A DISCOVERY Of some Sins of the MINISTRY, made in a Confession, Published some years since by divers Ministers, and now made publick again, for its usefulnesse, As briefly Comprehending the chief Duties of that Great and Weighty Work of the Ministry.

Primus felicitatis gradus est non delinquere, secundus, de­licta cognoscere,

Cyprian Ep. 55.

Discernendi a Plebe & caeteris sumus, doctrina non veste, conversatione non habitu, mentis Puritate non Cultu,

Cael. ep. 2. ad Episc. Gal. Tom. primo Concil.

Haec sit Propositi nostri summa, quod sentimus loqu [...]mur, quod loquimur sentiamus, concordet sermo cum vita,

Seneca, Ep. 75.

LONDON, Printed in the Year, 1660.

Nihil sane turpius, nihil perniciousius, nihil coram ipso Deo abominabilius, quam in omnium gravissimis Ecclesiae rebus, nempe in docendo Ecebolum aut Vertumnum age­re; arundinis instar levi aura nunc huc nunc illuc impelli ac vacillare, nescire stare loco, attemperare religionem five nostris, five aliorum secularibus, caducis, fluxissimis commodis; pro voluntate potentiorum laxare & restrin­gere omnia, Magdeburgenses in vita Lucae Evangel.

Pulcherrrimus ordo est & saluberrimus, ut onus quod portandum imponis, tu portes prior, & exte discas qua­liter oporteat aliis moderari—Sermoquidem vivus & efficax exemplum est operis, sacile faciens suadibile quod dicitur, dum monstrat factibile quod suadetur, Bern. Epist. 201.

That dreadful charge of Paul to Timothy, 2 Tim. 4. 1, 2. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearance, and at his Kingdome; preach the Word, be instant in season and out of season, reprove, rebuke, ex­hort, with all long suffering and Doctrine, is able to af­fright even a Chrysostome, a Calvin, who preached every day. when I seriously ponder the several effectual enforce­ments of this terrible Obtestation, methinks Ministers should do nothing but study, preach and pray, Rob. Bolton, Assize Sermon, P. 97.

To the Reader.

Reader,

IT concerns thee not to know who were the first Authors of this Confession, if thou knowest not already; for I have not published it either to dispa­rage them, by discovering their In­firmities, or gain them any applause, by fuch a free ingenuous acknowledgment of them, which would be as absurd as contradictio in termi­nis, being intended by themselves for their humiliation, and may serve as a Directory, not only for such who have little else left them to do, but as the Frier coun­selled Luther, abire in cellam & dicere miserere mei Deus; but for all who are employed in that work, which none ever undertook, but might sadly reflect upon his own failings in the management of it: For who is sufficient for these things? as Quintilian saith of an Orator, he must be bonus vir & dicendi peri­tus; so a Minister must be not only apt to teach, but a good man, he must take heed both to himself and to his Doctrine, if he would swe both him­self and those that hear him; otherwise he will not [Page] know how to deal plainly and froely with others: For, dicta factis deficientibus erubescunt, Tertul. de patientia. Or as Aelfric, many hundred years since complained of the English Clergy, non audent de ju­stitia loqui, qui justitiam nec faciunt nec diligunt, Usser. de successione, c. 2. s. 35. Or if they preach such things as they do not themselves practise, how easily do the people put them off, as he that read Tully, docet officum, non facit officium. He that win­neth souls is wise, and he had need maintain in others a repute of his own integrity, though he should not affect popularity for his own advantage, yet he must have a good report of those that are without, 1 Tim. 3. 7. Quisquis vitam custodit sibi benefacit, quis­quis autem famam, & in alios misericors est, nobis enim necessaria est vita nostra, aliis fama nostra, Aug. de bono vid. 22. And if the people look upon a Minister either as a Diotrephes, that seeks for pre­heminence, or a Demas, that makes a Trade of the Ministry, for gaining the world, or an Ecebolus, that builds up the things which he hath formerly de­stroyed, he shall be as salt that hath lost its savour, or as the wood of the Vine that is good for nothing, of no use, and another shall by his good conversation with­out the word, gain more than he shall by his preaching gain without such a conversation: And it is as vain a thing for a man to continue his Ministry, by letting go his integrity, as propter vitam vivendi perdere cousus. If any despise these Confessions, as suppo­sing an unnecessary strictness in Ministers, I shall ac­count [Page] them such as had rather sleight their duty, than faithfully perform it; as a bad Disputant, that finds it a more easie way to neglect his Adversaries Argument than to anser it, quanto expeditius est dicere fa­bula & mendacium est? But such do not perswade men as knowing the terrour of the Lord, or considering the account which they must ere long give before the Judgment-Seat of Christ. Let such read the Epistle of John Fisher Bishop of Rochester, to the Bishop of Winchester, before his works: He had the Bishop­rick of Ely or Lincolne offered to him, but he con­tented himself with that which he had already, because though he had less Revenues belonging to his Bishop­rick, so he had fewer souls, and he should be able to make up his accounts better, which he expected shortly to be called to, than those who had more souls and the expence of greater Revenues to answer for. Let me subjoyn hereto a story or two of like nature, and I have done: There was a good man who having brought up his Son at the University and being asked why he did not prefer him to a Benefice (which he had advan­tage easily to do, being in great favour with such as li­ved at the upper end of the world, and if I remember well, one of the Chaplains in Ordinary to King James) he replied that he had souls enough to answer for in his own Parish, he would not bring upon himself the guilt of more, by putting his Son into a Living, before he knew him to be fit for it. The other is, of Dr. Wil­liams, Late Archbishop of York, who told a Mini­ster [Page] that came to him for Institution not long before his death, that he had passed through many places of ho­nour and trust both in Church and State, more than any of his Order in England, but if he were assured, that by his Preaching he had converted but one soul to God, he should take more spiritual joy and comfort therein, than in all the Honours and Offices that had been conferred upon him. Let those that rule over others, so watch for their souls, as those who must give an account, Heb. 13. 17.

