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 confession 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 people 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 pastors 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 transacted, before we bring them to the assembly, yet not forbidding 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 fittest, 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 profession or conversation.

Direct. 7. Let the pastors and churches that live within the reach of any communion, be as many as is possible, associate 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 principles 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,

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; avoiding 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-communion, 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 contribution 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 Papists, 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

any work of reformation that is necessary, to their more fruitful 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 quarrellings among themselves, which will break them in pieces, or hinder their edification, and make them a stumbling block 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, domineering 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 visiting 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 neighbours' good. [6.] Be not men of common spirits, or common 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

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 improvement 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 seriously 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 professing 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 murmur 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 deceive 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.

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 ministers, (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 knowledge in these practical affairs, that is not furthered by experience.

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 communion 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 magistrates' 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 questionable 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 Albaspinæus in Tert. de prescrip. c. 41, p. 306. The Catecumens being somewhat instructed at home, 'cum cæteris tandem in Ecclesia primis concionibus, quæ in gratiam Catechumenorum habebantur, intererant; quibus peractis rursus omnes idem ipsi Catechumeni ex templo discedere jubebantur, ne scilicet Divina mysteria rudium 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 worship was more Eucharistical, fitted to the communion of saints.