort, and such a repre-
sentation of heaven itself.

16. And if it be not a practical denial of some of the arti-
cles of our faith, it is well. We say there, That we believe the
Catholic Church to be holy ; and that it is a communion of
saints, that is by the parts of it, to be exercised. And
shall we deny this in our works, which in words we profess ?

17. By this means also we dishonour the work of Refor-

500 CONFIRMATION AND RESTAUR ATION,

mation, when we hinder the fruits of it, that should be visi-
ble to the world; and make men believe that it lieth but in
a change of bare opinions. They that see no great difference
between the Reformed and the Romanists in their lives, will
think it is no great matter, which side they are joined to. It
is noted by some Protestant writers, that when Luther op-
posed Popery in Germany, abundance of the common, licen-
tious people, that were weary of Popish confessions, and
penances, did join with those that were truly conscientious,
and dishonoured the Reformation by their lives, though they
increased the number, and did the service as Erasmus's Gos-
peller, that used to carry a bottle of wine, and Erasmus's
New Testament, with great brass bosses, and when he dis-
puted with a Papist, knocked him about the pate with the
Bible, and so confuted him.

18. And by this means we give the Papists more room
than they should have, to reproach our churches, and glory
comparatively of the holiness of theirs. Though I know
that their glory is exceeding unreasonable, and that our im-
purities are no more to theirs than a few boils to a leprosy ;
yet we do ill to give them so much occasion, as we do, who
are ready to make the worst of all.

19. By this means also we leave all sects to quarrel with
us, and dispute against us, even whether we be true churches
of Christ or not ; because our adult profession and covenant
is no more express, and discernible than it is. And though
we have enough to prove ourselves a church, yet do we
leave them under their temptations, and ourselves under the
obloquy. And indeed we perversely maintain our disho-
nour, while we think it a condition to be rested in, if we can
but prove ourselves true churches ; when our learned divines
do give as much to the Romanists themselves, though not
as Papal, yet as Christian. A leper is a true man, and yet
his cure is a thino- to be desired.

20. Lastly, By this means also, we tempt many well-mean-
ing people among us, to a dangerous separation from us, and
to fly from our churches, as if they would fall on their heads ;
and we too much harden those that are already separated,
and all because we will not yield to the healing of our own
diseases, or will do little or nothing to procure it. I know
these men have no just ground for their hard conclusions,
and censures of us; but we have little reason to give them

THEMEANS of reformation. 501

this occasion, and cast a stumbling-block in the way of so
many precious souls.

To what is here briefly thrust together, if the reader will
add the twelve reasons, in my "Christian Concord," pp. 11 —
14, and what is said in my " Book of Right to Sacraments,"
where these matters, or those that sustain them, are han-
dled more at large ; I suppose he may easily be convinced,
that the former church-governors, in England, have been la-
mentably negligent, and our churches by their means are much
disordered; and that the present ministers should be more for-
ward, and diligent, and unanimous for the cure ; and that
the magistrate, if he love the church of Christ, and the souls
of men, should speedily afford his help, and all too little to
remedy these great and many evils, which we have let in,
by suffering such a loose, unobserved transition from the
state of infant church-members, or from apostacy, into the
number of adult-members, without approved profession and
confirmation.

Prop. 20. So many and great are the Benefits, that would fol-
low the general practice of this duty, of Trying, Approving,
and Confirming (or Absolving) all those that enter into the
number of Adult Christians, that it should mightily provoke
all Christian Magistrates, Ministers and People, to join in a
speedy and vigorous execution of it.

1. One excellent fruit of this practice, will be the great in-
crease of knowledge, and godliness, and the destruction of
ignorance, and notorious impiety. This is an effect, most
apparent in the causes. When men are made to understand,
that by the law of God, seconded by the common consent
of the church, and the most learned, godly pastors, and, if
it may be, by the law of the land ; no man is to be account-
ed, or numbered with adult Christians, but those that make
a sober, serious, understanding profession of Christianity,
renouncing the flesh, the world, and the devil ; and not con-
tradicting, and nullifying this profession, by a wicked life ;
this will engage parents to teach their children, and children
themselves to learn what Christianity is, when they cannot
have the name, or the honour, and the privileges of Chris-
tians, without some credible appearance of the thing. For
doubtless while Christianity is in credit, the same motives
that now prevail with the multitude to seem Christians, and

502 CONFIRMATION AND REST A tJRATION,

to desire the baptism of their children, will continue then,
to make them desire to be numbered with Christians, when
they are at age ; and so will provoke them to do that, with-
out which they know they cannot be esteemed Christians.
And as it is now a common thing to be baptized in infancy,
so will it be then a common thing, for our young people to
learn the principles of Christianity, yea, and to reform their
lives, (I hope with the most) when they understand, that
else they must be taken to be no Christians. And if it were
but the making of the understanding, profession, and out-
side of Christianity, to be more common among us, it would
be a precious fruit of our endeavours. But much more,
when true Christianity itself, in the life and power of it,
would also be more common. As no doubt but it would ;
for the knowledge of the letter, is the way to the receiving
of the Spirit ; and among the multitudes that have the out-
side of true religion, there will be far more, that have the
life and soul of it, than among those that have not so much
as the outside. Any man in reason may foresee, that if we be
openly agreed, and it be publicly enacted, or declared, That
none be taken into the number of adult Christians, nor ad-
mitted to their privileges, till they have made an approved
profession of Christianity, and so be received by Jesus
Christ himself, acting by his ministers, it will set all that
care for the name, or hopes or privileges of Christians, to
learn, and be, and do, that which they know will be so required
of them. Whereas, as things go now in most places, they
may bring their children to baptism, without understanding
what baptism is; and those children may slide into the state
of the adult Christians, and possess the name, and place,
and outward communion, and other honours and privileges
of such, without knowing whether Christ were a man or a
woman, or who he is, or what business he came about into
the world. And when no outward necessity is laid upon
them by the church, to know more, or to seem better, no
wonder if so many heathens do sit. among Christians, and if
the multitude look not much after knowledge or godliness.
2. And moreover, it will be a very great help to their
consciences, in order to the convincing them of their sin and
misery, and of the insufficiency of that condition which
multitudes do now rest in ; and so to awaken them to look
after a safer state, and to be what they must seem to be, if

THE MEANS OF REFORMATION. 503

they will be taken to be Christians. It is a great help to the
deceiving of the multitude of the ungodly, to be currently
esteemed Christians, when they are not : and self-love is
such a blinding thing, that a little help will go far with it,
in the promoting of such deceits. Naturally men are very
easily brought to think well of themselves, and hardly
brought to confess their misery. Every man almost will
easily confess himself a sinner, and a very great sinner, so
you will but allow him to be a Christian, and a pardoned
sinner. For this is a common confession, and brings no
very terrible conclusion and message to the soul. But when
a man must confess himself no true Christian, but unsancti-
fied, unpardoned, and a slave of Satan, this is as much as to
confess himself in a state of damnation, in which if he die he
is lost for ever, and men are hardly drawn to believe so ter-
rible a conclusion ; when yet it is so necessary where it is
true, that we can scarcely imagine how a man can be saved
without it. He that knoweth not himself to be out of his
way, will hardly be persuaded to turn back ; and he that
knows not himself to be unpardoned, will hardly value or
seek a pardon ; and he that thinks he is sanctified, and a
true Christian already, will not seek to be made what he takes
himself already to be. And how much reputation doth to
help or hinder men, even in self-judging, is easily perceived.
Now here is a threefold reputation, of very great moment, to
concur, either for men's deception or conversion. (1.) The
reputation of Prince and Parliament, and so of Law-givers
and Rulers of the Nation, who by their laws do manifest, whom
they esteem good Christians, and this the people very much
look at. (2.) The reputation of all the pastors of the church,
which is to be manifested in their agreements, confessions,
or declarations and practices. (3.) The common consent of
Christian people, which is to be manifested by their actions,
according to the laws of Christ, and the direction of their
guides. If magistrates, ministers, and people do concur, to
repute all the infidels, and utterly ignorant, wicked men
among us to be Christians ; how many thousand souls may
this deceive, and undo for ever ! Whereas if magistrates,
ministers and people that fear God, would all agree accord-
ing to the laws of Christ, to esteem none adult Christians,
but those that by a credible profession of Christianity, do
seem to be such, it would abundantly help to convince them

504 CONFIRMATION AND RESTAURATION,

of their misery, and the need of Christ, and grace, and the
absolute necessity of a change. We see even among good
men, in the case of a particular sin, how much common re-
putation doth help or hinder the work upon their consciences ;
among the Reformed Churches beyond the sea, what con-
science is troubled for these actions, or omissions on the
Lord's-day, which in England would much trouble men of
the same temper in other things. Among several sects it
troubleth them not, freely to revile the servants of Christ
that are against them, because they find it rather go for
commendable, than much condemnable, by those whom they
most esteem. Among the Papists, the believing in a Vice-
Christ, and the worshipping of his image and cross with
divine worship, and also the consecrated Host, and the con-
demning all the churches of Christ that do it not, do go for
virtues, and Christian practices, though they are most hei-
nous, odious sins; and what is it but common reputation of
princes and priests, and multitudes of people, that could
make so many, yea, and such persons as some of them are,
to continue in such sins, as if they were a part, yea, an es-
sential part of holiness, and one generation to succeed an-
other in them? Were these sins but commonly reputed to
be as odious as indeed they are, what a change would it
make on millions of souls! So that it is strange to see the
power of reputation.

3. Moreover, this course would be an excellent help to
the labours of the ministers of Christ, for men's salvation.
They would better understand and apply our sermons;
whereas now, they lose the benefit by misapplying them.
Now we must labour all our lives, and with most, in vain,
to make unbelievers and ungodly persons understand what
they are, and no means will serve to convince many people,
that they are not truly Christians, that know not what it is
to be a Christian, or that hate it and fight against it. When
they all go together under the name of Christians, whatever
comforts they hear offered to believers, they take them to
themselves, or mistake them as offered to them; and all the
threatenings that are uttered against unbelievers, they put by
and think it is not they that are spoken against. But
if once we could but get men to stand in their own places,
and to know themselves, how easily then would our message
work ! Methinks the devil should not be able to keep one

THE MEANS OF REFORMATION. 505

man of an hundred in his power, if they knew themselves to
be in his power ; nor one of an hundred, in a state of un-
godliness and condemnation, if they knew that they are in
such a state. At least, I am sure men will not so numerous-
ly, nor easily run into hell, when they know they are going
into it, as when they are confident that they are good Chris-
tians, and in the way to heaven.

4. If this fore-described confirmation be practised, it will
more powerfully oblige our people to Christ, than a secret
sliding into the number of adult Christians will do. And
doubtless solemn engagements and obligations, have some
force upon conscience, to hold men to Christ, and restrain
them from sin ; or else baptism itself would be much frus-
trated, and the Jews should not have been so often called
by Moses, Joshua, Asa, and other princes, to renew their
covenant with God. But with us, men feel no such bonds
upon them ; and many question whether they are bound at
all, by their parents' promises for them in baptism.

5. The profiting of our people will be much greater in
their own place, when those that are not yet fit for adult-
membership and privileges, are kept in the place of cate-
chumens or expectants. Every thing doth thrive and pros-
per best in its own place : if you tear them not out of the
church's womb, till they are ready for the birth, they will
prosper there, that else may perish. Your corn will best
prosper in the cold earth, where it seems to be dead and
buried, till the springing-time shall come. And you should
not violently unhose the ears, till nature put them forth.
The first digestion must be wrought, before the second, and
nature must have time allowed it, and the stomach must not
too hastily let go the food, if you would have good sangui-
fication and nutrition follow. Men think they do a great
kindness to grossly ignorant, or impious men, to take them
into the church, before they are capable of such a station,
and the work, or privileges thereto belonging ; but, alas !
they do but hurry them to perdition, by thrusting them out
of the state, where they might have thriven in preparation
to a church-state, into a state which will set them abundance
of work, which they are utterly unfit for, and under the pre-
tence of benefits and privileges, will occasion abundance of
aggravations of their sins. A boy in his A, B, C, will learn
better in his own place, among his fellows, than in a higher

506' CONFIRMATION AND RESTAU RATI ON,

form, where he hath work set him, which he is incapable of
doing.

6. By this means also church-discipline will attain its
ends; it will awe and preserve the church, and terrify, and
reduce offenders, and help them to repentance, and preserve
the order of the church and Gospel, when it is exercised up-
on such as are capable of it ; that know the nature of it,
and either are habitually disposed to profit by it, or at least
understand, what it was that they were engaged to, and un-
derstandingly consent to live under such a discipline ; and
when it is exercised upon few, and we have not such multi-
tudes to sweep out of the church.

7. By this means, both church-associations, and ordi-
nances may attain their ends; and people will be capable of
doing the duty of Christians to one another, when others
are capable of receiving it. Church-members are bound to
" exhort one another daily, while it is called to-day, lest any
be hardened by the deceitfulness of sin," (Heb. iii. 13,) and
to "teach and admonish one another." (Col. iii. 16.) But
before " swine, we must not cast such pearls, nor give that
which is holy to dogs." (Matt. vii. 6.) Therefore it neces-
sarily followeth, that dogs and swine should be kept out of
the church, and cast out if they be crept in. Nothing hath
more destroyed that charitable community, which should be
among the members of the church, and that loving and re-
lieving Christ in church-members, than the crowding of
such into the place, as indeed are Satan's members, and ap-
pear not capable of that special love, nor are capable of re-
turning it to others.

8. This will make easy the minister's work, and free him
from abundance of hatred, trouble, and disadvantage, when
like a workman's tools in his shop, that all are in their place,
and so at hand when he should use them, so his hearers are
in order, and each one looks but for his portion, and none are
snatching at our fingers, for the children's bread, that be-
longs not to them, and men be not drawn to hate and rail at
ministers, for not fulfilling their desires.

9. By this means also, the ordinances will be more purely
administered, agreeably to their nature, and the institution;
and so God will bless them more to his church, and own his
people, with the fuller discoveries of his presence, and take
pleasure in the assemblies and services of his saints.

THE MEANS OF REFORMATION. 507

10. By this means also, the communion of the saints,
and the holy ordinances of God, will be abundantly more
sweet to his servants, when we have it in the appointed way,
and it is not imbittered to us, by the pollutions of infidels,
and notorious ungodly men. Though yet I know, that in a
negligent, polluted church, God's servants may have their
share of comfort, in his ordinances, when they have done
their own duty for reformation, without success.

11. By this means the church, and the Christian religion
will be more honourable in the eyes of the world, who judge
by the members' and professors' lives, before they can judge
of the thing as in itself; and as Christ will be thus honour-
ed, and the mouths of adversaries of all sorts stopped, so it
will do much to further their conversion, when they have
such a help to see the beauty of the church and Christian
faith. Many more such benefits I could name, but that you
may gather some of them, from what was said of the con-
trary incommodities : only I add,

12. Lastly, it is a way that is admirably suited both to
reformation, and reconciliation ; to unity, as well as purity ;
which removeth many of the impediments, that else would
trouble us in the way. For as all wicked men will agree
against it, as they will against any holy practice ; so all
parties considerable among us, do in their doctrine and pro-
fessions own it ; and it will suit the principles, or the ends
of all that fear God, either wholly or very far. I shall here
distinctly shew you, 1. That the Episcopalians: 2. Presby-
terians : 3. Independents : 4. Anabaptists : 5. Yea, and I
may put in, the Papists themselves, have no reason to be
against this practice ; but all of them have great reason to
promote it, supposing them to be what they are.

1. That this is so far agreeable with the doctrine of the
Church of England, that our Episcopal party have reason to
be for it, appeareth : (1.) By the Rubric, for Confirmation,
in the Common-Prayer Book d , which saith as folio weth,
' The curate of every parish, or some other at his appoint-
ment, shall diligently upon Sundays and Holydays, half an
hour before Evening-prayer, openly in the church, instruct
and examine so many children of his parish, sent unto him,
as the time will serve, and as he shall think convenient, in

d The rest of i he Rubric seejafter.

508 CONFIRMATION AND RESTAURATION,

some part of this catechism. And all fathers, mothers, mas-
ters, and dames, shall cause their children, servants, and ap-
prentices (which have not learned their catechism), to come
to the church at the time appointed, and obediently to hear,
and be ordered by the curate, until such time as they have
learned, all that is appointed here for them to learn. And
whensoever the bishop shall give knowledge, for children to
be brought before him, to any convenient place for their
confirmation, then shall the curate of every parish, either
bring, or send in writing, the names of all those children of
his parish, which can say the Articles of the faith, the Lord's
prayer, and the Ten commandments, and also how many of
them can answer to the other questions, .contained in this
catechism. And there shall none be admitted to the holy
communion, till such time as he can say the catechism, and
be confirmed.'

So that you see we must not admit any but the confirmed
to the sacrament. And 1 suppose in common reason, they
will extend this to the aged, as well as unto children, seeing
ignorance in them is more intolerable : and indeed the words
themselves exclude the unconfirmed, and that cannot say the
catechism, from the sacrament, of what age soever. (2.)
And I may take it for granted, that it is not the bare saying
the catechism, that they expect, but also a profession that
they own their baptismal covenant to God the Father, Son
and Holy Ghost e . And also that it be a profession some-
what understood ; and not barely to say the words which they
understand not, as a parrot doth. And this I prove to be
their meaning, yea, and also that they live a Christian life,
from the prayer in confirmation, adjoined, which is this ;
' Almighty and Everlasting God, who hast vouchsafed to re-
generate these thy servants by water and the Holy Ghost,
and hast given unto them forgiveness of all their sins ;
strengthen them, we beseech thee O Lord with the Holy
Ghost the Comforter, and daily increase in them thy mani-
fold gifts of grace, the spirit of wisdom and understanding,
the spirit of counsel, and ghostly strength, the spirit of
knowledge and true godliness.' So that here you see that the
Church of England supposeth all those that are to be con-
firmed, to have already the Holy Ghost, and the spirit of

* The first part o! the Rubric anon cited, also proves this.

THE MEANS OF REFORMATION. 509

wisdom, understanding, counsel, knowledge, and true god-
liness, which they beg of God, as to an increase only for
the confirmed. And surely they do not think that every noto-
rious, ungodly man, hath the 'spirit of true godliness' if he
can but say the catechism; or that every ignorant person or
infidel hath the spirit of knowledge, wisdom, &c. as soon as
he can speak the words which he understands not. And in
the following prayer they say, ' we have laid our hands on
them, to certify them (by this sign) of thy favour and graci-
ous goodness towards them.' And surely they will not
think to certify men that know not what Christianity is, or
that live not Christian lives, for this favour of God towards
them, merely because they say the words which they do not
understand. So that if they will but let men understand
what they do, and make good what is here expressed, we
are agreed with them that stand for common-prayer, that
such as are unconfirmed be not admitted to the holy commu-
nion. And as for the person confirming, I shall speak to
that anon.

f 2. I will next speak of the Papists, because in their
words I shall have opportunity to recite some more of our
own, even those of the Canons. Convocat. London, An. 1603.
c. 6o. I will pass by Frans. de S. Clara, and such recon-
cilers, lest you should say, that is not the common judgment
of the Papists : and at this time it may suffice to instance in
one, that most petulent, insolent Jesuit, Hen. Fitz Simon, in
his Britanomach. lib. 3, cap. 4, pp. 289 — 291. Where he
reciteth the words of our Canon, that 'seeing it was a so-
lemn, ancient, laudable custom in the church of God, ob-
served even from the days of the apostles, that all bishops
laying hands on those that were baptized in infancy, and are
instructed in the catechism of the Christian religion, should
pray over them, and bless them, which we commonly call
confirmation, — we will and ordain, that every bishop, or his
suffragan, do in their proper person, diligently observe this
rite and custom, in their ordinary visitations.' To which
saith the Jesuit, ' What do I hear ? All this is very or-

f De hoc dissidium nullum futurum Sperem, &c. De tempore Confirmationis,
Video bonis viris utriusque partis non displicere, si ejus usus ad retatem paulo adul-
tiorern dift'eratur, — ut parentibus, susceptoribus, et Ecclesiarum praefectis occasio
detur, pueros de fide quam in Baptismo professi sunt, diligentius instituendi et admo-
nendi. (Georg. Cassander, in Consult, de Confirmatione.)

510 CONFIRMATION AND RESTA U li A TION,

thodox, very Catholic, if uttered in good sadness ' And

citing the Rubric before-mentioned, he mentioneth the Con-
ference at Hampton Court, pp. 10, 11. 32, 33. ' That the doc-
trine of Confirmation was part of the Apostles' Catechism,
rashly rejected by some churches, but in Calvin's judgment
to be taken up again, and is ungrateful to the Puritans only,
because they may not themselves administer it.' And p.
64, he would persuade us, that most certainly the bishops
borrowed this passage from the Rhemist's Test. Annot. in
Heb. vi. 2. against the Puritans. More he adds from Resp.
Oxon. ad Libel, supplic. Covel, &c, and concludes, ' All this
the Formalists (as he constantly calls that party) do freely
grant us, than which the Catholics themselves, as to the
sound of the words, seem scarcely able to think, or speak any
thing more honourable of confirmation.' And that you may
see how far he accepts also of Calvin's concession, he doth
with ostentation cite the words of Calvin, in Acts ii ; and
Instit. lib. 4, cap. 19, sect. 28. that ' It is incredible that the
Apostles should use imposition of hands, but by Christ's
command ; and that it was not an empty sign, and that it is
to be accounted for a sacrament.' So that these two parties
cannot be against us, in the matter of confirmation, though
I know that the Papists are against us for laying by their
ceremonies and abuse of it.

3. And as for the Presbyterians they cannot be against
it: for, (1.) The most eminent divines of that judgment,
have written for it, of whom I could cite abundance. But
Calvin, Hyperius, and others, cited by Mr. Hanmer already,
sufficiently declare their desires, after the restoring of con-
firmation : and Chemnitius, a Lutheran, is large for it, and
others of that way. (2.) And it is so clearly useful and ne-
cessary to the reforming of distempers in the church, and
the quiet of the ministry, and the safe and successful exer-
cise of discipline, that I know they will heartily consent
to it.

4. And for the Congregational party, (1.) Some of them
have declared their judgments for it, in the approving or
promoting Mr. Hanmer's book. (2.) And I have spoke with
some of the most eminent of that mind, that are for it. (3.)
And the solemn covenant or profession, which they require
of all that enter among them, as church-members, doth
shew that they are for it in the substance, though how far

THE MEANS OF REFORMATION. 511

they like, or dislike the sign of imposition of hands I know
not. It is the want of this, that they are so much offended
with in our parish-church, and therefore doubtless they will
consent.

5. And for Anabaptists, though we cannot expect their
full consent, because they admit not infants into the visible
church ; and therefore baptize those whom we confirm or
restore, yet doubtless, they will like this as next to that
which they suppose to be the right ; and because we come
as near to them as is fit and lawful for us to do, it is the
likeliest way to abate their censures, and procure with them
so much peace, as in reason may be expected, with men
that differ from us in the point of infant-baptism g . Three
sorts of them, I suppose we may meet with: 1. Some that
grant that infants are Christ's disciples, Christian, and visi-
ble church-members, but yet think that baptism is not for
their admission, but only for the adult. I confess I know
of none so moderate, nor am I sure there are any such, but
by hearsay, or conjecture; but if there be, our differences
with these men would be most in the external sign. If they
do but as much by infants, as the express words of the Gos-
pel do commend, and Christ did chide his disciples for op-
posing, that is, if they yield that they shall be offered unto
Christ, and that the minister of Christ do in his name, 'Re-
ceive them, lay his hands on them, and bless them, because
of such is the kingdom of God ;' and then baptize them,
when at age they make a personal profession ; and if we on
the other side offer them to Christ, and the minister in his
name accept them by baptism, and at age confirm them, up-
on their personal covenanting or profession, the difference
here would be most, that they change the outward sign, and
they use imposition of hands when we use baptism: and we
use baptism when they use imposition. And with such it
were easy for moderate men to hold brotherly love and
peace. 2. Some we shall meet with, that deny infants to
be visible church-members, and yet think the infants of
believers, to have some promises more than the rest of the
world, or at least that they are 'Candidati Christianissimi,'
Expectants of a church-state, and are as soon as they un-

8 Some few also there are, that are Antipfedobaptists (against baptizing infants)
and yet not Anabaptists (as not judging it a nullity, not to be iterated) ; and these,
one would think we might live at peace with.