Longe tamen graviori & pericuiosiori debito tenentur adstricti, qui pro multis animabus reddi­turi sunt rationem. Quid ego infoelix? Quo me vertam, si tantum thesaurum, si pretiosum deposi­tum istud quod sibi Christus sanguine proprio pre­tiosius indicavit, contigerit negligentius custodire? Bern. Serm. 3. de advent. Dom.

I shall only add, that if any think somthings in the following Discovery, having particular respect to the Authors might have been omitted, other things added, the several Heads enlarged. They are the words of o­thers, which I would neither add to nor diminish from, I would not put any to much charge, nor abuse any mans leisure, nor wast perishing Paper; especially intending it for the use of such as know how to take, or leave, or en­large any thing, as the matter requires.

A Discovery after some search, of the sins of the Ministry, because of which, as we conceive, the Lord is angry, and hath almost made his Ministers and Ordinances contemptible.

Sect. I. In Relation to our Calling to the Ministry.

1. ENtring to the Ministry without the knowledge of Gods Send­ing.

2. Not seeking Confirma­tion and Seals of our Mission in the Consciences of the people, or in our own further growth and fitting for the Ministry.

Sect. II. In Relation to Preaching.

1. Going out with little Preparation, trust­ing in Gifts and Parts, and growing lazy in pre­paring to speak to edification.

2. Where Pains are taken for preparation, trusting to it, whereby God is provoked to blast good matter well ordered and worded.

3. Neglect of Prayer. 1. In studies and pre­paration, the matter we bring forth is not seriously recommended to God to be quickned to his peo­ple. 2. In our Prayers for assistance, being set more upon assistance to the Messenger than to the [Page 2] Message which we carry, not caring what becoms of the Word, if we be with some measure of as­sistance and liberty carried on in the Duty. 3. Neg­lect of Prayer for the fruit and blessing of the Word which we have preached, that it may re­ceive the early and latter rain. 4. Neglect of application to God for the knowledge of his mind in debateable matters.

4. Not meaning and aiming every word in re­spect to edification, but bringing forth many things in the Name of the Lord, which are not aimed at profit.

5. Speaking rashly and by guess in the Name of the Lord things that are plausible, and in ma­ny things not bringing from the Lord that which we speak; a sin pointed at by the Lord, in his dis­appointing that which so many spake confidently of the success of our Army against those which have invaded us.

