LITMIR.BIZ

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to the fashion of the age, with numerous Latin quotations from the Fathers, and other writers; and the controversies and history of the day are the subject of frequent reference, and sometimes of lengthened discussion. To this it may be added that the language, though powerful and impressive, is often remarkably careless and inaccurate.

      With the view of remedying the imperfections of the original work, the Rev Samuel Palmer, of Hackney, published, in 1766, an Abridgement of it; but though it was scarcely possible to present the work in any form, without furnishing powerful and impressive appeals to the consciences of ministers, he essentially failed in presenting it in an improved form. In fact, the work in its original state was, with all its faults, greatly to be preferred to Palmer’s abridgement of it: if the latter was freed from some of its defects, it also lost much of its excellence. We may often, with advantage, throw out extraneous matter from the writings of BAXTER; but there are few men’s works which less admit of abridgement. This sacrifices their fullness and richness of illustration, enervates their energy, and evaporates their power and pathos.

      The work which is now presented to the public, is not, strictly speaking, an abridgement. Though considerably less than the original, it has been reduced in size, chiefly by the omission of extraneous and controversial matter, which, however useful it might be when the work was originally published, is for the most part inapplicable to the circumstances of the present age. I have also in some instances changed the order of particular parts. The ‘Motives to the Oversight of the Flock,’ which our author had placed in his Application, I have introduced in that part of the discourse to which they refer, just as we have ‘Motives to the Oversight of Ourselves,’ in the preceding part of the treatise. Some of the particulars which he has under the head of Motives, I have introduced in other parts of the body of the discourse, to which they appeared more naturally to belong. But though I have used some freedom in the way of transposition, I have been anxious not to sacrifice the force and fullness of our author’s illustrations to mere logical arrangement. Many of the same topics, for instance, are still retained in the Application, which had occurred in the body of the discourse, and are there touched with a master’s hand, but which would have lost much of their appropriateness and energy, had I separated them from that particular connection in which they stand, and introduced them in a different part of the work. I have also corrected the language of our author; but I have been solicitous not to modernize it. Though to adopt the phraseology and forms of speech employed by the writers of that age, would be a piece of silly affectation in an author of the present day, yet there is something simple, venerable, and impressive in it, as used by the writers themselves.

      While, however, I have made these changes from the original, I trust I have not injured, but on the contrary, improved the work; that the spirit of its great author is so much preserved, that those who are most familiar with his writings would scarcely be sensible of the alterations I have made, had I not stated them in this place.

      Before I conclude, I cannot help suggesting to the friends of religion, that they could not perhaps do more good at less expense, than by presenting copies of this work to the ministers of Christ throughout the country. There is no class of the community on whom the prosperity of the church of Christ so much depends as on its ministers. If their zeal and activity languish, the interests of religion are likely to languish in proportion; while, on the other hand, whatever is calculated to stimulate their zeal and activity, is likely to promote, in a proportional degree, the interests of religion. They are the chief instruments through whom good is to be effected in any country. How important, then, must it be to stir them up to holy zeal and activity in the cause of the Redeemer! A tract given to a poor man may be the means of his conversion; but a work such as this, presented to a minister, may, through his increased faithfulness and energy, prove the conversion of multitudes. Ministers themselves are not perhaps sufficiently disposed to purchase works of this kind: they are more ready to purchase books which will assist them, than such as will stimulate them in their work. If, therefore, any plan could be devised for presenting a copy of it to every minister of the various denominations throughout the United Kingdom, what incalculable good might be effected! There are many individuals to whom it would be no great burden to purchase twenty, fifty, or a hundred copies of such a work as this, and to send it to ministers in different parts of the country; or several individuals might unite together for this purpose. I can scarcely conceive any way in which they would be likely to be more useful.

      To the different Missionary Societies, I trust I may be allowed to make a similar suggestion. To furnish every missionary, or at least every Missionary Station, with a copy of the REFORMED PASTOR, would, I doubt not, be a powerful means of promoting the grand object of Christian Missions. Sure I am of this, there is no work so much calculated to stimulate a missionary to holy zeal and activity in his evangelistic labors.

      WILLIAM BROWN.

      EDINBURGH, March 12, 1829.

      Dedication.

      To my bretheren and dearly-beloved brethren, the faithful ministers of Christ, in BRITAIN and IRELAND, Grace and Peace in Jesus Christ be increase

      REVEREND BRETHREN,

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

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

      When the Lord had awakened his ministers in the county of Worcestershire, and some neighboring parts, to a sense of their duty in the work of catechizing, and private instruction of all in their parishes who would not obstinately refuse their help, and when they had subscribed an agreement, containing their resolutions for the future performance of it, they judged it unmeet to enter upon the work, without a solemn humbling of their souls before the Lord, for their long neglect of so great and necessary a duty; and, therefore, they agreed to meet together at Worcester, December 4, 1655, and there to join in humiliation and in earnest prayer to God, for the pardon of our neglects, and for his special assistance in the work which we had undertaken, and for the success of it with the people whom we had engaged to instruct; at which time, among others, I was desired by them to preach. In compliance with their wishes, I prepared the 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 to have reserved the rest to another season. But, before the meeting, by the increase of my ordinary pain and weakness, I was disabled from going thither; to recompense which unwilling omission, I easily yielded to the request of divers of the brethren, forthwith to publish the things which I had prepared, that they might read that which they could not hear.

      If it be objected, that I should not have spoken so plainly and 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 endeavoring 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 resolution, is to be ascribed, among others, to the following reasons: 1. It was a proposed solemn humiliation that we agreed on, and that this was prepared and intended for. And how should we be humbled without a plain confession of our sin? 2. It was principally our own sins that the confession did concern; and who can be offended with us for confessing our own sins, and taking the blame and shame to ourselves, which our consciences told us we ought to do? 3. Having necessarily prepared it in the English tongue, I had no spare time to translate it into Latin. 4. When the sin is open in the sight of the world, it is vain to attempt to hide it; all such attempts will but aggravate and increase our shame. 5. A free confession is a condition of a full remission; and when the sin is public, the confession should also 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

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