512 CONFIRMATION AND REST A U RATION,

derstand any thing, to be bred up as catechumens in the
Church-seminaries, and to be baptized, as soon as they are
actual believers. And as far as I understand them, some of
them will consent that they be offered and dedicated to God
in infancy, and solemnly received, by ministerial imposition
of hands, into the state of expectants. If these men be of
peaceable, moderate spirits, and agree with us in other mat-
ters of religion, in the substance at least, they must needs
acknowledge, that in the fore-described practice of con-
firmation, we come so near them, that they cannot deny us
brotherly love and peace. For I hope they will not think,
that they may lawfully deny these, yea, or their communion,
to all that be not punctually of their opinion, against the
church-membership and baptism of infants. 3. And as for
all the rest of the Anabaptists, that hold also the doctrine
of Pelagianism, or Socinianism, or Libertinism, or Familism,
or Quakers, or Heathenism, they are not in a capacity for us,
to treat with about accommodation, or Christian peace.

But yet as to all the intemperate, dividing, unpeaceable
Anabaptists, that will but reproach us for our drawing so
near them, at least we shall have this advantage against their
reasonings, that we shall be far better able to manifest the
vanity of them, than otherwise we could do. For whereas
their common argument against infant baptism is, that it
defileth the church, by letting in all the children in the na-
tion, which must be cast out again, or the most will be
openly vile ; and that it defraudeth the adult of the benefits
of solemn engagement to Christ; all this will be taken off
by confirmation, and will lie no more on us, than on them-
selves, seeing by this means, we can as faithfully hold the
church-door against the adults, that are unfit to enter into
the number, as they can.

And here I shall entreat the moderate, godly persons
among us, that are of the Episcopal, Presbyterian, Congre-
gational, or Erastian judgment, yea, and the first and second
sort of Anabaptists, to consider how nearly we are all agreed,
or how near to an agreement, when we are not aware of
it, or live at such a distance, as if we were not aware of it ;
and whether it be not our duty to close upon this practice,
at least much nearer than we are ? It is a sad and fearful
case, when men professing godliness, and all pretending to a
love of unity, peace and holiness, shall hate or oppose

THE MEANS OF REFORMATION. 513

each other, and separate from each other, upon a pretence
that we differ in things that we are not agreed in; and when
such shall persuade the common enemies, and the ignorant
people, that we differ where we do not : as if the enemy
had not already matter enough of reproach against us, nor
the ignorant matter enough of temptation and offence, but
we must falsely give them more, by seeming to differ when
there is no such thing! And if this be caused, by any men's
hating their own principles, when they see them in another's
hand, or yet by hating the practice of their own principles,
I leave it to the consideration of sober men, whether such
are more like to the ministers of Christ, or Satan.

Give me leave here a little, by way of Application, to re-
view what I said concerning our accord.

1. How much many brethren of the Episcopal judgment,
do censure other men's attempts, for reforming their con-
gregations, is too open to be hid. But how much little cause
they have to be offended with any moderate attempts, let
their own forecited principles be judge. I know that it is
the administration of government of the churches, that
seems by the noise of opposition among us, to be the great-
est point of differences ; but as far as I can discern, it is not
so. The constitution of our churches is the great difference :
it is a shame to speak it ; we differ most where we are
agreed. I have so much experience of the minds of godly
ministers, and private men in England, that I dare boldly
say, would we but all agree in practice, in the constituting
our churches of due materials, where, for ought I know, we
are almost all agreed in principles, there were no proba-
bility, that all the rest of our disagreements, would keep us
at a quarter of the distance as we are. Truly the common,
honest, godly people, stick not much on the difference in
formalities, and extrinsic modes of government. If they
hear a minister pray heartily, preach soundly, judiciously
and powerfully, live holily, righteously, and charitably, and
beat down sin, and set himself to promote true piety,
they are, commonly where I am acquainted, if not indifferent
what forms of government he is for, yet at least, can easily
bear with him, though he differ from them. Let us have the
work of God well done, and we shall care the less who it is
that doth it. The greatest offence, that commonly is taken

VOL. XIV. L L

514 CONFIRMATION AND REST A UR ATION

against Episcopacy is, 1. The former viciousness, negli-
gence and persecution, that men of that way were guilty of;
and, 2. Because men know that a diocesan bishop hath so
much work upon his hands, that he will certainly leave the
far greatest part undone. So that the question is not so
much ' who shall do the work,' as ' whether it shall be done
or not.'

But now if this principle were practised, in which we are
agreed, about confirmation, or at least, a public profession,
that so our churches might be constituted of fit materials,
and not be pestered with so many infidels, or persons so ig-
norant as that they know not Christ ; or persons so notori-
ously vicious, as they are openly brutish and profane, and
make a very scorn of honesty and godliness, this would do
much to heal all the rest of our divisions. The Country
knows, that the reason why the multitude of ignorant, un-
godly people are for Episcopacy, is principally because they
think that government will do as it did, and rather curb the
Precisians, as they call them, than them, and will not trouble
them with a differencing discipline or administrations, nor
urge them so hard to labour for knowledge, and live a godly
life. Take away this conceit from them, by the faithful
practice of your own principles, and they will hate you as
much as others. What great satisfaction would you give to
all that fear God among us, if you would practise but that
which the Rubric of the Common-Prayer Book requireth of
you, in this one point : For it requireth not only a learning
of the catechism, but also a public owning of their baptismal
covenant in the face of the congregation, and a solemn pro-
mise to live a holy, obedient life, and this at full age ; and
after this they must be confirmed, before they be admitted
to the sacrament of the Eucharist. That it may appear how
fully we are agreed in this point, I shall transcribe some
more of the Rubric of Confirmation, which is as followeth :
The reasons given why none shall be confirmed, till they
can answer such questions of the catechism, as they shall
be opposed in, are these, ' 1. Because that when children
come to the years of discretion, and have learned what their
godfathers and godmothers promised for them in baptism,
they may then themselves with their own mouth, and with
their own consent, openly before the church ratify and con-

THE MEANS OF REFORMATION. 515

firm the same; and also promise, that by the grace of God
they will evermore endeavour themselves, faithfully to ob-
serve and keep such things as they by their own mouth and
confession have assented unto. 2. Forasmuch as confirma-
tion is ministered to them that be baptized, that by imposi-
tion of hands, and prayer, they may receive strength and de-
fence, against all temptations to sin, and the assaults of the
world and the devil, it is most meet to be admitted, when
children come to that age, that partly by the frailty of their
own flesh, partly by the assaults of the world and the devil,
they begin to be in danger, to fall into sundry kinds of sin.
3. For that it is agreeable with the usage of the church in
times past; whereby it was ordained, that confirmation
should be ministered to them that were of perfect age ; that
they being instructed in Christ's religion, should openly
profess their own faith, and promise to be obedient to the
will of God.'

This, with what was before cited shews, that in this main
point we are agreed with the brethren of the Episcopal judg-
ment, and therefore may expect their concurrence : and to
that end, we desire them to promote the practice of their own
principles : and let us not leave the work of God undone,
while we strive who shall do it, or rather who shall not do it.
If the canons allow the bishop's suffragan to do it, you may
bear with others of the same order to do it, leather than leave
it undone.

2. And for the Presbyterians, I entreat them to consider,
(1.) How much the faithful practice of this duty, will put
by all the offence and mistaken reasons of the Erastians,
who ask them so earnestly, ' How they can prove that people
must be examined by the minister, in order to the Lord's-
supper, any more than in order to a day of thanksgiving V
I know it is an easy matter, to prove that a pastor may call
his people to private, personal instruction, at any fit season ;
and therefore before a sacrament when he sees just cause ;
and they are bound to obey him, ordinarily, by virtue of the
general precept, " Obey them that rule over you,"&c. (Heb.
xiii. 17.) But if you make this the reason and use of your
examination, to admit men out of a state either of catechu-
mens, or infant members, into the number of adult members,
and never trouble them afterward with examinations, unless
upon some special occasion, or in your ordinary course

516 CONFIRMATION AND RESTA URATION,

of personal instruction, this would put by the opposition
of gainsayers ; and I think, satisfy all of them that have
any sober considerations and love to the prosperity of the
church.

(2.) And consider also how much this way would facili-
tate your course of discipline ; you would be much more
clearly satisfied, who are your church-members, and of your
special charge, and on whom you are specially bound to ex-
ercise discipline, and to whom you owe your special care and
labour ; and your people will be better satisfied than now
they are, both of the quality, and regular reception of mem-
bers, and who they be, to whom they owe the special duty
of members, and whom they are more especially bound to
communicate their worldly goods in their necessity. How
much uncertainty, confusion, dissatisfaction and neglect of
duty remaineth in those congregations, where this work is
quite omitted, is obvious to common observation.

(3.) And if any should have a jealousy of this design, as
seeming to set up the Congregational way of covenanting ; I
entreat such to remember, 1. What an enemy to the unity
of the church, and how unbeseeming a charitable Christian,
a spirit of causeless jealousy is. 2. That it should be the
more grateful to you, because it is acceptable to your bre-
thren. If you are lovers of unity and peace, you will be far
from avoiding a practice, because those hold it with whom
you would be united, that is, because it tends to unity; but
rather you will be glad of such a healing means. 3. Consi-
der that it is no more the Congregational men's principle,
than the Episcopal Presbyterians, and the Erastians. It is
our common principle, let us therefore make it our practice ;
an easy, a reasonable way of agreement. The not practising
of this, hath cast us into confusion ; and the practice of it,
must be it that must restore our church order, and heal most
of our divisions. I know it is agreeable to your judgments.
I move you not to forsake your principles, but to practise
them. Do but enrol those only for your adult church-mem-
bers, that are confirmed, or approved, upon a personal credi-
ble profession of true Christianity, and consent to live under
your ministerial discipline ; and it will do more than you
can easily now apprehend for an union with your brethren,
and for the closing of the sad and long continued divisions
of the churches.

THE MEANS OF REFORMATION. 517

3. And to the Congregational brethren, I may boldly say,
it is a practice so suitable to your own practice already,
(although I think it is a more regular performance of it that
I propound, than most have used) that in reason we may ex-
pect your approbation and concurrence. Perhaps you will
fear that some of your brethren may slubber over the work,
and make but a ceremony of it : but so may some of your
own mind, if they be personally remiss and negligent, as
well as others. And perhaps others will fear lest you should
use it over-rigorously, and make it a pretence for excluding
many that are not to be excluded. But this will be accord-
ing to the prudence and charity of particular pastors ; and
is nothing to those principles, in which we are all agreed:
only I beseech you in the fear of God, take heed of giving
just occasion of this offence. Be not righteous overmuch :
remember how tender Christ is of his little ones ; and how
he is displeased with those that keep them from him; and
will not break the bruised reed. If he carry the lambs in
his arms, and gently drive those that are with young, it be-
seems not us to turn them out of the fold, or to disown them.
We are commanded to " receive him that is weak in the
faith, though not to doubtful disputations." (Rom. xv. 1.)
It is a conjunction of impiety, injustice and uncharitable-
ness, to thrust back those that Christ would have admitted.
It is impiety, to rob Christ of his church-members, and di-
minish his visible flock, and wrong those whom he values
as his jewels, and is tender of as the apple of his eye. It is
great injustice, to defraud men of their due, in so great a
matter as his church-privileges and helps to heaven. It is
greater injustice, than to turn them out of their houses and
lands ; for the benefits are greater. It is uncharitableness, to
deal so cruelly with us, in matters of such consequence.
And it is the greater, 1. Because it is none of our own, but
our Master's treasure which we deny them. 2. And because
we are conscious, if we are Christians indeed, of so much
sin and unworthiness ourselves, as should provoke us to deal
the more tenderly and compassionately with others. I
would not have you blind under pretence of charity, nor to
let in known swine, for fear of keeping out the sheep. But
remember, that when the case is but so doubtful and diffi-
cult, that you cannot know certainly the tares from the
wheat, or cannot make a separation without a danger of pull-

518 CONFIRMATION AND REST A U B A TION,

ing up the wheat with the tares, it is better to let both alone
till harvest. We will not be wilfully guilty of men's lying,
or hypocritical professions ; but if they be guilty of them,
we may yet believe that God hath much service for hypo-
crites in his church. And the number shall be some honour
to him ; and some encouragement to some that are yet with-
out, to draw nearer us. Though it be the intention of Christ
in instituting his ordinances, and the intention of the church,
that men be truly penitent believers before they are baptized,
at age, or admitted into the number of adult church-mem-
bers, and to the Lord's-table ; and so never made the Eucha-
rist an ordinance which is primarily and directly intended
for conversion of the unregenerate, and which known un-
godly men may seek, and be admitted to, in order to their
conversion : Bellarmine himself confessing that such come
into the church ' praeter intentionem Ecclesiee.' Yet Christ
that knew abundance of unsound professors would thrust
themselves into the church, hath provided those ordinances
there, which conduce much to their regeneration : and even
the Lord's-supper, though instituted primarily for another use,
may be a means of this, to those that yet unworthily drew
near it. However, if we be commanded to invite, yea, and
compel men to come into the church, that the house of
Christ may be filled, we must not be too scrupulous in ad-
mitting them, nor too busy in keeping them back. If any
where, it is here that Christ is likely to say, ' Odi servum
nimis diligentem.' If men make a credible profession, I
dare not refuse them : nor dare I by my uncharitable incre-
dulity, take that for incredible, which I cannot prove to be
so. His profession is the evidence of his title with the
church. If I will deny him when he seeks admittance, I
must disprove that profession, and shew it to be invalid.
Truly much experience hath taught me, that many that were
never commonly noted for godliness, and that through bash-
fulness, or want of expressions, or the hindrance of carnal
friends, and worldly affairs, have lived as strangers to those
that are eminent for the fear of God, have yet at last, dis-
closed themselves to me, to have been humble, serious Chris-
tians many years, as far as I was able to judge. Especially
take heed how you slight or reject people for want of parts,
or gifts, or utterance. I have known excellent Christians,
that through bashfulness are not able to give an account of

THE MEANS OF REFORMATION. 619

their knowledge of the very fundamentals of religion, to a
person whom they much reverence, and are in awe of. And
I meet with many ignorant people, that in answer to many
of my questions, do seem to be ignorant of Christ himself,
who yet shew the contrary, when by other words, I have
caused them better to understand me. If people be but de-
sirous, and willing, and diligent, it must be very gross ig-
norance indeed, that must warrant us to refuse them. Many
thousands are guilty of wrongly intruding into the church,
when the ministers and church were not guilty of wrongly
admitting them, but had been culpable if they had refused
them.

I speak all this to the Congregational brethren rather
than the rest, because they are most suspected to be over-
strict in their admissions ; and because I would entreat them
to avoid all just occasions of offence, and disunion in their
practice, when we are all so happily agreed in our principles,
in this great point, of the necessity of an approved profession.
4. And for the Erastians, as in the point of discipline,
they commonly contend with us upon a mere mistake, think-
ing we claim a proper ' Imperium,' or Magisterial power,
when as we claim but the power of an Ambassador, with
such a kind of power as a physician hath over his patients,
or as Plato, or Zeno had in their schools, (besides the minis-
terial power in worshipping) so their principal quarrel with
us, will be removed by the practice of confirmation. You
talk much of the sacraments being converting ordinances,
and against examining men in order to the Lord's-supper,
and keeping men away. But are you not agreed with us,
That a personal understanding, serious profession of Chris-
tianity, even of faith and repentance, which containeth a re-
nouncing the flesh, the world, and the devil, is necessary to
those that will, either by baptism or confirmation, be admit-
ted into the number of adult members of the church ? And
do you not grant that the adults, whether before baptism or
confirmation, are to be tried and approved by the pastors,
before they baptize or confirm them ? Grant us but this,
and that the ancient discipline should be exercised in the
church, which the Scriptures and all the church-canons do
record, and we shall be agreed with you in a moment. For
baptism we are no stricter than the Common-prayer-book,
that required that the party, by himself or others, did ' Pro-

520 CONFIRMATION AND RESTA UR ATION,

mise and vow, 1. To forsake the devil and all his works, the
pomps and vanities of the wicked world, and all the sinful
lusts of the flesh. 2. To believe all the Articles of the Chris-
tian faith. 3. To keep God's holy will and commandments,
and walk in the same all the days of his life.' That so, it
may be truly said of the baptized, that * He is made a mem-
ber of Christ, a child of God, and an inheritor (or heir) of
the kingdom of heaven :' and of the confirmed, we expect
but that which is here said to be given, and assured in bap-
tism, viz. • A death unto sin, and a new birth unto righteous-
ness ; that being by nature born in sin, and the children of
wrath, we are hereby made the children of grace :' yea, we
expect but what is required of persons to be baptized ; viz.
' Repentance, whereby they forsake sin; and faith, whereby
they steadfastly believe the promises of God made to them
in that sacrament.' All these are the words of the catechism
in the Common- prayer book. Yea, we expect but that open
profession before the congregation, which the forecited ru-
bric of Confirmation requireth ; no, nor always so much as
that. So that I may well suppose, that no godly, moderate
man of the Erastian way, can dissent from us in this point
of confirmation : and a consent in this, will be next to a con-
sent in all, between us and them.

5. And for the Anabaptists themselves, though we ex-
pect not their consent, yet we may well expect their mode-
ration, and non-opposition, and that as we thus draw as near
them as possibly we can, so they would lay by all bitterness
and reproach, and divisive carriage, and come as near us as
they can. And as now with the more moderate of them, our
difference appeareth less than many of them imagined, so it
may appear, that the distance in affection and communion
shall be no greater than there is cause. The odium of divi-
sion and unpeaceableness, hath so long lain upon their party,
that methinks they should be willing to have it taken off.
And there is no way to take it off, but their visible amend-
ment ; by becoming lovers and promoters of union, commu-
nion, and peace among the churches of Christ. Men will
never take your opinion to be of God, while general expe-
rience shall shew them, that it will not stand with that love,
union and communion of the saints, but engageth almost all
that receive it, in divisions, opposition and reproach of the
servants of Christ and his churches. Though you think

THE MEANS OF REFORMATION. 521

your own opinion right, let it not so far dispossess you of
charity and reason, as to unchurch all the churches of Christ,
that think otherwise, or to cast off communion with the
godly that are not of your opinion ; as long as we come so
near you, as to take none into the number of adult church-
members, but those that are confirmed, or approved by
Christ's ministers, upon their personal, credible profession
of faith and holiness.

Lay all this together, and we may well conclude, that
this practice of ministerial approbation and confirmation, or
restoration of all that are admitted into the number of adult
Christians, or visible church-members, and to their privi-
leges, is so necessary, and so admirably fitted, both for Re-
formation and Reconciliation of the Episcopal, Presbyterian,
Independent, Erastian and moderate Anabaptists, and to
stop the mouths of the intemperate, and of the Papists, that
all magistrates, ministers and people, that love the church's
purity and people, and long to see it cleansed and healed,
should gladly embrace it, and vigorously promote it.

I have two things yet more to do upon this subject, 1.
To answer some Objections ; and 2. To give some Directions
to all sorts, for the effectual putting it in execution. The
Objections are these.

Object. 1. 'You will tempt the Anabaptists to say, that
this is but a shift of our own devising, instead of baptism,
lest we should yield to them, when we are convinced of the
necessity of a personal covenanting with the adult.'

Answ. There is no ordinance or truth of God, that will
not be spoken against by mistaken men, and yet we must
not therefore cast them away. Nor is it the way to vindi-
cate a truth or ordinance from reproach, to disclaim it, and
so to reproach it actually ourselves. Nor is it the way to
get advantage of an adversary, to fly from him too far into
the contrary extreme, but rather to come as near him as the
truth will give us leave. And to the Anabaptists' objection,
we shall give them our reasons against their way, in a more
fit place, and have already done it. We are most certain that
the servants of God of old, both with circumcision and with-
out it, (Deut. xxix,) did enter their children into covenant
with God, as well as themselves. And if it be the express
word of God, that both infants and aged should be entered

522 CONFIRMATION AND HKSTAURATION,

and engaged to him in covenant, we will obey his word, and
do both, though the Anabaptists will do but the one. He
must have a hard face, that will deny that it was once the
duty of parents, to offer their children to God, and enter
them into covenant with him ; and when they have proved
that this duty or power is recalled, (which I never yet saw
done, no not in Mr. Tombes's last voluminous review,) then
we will forbear it; but till then it is not men's talk and con-
fident words that must make a tender conscience yield, to
omit so great and plain a duty, or give up so great a mercy
as this is. I am sure that infants were then no more able to
believe themselves, nor enter themselves into covenant with
God than now ; and I am sure parents by God's appoint-
ment, did it for them, offering and engaging them to God,
and that God hereupon is called their God, and they his
people, and that usually the sign of the covenant was an-
nexed. And I am sure that parents have as much natural
interest in their children now as then : and I never yet saw
where God had acquitted us of this duty, or withdrawn this
mercy from us, and our seed.

Object. 2. ' The proof which you bring for this confirma-
tion is so obscure, that it is not likely to be generally re-
ceived.'

Aiisw. 1. It was generally received in almost all the
churches on earth, till lately : and as far as I plead for it, it
is yet, doctrinally at least, owned and maintained, even by
those churches that practically have disused it. Of all the
Christians on earth, I suppose there is a thousand, if not ten
thousand for it, (doctrinally or dogmatically) for one that is
against it, if we judge by the laws, confessions and writings
of their guides. Though the Greeks I know do not own the
Popish confirmation, nor have it so formally as they should,
and the Papists have corrupted it by their abuse ; yet the
thing in substance is owned dogmatically by almost all the
Christian world : and they must be very singular persons
that disown it. 2. And I think the proof that hath been
given you is clearer, than you have for the morality of the
Lord's-day, for constant family prayer, for infant baptism,
and many a holy duty, which yet we have sufficient proof for.
What would you have plainer? Is there the least doubt of
it, whether a personal profession and covenanting with God,
be necessary to him that will be taken into the number of

THE MEANS OF UEFORM ATION. 523

adult Christians, and possess their privileges and commu-
nion ? or whether this profession must be approved by the
pastor of the church, and known jto them that must hold
communion with him? Prove, if you can, that ever one
man was admitted among adult Christians to enjoy commu-
nion with them, without such a personal profession. You
cannot prove it. If infant-covenanting were enough for the
adult, then infidels are believers.

Object. 3. ' But this will make ministers to be lords of
the church; when no man can be taken into the church, or
possess the privileges of a Christian, till he be approved by
them. This will put a tyrannical power into their hands.'

Arisw. 1. Such a tyrannical power as every physician
hath, who may choose or refuse his patients ; or every school-
master hath, that may choose or refuse his scholars, if he
engage not himself to the contrary, as Plato, Zeno, and every
philosopher did in his school.

2. It is such a tyranny as Christ hath unquestionably set
up ; and to accuse him of setting up tyranny, is an unkind
part of them that look to be saved by him.