6. Too much frequent and unnecessary speak­ing of publick Transactions in Sermons, neglect­ing to set forth the excellency of Christ, the new Covenant, &c.

7. Preaching against publick sins, neither in such a way nor for such an end as we ought, for the gaining of souls, and drawing men out of their sin; but rather because it is our concernment to say somthing, and have a by-blow and wipe at them, reproving the evils of the time to please men.

8. Want of Bowels in Preaching, towards them that are in hazard of perishing.

9. We preach not as before God, but as to men; as doth appear by our different pains in preparation to speak to our ordinary Hearers, and to others to whom we would approve our selves.

10. Too much eying our own credit and ap­plause, and being rickled with it when we get it, or unsatisfied when it is wanting.

11. Neglect of endeavours to have our own hearts affected with the power, either in prepara­tion or delivery of the Word which we preach on ordinary or extraordinary occasions, but for the most part preaching, as if we our selves were not concerned in the Message which we carry to the People.

Sect. III. In Relation to the Judicatories of the Church and their Constitutions.

1. Idolizing the authority of Assemblies, so that no difference from their Conclusions hath been ac­counted tolerable; because of which God hath spotted our Assemblies.

2. Not making conscience of keeping and waiting the Meetings of the Church Judicatories, but wearying of the expence and attendance, be­cause of which, diverse things therein treated of, have miscarried.

3. Hastily concluding of Acts, and pressing obedience thereto without convincing grounds held forth from the Scripture for satisfying the Consciences of the Lords People.

4. Neglect of making application unto God, for the knowledge of his mind in debateable things, before they pass into Conclusions.

5. Wearying to hear men fully which present doubts, and to weigh all Arguments which may be presented for the Negative, before the Affir­mative be taken into consideration.

6. Impatience to wait for a clear and deliberate bringing matters to a conclusion, with passion hastning to carry things by plurality.

7. Binding the people of God with strait and binding Acts in things unnecessary.

8. Blind following of leading men in Judica­tories without perswasion of the matter, and of­tentimes with hints and doubtings of Conscience smothered.

9. Want of Faithfulness and tenderness both in bringing and holding in persons in the Ministry, not trying the reality of the work of God in those that enter into the Ministry.

Sect. IV. In Relation to the exercise of Discipline and drawing forth the Censures of the Church.

1. Partiality in administration of Censures, with respect of Persons, not using the like faith­fulness and zeal towards the high and low.

2. Not making use of the Ordinances of Disci­pline for the gaining of Souls, but turning it into a civil punishment, and in the administration thereof, either becoming lukewarm, or without a spirit of meekness.

3. Mocking of repentance, by teaching forma­lities therein to Offenders, hardning them in their sins, by accepting bare Forms without evi­dences of repentance, and loosning when we were perswaded that Christ did not loose, turning the profession of repentance to a state-Engine to step to employment and preferment.

4. Want of tenderness in testifying of the con­versation and repentance of Ministers and Peo­ple, giving Testimonials to Great men, or to shift our Congregations of Factious Persons.

5. Want of exact carefulness and faithfulness in debarring from the Lords Table the ignorant and scandalous.

6. Unequal dealing with the poor and rich in admitting to; or debarring and suspending from the Lords Table.

7. Want of bowels and compassion to the Par­ties on whom Discipline is exercised, and an impe­rious kind of boasting over them.

Sect. V. In Relation to our way of performing Ministerial Duties.

1. Laziness in going about duties, not improving out time and talents to do all the good we might among the people of God.

2. Want of delight in going about the duties of our Callings, doing them not for Christs sake, and love to the Flock, looking on them as bur­dens.

3. Satisfying our selves with publick reproving of publick sins, and neglecting the gaining way of private dealing with the Consciences of sinners.

4. A gross carnal way of handling the matters of Christ.

5. Carrying on some Ordinances, and neg­lecting others, equally warranted, and being di­ligent in no duty but preaching.

6. Not studying to be acquainted with the con­dition of the people, that we may apply our selves to the variety of their estates.

7. Turning all Duties and Religion into a forwardness in the cause of God, and under colour of that, neglecting duties, and the life and pow­er of Godliness.