3. It is a power that hath constantly been exercised by
the officers of Christ, and did not men find out the tyranny
of it till now? What prince did govern the church doors,
and judge who should be admitted, from the days of Christ
till Constantine's days, when the church was at the purest ;
yea, or ever after so many hundred years? Did not all the
apostles, and every preacher of the Gospel baptize those that
they converted, and judge of them whether they were bap-
tizable? And did not the bishops confirm the baptized,
without consulting another power? Half that were admitted
into the church by baptism, for some hundred years after
Christ, were the adult; and of these the pastor required a
personal covenant and profession. The other half were their
infants ; and for them they required the parents' profession,
and entering them into covenant : but still the pastors were
the judges, who were the administers.

4. If you think it too much power for us, I beseech you
think it too much work for us : and dream not that we have
a work, and not power to do it, or discern what we do. Set
others to do it, that you can better trust.

5. Who would you have trusted with this power? Some-

524 CONFIRMATION AND RESTAURATION,

body must have it. I have proved to you fully, that every
man must not be the sole judge of his own fitness for bap-
tism or church-privileges ; and that the people or magistrates
are not the sole or chief judges : and who should it be but
they to whom it is committed by Christ in their call to the
office of the ministry ?

6. Ministers, as I before shewed, have no tyrannical or
arbitrary power ; for Christ hath tied them by a law, who to
admit, and whom to reject ; and if they disobey this law, the
magistrate may correct them : so that in the exercise of this
tyrannical power, every minister is under the lash of the
magistrate's violence, if he grossly offend, whereas none of
the people are under any violence, or force from us to obey
us ; but if all of them disobey us and rebel, it is their own
loss, and we have no remedy. This is the tyranny.

7. Lastly, if you think it (as it is) so great a power, for
us to judge of men's profession and fitness for church-privi-
leges, let it awaken you the more, to get the wisest, ablest
men you can for the ministry, that are fit for so great a trust.
If the best that are to be got, are not in the office, beshrew
our governors, and the choosers. And if you do not cast us
all out, if you can put fitter men into the place, that are more
meet for the trust, beshrew you for your negligence : we give
you no thanks for it. But if you have no fitter for this work
and trust, will you cast it upon unjitter, or on none ? It is a
great trust for a physician to be trusted with your lives, and
a schoolmaster and tutor with your children: But what of
that ? will you therefore trust the good women, or common
neighbours about you with them ; yea, or the magistrate him-
self? Or will you have no tutors or physicians? Or rather
will you not be the more careful to keep out empirics and un-
worthy persons, and get the ablest and most faithful that you
can? O unthankful men! that grudge us the power of la-
bouring and spending ourselves for their salvation, and judg-
ing, where we must act !

Object. 4. ' Is it not the use of the Lord's-supper to con-
firm us; and do not men there renew their covenant and pro-
fession ? What need is there then of any more ?'

Answ. 1. You would think much, if at the Lord's-supper
we should openly call each man to a personal explicit pro-
fession of his faith, and covenanting with God : and indeed

THE MEANS OF REFORMATION. 525

it would be a tedious, as well as unseasonable work. It is
but a general or joint profession of all together, that is there
renewed; and notwithstanding that, there may for ought we
know, be many a one there that is an infidel, and knoweth
not what Christianity is. 2. The Lord's-supper is the food
of the soul, confirming by way of nutrition and augmenta-
tion ; and therefore you must shew that you are alive, before
you may partake of it. It is a feasting upon Christ, and
with him in his family, and at his table : it is a work of com-
munion with Christ and with his saints : it is one of the
highest privileges of the church : and therefore you must
produce your title, before you can lay claim to it. If a man
must be admitted to the Lord's-supper, without any prece-
dent, personal profession or covenanting with God, upon sup-
position, that by the act of receiving he doth all this ; then
men that know not whether there be a Christ, or what he is,
may- be admitted : for multitudes of such there are, that in
infancy were baptized : and I know not by seeing him receive,
whether he know or believe any thing of Christianity. If a
man converted at age from heathenism, may not be admitted
to the Lord's-table without a personal profession in baptism,
then neither may such as are baptized in infancy, be admit-
ted without a personal profession, in confirmation, or such
as is without any other baptism. Our parents' profession
will not serve outturn, instead of our own, when we come
to age. And therefore this objection is vain, unless infidels
may be admitted to communion, and all be common. But
I need not speak much of this, because I shall have few such
objectors to deal with: even the Papists themselves are many
of them against promiscuous communion, though the Jesuits
of late, have fitted almost all their work, to their man-pleasing
design: (See Joh. Thauleri flores. cap. 23, 24. p. 257, &c;
an old Puritan, among the Papists:) and they make confes-
sion also prerequisite.

Object. 5. ' According to your arguing, confirmation is not
necessary to those that were baptized at full age ; and there-
fore it is not necessary to any, if not to all.'

Answ. I have given some reasons why it should be used
with all that have opportunity after baptism ; but I have
proved it more necessary to those that were baptized in in-
fancy : and if it were necessary to no other, it would not
follow, that it is not necessary at all, because not to all.

520 CONFIRMATION AND REST A UR ATION,

Object. 6. * Is it not better take up with an implicit pro-
fession and covenanting, than make so great a trouble to
ourselves, and disturbance among the people, as this will
make V

Answ.l. Methinks, not only the face of the Roman church,
but of our own, might by this time have afforded us satisfy-
ing experience, what implicit faith, and implicit professions
are, and to what they tend. Peruse the forementioned evils
of this course, and look upon the state of our people, where
you may see them in existence, and then judge whether this
objection be answered.

2. An implicit profession, is the lowest and least, that in
any case of extremity or necessity can be thought tolerable,
and accepted by God, and consistent with the life and being
of a church. And shall we deliberately choose to offer God
the worst, the least, the lowest that is possible to find ac-
ceptance ? Nay, he will have the best, as he deserves the best
or he will not accept it, when we have it to give : shall we think
that in a case of freedom, the same will be accepted, which ne-
cessity only can excuse? Or shall we be content that our
churches have as many diseases as will consist with life and
being ?

3. An implicit profession makes or proves men but im-
plicitly Christians. Such dumb uncertain signs, do leave us
in so great uncertainty of the thing signified that it seems
but a very mocking of God (that will not be mocked) when
we have opportunity for an open intelligible profession, and
will not use it, or require it.

4. It is against nature, for a man that hath a tongue in his
head, to refuse to utter his mind any otherwise than by dumb
shows, and yet expect to be understood and accepted. What
is the tongue made for but to express the mind 1 Indeed if
a man be dumb, and can neither speak nor write, it is more
tolerable to take an uncertain sign from such a man, than
from another that hath the use of tongue or pen.

5. It is a very implicit denying of Christ, which many
call an implicit profession. If a man that hath a tongue in
his mouth, shall refuse to profess the Christian faith, and
quarrel with the minister that calls him to it, and say, We
shall have no other profession from him than to come to
church, and put the bread and wine into his mouth, and not
to deny Christ expressly, I leave it to any reasonable man,

THE MEANS OF REFORMATION. 527

whether there be not so much of an implicit denying Christ
in this refusing to confess him, when they are called to it by
their pastors, whom God hath commanded them to obey, and
that in a case and season, when all the church hath required
it, or taught it to be due.

6. It is contrary to the honour of Christ, and the very
nature of Christianity, for men to take up with implicit, un-
certain professions, when we have opportunity of more open,
free professions. He is not a master to be ashamed of: and
he will have no servants that will not confess him before
men, even in the hazard of life ; much more in days of the
freedom of the Gospel. As " with the heart men must be-
lieve to righteousness, so with the mouth confession is made
unto salvation." (Rom. x. 10.) What reason have we to whisper
or draw back in a cause of such a nature and weight as this ?

7. Shall we thus teach our people to esteem Christianity,
as an unobservable thing, by no more observing it? The
solemnity of men's transition into the adult state of ac-
tual believers, doth make it more observable in the eyes of
men; and they will see that there is more in it, than com-
monly is now esteemed. I find by experience that our peo-
ple hate no preaching more, than differencing preaching,
which leaves or shuts them out from the number -of the
sanctified, and sets them as on the left hand, in the face of
the congregation, and judgeth them before the time ; but fain
they would have ministers confound and jumble all toge-
ther ; and then you may make them as great sinners as you
will, so you will make them no worse than the justified, that
are forgiven, and shall be saved ; and so in practice, they
love no differencing ways. But shall we so far gratify the
devil and the flesh? No ; we must labour to make the dif-
ference between Christ's servants and the world, as conspi-
cuous as we can, that the consciences of poor sinners may
rather be awakened, than cheated by us ; and therefore we
should choose the most solemn transition, and record the
names of the confirmed, and let the people be brought to a
public observation, of the necessity of faith and holiness,
while the covenant and profession of it is made so necessary.

8. That is the best means, that is fittest to attain the
end ; the end of a covenant is to oblige, and the end of a
profession to declare the mind: and I pray you which is
fittest for these ends ; an express profession and covenant,

528 CONFIRMATION AND REST AUR ATION,

or a dumb uncertain sign, by coming to church, paying
tithes, &c. ?

9. Such dumb professions are less tolerable now, because
we have many in our assemblies that we know to be no
Christians. I know of many that will hear, that believe no
life to come, and secretly make a scorn of Christ and Scrip-
ture, and many more that know not what Christianity is, as
is aforesaid. Now shall we take up with such signs of
Christianity, as we see and know are commonly used by in-
fidels, when we may have better?

10. It is essential to a profession to be in some measure,
explicit; for ' proficeri' is but ' pal am vel publice fateri ;' it
is no profession if it be not, or pretend not to be, an expres-
sion of the mind ; and therefore to be implicit and not ex-
press, is so far to be against the very nature of the profes-
sion; in that measure as your profession is implicit, as it is
called, and not express, in that measure it is no profession
at all.

Object. 7. ' But when you have the most express cove-
nant or profession, you are not sure that it is true, and that
the man is a believer at the heart.'

Answ. 1. I am sure that it is truly a profession, that is, a
pretended sign of the mind, though I am not sure that it is
true profession, that is, a true infallible sign of the mind : I
can know the metaphysical, though not the moral truth of it.
And then I can be sure that I do my duty, and take up ac-
cording to the directions of Christ. It is his work to judge
the heart immediately, as being his prerogative to know it:
but it is my work to judge of the credibility of the profes-
sion. 2. And what if I have no infallible certainty? Must
I therefore throw up all, and make the pastoral church-go-
vernment to be void, and cast open the vineyard of Christ
to the wilderness, and not so much as require a credibility,
because we cannot have an infallibility 1 This may not be.
Object. 8. ' But this will encourage the Anabaptists and
Congregationalists, in their express covenantings, by our
coming so near them?'

Answ. 1. I may better say, you will make men Anabap-
tists, and drive them too far by your looseness, and wilfully
shunning plain duty. How can weak professors be drawn
to think well of that party, which they see do shun so need-
ful a work of God ? 2. Love and peace will teach all Chris-

THE MEANS OF REFORMATION. 529

tians to say, that it is the best for unity and healing of our
breaches, to come as near dissenting brethren as we may.
and not to fly the further from them. At least we may not
run from truth and duty, that we may be unlike our dissent-
ing brethren. 3. And I take it to be my duty to tell this
aloud to the Christian world, that after long contest
with the Anabaptists, and opposition of their ways, I am
grown, as I confidently think, to this discovery of the mind
of God in suffering them among us; that he had this great
truth and duty, to which he saw it necessary to awaken us ;
the church having been so lamentably defiled, discipline
made an impossible thing, and men's salvation grievously
hindered, by the common secret, unobserved transition of all
people into the name, number and privileges of adult Chris-
tians ; therefore did God permit these men to step too far
on the other side, that the noise might be the greater, and
his call the more observable ; so that they are his messen-
gers, calling aloud to England, and all other Christian
churches in Europe, to keep the door, and repair the hedge,
and no more to take an infant-baptism, and profession of
our parents, as a sufficient evidence of the title of the adult,
to the name, peace, or privileges of Christians ; but to give
them infant privileges upon the parents' profession; but to
require of them a sober, serious profession and covenanting
by themselves, in owning their baptismal covenant, before
we number them with adult Christians. And that God hath
suffered the Anabaptists to make such a stir among us, will
prove a mercy to us in the end, if we have the wit and grace
to learn this, upon this troublesome occasion ; and then the
Reformation will do us more good, than ever the Anabaptists
did us harm. But if we will not learn, nor obey God's call,
we must yet look to be molested by them more, or else to
do and suffer worse.

Object. 9. * But if you will not take a non-renouncing of
Christ, and infant baptism as sufficient, without a personal
covenant and profession, you may on the same grounds call
men every week to such a profession, because that the for-
mer profession shews not what they afterwards are, but what
then they are.'

Answ. 1. The case is quite another: In your instance, it
is but the continuance of the same profession and condition

VOL. XIV. M M

530 CONFIRMATION AND R EST A UR ATION,

that is requisite; and I am bound to take it as continued,
while I have no evidence to question it, and see the per-
formance of it, as far as belongeth to my cognizance. But
in my case, the conditions, and the professions are not the
same; a new condition of right, is necessary to the adult,
which they had not at all in their infant baptism. Then
they entered upon their parents' faith or profession ; but at
age they must necessarily have a faith, or profession of their
own, or else they actually cease to be Christians.

2. And yet, let me add, that frequent professions of
faith, and renewing covenant with God, hath ever been
used in the church ; both before Christ's incarnation and
since, and indeed, the Lord's-supper doth import it;
and for my part, I think it a very convenient, edifying
course, to have the Articles of our faith every day re-
peated, as the belief of that church, and the people to
stand up at it, to signify their consent: so be it, you will
not take up with this silent profession alone, and exclude a
more explicit one, when it is requisite. But this fitly sig-
nifieth our standing to the first.

Object. 10. ' But this will cast you upon the same diffi-
culties which you object to the Anabaptists ; you will not
know at what age to take men for adult Christians.'

Ansio. 1. We shall not accept them for their age, but for
their profession ; and we can easily tell when they offer
themselves to trial and profession, and desire the commu-
nion of the church ; as the ancient churches could tell when
their catechumens were to be baptized.

2. And for the time when we must judge their infant
church-state to cease, if they own not the covenant person-
ally, we cannot, set a certain year, nor is it necessary; but
when their infancy ceaseth, then their infant-state ceaseth ;
that is, when they come to the full or competent use of rea-
son. But then observe, (1.) That if they be called at such a
time to profess their faith, and own their covenant, and re-
fuse it, then we must judge them refusers of Christianity,
unless the reasons of the refusal allows another judgment.
(2.) Or, if they wilfully neglect, for a considerable space, to
own their baptismal covenant, and to seek a standing among
the adult Christians, it is a strong presumption that they
are backsliders. (3.) If they only suspend their personal

THE MEANS OF REFORMATION. 531

profession at age, we must only suspend our judgment, till
we have some light to discern the cause ; and cannot be
sure that they are deserters or apostates. (4.) But we are
sure that they are not to be numbered by the church among
adult Christians, till they have produced the evidence of
their title, which is no other than d credible, personal profes-
sion. So that it is easy to know when any such person is to
be admitted, and publicly owned as an actual believer,
though it be not so easy to discern of all, before that time,
whether they are to be reckoned as deserters or not. He
that wilfully neglecteth to come among the adult Christians,
long after he hath the full use of reason, which is not with
all at the same age, is to be much suspected, at least ; and
commonly about sixteen, or seventeen, or eighteen years of
age, is the time when we have reason to expect that they
should seek the communion and privileges of the adult; for
about that age, they have a competent use of reason.

Object. 11. ' But if you admit them into the church in
infancy, say the Anabaptists, you will be obliged to excom-
municate them all, that prove ungodly when they come to
age, and not to let them silently pass out of the church
again.'

Answ. Excommunication is either an excluding them
from all relation of members to the Catholic church, or from
the actual communion of the church, or from both. The
former we can do but declaratively. In the latter we also
adjoin the charge of God, for the execution of the sentence.
But those that were never personal professors of faith, nor
admitted into the communion of adult Christians, are not
lit to be cast out of it; and this is the common use of ex-
communication, to remove those, as unfit, from the commu-
nion of the adult, that once were in it, and forfeit that com-
munion ; which cannot belong to them that never were in
it. And for our declaring them deserters, or apostates, we
may do it upon just occasion, but we are not bound to do it
publicly by all that are guilty ; this being not the excommu-
nication, that is so enjoined in the Scriptures. Where do
you find that the church, in Scripture-times or after, was
wont to excommunicate apostates ? And yet apostates were
formerly of the church. It is those that hang on, and pre-
tend still to be of the church, and intrude into the actual

t53*2 CONFIRMATION AND REST A UR A TION,

communion of it, that we must cast out, when they de-
serve it.

Object. 12. ' But if they cease to be Christians, you must
baptize them again, if you will receive them.'

Answ. No such matter : the Anabaptists themselves will
not rebaptize an apostate, when he returneth to the church.
He is to be received by confession and absolution, and not
by baptism. If a Christian turn Turk, and afterward return,
he is not to be rebaptized.

Object. 13. ' But by this means you will unchristian the
people, and they will be exasperated, and turn heathens, or
hearken to any seducers that will mislead them.'

Answ. 1. No: we will unchristian no'man ; but do that
honour to Christianity, and that right to the church and the
souls of men, as to make a difference between Christians
and infidels, and that somewhat wider than the bare names.
He that is a Christian shall be more encouraged by this
course, and he that is not, cannot be unchristianed by us.
If men will not unchristian themselves, they need not fear
lest the just trying and approving of their Christianity should
unchristian them. 2. How little honour it is to Christ and
the church, to have the number made up, by such as we
would disallow, I have shewed you before, and also what a
mischief that is to themselves, which some would give them
as a benefit. 3. If magistrates and ministers do their duty,
yea, or but ministers alone, they will better be kept from
heathenism, or other evils in the state of expectants and ca-
techumens, than in the state of church-members, where dis-
cipline will make them mad.

Object. 14. ' But at least your design looks as if you
would keep the children of all such unchristianed ; and what
work would that make?'

Answ. I meddle not with that question, but leave every
man to his own judgment. And if I did myself keep off
such children, I think it would prove but very few. For, 1.
I would refuse none of the parents that had ' aliquid Christi,'
that made but a credible profession of Christianity. 2. I
am persuaded that this practice would bring almost all the
people to a tolerable profession, when they know it is ex-
pected, and what lieth on it. 3. Upon experience now I
find, that both the parents are seldom so bad as to be in-

THE MEANS OF HEFORM ATION. 533

capable of offering their child to God, in the judgment of
the church. Nay, commonly here, the more one of the per-
sons is in scandalous sin, the more the other hates it; and
they are seldom both grossly ignorant. And those that
were delayed on these terms, would receive no wrong by it.
God's way is the best. The children of unbelievers must
not be inchurched in ways of our devising, nor respected be-
fore the honour of Christ, and the common good of the
church of God. But of this 1 say again, I interpose not my
judgment, but leave each man to his own.

Object. 15. ' But though confirmation be a duty, yet none
but bishops have power to do it; and therefore it is not a
lawful thing for presbyters to attempt it.'

Answ. 1. What mean you by bishops h ? It is a word
that hath, by men's application, got so many significations,
that we may well expect that you give us the definition of a
bishop, before you make him the matter of your dispute.
And yet I have read so many books that dispute for Episco-
pacy, and so few that tell us what they mean by it, that I
must needs say, that most of them lose their labour, with such
as I. If by a bishop you mean such as our English bishops
were, or any fixed pastor of many particular churches, I de-
ny that such were ever instituted by Christ, much less have
they the sole power of such administrations.

2. Do you mean that it is by God's law, or the laws of
men, that diocesan bishops only may confirm ' ? If by God's
laws, prove it, and we shall quickly yield. But that is very
unlikely you should do. If you say that only the apostles
had this power, I answer, (1.) That then fixed diocesan
bishops had none of it; for the apostles were none such.
(2.) Then Timothy, Titus, Epaphroditus, &c, whom they
pretend to have been bishops, had it not. (3.) Ananias was
no apostle, that laid hands on Paul, that he might receive
the Holy Ghost. Of this more anon. But if you say, that
this power is given to the bishops merely by the laws of

h Leg. Grotii, Epist. 162, ad Bignon. p. 39T. Clem. Roman, against a lower
Episcopacy than ours.

• Petav. himself saith, Dissert. Eceles. lib. 1, cap. 3, p. 35, Ignorare non po-
tuit Hieronimus quibusdam in locis absente Episcopo Presbyteros idem illud Sacra-
mcntum Confirmationis, dedisse : Quod de iEgypto testatnr cainmentarius, &c. And
p. 36, lie saith, Constat ;olim solos Episeopos ordinario jure tam baptismam, quam
pcenitentium reconciliatione administrasse. So that they may then as well forbid
presbyters to baptize.

534 CONFIRMATION AND REST AUR ATION,

men; than either by the laws of magistrates or of bishops.
For the former we know of none in force with us, to that
purpose ; and if it were, it is a work out of their line, which
Christ hath done before them, and not left to them, to de-
scribe the offices of the church. And for bishops' canons,
we know no power that any bishops ever had, to make stand-
ing laws for the Universal Church ; nor of any such laws
that are obligatory to us : and the opponents themselves
do violate the Canons of General Councils without scruple
(as the 20th of 1 Con. Nic, and abundance more), and how
can they oblige us more than them ?

3. Presbyters have the keys of the kingdom; therefore
they may take in, and confirm thereby.

4. Presbyters may by baptism take in members into the
Universal Church, and judge of their fitness in order there-
to ; therefore much more may they confirm them, and judge
of their fitness in order thereto.

5. It is granted, that presbyters may absolve, which
was ordinarily by imposition of hands, yea, saith Bishop
Usher, the deacons were sometimes allowed it : therefore
presbyters may confirm ; or if you yielded but absolution,
you would yield much of what we contend for, seeing so
many violate their baptismal covenant, that absolution for
restoring of them will be as necessary as confirmation.

6. Jerom, that makes presbyters and bishops by God's
law to be the same, doth yet according to the custom of the
church say, that * What doth the bishop, except ordination,
which the presbyter doth not V Therefore he supposed that
presbyters might confirm.

7. The same Jerom expressly saith, that " Imposition of
hands was reserved to the bishop, for the honour of priest-
hood, rather than by divine ordination k :" therefore it is
but a human institution.

k Hier. cont. Lucifer. Ad honorem potius sacerdotii, quam ad legis neeessita-
tem. Alioqui si ad Episcopi tantum imprecationem Sp. Sanctus defluit, lugendi sunt,
qui in vinculis, aut castellis, autin remotioribus locis, per Presbyteros et Diaconis Bap-
tizati, ante dormierunt, quam ab Episcopis inviserentur.

Clem. Alexaud. Pedagog. 3. Cui imponet Presbyter manus.

Ambros. in Epb. 4. Apud. /Egyptum Presbyteri consignant, si prsesens non sit
Fpiscopus.

Grotius Epist. cordes. 154. p. 382. Si recte expendantur qua; ipse Aurelius.de
iebus nee vetitis, nee prohibitis disserit, non minim si in iis alibi atque alio tempore
alii fuerint mores ; non erat causje satis, cur tautis anions, tarn odiosis illationibus ista

THE MEANS OF REFORMATION. 535

8. The Episcopal divines, and other writers of their
side, do commonly maintain the validity of presbyters' or-
dination, viz. that in case of necessity it is lawful, and where
there is no flat necessity, it is not a nullity where it is irre-
gular. I cited " Christian Concord," pp. 53, 54, &c. Many
bishops and their defenders, that thus justify the Protestant
churches, that have no bishops ; as Dr. Field, Bishop Dow-
name, Bishop Jewel, Saravia, Bishop Alley, Bishop Pilking-
ton, Bishop Bridges, Bishop Bilson, Grotius, Lord Digby,
Mr. Chisenhal, Bishop Davenant, Bishop Prideaux, Nowel,
Bishop Andrews, Mr. Chillingworth : to whom I add (to
make up twenty), Bishop Bramhal, of Schism ; and Dr.
Steward, in his Answer to Fountaine's Letter ; Dr. Feme,
and Bishop Usher, in his Judgment, lately published.
Abundance more might be easily added ; but Mr. Mason's
book in Vindication of the Ordination of the Foreign re-
formed Churches, may serve instead of more.

9. We have no bishop to do it, and therefore it must be
done by presbyters : or we have none that we know of; and
' non esse, et non apparere,' are to us all one.

10. Presbyters may impose hands in ordination, and ever
did here in England : therefore much more in absolution
and confirmation.

11. King Charles, by the advice of his doctors in the Isle
of Wight, reserved only ordination, and not confirmation
and absolution to the bishops.

12. Presbyters are governors of the churches, which are
their pastoral charge ; and are called Rectors : (See Bishop
Usher's Reduction of Episcopacy, &c. proving it :) There-
fore they may do this, which is an act of government or
guidance of the particular church.

13. Presbyters must teach and oversee the people as
their charge, and deliver them the sacrament : therefore they
must judge to whom they must do it.

14. A diocesan bishop is incapable of doing it faithfully.
Could one man try, approve and confirm faithfully, all the

quaestio tractaretur. Nam etiarusi ant baptizatus nunquam ungerctur, aut ungeretur
tantutn baptismi tempore, baptizante etinoi presbytero. Adde etiam si nulla subse-
queretur manuum impositio, donis illis quje per manuum impositionem conf'erebant
Apostoli pridem cessautibus, non ideo periret honor presidential Episcopalis qua*
tunc ctiam in Ecclesia fuit cum Episcopi et Presbyteri nomen indiscriminatini iisurpa-
retur, et cum praesidentia ilia, non Electione, quaj Alexandria primum fieri cepit,
Marco rnorluo, sed participati consensus gradu deieretur.

536 CONFIRMATION AND RESTA URATION,

souls in two or three hundred churches ? It is known that
here they did not ; and it is plain they cannot. If they lay
hands on them without trial, upon the presbyter's words,
then (1.) This yieldeth all, save the ceremony which we re-
quire. (2.) And it is a venturing their practices on the
judgment and fidelity of other men ; who may send them in-
fidels to be confirmed for ought they know. But if they try
themselves, they are never able to do it for so many, in season;
some will be old men, before the bishop will have leisure to
confirm them ; and many a hundred die without it. Nor do
they know the people as their pastors do.

15. The doctrine and practice of the Church of England,
under the bishops, is for the power of presbyters herein as
far as we desire: for (1.) The presbyters of curates, had by
their rubric, the trial and approbation of those, that were
sent to the bishop for confirmation. (2.) The bishops ac-
cordingly took them on their words, with a certificate, and
used not to try them themselves, but only to impose hands
with prayer and blessing. (3.) And this by the canon,
their suffragan also might do ; which yieldeth that a pres-
byter may do it.

16. The pope himself doth yield that presbyters may do
it. And Gregory's Epist. to that end, is put into their canon-
law, Dist. 95. 1. part. ' Baptizatos etiam Chrismate eos tan-
gere conceditur ;' and Gregory's Epist. to Januar. Caiaritan.
is annexed. By which it appeareth that they took his for-
mer prohibition so ill, that he was fain to reverse it. And
though (c. 11.) he be forbidden 'Infantes signare,' in the
presence of the bishop, without his command, yet so he was
forbidden also to administer the Eucharist ; yea, and the ru-
ral presbyters might not give the cup or bread in the pre-
sence of the city presbyters, (c. 12. ex Concil. Neocsesar. 1.
c. 13.) But certainly this prove th neither the one nor the
other, out of their power.

17. The Papists commonly confess, that presbyters may
' ex dispenssatione,' confirm by imposition of hands ; so Bel-
larmine himself. And the schoolmen ordinarily make it an
act of the presbyter's power.

18. If it be proper to bishops, that is, either because of
their order or jurisdiction. Not of order; for they are of
the same order with presbyters, as is frequently confessed
by bishops and Papists themselves, and differ but in degree.

THE MEANS OF REFORMATION. 537

Not of jurisdiction ; for it is no more an act of jurisdiction
to confirm, than to baptize or give the Eucharist.

19* Protestant divines are commonly agreed, that con-
firmation is not proper to bishops, but may be used by pres-
byters. For, (1.) France, Belgia, Helvetia, Denmark,
Saxony, Sweden, the Palatinate, the countries of the Duke
of Brandenburg, the Duke of Brunswick, the Landgraveof
Hassia, with the rest of the Protestant princes of Germany,
and also Hungary, Transilvania, the Protestants in Poland,
&c, besides Scotland, and so many in England, are all with-
out bishops, having put them down. And though three or
four of these countries have superintendants, yet they make
not confirmation proper to them. (2.) The English bishops,
ordinarily maintain against the Papists, that presbyters may
confirm ; and therefore we have their concurrence, as in Dr.
Field, Bishop Downame, Mason, and many others is apparent.

20. If all this will not satisfy you, for peace sake, we will
forbear imposition of hands, which you suppose to be the
bishop's prerogative : and we will be content to do no more,
than presbyters always did in baptizing the adult ; even to
judge and approve of the capacity of those whom they bap-
tized ; and so will we only judge of the profession and ca-
pacity of those that we take charge of, and own as adult
Christians, and must administer the Lord's-supper to : and
this common reason cannot deny us.

Object. 16. ' But if presbyters may do it, yet so cannot
you : for you are no presbyters, as wanting Episcopal ordi-
nation : or else schismatical, as having cast them off to
whom you were sworn.'

Answ. 1. In my " Second Sheet for the Ministry," and my
" Christian Concord," I have answered this already. And for
fuller answer, I refer you to " The London Ministers' Vindi-
cation," to " Mr. Mason's Vindication of the Ordination of
the Protestant Churches," &c. If Bishop Bancroft himself,
as Dr. Bernard mentions, in Bishop Usher's judgment, and
the rest of the prelates, were against the reordination of
the Scots ministers, methinks few should be so much more
intemperate, than that intemperate prelate, as to judge their
ordination null. And if the Papists in the canon-law, do
judge that in some cases an excommunicate man's ordina-
tion is valid, methinks Protestants should not be worse to
the church than they: especially those that are for the ne-

538 CONFIRMATION AND RESTA URATION,

cessity of an uninterrupted succession of justly ordained pas-
tors ; who must (I dare boldly say) derive their succession
from more unmeet, and more incapable hands, than English
pastors.

2. No more is necessary to the authority and just ordi-
nation of a pastor, but that he enter according to the laws
of God ; which laws require us to submit to the trial of our
rulers and brethren, magistrates (in some cases) and pastors;
and to come in according to the best means, for election and
approbation, that are then to be had and used ; but they
bind us not to come in by ways impossible, nor to see that
our predecessors through all generations have been lawfully
ordained.

3. I have shewed already, and God willing, shall more
fully do it, in a Disputation on that subject, that our English
Episcopacy was not that which God established, but into-
lerably inconsistent with it : and therefore neither are men
the less ministers for being without their ordinations, nor
are they schismatics for consenting to their deposition.

4. As for breaking oaths of canonical obedience to them,
I think but few among us did take any such oath, and there-
fore broke none.

5. Many among us were ordained by bishops, and some
that were ordained took not that oath ; and others that did,
vet obeyed them while they stood ; and what could they do
more?

6. The younger of ministers had no hand in taking down
the bishops, and therefore are not schismatical thereby : and
that their ordination is no nullity, Bishop Usher and the other
twenty prelatical witnesses forecited will testify.

Object. 17. ' But on the contrary side it will be said, that
vou would set up the Popish sacrament of confirmation
again.'

A?isw. The Papists have made another thing of it : they
use it to infants, and so will not we : they make a proper
sacrament of it : they make the visible signs to be anointing
and crossing, in the name of the Father, Son, and Holy
Ghost; and they make imposition of hands no part of it, but
cast it off, though in words they own it. They adjoin a box
on the ear, to signify the opposition that Christ's soldiers
must expect l . They make it to imprint I know not what in-

1 Vid- Charaier, 1. 4. de Sacra, cap. 10, 1 1.

THE MEANS OF REFORMATION. 539

delible character, and to give grace ' ex opere operato :'
They make it to be an entering of us into Christ's militia,
abusing baptism, as being but an entering us into his family,
and not his warfare : all this is nothing to that which I am
pleading for, and which the Protestant writers do wish for.

Object. 18. 'At least you will revive the prelatical con-
firmation again, which the old nonconformists were against.'

Jlnsw. We will revive nothing of it, but what was good:
the corruption we shall omit. They did it but on a few, con-
trary to their own laws, but we would have it used to all.
They confirmed children that understood not what they said :
but we shall expect an understanding profession of faith.
They did it in a hurry, as an idle ceremony : we would have
it done deliberately and with great reverence. The bishop
only did it with them, that knew not whom he did confirm,
but ventured on other men's words, or without : but we will
have the pastor do it, that knoweth the persons, and hath
time to try them, having one parish, and not two hundred to
oversee.

Object. 18. ' But, at least, the Papists and prelates will be
hardened or encouraged by your coming so near them.'

Answ. I will not cast off the work of God, because that
any will make it an occasion of sin. And I take it to be the
more my duty and not the less, because it tends to peace with
all. I take it not to be any part of my religion, to study how
to cross my brethren, or forbear a practice, yea, so necessary
a duty, because they like it. I detest that principle and
spirit. I rather fear, lest their own self-conceitedness, inter-
est, prejudice and discontent, will make them dislike it.

Object. 19. ' What have we to do with the sign, when the
thing that occasioned the use of it is ceased ? Imposition of
hands was at first only for the gift of miracles.'

Answ. 1. It was much for the gift of miracles, but not
only. And if the giving of one sort of the gifts of the Holy
Ghost be ceased ; yet the other, more excellent and necessary
gifts continue ; and therefore no reason the sign should cease,
because it was not appropriated to the gift of miracles. But
2. If any man scruple either the sign of imposing hands, or
the name of confirmation, we desire him his liberty; these
are not the things that we contend for. Let him but yield
us that which I have shewed to be most certain, and most
useful to the church : that is, ' a solemn transition out of an

540 CONFIRMATION AND RESTAUUATTON,

infant church-state into an adult, under approbation of
the pastors, and the just cognizance of the church,' and let
hira call it what he will, I shall not much contend with him
about the name, or sign of imposition.

Object. 20. ' Abundance of ministers are raw, imprudent
young men, and not fit to manage so great a trust: and so
it will mar all ; while some are so strict, that they will refuse
all that seem not godly to their censorious minds ; and some
will be loose man-pleasers, and let in all, and turn it but to
an unprofitable formality.'

Answ. 1. While men are men, they will act as men. If
we shall have no church-ordinances and administrations, till
you are secured from human abuse of them, you must shut
up your church-doors, and give up all ; and shut up your
Bibles, till Papists and infidels can find no matter of cavil-
ling at the translation. 2. As I said before, this indeed should
provoke the magistrate to set a faithful guard on the church-
doors, that seeing the pastors have so great a trust, and the
danger of abusing it is so great, the worthiest should be cho-
sen that can be had. And if it be not so, you reproach your-
selves, that are choosers and pastors, and have the rule. Why
choose you not better, if you know where to find them'? 3.
This objection, is as much against our judging of those that
are to be baptized, which yet the ministers that did baptize,
have ever done ; and were you not baptized already, we must
admit you, and judge who is to be admitted, as the ancient
preachers of the Gospel did. 4. The Episcopal brethren had
no more wit, than to be against confirmation, because one
man may use it too strictly, and another too loosely. The
Congregational men are not against church-covenants or pro-
fessions, because one pastor or church may be too strict,
and another too loose in judging of men's piety. The Pres-
byterians are not against trying men before admission to the
Lord's-supper, nor against discipline, because one eldership
may be too strict, and another too loose. The Anabaptists
are not against rebaptizing men at age, because one minister
may refuse the fit, and another may take in all that come.
Why then should a possibility of ministers' miscarriage cause
you to be more against this, than all the rest? 5. If minis-
ters be associated, they will be accountable for such miscar-
riages ; and the advice and admonition of their brethren may
do much to prevent or reform such abuses : and the faithful

THE MEANS OF REFORMATION. 541

people of their charge, will somewhat observe them, and " bid
Archippus take heed to the ministry that he hath received
in the Lord, that he fulfil it." (Col. iv. 17.) 6. As long as
you are not forced into our charge, but have your liberty to
choose your pastor, as now it is, you have the less reason for
this complaint. If the laws of Zeno, or Plato be thought too
strict in their schools, as long as the scholars may choose to
come there, and all are volunteers, they may the better bear it.

7. As I said before, the trust must be put in some or other to
judge: and where can it be fitter than in them, who by study
are prepar-ed, and by office appointed by Christ hereunto ?

8. If you will give a presbytery, or one eminent minister in
every market-town, or visiters of your own appointment, a
special care to oversee the rest in doing this, and such like
works, I shall be no gainsayer, so the work be but done :
the more inspection and circumspection the better. 9. If
one minister refuse the fit, there be many more that will not.
10. Your commissioners may have power moderately to cor-
rect the ministers' abuses in their work.

But because I perceive that rulers are unreasonably jea-
lous, lest the pastors of the church will do too much, rather
than lest they do too little, and are more solicitous to use
the bridle of restraint, than the spur of instigation ; I
entreat them to consider these things : —

1. That most certainly there is no part of all our ministry,
that stirs up near so much ill-will, passion, malice, yea and
persecutions against us, as this part, about taking in and
casting out, and exercising the keys of the kingdom ; in which
you are so jealous of us.

2. And alas ! ministers are flesh and blood, as well as
others ; and all of them too tender of their interest, of profit,
of reputation, and ease; which are all contradicted notably
by this work. Do you think ministers will be so hot on it,
to have their neighbours hate them and revile them, and to
live as owls in the places where they live, and to put them-
selves on a great deal of trouble 1 Surely it is a very self-dis-
pleasing thing to the very nature of man, unless he be a mon-
ster, to displease his neighbours, and be hated and baited by
them. And it will provoke them not only to forbear all acts
of kindness or bounty, but to deny them their due mainte-
nance, as far as ever they can : and many if not most minis-
ters, have no great mind to be so used ; nay, had rather lose,

542 CONFIRMATION AND REST A UR ATION,

than go to law for all their dues ; the trouble, and cost, and
odium of it is so great. So that our Parliaments have been
too much afraid, lest ministers should cease to be men, or to
be sinners, and to be man- pleasers, and to indulge their flesh ;
and lest we should run into the fire, and lie down among the
thorns, and choose a life of trouble and sufferings.

3. And methinks, experience should satisfy men of this.
Do you not see how backward ministers are to church-refor-
mation, and discipline in the exercise, when they have been
most forward for the power ? How little is yet done in it,
for all our liberty, after all our prayers, and petitions, and
writing for it? Do you find in most parishes that ministers
are prone to overdo? certainly you do not.

4. Do you not know that all the work of God is so much
against nature, and hath such abundance of enemies and dif-
ficulties in the way, that few men are likely to be guilty of
overdoing? Why are you not as careful to hinder men from
overdoing in sanctifying the Lord's- day, in teaching and
praying with their families, &c. but because you see that few
need your curb. I am confident, should Parliaments do their
best to drive on ministers to such works as these, and make
laws upon laws, to spur them to the practice, they would not
be able to bring one half of us, nor the tenth man, to reach
so far, as Christ hath bound us ; no nor one man of us, in all
respects.

And yet I again say, that if any rash men are over rigid
and abuse their trust, (which is likeliest to be those whose
maintenance no whitcometh from the people ; for in the rest
there is more danger of the contrary,) we desire not that we
should be exempted from the magistrate's, minister's, or peo-
ple's due means for their amendment. But let the spur be
most used, seeing there is most need ; and let us see some
severe laws, to drive us on to those duties, that flesh and
blood, and all the world are so much against.

I come now to the last part of my task, which is to give
some brief Directions for the most effectual practice of this
excellent, needful work. And I shall first, speak of the
duty of ministers in order to it; and secondly, of the people's
duty; and lastly, of the magistrate's. The duty of the pas-
tors I judge to consist in these particulars : —

THE MEANS OF REFORMATION. 5411

Direct. 1. Let the pastors in each county meet together,
and agree as one man, in faithfulness and self-denial, to do
their duty; that the most conscientious may not be liable to
the reproach of singularity, because the rest betray them,
and the church, and cause of Christ, by withdrawing, and
leaving the work undone ; too long hath the church already
suffered by the neglect, even of godly ministers, that in such
a time of leave and help, we still hold off, and dare not venture
on a little displeasure of the people, when our ancestors ven-
tured on the flames ; I grieve to think what a shame it will be
to our names, and to the reformed churches, and what a con-
fusion it may bring upon our faces, before our Righteous
Judge. And it is a grief to me, if I were sure of magistrates'
assistance, that all our enemies shall say, and that the his-
tories of this age shall tell posterity, that the ministers of
England, after fasting, prayers, wars, and vows pretended for
reformation, would yet do little or nothing toward it, but
preach ; even in times of liberty and encouragement, till the
magistrate did it : and that it must be the work of the magis-
trate, after our unworthy, lazy, or treacherous desertion of it.
Had we no more help than we have, we might do much, were
we willing and unanimous.

Direct. 2. Let us take heed of extending these agreements
to any unnecessary circumstances, so as to lay the stress of
the business on them, or to make that necessary, which is
unnecessary : but let us agree on the general certain points,
and leave particular men to their liberty, in modes and cir-
cumstances, not judging each other, if we differ herein: or
if one be more or less strict than another in the execution.

Direct. 3. Let us all be very careful, that in point of trial
and judging men's profession, we avoid extremes: on one
side let us not be righteous overmuch, by keeping out any
that make the most broken, intelligible profession of faith
and repentance, and a godly life, that may be taken for credi-
ble : and remember that we are not searchers of the heart,
and that charity judgeth not evil of any that are capable of
a better judgment. And certainly a humble soul that is con-
scious of its own infirmities and unworthiness, will be very
tender of condemning another, without very satisfying evi-
dence. Of this I refer you to my first dispute, of " Right
to Sacraments."

On the other side, let us take heed of turning this duty

544 CONFIRMATION AND RESTA URATION,

into a mere formality, and making nothing of it, but mock-
ing the church and God. Let us not take up with a profes-
sion of any other kind of faith, but the true Christian saving
faith; nor with any profession of this faith, which we are
able to prove to be incredible.

Direct. 4. None of the aged that have already been admit-
ted to the communion of the church in the Lord's-supper, may
be brought under confirmation by imposition of hands, as
we have before shewed. But all that were yet never admit-
ted to this special part of communion, nor have made any
solemn approved profession, should you be called to it, be
they young or old, when they demand church communion.

If you ask me what will be done with the rest, seeing they
were admitted irregularly, without any profession of the faith?
I answer, 1 . Acquaint them plainly with the nature of Chris-
tianity, and what a church is, and what is the office of a pas-
tor, and what the duty of the flock to God, to him, and them-
selves, and one to another. 2. Then tell them, that you re-
solve to proceed according to these rules in the government
of your flock; and to exercise this discipline. Tell them
plainly (that they be not deceived) both what are the bene-
fits of a church-state and discipline, and what are the diffi-
culties that unprepared men are likely to grudge at ; and how
hardly they will take it to be followed, and not suffered to rest
in sin, and openly reproved and cast out with shame, if they
will not be penitent and reform. And then tell them, that if
there be any that have slipped into a church-state, in show,
and knew not what Christianity was, or what they did, and
find themselves as yet unfit for it, if they do forbear the
privileges of the church, till they are better prepared, and
acquainted with them, and can use them to their profit, you
shall in the meantime be ready to teach them publicly and
privately, till they are prepared : and those that are fit to
continue, and use such privileges, advise not to forbear them.
But let them know, that you can neither take all the parish,
as such, for members of the Universal Church, or of your
charge; and therefore must have some better evidence, es-
pecially after such a confusion, that negligence hath brought
into the church : and you cannot take any man to be of your
charge against his will, and therefore you must know their
minds. 3. Give them notice, that all that own their church-
membership, and will have communion with that church,

THE MEANS OF REFORMATION. 545

under your ministry and pastoral oversight, are desired by
you to signify their de.sires, by giving in their names to the
clerk of the parish, or some other fit person ; or if they re-
fuse that, by coming to you. 4. When you have their names,
keep them some time, while you get information of the per-
sons' lives. And then give notice to all (if it may, to avoid
imputation of partiality ; or at least, of all that you have rea-
son to suspect of gross ignorance or impiety) by streets, vil-
lages, or houses, to come to speak with you, on some ap-
pointed days ; where you may discern the fitness of some ;
and such as you find to be grossly ignorant or scandalous,
advise them to stay till they are prepared, offering them your
help ; because else you must do that in a way of discipline,
that they are unfit to bear. 5. All that disown their own
standing and church-membership, or present right to privi-
leges, and withdraw into the order of catechumens, as being
ignorant in what they did before, you may safely teach them
as catechumens, and are not bound to enrage them by church-
discipline, which they consent not to, and are not capable of.

6. All those that you find tolerable, that have owned their
church-membership, and not withdrawn themselves, you
ought to keep their names, in a church-book for memory, and
to call them solemnly (at some days of Humiliation, or other
fit season) to own their relation publicly ; their names being
read, that all may know with whom they are to hold com-
munion. And if there be need, you may justly require them
there openly to renew their profession and covenant with God .

7. Your flock being then reformed and known, you need not
call them again, to examination before particular sacraments,
or other parts of church-communion. 8. When any members
are after added, they should, if unconfirmed, and such as never
did communicate, be received solemnly by prayer and bene-
diction ; and if they be such as have been admitted to com-
munion, let them be only approved upon renewing their pro-
fession. For the one sort are confirmed in their relation to

both catholic and particular church ; but the other, only enter
then into the particular church, being solemnly received
into the catholic church before, and perhaps into some other
particular church, or into that from which they departed.

Direct. 5. If any come in that have violated his baptis-
mal covenant, by a wicked life, he is before you, receive him,

VOL. XJV. N N

546 CONFIRMATION AND RESTAURATION,

to give some open testimony of his repentance, if his sin were
open, that so he may be ministerially absolved, and the
church receive him, not merely as an adult believer, but as
a convert, with prayers and rejoicing. And the fuller con-
fession he makes of his ungodly life, and of the way and love
of God in his recovery, and the fuller warning he giveth
others of the sins that he was guilty of, and the fuller he
communicateth to them the satisfying reasons that caused
him to turn, the better it is, and more suitable to the state of
a penitent; as also the fuller he professeth his resolution to
stick close to Christ, by the help of his grace, for the time
to come.

Direct. 6. For the execution of this, because all the peo-
ple cannot be still ready, nor attend, because it is fit they
have some cognizance of these things; let some of the most
sober, judicious persons be chosen by the church, not into
office, but as their delegates, or trustees, to meet with the pas-
tors monthly in some convenient place, where all persons
may first address themselves that seek the privileges of the
church, and where matters of discipline may be first tran-
sacted, before we bring them to the assembly, yet not forbid-
ding any other of the church to be there present that will.
And either in that meeting may members after be admitted,
and their names made public at the next communion ; or
else some meetings publicly appointed, four times a year
or more, for admitting such in public, as shall be found fit-
test, which may be at a Fast before a Sacrament : and let any
of the church, at that preparative meeting, have leave to put
in what exceptions they have against the person for his pro-
fession or conversation.