8. Neglect of pains to fit us more for our cal­lings after we have acquired an habit of preaching, as if we need not grow in fitness for all the duties of our Callings.

9. Partiality in visiting the sick; if they be poor, we go once, and when sent for, if rich, and of better rank, ofter, and unsent for, and in ex­aminations often passing by great folkes.

10. Performing the publick Duties of preach ing and Prayer, as parts of trial, and not as du­ties done to God.

Sect. VI. In Relation to our walk and conversation, per­sonal faults.

1. Worldly-mindedness, caring immoderatly for the things of this life, and following too ea­gerly the bettering of stipends.

2. Want of hospitality and charity to the Members of Christ.

3. VVant of Sobriety in all things suitable to the times.

4. Sleighting of the Hearing of the Lords VVord, hearing the VVord from others only to censure and try their Gifts, and not as Christians that should hear and make use of it.

5. Envying the gifts and graces of God in o­thers, or discouragement in our duties, because of our short up-coming to others in whom Gifts and Graces shine, undervaluing and sleighting the sin­cerity of Grace in others, because they be Inferi­or to our selves in Gifts.

6. Pride shewing it self, in not stooping and [Page 8] condescending to the infirmities of the weak, but disdaining Christs work in them, because of some infirmities that we can observe in them.

7. Not enduring admonition or reproof from Ministers or such of the People of God as observe some things in us that are contrary to tenderness, and give offence.

8. Loss of Tenderness and diligence after we are Ministers, to which some had attained before.

9. Being very little in secret Prayer and con­verse with God, and excusing this in our selves, with being much taken up in other duties.

10. Neglect of accurate studying the Scri­ptures.

11. Vain imitation of other men.

12. Neglect of frequent reflecting upon our own state and walk with God.

Sect. VII. In our walk in our Families.

1. Not being Patterns to the Flock in holiness and diligence, but rather ill examples in lightness in our conversations, and sleighting of Duties, by superficial performance of duties by starts, not set­ting apart time for the deliberate going about them.

2. Reading the Scriptures rashly and inconsi­derately, and not as men that should be acquaint­ed with the mind of God in all his Word.

3. Neglect of the Instruction and Edification of our Families, so that none more than our own are worse looked to.

4. Little or no time set apart in our Families, to mourn for the guiltiness of the Land, and the backslidings of the times.

5. Deep Hypocrisie in pressing upon others to do that in their Families which is utterly sleight­ed by our selves.

Sect. VIII. In our walk amongst the people of our charge.

1. Unfruitfulness, not studying to converse with the people of God for their Edification.

2. Carnal familiarity with wicked and natural People out of the duties of our Calling, whereby they are hardned in their sin, finding the Minister like themselves, however he speaks to them in publick.

3. Strangeness and up-keeping of our selves from such as fear the Lord, whereby they are made to keep back profitable freedom from us.

4. Neglect of spiritual fellowship with the peo­ple of God, and not putting them to pray with us.

5. Unwillingness to entertain spiritual discourse, yea, many times sleighting and shifting it out when it is cast in by others.

6. Speaking our own words on the Sabbath day, and countenancing the same in others.

7. Not daring to reprove sin, and appear zeal­ous [Page 10] and tender before the wicked.

Sect. IX. In our Walk in the Company of Ministers, very unprofitable, and oft hurtful one to another, and being an offence to the Lords people.

1. By neglect of Prayer, and every thing that may edifie.

2. Shifting off Prayer and other duties when we are called thereto.

3. Ordinary driving away our time in carnal re­joycing and lightness, sporting and jesting one with another, and censuring, &c.

4. VVant of freedom and love, to admonish one another in serious tenderness, and if any freedom be used, it is in jest, and an upcast which causes an alienation, when things observed in ano­ther, do stick with us, and are kept up, or told in such a way.

5. Ordinarily we Converse together, as Mini­sters, and not as Christians, speaking only of things pertaining to our calling, and of nothing per­taining to our souls and their condition.

6. Turning all Christian duties into Ministerial duties, we speak them as things that are without us, and as if they did not concern our selves; in a word, we are not good Ministers, because we are not good Christians, this is the root of all the Corruption of our Calling.

FINIS.

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