Direct. 7. Let the pastors and churches that live within
the reach of any communion, be as many as is possible, as-
sociate and meet for the maintaining of communion of
churches, by their officers and delegates. And those that
differ in such tolerable matters, as may not hinder their
Christian or church-communion, and yet are not satisfied to
join in Synods with the rest, let them agree upon such terms
of communion and Christian correspondence as their princi-
ples will admit. And let no stranger be admitted to our
church-communion, that bringeth not a certificate (called of
old Communicatory Letters), or some sufficient testimony from
one of these sorts, either from the churches nearly associated,

THE MEANS OF REFORMATION. 547

or those that we agree to take for brethren. And those that
bring such certificates must be admitted by us, without any
further trial or confirmation ; unless there be some notable
cause of suspicion. But for those who live in heretical or
impious societies, or such as refuse all church order and
communion with neighbour-churches, or are justly disowned
by the associated churches, we should not admit them to our
communion, without a particular trial, or a better certificate
than those churches can give them. And thus should all the
churches be concatenated, and their communion settled.

Direct. 8. Above all, let every minister see that he wisely
and diligently carry himself to the rest of his parish ; avoid-
ing indeed, the excommunicate as heathens : but for all that
are willing to learn in an expectant state, let us deal lovingly,
gently and tenderly with them, denying them nothing that
lawfully we can yield them, in matters of burial, marrying,
praying, preaching, or the like. And be sure to carry on the
necessary duty of catechising, and personal conference and
instruction with them, family by family, by which you may
the better know them, and prepare them for church-commu-
nion, and have opportunity to quiet them, and answer their
objections; and they may see that you cast them not off as
heathens, but only prepare them for the state and privileges,
which they are yet unfit for.

Especially, let us by all possible condescension, meekness,
and loving carriage, blameless lives, and charitable contri-
bution to the utmost of our abilities, endeavour to win them,
and take off that offence, or at least abate it, or hinder the
success of the reproaches of those, that will undoubtedly be
offended, by our reformation and discipline. And let us have
a vigilant eye upon any seducers, especially infidels, and Pa-
pists, that may creep in among them, to take advantage of
their discontents ; that we may prudently and effectually
counterwork them. This much faithfully done by ministers,
might be an admirable mercy to the church.

Secondly, The people's duty in order to this reformation
before mentioned is— 1. Of the godly, and such as are fit for
church-communion. — 2. Of the grossly ignorant and ungodly
that are unfit.

1. The duty of the first sort lieth in these particulars.
(1.) They must highly value the benefit of pastoral oversight
and church-communion, and therefore be ready to promote

548 CONFIRMATION AND RESTA URATION,

any work of reformation that is necessary, to their more fruit-
ful and comfortable enjoyment of them. (2.) They must so
behave themselves as may honour and further the work, and
take heed of that by which it may be hindered ; lest they
weaken our hands and be a stumblingblock to others. For
what can a minister do himself, if the church assist him not ;
much less if they hinder him? Especially, [1.] They must
take heed of scandalous sins, which may be a shame to their
profession, and open the mouths of the enemies of the church.
[2.] They must take heed of sects and divisions, and quarrel-
lings among themselves, which will break them in pieces, or
hinder their edification, and make them a stumblingblock to
the weak, and a laughingstock to the wicked. [3.] They must
take heed of surliness, and pride, and domineering carriage
towards those that are yet without: and must be as eminent
in meekness, humility, patience, forbearance, and self-denial,
as they are in the profession of religion. For a proud, do-
mineering spirit, or strangeness and unnecessary distance,
doth lose the ungodly, whom you should be a means to win.
[4.] They must study to do all the good they can to those
without; be as little as may be in executing penalties on
them, and as much as may be possible in speaking kindly
and familiarly to them ; relieving them in wants, and visit-
ing them in sickness, and think it not much to purchase
their love, in order to their salvation, with the loss of your
right, or with the price of much of your worldly goods.
For all men love those, or at least, will less dislike them,
that do no hurt to any, but do good to all, or as many as
they can. To be the servants of all, is the highest Christian
dignity, and the way to win them. [5.] Take heed of falling
out, or contending with any of them, or of giving them any
harsh, provoking words, to their faces, or behind their backs.
But put up any wrong that is merely your own, and is in your
power to forgive, for the sake of peace, and your own neigh-
bours' good. [6.] Be not men of common spirits, or com-
mon speech, or a common conversation ; but as we must
make a difference between you and others in our communion
and church-administrations, so let the rest see that it is not
without cause. For if you be but like other men, we shall
seem to be partial in making a difference between you and
other men. Let your light therefore shine before men to the
glory of your Heavenly Father. Let them see that you de-

THE MEANS OF REFORMATION. 549

spise the world, and live above it, and can easily part with it ;
that you can forgive and bear a wrong; that your heart is in
heaven, and your treasure there ; and that you are the heirs
of another world : let all men hear and see by you, that you
have a higher design in your eye, than the ungodly, and that
you are driving on another trade, than the men that have their
portion in this life. Heaven is your real glory; and to be
heavenly is your true reputative glory, not only in the eyes
of the wise, but of the common earthworms of the world.
[7.] Set yourselves in the most diligent and faithful improve-
ment of all your parts and interests to help on the work of
God on men's souls. Though you preach not, you have work
enough in your own places to do, to further the preacher's
work. Speak to poor people prudently, seasonably, and se-
riously about the state of their souls, and everlasting life :
and consult with the ministers, how to deal with them. Tell
them in what state you find the people, and take their advice
in further dealing with them. O, if our neighbours would but
help us in private, and do their parts, and not cast all the
burden on the minister, there would much more be done than
is ! Nay, alas, to our grief and hindrance, some of our pro-
fessing people are so hot, and self-conceited, and proud, that
unless we will outrun our own understandings and be ruled by
them, that shut out abundance that the word of God allows
us not to shut out, and be righteous overmuch, and shut up
the church of Christ, as in a nut- shell ; they presently mur-
mur and rebel, and separate, and must betake themselves to
a stricter congregation. And others of them, must have us
cast off discipline, and cut up the hedge, and admit all to
the communion and privileges of the church, and all under
a blind pretence of charity ; and some learned gentlemen, by
words and writings, do enrage our ignorant and ungodly
neighbours against us, and make them believe, that we do
them some grievous wrong, because we will not indeed de-
ceive them and undo them, and set up new church-orders (or
disorders) now in the end of the world, so contrary to all the
ancient canons and orders of the church. I honour and dearly
love the names of many of these studious, pious gentlemen :
but seriously, I must tell them, that they want humility, and
in their good meanings do the church a world of wrong. And
though they may be more learned even in Theology, than
we, yet it is a great matter to have, or to want experience.

550 CONFIRMATION AND RESTAURATION,

They have not been so much in church administrations as we,
nor had so much to do with ignorant souls. And verily I
must say again, that the bare theory maketh but a bungler in
this work : I must much suspect the judgment of that man
in matters of church-government, or dealing with poor souls,
that wants experience. Let these gentlemen, but turn minis-
ters, (be it known to their faces, there's none of them too
good for it, nor too great,) and let them but try our life a
little while, and I shall set more by their judgments, than
now I do. I read many a physicians' writings, before I was
fit to attempt a cure. It is a raw, deceitful kind of know-
ledge in these practical affairs, that is not furthered by ex-
perience.

2. As for the duty of the ignorant, ungodly people, I
shall say little of it, because I suppose they are not likely
to read or regard what I say. Only in general, it is their first
duty, to become truly godly persons, and so to live in com-
munion with the church. But upon supposition that they
will not yet be such, their next choice should be to live in
quiet submission to their teachers, and patiently stay among
the catechumens, and expectants, till they are fit for a higher
place and privileges. And with the reasonableness of this
motion, and how it conduceth to their good, we should labour
to acquaint them, and make them sensible of it, that they
may be patient in their station.

Thirdly, Our last work is to tell you, what is the ma-
gistrates' part, for the promoting of this work. And I shall
urge them here to no great matters, because they shall not
say, that we would either drive them in the dark upon ques-
tionable things, or put them upon that, which any reason
can call persecution, or make them think, that we can do
nothing but by their sword. And therefore whether they
should force people to be church-members, or Christians, or
to come under discipline, are questions that at this time I
shall not meddle with ; but

m Direct. 1. It is a great part of the magistrate's duty to

m In Tertullian's days, saith AJbaspinaeus in Tert. de prescrip. c. 41, p. 306.
The Catecuraens being somewhat instructed at home, 'cum caeteris tandem in Eccle-
sia primis concionibus, quae in gratiam Catechumenorum habebantur, intererant ;
quibus peractis rursus omnes idem ipsi Catechumeni ex templo discedere jubebantur,
ne scilicet Divina mysteria rudiuin conscientia pollucrentur.' So that it seems they
had then in the morning a sermon fitted for the Catechumens, and all the after part of
the worshipwas more Eucharistical, fitted to the communion of saints.

THE MEANS OF REFORMATION. 551

cause the people that are yet unfit for church-communion,
to keep in their visible station, and to behave themselves as
expectants, and submit to that instruction of their teachers,
which is necessary to prepare them for the privileges of the
church ; and to this end the magistrate should, by laws and
proclamations, own this ministerial reformation. Alas ! how
little knew they, what they did that have so long been jea-
lous of us, lest we should do too much, and under pretence
of discipline inflame, or abuse them by severity ! When as
it is a work that casteth on us so much rage and hatred, of
rich and poor, and calls for such abundance of faith and
zeal, and diligence and self-denial, when we have so little,
and are commonly like other men, addicted too much to
man-pleasing, and to save ourselves, that if we had all the
help that magistrates can give us, it is ten to one but we
should leave the most of this work undone. Preaching is a
very cheap and easy work, in comparison of church-govern-
ment. They have taken great pains to stop poor, lazy,
short-winded men from running up the steepest hill, and
carrying the heaviest burden, and passing through the
greatest sufferings, that in those prosperous times we can
expect, And indeed I know it to be true, that for all the
countenance of authority, he that will faithfully execute the
pastoral oversight and discipline, shall live a persecuted
life, which by mere preaching he might avoid.

Therefore the chief governors of the nation ought to
make laws, and cause them to be executed, for the con-
straining of the grossly ignorant and ungodly, to hear the
word preached publicly, and to submit to be privately cate-
chised, and instructed by the ministers, and to command
them patiently to wait, as learners in this condition, till they
are fit to be approved members of the church. These carnal
people look more at the sword and will of the magistrate,
in matters of religion, than others do ; because they under-
stand no other argument, and can savour nothing but the
things of the flesh. Did but the rulers of the nation hear
how they daily inquire what religion shall be owned and

In the ancient churches the Catechumens were not suffered to sit with the church-
members, but bad a separated place by themselves ; and Tertullian accuseth the
heretics for breaking this order, ut vid. Albaspin. in Tertul. de Prescription, c. 41 , p.
306. He blames them also, that they suffered them to join with the church in
prayers, and other holy worship ; ut Albaspin. ibid.

552 CONFIRMATION AND RESTA UR ATION,

settled by them, they would surely think it their duty, to
lend them a little more of their help. We desire you not to
drive them to Christianity, nor to sacraments, or church-
communion ; only drive them to hear, and learn, and be in-
structed, that the light of truth may do the rest. Surely
none can reasonably suspect, that this is against the liberty
of their consciences, unless the slavery of Satan be their
liberty, and it be their liberty to be free from Christ, and
righteousness, and heaven. It is hard to believe that go-
vernor to be a Christian, that will not do this much to help
his subjects to be Christians.

Direct. 2. And as the magistrate should constrain such
people to submit to be instructed, so should he constrain
the ministers to instruct them, both by public preaching,
and by private conference and catechising, if they be able:
and if through the greatness of the place, one minister is not
able to perform it, there should be so many maintained pro-
portionably, to the number and necessities of souls, as may
be able. The reason why ministers themselves should be
compelled by penalties are.. (1.) Because some are so dull,
that they need the spur. (2.) Because our performances
will be the less resisted by the people, when they know we
are forced by the magistrate. (3.) Because the magistrate's
judgment puts much authority and honour on the work, in
the people's eyes; compel us therefore, as well as them.

Direct. 3. The magistrate should also impose a penalty
upon all that undertake to be pastors of a church, and ad-
minister the Lord's-supper, and yet will not make any ne-
cessary trial of the knowledge, faith, and lives of those, to
whom they do administer it, nor exercise any church disci-
pline on the scandalous ; but utterly neglect that oversight
and church-government, which is as much a part of the pas-
toral work, as public preaching is. They that will under-
take to be pastors, and meddle with sacraments, must be
compelled to do the work of pastors, and to dispense the
sacraments in a tolerable order. Though yet we are not for
compulsion in any doubtful points, of lesser moment, where
a difference among the godly may be tolerated; but that
pastors should act as no pastors, and rectors of the churches
be as no rectors, and should cherish all ignorance, infidelity,
and impiety, and profane God's ordinances, and subvert the
communion of saints, and lay the garden of Christ open to

THE MEANS OF REFORMATION. 553

the common wilderness, and thereby make all seem singular
to the people, that will not do as wickedly as these ; this is not
to be tolerated ; but the commissioners for ejecting scanda-
lous ministers with the advice of the assistants, should have
power to correct them, and in case of obstinate unreformed-
ness, to eject them: not to silence them from preaching to
the catechumens or any ; but to prohibit them from the ac-
tions proper to church rulers or pastors, till they will per-
form them more agreeably to the Scripture rule.

And this compulsion also of the ministers, we desire
especially for the people's sake, who we are content should be
excused themselves from any such penal laws, to restrain
them from sacraments ; but when they know that ministers
are under such penalties, they will bear it at their hands,
and take it the better, when we deal with them, as the word
of God requireth. I hear it with my ears, to the grief of my
heart, how some of my neighbours' ministers are spoken
against, with bitterness by their people, because they give
not the Lord's-supper to all, even to the most ignorant and
ungodly, that refuse to be instructed, or so much as to take
themselves for any members of the minister's charge : and
that which they say is, that though bishops and common
prayer be taken down, yet the giving of the sacraments to
all the parish, is not taken down.' And they that now sub-
mit so quietly to the diffusing of so many other things, be-
cause ministers are punishable if they use them, would also
do the like in this case. And yet if you are jealous, that
ministers will go as far on the other hand in refusing the
people that are not to be refused, (though with one of an
hundred, there is little fear of that) we are contented that
you look to us also in this : To which end these two things
will be sufficient. (1.) Let the magistrates join with the
pastors and delegates of the church in their meetings, where
church-affairs are transacted, that he may see what we do.
If there be no justice of peace in the parish, let every church
have a church-magistrate purposely chosen by the chief-
magistrate ; or some agent on his behalf deputed thereunto.
(2.) And let the magistrate's agent acquaint the commis-
sioners how things are transacted, in cases of complaint,
and let them, by the advice of the assistant ministers, cor-
rect us as we deserve, if you should imagine this to be ne-
cessary.

554 CONFIRMATION AND RESTAURATION,

Direct. 4. The magistrate should promote, encourage,
countenance, yea, command the pastors to associations and
brotherly correspondences, for the more cautious, and vigo-
rous, and effectual management of these works ; and for the
concatenation and communion of churches, and the right
understanding of each other's affairs; that he that hath
communion in one church, may by communicatory letters,
have communion in any of the rest ; and he that is cast or
kept out of one may not be received by the rest, till it be
proved that he is excluded unjustly. And those that join
not so fully as the rest, may yet be provoked to own one
another as far as we can ; so that we may maintain brotherly
love, with all that differ from us by tolerable differences ;
and may own them as churches, though we cannot own their
different opinions or ways ; may have such communion with
them, as we may, and upon their letters may admit their
members to our communion. This the magistrate should at
least openly provoke, and encourage the churches and pas-
tors to ; seeing no man can doubt whether it be for the edi-
fication of the church.

Direct. 5. For the better promoting of this necessary
work, I conceive it would be a very ready and unquestionable
way, for the magistrate to appoint an able, godly, moderate
minister to be a visiter in each county, or rather in each half or
quarter of a county, to see the churches thus reformed, and
provoke the several pastors to their duty, and assist them in it,
where there is need ; but not to have any Episcopal power to
punish, or cast out any minister, or excommunicate them, sus-
pend them, or the like; but let every visiter have an agent of
the magistrate joined with him, armed with authority to con-
vene the ministers, and examine witnesses, and do what more
the chief-magistrate shall see meet, so that still these two visi-
ters go together, but have not the same authority or work ; but
let the ministers only inquire, direct, exhort, and give account
and advice to the civil visiter ; and let the civil visiter have
all the coercive power; and let both of them transmit such
causes as are extempt from their determination, to the com-
missioners for ejecting scandalous ministers, who by the ad-
vice of the assistant ministers, may determine them. These
visiters did very much to the first and great Reformation of
Scotland, when Popery had overrun all ; nor did they scru-
ple the using of them, for all that they were against prelacy.

THE MEANS OF REFORMATION. 555

Direct. 6. It is one of the chief and unquestionable parts
of the magistrate's duty, in order to the reformation and
peace of the churches, and the saving of men's souls, to see
that dangerous seducers be restrained, from infecting and
carrying away the ignorant, ungodly, discontented people,
that are kept under ministerial teaching, as expectants. I
do not move to have men driven into our churches ; nor do
I move to have an unnecessary restraint laid upon men's
tongues or pens, in case of tolerable differences, among the
servants of Christ. In this case I only desire now, that the
Dissenting godly brethren, would agree together, to meddle
with their differences no more than needs, and to manage
their disagreements with such cautions, and in such manner,
and season, and measure, as may least hinder their success
in the common work, viz. the promoting of the common
fundamental verities, and the converting and saving of the
ignorant and ungodly, and getting down the reigning sins of
the world. And then they will find, (1.) That if there be
any truth in the private opinions, which they would propa-
gate, it will far easier be received, when the minds of their
brethren are sedate and peaceable, than when they are
alarmed to the conflict, by unseasonable preaching for the
said opinions. (2.) And that the errors, of this lower nature
among brethren, which some fear a toleration of, will sooner
die of themselves for want of fuel in such peaceable deport-
ment, than when the bellows of opposition, contradiction,
reproach, and violence are blowing them up, and putting
life continually into them. For most dividers are proud and
selfish, and must needs be noted, for somewhat extraordi-
nary ; and you take the principal way to animate them,
when you make so much ado with them : whereas a few
years' neglect, and not observing them, as if there were no
such men in the world, (unless when they impose a necessity
on us,) would more happily extinguish them. I speak but
what I have seen and tried. This therefore is not the matter
of my present request, that magistrates would use rigour
and violence with godly men, about tolerable differences ;
which the power of greater light and love in the contrary-
minded, is the principal means to reconcile.

But the thing requested now of magistrates is, That they
would keep out the wolves, while we are feeding the sheep,
or help us in it. That they suffer not damnable deceivers,

556 CONFIRMATION AND RESTAU RATION,

or any that plainly go about to subvert men's souls, or the
state of the church, to fall in with our ignorant, ungodly
people, in the time of their learning and expectancy. And
as I shall be ready against any libertine, infidel, or Papist in
the world, to prove this to be in the magistrate's power, and
his flat duty, of which I hope no sober Christian doubteth,
so I shall here lay before the magistrate, the reasons that
shall evince the need of his help, in the present case.

Reason 1. The people that we now speak of, are so ut-
terly ignorant, that it is easy to deceive them. It is no dis-
honour to truth, that a fool or a child may be deluded ; but
such are not to be left to the malice and craft of juggling
enemies.

Reason 2. So wicked are the hearts of those, that we now
speak of, or many of them, that they are prepared for de-
ceit, and willing of it materially, though not formally, as
such. It is easy drawing men from that which they hate, or
their hearts are bent against, and to that which they love,
and their hearts are set upon : such gunpowder will soon
take fire.

Reason 3. Our people by the aforementioned work of
Reformation, will undoubtedly be cast into discontents ; they
will be sorely displeased with their teachers ; which is a
small matter, were it not that it hindereth their own salva-
tion. They have so long been used to have their own will,
and to be admitted even in heathenish ignorance and im-
piety to the communion of the saints, and all the outward
privileges, without any considerable exei'cise of discipline
over them, that now it will be a strange provoking thing to
them, when their custom be altered. So that in the discon-
tent and hatred of their minds, if infidels or Papists, or any
such malignant adversaries shall come among them, their
own malignity and discontent will drive them by multitudes
into their nets ; and they will turn to the first that comes
with any plausible though pernicious doctrine. With half
an eye we may easily see this ; and therefore, if the magis-
trate will not help us to quiet and secure the people, and
keep off deceivers, while we are catechising and instructing,
and preparing the grossly ignorant and ungodly, it will be
to the hazard of many thousand souls, and a temptation to
many fainthearted ministers again to cast open the hedge,
and lay the church's communion common, for fear of the ill

THE MEANS OF REFORMATION. 557

consequence, that will follow to the people by displeasing
them.

And yet I may well conclude, that though still the church
will have need of some of the magistrate's help in this same
way, yet nothing so much hereafter, as at first. (1.) It is
custom that most holdeth the people now, and enrageth
them against the breakers of it. And when once the custom
is broken and turned, they will be much more quiet. (2.)
We now find the churches in the rubbish, and have the
harshest work at first to do, which will soon be over, and
the churches and minds of men more settled. (3.) A few
years' practice of confirmation, in the fore-described way, I
hope, will introduce such abundance of knowledge, and so
increase the face of godliness, that we shall have little need
of the magistrate's help, in this kind as now we have. But
now at first our necessity is very great.

Reason 4. Moreover, our doctrine and practice is most
contrary to men's sins, and carnal interest, and therefore
though it be true, yet it is provoking, and seemeth to be
against them ; as bloodletting, fasting, and bitter medicines
to a child, or a foolish patient. And therefore no wonder, if
tolerated seducers can draw them from it, by sense or non-
sense, in such a case. A little reason seems to take men off
from that, which seem against them, or which they hate.

Reason 5. On the contrary, the doctrine and practice of
deceivers is suited to their nature, and purposely suggared
for them by art. For instance : if Papists fall in with them
in the depth of their discontent, and first rail at us as no mi-
nisters, but liars and heretics ; and then revile us for receiv-
ing maintenance (which is their way, though their clergy re-
ceive so exceedingly much more) and then tell them of all
their ancestors, and then set them upon an easy outside
piety, which ' ex opere operato,' will certainly confer grace,
and shall take up at the strictest with an auricular confes-
sion, instead of necessary humiliation and true church-dis-
cipline ; and shall make those venial and improper sins,
which we make damnable ; and shall send many but to pur-
gatory, that according to Scripture, we send to hell : in a
word, when they shall comply with carnal hearts and in-
terests but as much, as Montalte, the Jansenian, sheweth
us, that the Jesuits do ; what wonder if our ignorant, dis-
contented people, do greedily swallow such baits as these,

558 CONFIRMATION AND RESTAURATION,

and turn to such a kind of religiousness ! and this makes
the Jesuits glad of our Reformation, and stand by us as the
crows by the sheep, that they may have our leavings, or all
that we cut off: for it is number that they regard; and, if
they will but believe in the Pope, they shall be welcome to
them ; yea, be Catholics and be saved, though they believe
not in Christ and the Holy Ghost, nor know what Chris-
tianity is. He that thinks I wrong them ; (1.) Let him look
on millions, and millions in their churches. (2.) Let him
but read Fr. a Sancta Clara, Problem. 15 and 16 n .

Reason 6. The adversaries also are very industrious, and
have many advantages of us from without. In most churches
they will meet, though with godly, yet with young, inexpe-
rienced disputers ; because our ministry is but reviving,
and the young ones must have time to grow. And the Je-
suits, Friars, and other missionaries, have a pope and cardi-
nals, and bishops, and princes, and lands, and revenues, and
wealth, and seminaries, and trained soldiers in abundance,
at their backs beyond sea, to furnish them with continual
supply. And how eager and busy they are, the Christian
world hath had long experience ; so that if such be let loose
on ignorant souls, what wonder if they prevail !

Reason 7. And for the event, if the magistrates shall re-
fuse us this reasonable and unquestionably lawful aid, it
may be the means of the damnation of many thousand souls.
I suppose I speak to Christians, that believe that sin is the
poison of the soul, and believe that faith in Christ is neces-
sary, and that there is a heaven and a hell ; and if so, they
must needs understand what it is to suffer men to draw their
subjects from Christ, from Scripture, from the means of
Grace, and a holy life ; and to draw them into sin. That
this is but to give men leave to do their worst, to undo and
damn as many as they can ; and to take them at the greatest
advantage in their ignorance and discontent to trip up their
heels, and entice them into hell; how dreadful a thing is
this to a magistrate, once to think of, that hath but any be-
lief of Scripture, and pity on the souls of men ! And there-
fore, as long as we do not now call upon them, so much as
to force Papists or infidels, either to be of our religion, or to
profess that they are so, or join in communion with us, but
only desire, that they may keep their venom to themselves,

" In his "Deusi, Natura, Gratia ;" where abundance more are cited ot his side:

THE MEANS OF REFORMATION. 559

and may not be suffered to take the advantage of our people's
ignorance and discontent, undoubtedly the rulers that are
friends to Christ and the souls of men, will never find in
their hearts, to deny this assistance.

Reason 8. And if they should deny it, in reason they
must needs see, that they will fully give up the churches of
Christ, that are under their government, to distraction and
confusion. They know well enough what would come of it,
if every man have the liberty to persuade their armies into
mutinies and rebellion ; or to persuade the subjects against
themselves that rule them ; or to entice men's children, or
servants to lewdness, or their wives to unchastity. And will
they, under pretence of mercy or liberty, permit men to do
that against Christ, and the church, and the souls of many
that are bad enough already, which they would not, they
durst not permit against men's bodies, or against themselves,
or against the peace of the commonwealth.

And what a dishonour will it be to Christ and the church,
and reformation, and religion ; and what a joy to all the
enemies of these, to see that our reformation shall breed such
confusion, and bring upon us such inconveniences ; and all
because the magistrate shall refuse his help !

Reason 9. And perhaps, the magistrates will quickly
find, that the distractions of the church will breed, and feed
such distractions in the commonwealth, as may make them
wish they had quenched the fire, while it was yet quencha-
ble. Our unity is not only our strength, but their strength,
especially if they promote it: our divisions weaken us as
well as them. What will the magistrate do, if he help us
not in this case? Ministers cannot in conscience always
forbear their duty, but will set about it. Either the rulers
will suffer us to do it, or not. If they suffer us and assist us,
it will be our peace, and theirs, and our people's good. If
they suffer us, and assist us not, as is now desired, we shall
exasperate so many of their subjects by our reformation, and
shutting them from church-communion, that will shake the
peace of the commonwealth, and the odium will fly on the
governors, for setting up a ministry that so provoketh them,
and so the people will be still in discontents, and prepared
for rebellion, or any violent change. And the fire that began
in the church, if it be let alone, may reach the court. But if
to mend this, they will put down or hinder ministers, their

560 CONFIRMATION AND RESTAUliA TION,

persecution will bring down God's judgments on them, and
turn the hearts of honest men against them. They have seen
what deformation and persecution have done, before their eyes.

Reason 10. Lastly, it will bring a most heavy guilt on
the magistrate's soul, which he will never be able to sta*id
under, before the King of all the world. To be guilty of
the neglect of an office so divine, received from God, that it
might be used for him ; and to be guilty of the frustrating
of much of our ministerial work ; and of grieving the hearts
of so many that fear God, and frustrating such hopes as we
lately had, to say nothing of the prayers, tears, hazards,
blood, and ruin of so many thousands, and the promises,
oaths, and covenants to God; to be guilty of the sins of so
many thousands, and of their everlasting condemnation ; to
be guilty of the distractions, and betraying of the church and
cause, and people of the Lord, and to be guilty of the insult-
ings of so many enemies ; all this and much more, that would
certainly follow the denial of this moderate necessary help,
would be a burden intolerable.

Direct. 7. 'But because both the magistrates and many
others are afraid, lest by going too far in such assistance,
they may be guilty of persecution, by restraining men from
preaching, or private persuasion, or by keeping the ignorant
and wicked from church-communion, or by compelling them
to come to hear, and to be personally instructed, I humbly
propound these following things, for such a regulation of
their granted liberty, as may free them from all danger of
persecuting, without depriving us of their principal help.

1. If you compel not the ignorant and ungodly to hear,
and be personally instructed by the minister of the parish
where they live, yet at least compel them thus to submit to
some minister ; and let that minister certify under his hand,
that he takes care of him as a catechumen, or expectant, by
public and private instruction.

2. Let not every man that will, be tolerated either to
teach, persuade, or hold assemblies ; but let your toleration
be regulated, as well as your approbation is. To which end
(1.) Let such persons as are thought meet for such a work, be
appointed as commissioners, to approve or judge of such as
shall be tolerated through the land, as the commissioners
now approve of such, as shall have the public maintenance.
For there is no reason, that the tolerated should not go under

THE MEANS OF REFORMATION. 561

trial, as well as the allowed. And indeed without some such
course to keep the door of toleration, as well as the door of
public, allowed teachers, you cannot put any reasonable laws
of toleration into execution ; but any will come in, whatever
your laws say. (2.) Let these commissioners for trying the to-
lerated have rules given them by the lawgivers, whom to license
or tolerate, and whom not. (3.) Let all that will gather assem-
blies, or administer sacraments, or preach, have an instru-
ment of toleration, under the hands and seal of these com-
missioners, and let them be hindered, that have no such in-
strument. Otherwise if you stay till they are convicted of
blasphemy, they may do more mischief first, (for who will
persecute them) than ever the magistrate can comfortably
be accountable to God for suffering:.

3. When a man hath a sealed toleration, to preach, or
hold assemblies, let him yet be as liable to any just accusa-
tion, before the commissioners for ejection, as the approved,
public ministers are : that so if he be proved to be wicked
and scandalous, or to preach any thing excepted from tole-
ration, by the legislators, the said commissioners may be au-
thorised to deprive them of their toleration, as they do others
of their public station and maintenance. And this is a most
reasonable and necessary thing.

(1.) For else the public ministers will be more hardly
dealt with than they. It is supposed that there is so much
difference in the soundness of their doctrine, that one de-
serveth the public encouragement, as well as the other de-
serveth a toleration : or else the lawgivers would make no
difference. And that being supposed, if they shall not be
questionable, as well as we, nor their right forfeitable as well
as ours, they are more cherished proportionably than others.

(2.) And if you do not this, it is as good do nothing, but
openly license heathens, and Papists, and all blasphemers :
for they will make a fair confession, till they have got their
sealed toleration, and then preach contrary to that profes-
sion . Two sorts we know this to be true by : 1. Papists,
that are for equivocation, and mental reservation, in their

° I humbly propound it to the consideration of the sovereign rulers, whether it
be not fit, that the testimonies of these two sorts of men, in any weightv case, against
another be invalidate. And is it not a pitiful case that the lives of the godly people
whom they hate, shall be at the mercy of any two of these wretches, that make no
more of an oath, than of another word.

VOL. XIV. O O

562 CONFIRMATION AND RES f A URATION, &C.

professions and oaths: or for the popes to dispense with
them. 2. Heathens and infidels, that believe not that there
is any sin, or devil, or hell, or heaven; and therefore care
not what they swear. And indeed these are the two sects
that now are up : and all other are likely to fall into these.
Alas ! by sad experience I speak it : those that will openly,
and to my face make an orthodox confession, do secretly
harden many poor souls, by making a scorn of Scripture, as
a fable, and of the immortality of the soul, and of Christ and
the Holy Ghost, and heaven, and hell, and say all these are
nothing but the inventions of men ; and that the knave-
priests do persuade men that there are devils and hell, as a
bugbear, to make them do what they would have them, and
all religion is but deceit. Such heathens are the predomi-
nant sect in many places, and higher in England, than once
1 thought to have seen them. And if all such perfidious in-
fidels and Jesuits shall have leave to blaspheme God, Christ
and Scripture, because they once made an orthodox profes-
sion, then let hell be turned loose upon our people, and the
devil that was bound up from deceiving the nations, have a
toleration from the magistrate to do his worst.

Thus I have shewed that magistrates, if they will, may
help the church without any danger of persecuting the truth,
if they take not Popery, damnable heresy and heathenism
for truth. 1. If the approvers keep the door of toleration,
as well as of public maintenance and ministry. 2. If a
church-justice, or civil agent, do keep the church's peace.
3. If the civil visiter do purposely take cognizance of the
state of parishes, and see the laws put in execution. 4. If
the commissioners for ejections, have power of judging all
seducers, and blasphemers, as well as the- public ministers.
And if these only have the coercive power ; but some able,
chosen, godly ministers be joined with them for advice and
exhortation : as magistrates and ministers sat together be-
fore the days of William the Conqueror.

" If ye know these things, happy are ye if ye do them."
(John xiii. 17.) " And the servant which knew his Lord's
will, and prepared not, nor did according to his will, shall
be beaten much." (Luke xii. 47.)

Finitur February 13. 1648.

563

POSTSCRIPT.

Reader,

As great and needful a duty as this is, that I have here pro-
posed, and commonly agreed on by all the parties before men-
tioned ; I am yet far from expecting, that all men should
acknowledge it and obey it ; or that no person of contrary
apprehensions or intentions, should fise up against it as an
enemy, with all the strength that the measure of his wit and
passions can prepare. We cannot speak for God himself, for
Christ, for Scripture, for men's own salvation, but we meet
with contradiction and resistance, even from them that we
would save. And were it not for this, what blessed work
would the Gospel make ! and why might we not hope, that
all our people should be saved? No wonder then, if when-
ever we attempt reformation or reconciliation, we meet with
learned, reverend brethren that come against us, armed with
plausible cavils and contempts, and cast away the medicine
as dangerous, or ungrateful, and strenuously vindicate the
disease that should be healed p . And were it not that the
church hath many, very many such, what should have kept
us unhealed so long? and who could have continued our de-
formities and divisions, and frustrated such means as have
been used for our cure ? Satan is not so poor a politician,
as to be without his agents in our ecclesiastic armies, and
councils, and pulpits, to speak for his cause and to do his
work, and resist and frustrate that which would displease
him ; and all this under pretence of enmity to Satan, and
friendship to Christ, and a better doing of his work. As the
names of the chief of Christ's servants, were not cast out as
holy, but as evil, (Luke vi. 22,) so their doctrine was not cast
out as truth, nor as saving, but as deceit. And his means
will not be openly resisted, (at least by those that are build-
ing with us) as reforming or reconciling, but as groundless
or unproved, or troublesome or unseasonable, or as suspected
of some ill-design or event. Some will say, It is mere prelacy,
or a prelatical design ; and some that it is Independency,

P Nunquam enim, ait Lutlierus, periciitatur Ecclcsia nisi inter Reverendissimos.

564 PPSTSCRIPT.

or an independent design ; and some that it is but Presbyte
rian examination. Whereas they might know, that it is pro-
per to none of them, which is common to them all. If it be
Prelacy, how comes it to be found with Independents? If it
be Independency, how comes it to be approved by Prelates
and Presbyterians ? Is it not rather like Christianity itself,
and the truths and duties which we commonly own ; and
therefore not to be appropriated to any ?

By all that I have heard and read of late, concerning this
subject, I understand that the principal objections that are
likely to be used against the doctrine of this treatise are
these following : —

Object. ' We were all baptized in our infancy, and there-
fore are church-members, and have right to the privileges of
the adult, when we are adult, without any new title or con-
dition: our first right continueth, though we never make pro-
fession of the Christian faith, nor personally renewed the
covenant with God that we made in baptism. And therefore,
though in some cases such an approved profession be a duty,
yet is not any more necessary to our church-state, and right
to the communion of the adult, than that we were born
church-members, and so baptized. Nothing but heresy,
schism, or apostacy can cut us off. And therefore all that
were baptized, and are not thus [cut off, are still church-
members, and have right to all the ordinances in the church.'

Answ. I have said enough to this already to satisfy the
considerate, impartial reader; proving the necessity of per-
sonal faith before God, and of some profession of it ' ecclesia
judice,' before the church, to the being of the said title of the
adult, as its condition; and that all Scripture examples do
make for the confirmation of this truth. Moreover let me
add, to answer the new, or foreseen assaults,

1. If there be no word of promise in the Scripture, that
giveth the privilege of adult-communion to any, upon their
infant title-condition only, nor any example in the Gospel, or
the ancient church, that any possessed or used that privilege
upon that title-condition only, then are we not to imagine
that the infant title-condition alone, is sufficient to the said
privilege : but the antecedent is true ; as hath in part been
manifested, and will be more, when the Dissenter shall bring-
forth his pretended evidences, by which his title should be
proved.

POSTSCRIPT. 565

2. The title-condition of infants is not sufficient to make
any morally capable of the ends of the adult communion;
therefore it is not sufficient to make them capable of a proper,
plenary right to such communion. For the right and relation
are for these ends ; if a natural incapacity may consist with a
plenary title, so cannot a moral. No man can really possess
and exercise the communion of the adult intrinsically without
faith, or extrinsically without profession of faith; therefore no
man without faith, or profession of faith, can have a plenary
right to that communion. For a man to have a plenary right
to please God, and celebrate with the church the memorial of
our redemption, and participate of the Redeemer, and his
benefits, that believeth not in him, is a palpable absurdity.

3. If the mere title-condition of infants will serve ' in
foro ecclesise,' for the adult, then it will serve also ' in foro
Dei :' for the church looks but to the outward appearance,
or visibility of that, whose reality and sincerity God ex-
pecteth. And it is God's covenant that giveth us our right;
and therefore if the church find us to have true right, it must
find us receiving it from God's covenant ; and therefore find
us the heirs of the promise. The reason why the church
takes our birth-privileges for a sufficient title-condition,
is because God is supposed so to take it. But that this
will not serve the adult ' in foro Dei' is manifest; because
God will not own such infidels, as neither have faith, nor a
profession of it.

4. If the title-condition-of infidels may serve them when
adult, then is there no personal difference in acts, or quali-
ties ; no not so much as in profession, required on our parts,
to distinguish Christians from infidels and atheists : (required
I mean as necessary conditions :) but the consequent is ab-
surd ; therefore so is the antecedent. If no differencing
character between actual believers and infidels or atheists,
be made thus necessary, then the church and the infidel
world, are laid together ; and the body of Christ, and con-
sequently Christ himself, is dishonoured and blasphemed, as
common and unclean. But if any personal difference be ne-
cessary, it must be the personal profession of Christianity, or
nothing less than this can be it. For our birth-privilege can-
not be it. Atheists and infidels are born of Christian parents.
Much of the Turkish army of janizaries have their birth-
privileges to shew, as well as we. It is a probable argument;

566 POSTSCRIPT.

' Such an infant is born of Christian parents ; therefore he
will be an actual believer.' But it is not a probable argu-
ment, ' Such a man at age, that professeth not Christianity,
had Christian parents ; therefore he is a believer :' much less,
' therefore he had a right to the benefits of the covenant,
whether he be an actual believer or not.' If Christians have
no visible note, by which they must be known from infidels,
then either the church is not visible, or infidels may be the
visible church, without so much as disowning their infidelity.
5. If the title-condition of infants may suffice the adult
for church-right and communion, then heretics and apostates
have such right : but the consequent is denied by them that
I now dispute with. They confess that heresy and some
schism, and apostacy, do cut off from the church, and so
from this right. But it is plain that such heretics and apos-
tates have that which was their infant-condition : as they
were the seed of believers in infancy, so they are since apos-
tacy : they cease not to be the seed of believers, by their re-
nouncing Christ. If this therefore would prove a right in
silent infidels, it will prove a right in professed apostates.

Object. ' The apostates cast away their right ; and there-
fore have it not.'

Answ. 1. Either it dependeth on their own wills when
they come to age, or not. If it do not, then they cannot cast
it away. They may refuse to use their right, but they cannot
cast it away, or nullify it , for they cannot make themselves
not to be the children of Christian parents. The foundation
stands whether they will or no : and therefore so must the
relation. But if the relation or right do now depend upon
their own wills, then our cause is granted ; for from their wills
then, must the condition or evidence be fetched. 2. Yea,
such persons, ordinarily as we have now in question, are ac-
tual apostates, and are so to be taken by the church ; and
therefore not to be taken as church-members, having right
to sacraments. He that being engaged to God the Father,
Son, and Holy Ghost, in his infancy, doth make no profes-
sion of actual faith at full age, is ordinarily to be taken for
an apostate ; but such are the persons in question. I say
ordinarily, because I except them that have been cast upon
natural impossibilities or impotency, or wanted a call and
opportunity : that is, all persons that prove idiots, or deaf
and dumb, or otherwise destitute of natural capacity; such

POSTSCRIPT. 567

come not to the use of reason and freewill, and therefore are
not bound to actual belief. Such also as have their tongues
cut out, are separated from human society, or otherwise dis-
abled from profession. But for the common case of mankind :
(1.) It is plain that they have their tongues given them by
nature to express their minds. And (2.) That Christ com-
mandeth confession with the tongue, and professing him be-
fore men. (3.) That much of his worship lieth in holy pro-
fession, and all of it containeth answerable confession. (4.)
That we have constant calls from God, even to profess our
Christianity : the godly and the wicked that live among us
callus to it: we have daily invitations to profess our Chris-
tianity one way or other. And among all these occasions of
profession, he that professeth not, is to be taken for an infi-
del and apostate. For the business is so exceeding great
and weighty, and the object so glorious, and the duty so in-
cumbent, and the very life of Christianity so inconsistent
witli a non-profession, that we have just reason to conclude,
that he that professeth not himself a Christian, ordinarily is
to be taken for none by the church.

Object. ' But though at the first admitting of a foreigner
into a commonwealth, you require an oath of fidelity, or pro-
fession of subjection, yet when we are born subjects, we must
be supposed to continue such, till we rebel, and so declare
the contrary; and our fidelity is not to be questioned.'

Ansto. 1. The case doth exceedingly differ from ours in
hand. Princes vary their commands as their affairs require.
If you are born in the midst of a peaceable republic, you may
perhaps have no oath of fidelity imposed, because the peace
of the commonwealth requireth it not : for while there is no
enemy near you, to solicit you to rebellion or treason, or
with whom you may conjoin, it is supposed, that you have
either no mind, or no power to it. And it is only the com-
mon peace that is concerned in the cause. But our case is
otherwise : for we live among devils and wicked men, and
are known to have hearts ourselves, that are naturally trea-
cherous, and at enmity to God. So that we are still among
enemies, that would seduce us, and with whom we are in
clined to take part. And besides that, our profession is not
only necessary to the common safety, but to our personal
performances, and daily communion with the saints, and
worship of God. 2. If it be in a garrison that is near the

o6S POSTSCRIPT.

enemy, or in a country that is inclined to rebellion, or where
rebellion is on foot, and the enemy hath a party, there
princes use to cause all their subjects to take an oath of fi-
delity; and ordinarily also in peaceable kingdoms this is
practised. At such an age all persons are to take an oath
of allegiance, or fidelity, or to make profession of their sub-
jection, in many places ; and in other places they do it, be-
fore they enter upon any office. And if you will come nearer
the case, and suppose that men were born in a school, or an
army, as well as a republic, I think you would yield, that
when they come to age, it is necessary that they have more
than their birth-privilege to shew, to prove them scholars or
soldiers. We are Christ's disciples and soldiers, as well as
his subjects ; and one is as essential to our Christianity as
the other. We may be initiated into his school and army in
our infancy, and so stand related to him ; but surely we are
apostates, if when we come to age, we have nothing to shew
but our infant-condition; and to more we must be called.
3. The case also differeth in this ; princes do make known
to all in their laws, that no man that is an enemy, yea, or
that is not ' pro tempore' a subject, shall dwell on their soil,
among their subjects ; they suffer not subjects and enemies
to live promiscuously together in their dominions ; and
therefore it is supposed that a man's very abode and resi-
dence in their land, is a profession of subjection; much
more when they live in obedience to the laws, and hold their
estates by them. But Christ dealeth not thus : he suffereth
believers and infidels to live together, and his flock to be
but little in the world ; so that it cannot be the least pre-
sumption, that a man is a Christian, because he liveth among
Christians. 4. At least let us not teach Christ, what he
should have done, when we find he hath done otherwise ;
we find that he requireth personal faith and profession of all
at age, that are naturally capable ; and therefore we must
perform it, and not give reasons why we should not do it.
No good subject that is called to profess his fidelity will re-
fuse, and say, you have no reason to question me, and put
such a trial or obligation upon me.

So that I may conclude, that an adult person not profes-
sing Christianity is not a visible Christian, notwithstanding
his birth-privileges; and therefore not a visible church-
member ; and therefore an apostate, seeing he was once en-

POSTSCRIPT.

5(J9

imaged in covenant to Christ, (though not an apostate from
actual faith), and therefore such as hath no proper right to
church-communion and privileges.

Object. * If his infant-title be cut off, it is either by igno-
rance, wickedness, heresy, schism, or apostacy : but igno-
rance and wickedness do not cut him off; and heresy,
schism, or apostacy, he is not guilty of; therefore, &c.'

Answ. 1. His infant-title will cease of itself without any
other cutting off, if it be not continued by his personal ac-
tual believing, when he comes to capable age. His birth-
privileges alone, or his parents' dedicating him to God in
baptism, will serve no longer of itself. It is therefore for
want of personal faith, ' coram Deo,' and of the profession
of faith, ' coram ecclesia,' that his right doth cease.

2. Ignorance, where it proveth infidelity, must needs
prove a cessation of the infant-title, when they come to a
capable age, and ignorance is privative. He that knovveth
not that there is a God, a Christ, or what he hath done for
us, or what a Christian is, can have no faith in God, or
Christ ; and therefore is an atheist, and an infidel privative-
ly, if at a capable age, among means at least. It is not only
he that denieth Christ, that is an infidel, but he that never
heard of him, negatively at least ; and he that having heard
of him, understood not what he heard, and therefore be-
lieveth not in him, because he knoweth not. And it is not
only he that denieth God, that is an atheist, but he that
knoweth not that there is a God. And therefore if igno-
rance cut not off, then infidelity and atheism cut not off.
And if neither of these cut off, then no particular heresy
can ; nor any such apostacy, as men are capable of, that had
but an infant church-state : gross ignorance at a capable
age, proveth gross ungodliness and apostacy. For if men's
hearts had been towards God, they would have sought to
know him, and if they know him not, their hearts are athe-
istical, and without him.

3. Wickedness is either such as may consist with habi-
tual adhering to God in Christ ; or such as shews a sepa-
ration or renunciation ; the one being ungodliness partial,
and ' quoad actum particularem,' (as Peter's denial) and the
other being ungodliness ' quoad statum.' He that saith the
former cutteth not off from the church, will scarcely say,
that it doth not meritoriously suspend the offender from the

, r >70 POSTSCRIPT.

communion of the church, till he appear penitent. And he
that saith the latter cuts not off, from the church meritori-
ously, must say that nothing doth it; for this is apostacy,
and comprehendeth the greatest heresy. Such heretics hold
that the pleasure of sin for a season, is to be chosen before
a life of holiness, with the hopes of everlasting life ; and the
flesh to be pleased before the Lord : and I think this is he-
resy. But whether these be cut off from the church or not,
either they bring the person under the guilt of excommuni-
cation, or else there is no excommunication to be used. And
if they be excommunicated, we shall not much contend with
you about their rights. As long as you grant that they have
no such right as that they may have the use of church- com-
munion, we are satisfied. And yet I must say, that it is a
blind conclusion, that the excommunicate are church-mem-
bers, without distinguishing of excommunication. If a man
shall openly declare that he believeth not in Jesus Christ
that died at Jerusalem, nor that there is any life to come ;
but yet he believeth in a Christ within him, and a heaven
and hell within men (as the Ranters, Familists, &c. did) ;
and yet this man, that he may pervert the souls of others,
will hold communion with the church, and declare, that he
takes the Scripture in his sense, I doubt not but this man,
though a professed infidel and apostate, is yet to be excom-
municated, while he pretend eth to communion ; and if this
excommunicate man be not of the Catholic Church, then no
man is out of it, and you may next question whether the
devil be not a member, that believeth much more than he.

But .when I say that infidelity, impiety, heresy, do cut
off or cast out, I mean it but meritoriously. Either these
crimes are private and unknown, or proveable. If not
proveable, then they merit this, and more ' coram Deo,' but
not ' ecclesia judice,' that is, though there be guilt or de-
merit, yet we are no capable judges of it. But if the crime
be proveable, then it is either such, as needs a judgment or
not. If it need a judgment, the person is only ' de jure'
cast out before the sentence, (which is ' terminus diminuens,'
and is not actual casting out,) and he is actually cast out
by the sentence, and the execution : so that his sin cast
him out meritoriously, the law obligatorily, the pastors of
the church seutentially, and the whole church, pastors and
people, executively in avoiding him. But if there need no

POSTSCRIPT. 571

judgment, then he is excommunicate actually ' ipso jure,'
by the law alone, without a judge, which may be in many
a case ; as if he be a notorious infidel, atheist, blasphemer,
or notoriously beyond all doubt or controversy, one of those
that the law commands us to avoid ; we must execute this
law, though there be no sentence pronounced. The want of
a man's sentence will not excuse us from obeying God's
laws. And where there is no controversy through the noto-
riousness of the case, there needs no judge.

6. If birth-privilege will serve alone for the adult to
prove their title to the church-state and privileges of the
adult, then no man that is born of Christian parents can be
obnoxious to excommunication, or justly excommunicate ;
for he is still a child of believing parents ; and no sin will
make them otherwise. And therefore if that were enough,
he hath a good title still. Nay, it would follow that he can-
not apostatize ; for he cannot fall away from this. But the
consequence is absurd, therefore so is the antecedent.

7. If infant-title only be sufficient to the adult, then no
parent is necessarily obliged to profess himself a Christian,
or actual believer, in order to prove the interest of his child
to baptism (nor any that offered him in the parent's stead).
For it is sufficient if the parents, or susceptors, say, ' we
were infant-members and baptized, and therefore our child
must be so. But whether we are actual believers, now, it
is not necessary that we tell you.' But the consequent is
so absurd, that whoever shall have offered a child to bap-
tism on these terms in the ancient church, (or any church
that I know of, till very lately) would have been rejected.
The acceptance and baptism of our infants, is one of the
privileges of believers; but no one hath right to this privi-
lege, that his children be thus accepted into the church, up-
on a bare infant-title, without the profession of a personal
actual faith. Therefore, &c.

8. If the opposed doctrine should hold good, then all the
world hath right to church-communion, or millions of infi-
dels, at least : but the consequent is false ; therefore so is
the antecedent. The reason of the consequence is plain ;
because Noah was a church-member, and all the world came
out of his loins : and the men of Thracia, Bithynia, and most
of Asia, where Mahomet is worshipped, may say, ' Our an-
cestors were Christians ;' therefore the birth-privileges still

572 POSTSCRIPT.

going down from generation to generation, even to the
thousandth generation, it must follow that the present gene-
ration of Mahometans and other infidels, are church-mem-
bers still ; for they lost not their natural relation to their
parents.

9. It will not prove a society of adult persons to be a
Christian church, if they have no more but their infant-con-
dition ; therefore it will not prove a single person to be a
member of the church. That which is necessary to make a
society, a Christian society, is necessary to make a person,
a Christian person. But I hope none will deny, but that
some kind of profession is necessary, to make or prove a
company of men, to be a Christian Church ; therefore some
profession is necessary, to make or prove a man, to be a
church-member.

10. If infant-conditions will suffice to the adult for
church-membership, and common privileges, then will they
serve for justification, and salvation, that are special privi-
leges ; but the consequent is false ; therefore so is the ante-
cedent. The reason of the consequence is, because though
the benefits be various, yet the covenant and conditions are
the same, by which we have a right to one and to the other.
It is the appearance of the same faith, by profession before
men, that gives title, ' coram ecclesia,' whose inward since-
rity giveth right ' coram Deo,' as was aforesaid. And God
giveth title to all the blessings of the covenant, ' coram
Deo,' on the same conditions. And there is also a parity
of reason. For if it be enough to prove our right to adult
communion to praise God, and have all his ordinances and
helps in the church, &c, that we had Christian parents,
then must it be enough to prove our title in all the rest of
our benefits. The ancient fathers and churches thought
that baptism did as certainly give the infant, rightly baptized,
a right to pardon of original sin, and eternal life, as to out-
ward church-privileges. And if the same covenant give both
on the same condition, then he that hath the condition of
one, hath of both. I have proved in another disputation,
that God hath not two covenants of grace en his part, one
of spiritual or inward mercies, and another of outward ordi-
nances ; and that he giveth not these inward benefits and
the outward signs of them, upon various conditions, but on
the same.

POSTSCRIPT. 573

11. Faith, or the profession of it in the adult, is either
necessary to church- communion, or unnecessary; if unne-
cessary, then Christians have no more to do in the church
than heathens ; if necessary, then either as a mere duty, or
as a condition, or other means. Not as a mere duty ; for
then still the infidels should be equally received, though not
applauded ; it must be therefore necessary as a means. And
the very words of the promise tell us what sort of means it
is, that makes faith to be its condition.

12. I would know of my adversary, what he would do
with the son of a believer that were unbaptized at forty or
fifty years of age ? Would he baptize him without a profes-
sion of actual faith of his own, or not ? If he would, then he
would make new-fashioned Christians and churches; and
might baptize all the posterity of the apostates, or the an-
cient Christians in the world, that would consent. Yea, he
could not indeed baptize them ; for baptism essentially con-
taineth a profession of consent unto the covenant, which
therefore others make for infants that have the disposal of
them. But if we would not baptize such, without profes-
sion, then it seems he takes not their birth-privileges to be a
sufficient condition of their title thereunto.

13. A covenant-breaker can claim no right to the bene-
fits of the covenant (supposing him to violate the main con-
ditions on which the benefits are suspended) : but all those
at capable age that have nothing but their infant-condition
to shew, are covenant-breakers ; therefore they have no
right to the benefits of the covenant. They therefore were
engaged personally to believe in God the Father, Son, and
Holy Ghost, when they came to the use of reason ; as we
have cause therefore to see whether they have broke, or
kept this covenant; and if they have broke it, they can at
present claim no title to the benefits.

14. He " that cometh to God must believe that God is,
and that he is a rewarder of them that diligently seek him :"
therefore those that profess not this belief, cannot come to
God, and consequently not have communion with the church.
"Without faith it is impossible to please God," (Heb. xi. 5,
6,) therefore, without a profession of faith, it is impossible
to have right to just communion ; which is purposely for the
pleasing of God.

Object. * But it is said infants have faith ; that is, a re-

574 POSTSCRIPT.

lative faith, and a federal faith, as well as a relative fcederal
holiness : their right is not only in their parents, but in them-
selves ; and therefore their faith is in themselves ; and this
continueth with the aged till heresy and schism cut it off.'

Answ. Call any thing under heaven by the name of faith,
so you will but explain your meaning, and we will quarrel
as little as may be with you about words : but little know
we what you mean by relative or fsederal faith, unless it be
plainly, to be ' semen fidelium,' the seed of believers. That
there is a relative and falderal holiness, is Scripture doctrine,
and good sense ; for the formal nature of the thing is a re-
lation which commonly is expressed by the name of holiness,
and which in that phrase is implied. But I remember not
that Scripture ever speaks of a relative or fsederal faith ; for
I believe not that in was infants, that Christ calls the " lit-
tle ones that believe in him." And faith being an act or
habit, you must mean some other species of faith, which
consisteth in relation. I know it not, nor will I use your
language ; though I think it more tolerable to call the in-
fant relatively a believer, than to say he hath relative faith ;
for in so saying, no more is meant, but that he is a disciple
of Christ, or belongs to him as he is the seed of a believer in
covenant. But let this word of faederal relative faith be used
by you as you please ; if the thing signified by it be any more
than I have expressed, you should tell us what you mean ;
if it be no more but to be the seed of a believer, then we
doubt not but this continueth when they come to age ; but
it doth them no good at age, as to the continuing of their
title to church-membership before God, without a faith of
their own, nor before the church without a profession of it.
That the infant himself is the subject of his own right, is a
thing that no man, that I know, makes doubt of, that be-
lieveth him to have any right ; but the active main condi-
tion of that right is not to be performed by himself, but by
the parent ; and only the passive condition is to be found in
himself, that he be the seed of that parent. If he must be a
believer's seed, it is the parent that must believe ; but that
will not serve his turn at age, if he do not also believe
himself.

15. It is granted by the Dissenters, that the ignorant,
for all their infant-title, have no immediate right to the
communion of the church. And we will not contend about

POSTSCRIPT. 575

names : this satisfieth us in the main. It is not actual right,
if it be not immediate plenary right: that which they call a
remote right, is properly no actual right, but a term of di-
minution, as to it ; when right hath two conditions, you may
call it right, when the first and greatest is performed ; but
actually it is none, till all be performed : for it is still but
conditional, while any part of the condition is unperformed;
saith learned Mr. Fullwood, p. 274. "The rule, to give all
their due, is of indispensable obligation ; but seeing igno-
rant persons have no such immediate right in the supper, what
injury or wrong is there done them?"

Object. ' But ignorance doth not wholly cut a man ofT
from the church ; for such a knowledge goeth not to the
essence of the church ; for its form is society or community.'
Answ. 1. It is sufficient to our present purpose, that it
excludeth men meritoriously from immediate right to the
communion of the adult. 2. Ignorance ' qua talis' materi-
ally is no sin, as in idiots, paralytics, &c, and therefore cuts
not off a . But ignorance in a subject, where knowledge
should be found, is culpable, and complicate always with
infidelity, or not believing ; and therefore doth declare the
person to be matter incapable. If you choose to say, it cuts
not off, I easily can prove, that it manifesteth that he is not
in the invisible, and ought not to be esteemed of the visible
church, by reason of his incapacity; his former title ceasino-,
for want of the condition of its continuation. 3. Know-
ledge in the capable adult, is as essential to the church, as
a society. A church is a society of Christians ; as it is a
society, Christianity is not essential to it, and so not know-
ledge : for there are societies of heathens, and infidels
enough. But as it is a Christian society, knowledge is es-
sential to it; and therefore, as it is a church. It is essen-
tial to a field of wheat, that there be wheat in it; or a heap
of wheat, that it be of wheat. And yet not as a field, or as
a heap; for there are heaps of dirt also. The aggregation of
a number of individuals, makes it a community, and the
form of the body aggregated, as to the mutual relation of
the parts, makes it a body politic or society. But the essen-
tial qualifications of individuals, viz. Christianity is essen-
tial to that society in specie, as a Christian church. And

a It is total ignorance that the objection extendeth to, or ignorance of the Chris-
tian faith.

576 POSTSCRIPT.

faith in the adult is essential to Christianity, and knowledge
is essential to faith, or inseparable from it.

Object. 'Then one should not take another to be a church-
member, till he is satisfied of his knowledge, which were a
stranger thing.'

Answ. Notso strangeastrue : supposinghimanadultper-
son capable of knowledge. For he cannot be satisfied of his
faith without being satisfied of knowledge, nor of his Chris-
tianity without his faith; for we are yet unacquainted with the
Christian infidels. But then consider, what must be satisfac-
tory to other men concerning their brother's knowledge. It
must satisfy them, that he is by the pastors of the church,
who are to judge, approved and enumerated with believers ;
and that he professeth himself to be a believer, which cannot
be without knowledge. This must satisfy them, till he nul-
lify this evidence, by a clean betraying of his infidelity.

Object. ' But the Scripture saith not that ignorant per-
sons cannot be church-members, or so much as that they
ought merely for their ignorance to be excommunicate.'

Answ. Doth not the Scripture exclude visible unbe-
lievers, and take in only visible believers, of the adult, and
make the church a society of believers separated from unbe-
lievers ? Such ignorance therefore as is essential to, or in-
separable from infidelity, is in Scripture made the very brand
of them, that are without, excluded from the church. " If
our Gospel be hid, it is hid to them that are lost, in whom
the God of this world hath blinded the minds of them that
believe not, lest the light of the glorious Gospel of Christ,"
&c. (2 Cor. iv. 3,4.) That preaching which discipleth men,
(Matt, xxviii. 19,) doth give them knowledge, or else it could
not give them faith ; for it " openeth their eyes, and turneth
them from darkness to light," &c. (Acts xxvi. 18.) And
surely we are " translated out of the power of darkness into
the kingdom of Christ." (Col. i. 14.) "Those that in time
past were not a people, but now are the people of the living
God, are called out of darkness into his marvellous light."
(1 Pet. ii. 9, 10.) " And what communion hath light with
darkness, righteousness with unrighteousness, Christ with
Belial, the believer with the infidel." (2 Cor. vi. 14—16.)

Object. ' If knowledge, as such, were necessary to mem-
bership, then none could be a member without it : but that
is not so.'

POSTSCRIPT. 577

Amw. 1. Knowledge, as such, is necessary no other-
wise, than faith as such, and all one ; you may therefore as
well plead thus against the necessity of faith. 2. And we
grant that neither knowledge, nor faith, are necessary to in-
capable subjects, that is, in themselves. You know faith in
infants, (such as we call faith) is not necessary to their jus-
tification : and yet will you say, it is not necessary to the
adult? The promise hath made it necessary to the capable.

3. And we grant that neither knowledge, nor faith (justify-
ing or dogmatical) are necessary to the being of a visible
member, that is merely such : God only seeth the heart.
But yet the appearance or profession of faith, and so of
knowledge, in the essentials of Christianity, is of necessity.

4. But though a personal faith, or knowledge, in truth or in
profession, be not necessary to an infant, either for member-
ship or justification, yet their parents' faith or profession is
necessary ; or else the promise is to more, than believers
and their seed, * quod restat probandum.'

Object. ' But a negative consent is sufficient, to continue
such in covenant, as before were admitted in infancy, or at
age : and this negative consent, is but non-actual dissent,
or a non-renouncing of the Gospel : and therefore, as posi-
tive consent, so actual faith and knowledge, are not neces-
sary.'

Answ. A dangerous doctrine b ! A negative consent is
no consent. Why then should the ears of men be abused by
the name, when there is nothing to answer it? A negative
faith, in English is infidelity, or not believing. Is not this
a delusory teaching of the church, to call unbelief by the
name of negative faith or negative consent? If a block, a
brute, or a subject otherwise naturally incapable, be the sub-
ject; then indeed it is inculpable, and your negative con-
sent or faith is properly but a negative dissent, or unbelief.
But if a capable, obliged person be the subject (which is
our case), then your negative consent is in English priva-

b Should a man never think of God, Christ or heaven, and so never have actual
dissent, he were yet an atheist and infidel. Much more when he heareth, and there-
fore must needs think of them : for then it is impossible, the will should neither dis-
sent nor consent.

Faith is a positive being and therefore must have a positive discovery : perhaps
many a janizary never renounced Christ in words, nor many another child of Chris-
tians, that is carried away, where they never heard of Christ.
VOL. XIV. P P

578 POSTSCRIPT.

tive not consenting, and privative unbelief, or rejecting
Christ. What a means is here to convey flat infidels
into the church, or continue them there, under the cloak of
an abusive name ! even by calling a non-dissenting conjunct
with their infidelity, or not consenting to the covenant of
grace, by the name of negative consent. Were it a person
that had entered at age, yet if he have afterwards but your
negative consent, (which is neither to consent or dissent),
he is an apostate : and if he refuse consent, when called to
it by his lawful governors, he gives occasion to be suspected
of apostacy, much more when he continueth to refuse con-
sent, when so much of the life and practice of Christianity
consisteth in it, and in the manifestation of it ; but especially
when persons were baptized in infancy, and never yet pro-
fessed a faith or consent of their own. If that man that had
no faith but his parents', (and his being a believer's seed,
which you call faederal faith) shall be continued at age a
member of the church, by a not-actual dissenting or re-
nouncing Christ, by express words, then let us talk no more
of a church, nor abuse poor heathens and infidels so much
as to question their salvation, or set them below us. But
again, 1 answer you, that not consenting, is dissenting in the
inward act ; it is undoubted, that he that for one year, or
month doth not consent, doth certainly dissent. There is no
middle state between believers and infidels ; consenters and
refusers. How shall they escape that neglect so great sal-
vation ? Neglecting and not consenting in a capable, invited
subject, is certain infidelity ; and therefore in the external
profession, we must judge accordingly. He that will not
confess Christ, even in a Christian church, and a peaceable
age, deserves not to be called a Christian : he that is not for
him is against him.

Object. ' But God's covenant people under the law, were
not only admitted without their voluntary consent or know-
ledge, but commanded to renew their covenant in such a
manner, as that they that were absent, and not in place to
express consent, were included in those that were present.'

Answ. 1. None but infants were admitted without con-
sent : nor they without the consent of their parents, natural
or civil, that had the power of disposing of them. 2. Those
that were admitted upon others' consent, were not continued

POSTSCRIPT. 579

at age without their own. 3. The covenant, Deut. xxix. 11,
12. 15, was no mutual covenant to the absent or unborn
there mentioned ; but only a covenant offered to the nation,
and conditionally made on God's part as a promise, to them
and their posterity, even to many generations : but those
unborn generations, were not in covenant on their parts, as
promisers in the stipulation.

Object. ' Wickedness itself doth not put a man out of the
visible church. For a man is said to be cut off, but either
' de jure,' or ' de facto,' meritoriously, or effectually : the
former is improperly called cutting off, being but the desert
of it : therefore if those baptized in infancy, prove afterwards
wicked, they are not thereby cut off.'

Answ. 1. Such persons as we have in question, lose their
right and title by a cessation, for want of that personal con-
dition, which the covenant made necessary to its continu-
ance ; so that we need not prove any other cutting off. 2. If
he be but meritoriously cut off, it is the church's duty to do it
sententially and executively ; it being of indispensable ob-
ligation, to give to all their due. 3. It is granted that he-
resy cuts off; but how doth heresy cut off any otherwise
than meritoriously? If therefore wickedness do as much as
heresy, then thus far they are equal. 4. Either wickedness
signifieth some actual crime like David's or Peter's, when
the church knoweth not whether it be joined with habitual
impenitence, or else it signifieth habitual, stated wickedness
with impenitency. The first sort requireth but an exclusion
from actual church-communion (called suspension by some),
as it is but actual sin that deserveth it. The second sort
must have an exclusion from their state and church-relation,
as it is a state of impenitency, that deserveth it. The first
sort of excommunication leaveth a man in the church,
' quoad statum et relationem,' but out of it * quoad actum et
usum.' The second sort leaves him out of it, both in state
and act. Not that the excommunication puts him out of
the church, as invisible : for that he did first himself meri-
toriously, and so efficiently, even by the efficiency of his
demerits ; as the law of Christ did it, by its obligatory effi-
ciency. But when he hath put himself out of the church in-
visible, and plainly declared this to the church by his impe-
nitent courses, the church further declareth it by their sen-
tence, and puts him out of the church visible executively,

580 POSTSCRIPT.

when he had before put out himself meritoriously. 5. As I
said before, the person's wickedness is either notorious and
out of question, (as if a man be an open persecutor of godli-
ness, or daily blaspheme God in the open streets, or congre-
gation, and many lower cases), or else it is controvertible,
needing proof, and not notorious. In the latter case a wicked
man is not actually cast out of the communion of the visible
church, or cut off from it, by his demerits, till his fault be
proved, and sentence be passed. But in the former case he
is excommunicate 'ipso jure,' which is more than 'dejure.'
We call him excommunicate ' de jure,' who ought to be ex-
communicate ' de facto :' but we call him excommunicate
' ipso jure,' which is actually excommunicated by the law,
without any further sentence of a judge, the law itself suffic-
ing to enable men to the execution : so the law of Christ
commanding us to avoid and have no company with drunk-
ards, adulterers, heretics, &c. if any be notoriously such,
past doubt, every man is obliged by this law to avoid them
in their several capacities, after the due admonitions given
them, which the law requireth, whether the pastors censure
them or no ; but his censure layeth on them a double obli-
gation.

Object. ' If wickedness cut off a man, excommunication
cannot do it, because it is done already.'

Answ. If wickedness being not notorious do only cut him
off meritoriously, and 'de jure' only he be excommunicate,
then actual excommunication must do that which was not
actually done, but ought to be done. Butif by the notoriety
of the crime he be cut off ' ipso jure,' the sentence yet may
do the same thing, by adding, a second obligation to the
first. A traitor in actual prosecution of the sovereign, seek-
ing his life, is condemned ' ipso jure,' and any subject may
kill him without sentence : and yet he may be proclaimed or
sentenced a traitor for all that.

Object. ' It is proved by some writers, that such persons
as' have neither grace indeed, nor in show, may yet have both
a real and visible interest in the covenant and church ; and
the arguments for this are yet unanswered : therefore per-
sons baptized in infancy are in the church and covenant at
age, though they never by profession made so much as a
show of grace.'

POSTSCRIPT. 581

Answ. It was never proved by any writer, nor ever will
be, that any person at age, and natural capacity ought to be
a member of the church of Christ, under the Gospel (no nor
under the law neither), without a show of grace, even of faith
by his profession of consent to the holy covenant . It is the
arguments against them that remain unanswered : but that
all their arguments, that I remember, are sufficiently an-
swered, I shall take for granted, till I see a reply. And for
them that tell us of the church-membership of the adult, con-
sidered without respect to saving grace, I shall regard them,
when they have proved, either that faith and repentance are
no saving graces ; or that profession of faith hath no res-
pect to faith : or that men may have title to church-member-
ship, without respect to profession of faith ; even of their
parents, if they are infants; or their own if at age. All
these three points are yet unproved.

If any think the learned Mr. Fullwood to be of another
mind, let them judge by his own words : of the Visible
Church, cap. 28, p. 180. Saith he; "However I humbly
conceive though more than a bare historical faith should be
requisite, yet less than a faith that justifieth (I do not say
less than the profession thereof) may truly entitle to visible
church-membership," &c, mark the parenthesis. And in
his Epist. Propos. 3 and 4, " From the promises it seems at
least probable to me, that the church is to have some kind
of respect unto the saving condition of the person she is
about to admit into communion, &c. 4. Yet I humbly con-
ceive that more than a bare outward profession is requisite,
to give real interest in the visible church, and the privileges
thereof, before God ; though no more is requisite to give
visible interest before men," See. And for immediate
right to the communion of the church in the Lord's-supper,
he saith, p. 270, " Where there is want of knowledge (whe-
ther naturally or morally), there, we are sure, the condition
of right is wanting ; and consequently admission is to be
denied, when all is done." And for the main design of this
book, he saith, Append, pp. 1,2, (mentioning Mr. Hanmer's
book,) " Some happily may be willing to surmise that our
two propositions are irreconcilable, and interpret me an
enemy to that most ancient, useful, and desirable ordinance.

c I would fully answer such kind of writings, but that judicious readers are weary
of such contending, and think it not worth the reader's time or mine.

582 POSTSCRIPT.

Wherefore, if I may possibly prevent so scandalous a cen-
sure, I shall not venture to hold my reader in so long sus-
pense, till he come to the pages, where confirmation is con-
sidered in the book ; nor yet barely to acknowledge my
allowance of it under my hand ; but after my humble thanks
heartily tendered to our worthy author, for his excellent
pains, in so seasonable a subject, I do also presume earnestly
to beseech my reverend brethren, that what Mr. Baxter hath
so smartly pressed upon the ministry about it, may be
speedily and seriously considered, and undertaken by us."
And many pages after he adds : 7. " Yea, though after all
due pains and endeavours used, we shall not be able to re-
concile our principles in every point, yet if we can meet in
the same practice about confirmation, though on some
small differing grounds, why may not the church be happily
edified, and the peace thereof in a measure obtained, by
such an unity, uniformity in practice, while the persons dif-
fering but in lighter matters, may wait upon the Lord in this
good service, for the great blessing of unanimity, promised
also ?"

Object. ' But he addeth the proviso, that confirmation be
not thought to have any ingrediency into the nature or be-
ing of our membership ; and that the temper of the people
be found such, as will admit of such a change.'

Answ. We shall easily grant, that confirmation, as it is
a solemn reception of the person by imposition of hands, or
without imposition in a purposed solemnity, commonly
known by that name, is not of necessity to the being of our
membership: and that all those that are received upon pro-
fession of faith may be church-members ; and that the ordi-
nary use of Christian assemblies, and exercises of worship,
is a profession, though obscure ; and that a baptized person
that never was called to a verbal profession may be taken
for a Christian, or church-member, upon such a practical
sort of profession, joined with a not denying of Christ in
word or life. But yet we are far from thinking that the in-
fant-title-condition of such an one, serveth to prove his pre-
sent church-state and title, now he is at capable age. The
infant-title ceaseth, if he continue it not by a personal pro-
fession at age. And as there is no middle between believers
and unbelievers, so there is no such thing in a capable sub-
ject, as non-dissenting, in a moral sense, but true consent-

POSTSCRIPT. 583

ing. It is not possible for the soul to be neuter, when the
thing is offered to our consent, but we must either will or
nill, consent or dissent; though if it were, yet not willing, or
not consenting, is infidelity and rebellion in such a subject.
And accordingly we maintain, and must maintain, that pro-
fession of some sort or other is a necessary condition of the
title and church-state of the capable adult, and of right to
the privileges ; and as an obscure kind of profession may
serve, when a man is called to no more, to prove his right,
so a clearer sort of profession is necessary to the clearer
proof, and ' ad bene esse ecclesise.' And I have shewed
what great and weighty reasons we have, to require an open,
clear, intelligible profession ; and he that is justly called to
for such, give th cause to the church, to question him of
apostacy, if he refuse without cause. So that of the three
conditions in question, the first, which is our infant-condi-
tion, is utterly insufficient to the capable adult ; and the
second, which is an obscure signification of our mind, by
our Christian practices, may serve ' ad esse,' at least when
no more is required ; and the third, which is an open ap-
proved profession by word or subscription, is necessary or-
dinarily ' ad bene esse.'

Thus far we are agreed ; but what if we were not? Must
we therefore refuse to agree in the practice of the aforesaid
confirmation ? Will any good and peaceable man refuse to
join with those that think it necessary to adult church-
membership? If this opinion, of the said non-necessity,
had been an article of faith, and among the necessary ' cre-
denda' of the church, we should have had it in some creed,
or heard more of the necessity of it than we have done,
from the ancient churches. If we meet about the ' agenda'
in our practice, let them take heed how they divide from
such as differ in the reasons of their practice, till they can
prove that they deny some article of the faith, which is of
necessity to be believed.

And as for the people's unfitness, or any disturbance that
will follow thereupon : 1. If there be such a thing, it will be
much long of the ministers : let them unanimously agree,
and they may do well enough with the people, or much the
better. But when ministers themselves are the bellows of
faction, and think they can never sufficiently vilify Dissen-
ters, and so have themselves taught the people to take such

584 POSTSCRIPT.

a practice for a prelatical foppery, or formality, or for an in-
dependent rigidity and extremity ; no wonder, if when they
come to practise their duty, they meet with such reproaches
from the people, as they have taught them. 2. But suppose
that people would disturb us, that may in some cases ex-
cuse us, as to the mode of confirmation, or profession ; but
no unfitness of the people can excuse us, as to the substance
of the duty, the requiring and approving their profession.
We are false to our trust, and the church of God, if to avoid
disturbance, we will confound believers and infidels, and de-
stroy the nature of the church and ordinances, under pre-
tence of the people's good.

Object. * But it would be your only sure and happy course
to exercise discipline upon all that are baptized in their in-
fancy ; whether at age they consent or no : and finding them
in the church, you must do so.'

Aiisw. I have said enough to this before. Have they
that talked thus, tried this course, or have they not? Tf
they have not, we will bear with them as wellmeaning men,
that talk of what they never tried ; as we would do with a
confident man, that would condemn the actions of soldiers
and seamen, that himself was never in the wars, nor at sea.
But if they have tried it, what kind of discipline do they ex-
ercise? Would they make us believe, that they are able in
a parish of four, five, or six thousand souls, to exercise the
discipline mentioned in Scripture, and the canons of the an-
cient churches, and that upon such persons, as our parishes
commonly consist of? I know they cannot do it; I have
had trial to tell me what a man can do. With the help of
divers ministers, and many hundred godly people, to watch
over others, and promote this work, I am not able to do it
on all this parish, if I might. There are so many offenders
weekly to be dealt with, and so much time required to hear
witnesses, and admonish them, that it is more than I could
possibly do. How bishops deal with dioceses, let them see
themselves. And if we could do it, yet the people will not
consent ; if you send for them, they will not come near you;
if yon admonish them in the congregation by name, they will
have an action at law against you, if they can. However,
you will have such a multitude enraged by the exercise of
discipline, if it be faithfully, though never so tenderly done,
that the church will be in a flame, and your ministry hated,

POSTSCRIPT. 585

and the people undone, as I have before declared. So that
it is but a name of discipline, to the destruction of disci-
pline, that this objection pleadeth for; or else it dishonour-
eth itself and the authors.

And as they do by discipline, so they do by Christian
charity, which is a greater thing. Of old, the visible mem-
bers of the church were the objects of brotherly, Christian
love ; and so as they seemed to them to be believers and
penitent persons, the living members did love all the body
with that special love, that was the matter of the new com-
mandment, and proved them to be Christ's disciples. No
man knew the hearts of others, and therefore knew not
whom to love as Christians infallibly discerned. But the
profession of saving faith and holiness, being then and ever
the test of adult-members, they took all the members of the
visible church as credibly of the invisible ; though with dif-
ferent degrees of credibility. And accordingly they loved
them all, with a Christian, special love, of the same species,
though with different degrees of that love. "Whereas this
popish, new-found trick, of making a new common sort of
faith, and visible membership, that hath no respect to sav-
ing faith, doth teach all Christians, to love the members of
the visible church, but with a common love ; and relieve
and help them, but with a common charity. And so the de-
vice is to confine our special, brotherly love and charity, to
a corner of the visible church ; to a few, whom we will
please to think to be godly.

I have often marvelled in observing some learned divines,
that bend that way, that they think compassion, and Chris-
tian charity is on their side. What charity can their doc-
trine glory of? They will be so merciful to infidels, that are
incapable of a church-state, as to plead them into the church •
and when they are there, they leave them under the curse,
and in a state of damnation in their own judgments ; teach-
ing us to judge uncharitably, of the visible church in gene-
ral for their sakes; and to look on them as without respect
to any saving grace, and so without any special love. A cold
comfort ! to bring them into no more capacity of God's
mercy nor of our charity ; but into much more capacity of
aggravated damnation, which they might better have pre-
vented by being kept in their proper station till they were
capable of more. I confess, though my belief of men's pro-

^86 POSTSCRIPT.

fession, have different degrees, as I see in them different
degrees, of credibility, yet I have more charitable thoughts
of the members of the visible church, than these that make
so low and miserable a description of them. And though I
know that there are abundance among them, that are hypo-
crites, and unsanctified, yet know I none but saints and hy-
pocrites, that are tolerable in the church ; nor will I accuse
particular persons of hypocrisy, till I have cause. Neither
in my secret, or open censures, will I pluck up the tares
upon any such terms, as will not stand with the safety of
the wheat, but rather let them grow together in my esteem
and in the church, till the time of harvest. And that I may
think charitably of the church, and walk charitably in, and
towards it, therefore I would not have it consist of such no-
torious, ungodly, or heretical men, as are incapable objects
of Christian, brotherly love. For heresy, the aforesaid
learned brother tells us, that it cuts men off from the church.
I say so too, meritoriously at least, if by heresy be meant
the exclusion of any essential article of the Christian faith :
but p. 199, where he saith, " the controversy may be easily
ended, by parting stakes : viz. that some heresy, which ab-
solutely denieth some particular fundamental truth, and
taketh up some one, or few stones thereof, is consistent with
church-interest ; and other heresy, which raiseth up the very
foundation of religion, denying most, or the most chief, if
not all of the articles of our Christian faith, is inconsistent
therewith." I must humbly, but very confidently say, that
this answer will not serve the turn. If by fundamentals, be
meant (as commonly) the essential articles of Christian
faith, then the absolute denying of any one article, doth
prove that person to be no Christian, nor capable of a
church-state ; for the form is wanting, where any essential
part is wanting. But if any thing else be meant by funda-
mentals, no man can decide the controversy by it, till it be
known what it is ; and it will be hard to fasten it on any
thing, where the absolute denial of many points shall un-
church, and the absolute denial of one or two points of the
same rank and kind not do it. Saith he, p. 198. " The Jews
held that an heretical Israelite, had no communion with the
church of Israel : and why? but because communion sup-
poseth union ; and union with Israel, or the true church, is
lost with faith : they also held, (as Selden noteth,) that an

POSTSCRIPT. 587

Israelite turning an heretic, i. e. denying any of the thirteen
fundamental articles, to be as an heathen man." And a few
lines before, he saith, tlat " historical faith, which hath the
doctrine of faith for its (bject, none do doubt to be an essen-
tial, requisite to a true :hurch-member." Yet that with me
is a visible member, tlat hath not this much, which is said
to be essential, no mandoubting of it. If they profess true
faith, though they are ;tark atheists at the heart, and have
not so much as historial faith, I shall believe them, till they
nullify their own profesion : but if they profess not also to
consent to have Christto be their Saviour, I shall not take
it for a profession of Christianity.

Certain I am, that ancient doctors with one consent,
did look on the baptizd generally as pardoned, justified,
and adopted; and theefore thought that visible church-
membership, did impl) a credibility at least of a state of
saving grace. Saith Oprian, Epist. 76, Magn. " In bap-
tismo unicuique peccat sua remittuntur." And upon this
supposition run the arg.ments of the Council of Carthage,
and Firmilian, Epist. ild.

Saith Augustine, la Catechizandis rudibus, cap. 26,
" His dictis interrogancks est, an haec credat, atque obser-
vare desideret ? Quod am respondent, solemniter utique
signandus est, et ecclesn more tractandus." Obedience it-
self was promised, anc a consent to it professed before
baptism then, and ever mce Christian baptism was known.

Idem Epistol. 119, A Januar. cap. 2. " Secundum hanc
fidern et spem et dilectiaem, qua. ceepimus esse sub gratia,
jam commortui sum us cm Christo, et consepulti per bap-
tismum in morte," &c. Baptism then supposeth credibly
faith, hope and love.

Idem Epist. 23. Havig shewed why parents' faith pro-
fiteth infants, and yet thir after-sins hurt them not, saith,
" Cum autem homo sapeE ceeperit, non illud Sacramentum
repetit, sed intelliget, ejuque veritati consona etiam volun-
tate coaptabitur. Hoc qiamdiu non potest (N. B.) valebit
Sacramentum ad ejus titelam tdversus contrarias potes-
tates ; et tantum valebit utsi aite rationis usum ex hac
vita emigraverit, per ipsunSacranentum Ecclesise charitate
ab ilia condemnatione, qvse per mum hominem intravit in
mundum, Christiano adjuorio libeetur. Hoc qui non cre-
dit, et fieri non posse arbtratur, pr»fecto infidelis est, et si

588 POSTSCRIPT.

habeat fidei Sacramentum, longeqm melior est ille parvulus,
quietiamsi fidemnondum habeat in cogitatione, non ei tamen
obicem contrarise cogitationis oppaiit, unde Sacramentum
ejus salubriter percipit."

And saith the Synod of Dort, Ar.ic. 1. 8. 17. " Quando-
quidem de voluntate Dei ex verbo ijsius nobis est judican-
dum, quod testatur liberos fidelium, esse sanctos, non qui-
dem natura, sed beneficio feederis gatuiti, in quo illi cum
parentibus comprehenduntur, pij pa'entes de electione et
salute suorum liberorum, quos Deusin infantia ex hac vita
evocat, dubitare non debent." Am if there- be such cer-
tainty of the election and salvation o all such infants of the
godly, as ought to exclude all doulting, surely the visible
church-state of the adult also, hath ,ome respect to saving-
grace, so far as that it is credible 'fide humana' that such
have saving faith.

And saith Mr. Fullwood, Append, p. 6, " I conceive that
such an one's personal profession inhis general owning the
true faith, and usual attending Goes public worship, doth
superadd a kind of new right, and mngle it with such a per-
son's former right, had by his birthprivilege." And if the
new right be not a necessary right, I think it will prove no
right.

I will contend with no man whther the approved pro-
fession which I have pleaded for ii this book, be the very
same thing with the ancients' corirmation. I have given
you my thoughts of it, and I am sre the thing in question
is our duty, and the name not unfi, and that it is the same
with the confirmation owned by thdivines of the Reformed
churches, and particularly with tht established and recom-
mended in the Book of Common-Grayer, here in England,
for the substance.

I shall conclude with this series request to my brethren,
seconded with weighty reasons. ]ven that they would take
heed of both extremes in their juqing of church-members,
and managing the discipline and >rdinances of Christ. 1.
Should we be so loose as to cast >ut discipline, or settle the
churches either with suebmaterias for quality, or quantity,
as that it shall be incapaole of dilcipline, we shall never be
able to answer it to CIrist. And should we make a new
qualification of adult church-members, even their infant-
title-condition alone, o; the profession of a faith that is not

POSTSCRIPT. 589

saving, we should come too rear the making of a new bap-
tism, and church. And truly if we do but slubber over the
business, and to avoid offence or trouble to ourselves, should
take up with a profession utterly incredible d , especially in
these times when we have so much liberty and countenance
from the magistrate, for a fuller reformation, we shall be
guilty of so much injury to the church, and the Christian
name, and our people's souls, as is little considered by many
that have their eye only on the contrary extreme, as if there
were no danger but on one side.

2. On the other side, if we go so rigidly and unrighte-
ously to work, as some men are bent to do, we may accom-
plish those ends, that we are endeavouring to overthrow,
and frustrate our own,Avhich we think to attain. If we will
reject the Scripture ancient character or evidence of title to
church-privileges, even a credible profession of Christianity,
we shall confound ourselves, and trouble the church, and be
at a loss for a certain evidence, and never know what ground
to rest upon. And we shall injure the souls of multitudes
of true believers, and keep out those, that Christ will enter-
tain. For there are no other terms, besides taking men's
profession by a human faith, on which we can admit per-
sons, without excluding multitudes, that should not be ex-
cluded. I doubt many ministers, that have had a more in-
genuous education themselves, are not sufficiently sensible
of the great disadvantage, that country people are under, by
their want of such education. Many that are bred where
holy discourse is strange, and never were used to any thing
of that nature, no, nor to common urbanity of speech, or
behaviour, may be brought to hearty sorrow for sin, and de-
sires after Christ and grace, long before they can express
their knowledge or desires, in any such manner, as some
men do expect. Many gracious souls (as far as I can dis-
cern) I have met with, that never were noted for any thing
extraordinary in religion, though they lived among such. I
had rather let in many, that are unregenerate, into the
church, than keep out one that is a true believer, if there be
no other remedy. The Lord Jesus that died for them, and
sent the ministry for them, and will at last admit them into
heaven, will give us little thanks, for excluding his weakest

d T am sensible also how the arguments for both extremes do either drive or
draw the reader to the Anabaptists.

590 POSTSCRIPT.

members from the church, and from the use of the sacrament
and communion of saints, who have most need of them, of
any that have right to them. For my part, I desire not, nor
dare be guilty of that way cf government in the church, as
shall grieve those that Christ would not have grieved, and
exclude the weak, and turn or keep out the infants in grace,
from the family of the Lord. A compassionate minister is
most like to Christ, that will not break the bruised reed.
How dealt he with the woman taken in adultery ? How ten-
derly excuseth he the sluggishness of his disciples, that
could not watch and pray with him one hour, in his last ex-
tremity, with " the spirit is willing, but the flesh is weak !"
when many now that think well of themselves would almost
excommunicate men for as small a fault : we know not in
such cases, what spirit we are of.

But this is not all; I must confess, brethren, (which I
beseech you patiently to hear,) these three things very much
stick upon my thoughts. 1. I cannot but observe, how
many eminent professors of piety have miscarried, and grie-
vously miscarried of late, when some of lower professions
have stood fast. And I think God suffers the falls of many
of his own, to let them know the frailty of our natures, and
cause them to be compassionate to others. And some cen-
sorious men's hearts might smite them, if they had heard
from their Master, " Let him that is faultless cast the first
stone."

2. And it sticks very much upon my thoughts, how small
a handful the censorious way would reduce the catholic
church of Christ to. When it is but about the sixth part of
the world that are at all baptized Christians ; and scarce the
sixth part of them, that are Protestants ; and of the Protes-
tants, so few, except in England, that are so qualified for
holiness, as in your admissions you expect 6 . And in Eng-
land how small is the number that you would admit, I am
deeply afraid lest you heinously injure the cause of Christ,
by your excessive rigor : and lest confining even the visible
church into so exceeding small a compass, should tempt men
to infidelity. For he that to-day can believe that Christ

e The most experienced holy of my flock are very tender of the scandalous them-
selves, and would not hare me to cast them out while there appeareth any present
hope ; remembering the condition that once they were themselves in, and their fail-
ings after convictions, and what had become of them if then they had been cast out.

POSTSCRIPT. 591

died not for one of a hundred thousand in the world, may
to-morrow believe that he died for none at all. I hope the
little flock of the elect, is not so little as some would have
the visible church of the called.

3. We are deeply sensible of the increase of infidels in
England. They are too thick about us, under several garbs,
especially under the mask of Seekers ; and are persuading
people against the Christian faith, and truth of Scripture,
and the life to come : and so much do these apostates now
abound, that we have reason to be jealous of them. And if
any of you should strike in with good men, that are of this
censorious, over-rigorous way, consider how far they may
make use of such to accomplish their designs. If by you
they can get almost all the world unchurched in estimation ;
and fifty for one, if not a hundred for one, in England, ac-
tually unchristianed, and their children after them left un-
baptized: what will follow? I doubt this, if God should
not save us from your miscarriages, when there is but one
of a hundred in all the land that is a Christian, the rest will
want neither malice, nor power to put an end here to the
Christian name ; or at least to the liberty and glory of Chris-
tianity. They may choose our parliaments for us, and in a
word, do with us what they list, when they are exasperated
to the greatest hatred of us ; and cut off our liberties, and
set up infidelity or heathenism by a law. I trust God will
never suffer this ; but let us take heed of gratifying infidels,
and casting all our safety upon miracles, lest we be found to
be but foolish builders, and tempters of God : still you may
find that over-doing is the most effectual undoing. And if
you would find out the most dangerous enemies of the Gos-
pel, look for them among those that seem over-zealous
against the enemies of the Gospel, and seem to overdo in
the work of the Gospel. I desire to bring no party of godly
men into suspicion or odium by this ; but indeed I desire
to countermine the apostates ; and it would be the most
amazing, confounding thing, that could befal us in this world,
if we should see the church of God betrayed into the hands
of infidels, and the Gospel lost by the indiscreet and incon-
siderate over-doing of those well meaning men, that did the
work of infidels and ungodly men for them, while they
thought that none were so much against them. If the neck
of religion be broken among us, I am afraid the imprudent

592 POSTSCRIPT.

will be some cause, that would lead us above the top of the
ladder.

Sure I am between you both, you have the easiest way
to the flesh, that run into extremes. Durst I cast off disci-
pline, and only preach, and please all the parish in sacra-
ments and other ordinances, how easy a life should I have
to the flesh ! And if I durst take out one of a hundred,
that are eminent in piety, that will scarce ever call me to any
penal acts of discipline, I should have a much more easy
life than the former. But they are both so easy, that I the
more suspect them to be the fruit of the wisdom of the flesh.
Indeed, both the extremes do cast off discipline for the most
part, whatever they pretend. One sort never mean to ex-
ercise it : and the other sort extol it ; and when they have
done, they separate a few of the best that are likely to have
no need of the troublesome part of it, and so sit down with-
out the exercise of it; pretending to be physicians, but re-
fusing to receive the sick into their hospitals. Brethren, I
speak not as an accuser, but a monitor, and shall continue
to pray for the church's purity and peace, while I am

R. B.

Juty 30, 1658.

POSTSCRIPT. 503

Dr. II. Hammond, in his View of the Direct, sec. 41. pp.
45,46. " For Confirmation, which being so long and so scan-
dalously neglected in this kingdom, (though the rule have
also been severe, and careful in requiring it) will now not so
easily be digested, having those vulgar prejudices against
it ; yet must I most solemnly profess my opinion of it ; That
it is a most ancient Christian custom, tending very much to
edification : which I shall make good by giving you this
view of the manner of it. It is this ; that every rector of
any parish, or curate of charge, should by a familiar way of
catechising, instruct the youth of both sexes within his cure,
in the principles of religion, so far, that every one of them
before the usual time of coming to the Lord's-supper, should
be able to understand the particulars of that vow, made in
baptism, for the ' credenda' and 'facienda;' yea, and ' fu-
gienda' also. What must be believed, what done, and what
forsaken ; and be able to give an intelligent account of every
one of these : which being done, every such child so pre-
pared, ought to be brought to the bishop for confirmation.
Wherein the intent is, that every such child, attained to
years of understanding, shall singly and solemnly before God,
the bishop, and the whole congregation, with his own con-
sent, take upon himself the obligation to that, which his god-
fathers and godmothers in baptism, promised in his name ;
and before all those reverend witnesses, make a firm, public,
renewed promise, that by God's help he will faithfully en-
deavour to discharge that obligation in every point of it, and
persevere in it all the days of his life. Which resolution
and promise, so heightened with all those solemnities, will
in any reason have a mighty impression on the child, and
an influence on his actions for ever after. And this being
thus performed by him, the bishop shall severally impose
his hands on every such child, (a ceremony used to this pur-
pose by Christ himself) and bless and pray for him, that
now, that the temptations of sin begin more strongly in res-
pect of his age, to assault him, he may receive grace and
strength against all such temptations or assaults, by way of
prevention and special assistance ; without which, obtained

VOL. XIV. Q Q

594 POSTSCRIPT.

by prayer from God, he will never be able to do it. This is
the sum of Confirmation ; and were it rightly observed, (and
no man admitted to the Lord's-table, that had not thus taken
the baptismal-bond from the sureties into his own name ;
and no man after that, suffered to continue in the church,
which break it wilfully ; but turned out of those sacred
courts by the power of the keys in excommunication) it
would certainly prove by the blessing of God, were it be-
gun, a most effectual means to keep men, at least within
some terms of Christian civility, from fallings into open, enor-
mous sins ; and that the defaming and casting out of this
so blameless, gainful order, would be necessary or useful to
any policy, save only to defend the devil from so great a
blow, and to sustain and uphold his kingdom, I never had
yet any temptation or motive to suspect or imagine. Instead
of considering any objections of the adversary against this
piece, whether of Apostolical or Ecclesiastical Discipline,
(which I never heard with any colour produced) I shall ra-
ther express my most passionate wish unto my friends,
those who sincerely wish the good of this National church,
that they will endeavour their uttermost to revive these
means of regaining of purity and exemplary lives of all its
members, when God, by restoring our peace, shall open a
door for it."

I \P nl llli: FOURTEENTH VOLUME.

niciiARD edwards, chant, court, flett street, London-

INi