Confirmation and Restoration Necessary Means, Proclamation 19

Confirmation and Restoration Necessary Means · Proclamation 19

p. 152Prop. 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 undoubtedly will continue, till this be remedyed, that all Magiſtrates, 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 Congregations, and then conſider of the effects and conſequents.

All the people of our Pariſhes, (except Anabaptiſts) do bring their Children to be Baptized; which if it were faithfully done, were a happy means of an early engagement unto Chriſt, and a happy enterance upon further mercy.) Multitudes 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, that they are to do in Baptiſm: But there they make a promiſe cuſtomarily, as they are bid, in words not p. 153underſtood, 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 performe 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, which there in words they did renounce; and they teach them by their daily examples to curſe, and ſwear, and raile, and to be proud and covetuous, and voluptuous, ſerving their bellies in ſtead of God; and hateful reproaching a godly life, inſtead of teaching it their Children. Theſe Children are cuſtomarily brought to the Aſſemblies, where they heare the plaineſt teaching, without underſtanding, or regarding it, and grow hardened under daily reproofs and exhortations; living as their Parents taught them, ſome in groſs ignorance and worldlyneſs, without any ſignes of Godlyneſs, further then to come to Church; ſome in Drunkenneſs, ſome in Whoredom, abundance in a malignant hatred of a holy life, making them that uſe it the common ſcorne, and taking them for the hatefulleſt perſons in the Pariſh, or Country p. 154where they live: For cuſtome ſake, and to quiet their Conſcience in their ſinne, they will come to the Lords Table, if they be admitted by the Paſtour, 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 knowledg and Profeſſion, 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 Lords Supper? And ſome ſelf-conceited, half-witted Writers have taught them this leſſon, and made Miniſterial tryal and Approbation…odious to them. But becauſe they were once Baptized, and have ſince come to hear and joyne 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 Paſtours, that require them to ſubmit to the means of their own good. In the Biſhops daies, ſome few of them were Confirmed: (in the Country where I lived, about one of ten or twenty) and what that was, and how it was done I can tell you, but what I once made tryall of. When I was a Schoole-boy, about 15 years of age, the Biſhop coming into the Country, many p. 155went in to him to be Confirmed: we that were boies, runne 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 fourty in all, of our own ſtature and temper, that had come for to be Biſhopt, as then it was called: The Biſhop examined us not at all in one Article of the Faith; but in a Church-yard, in haſt, we were ſet in a rank, and he paſt haſtily over us, laying his hands on our head, and ſaying a few words, which neither I nor any that I ſpoke with, underſtood; ſo haſtily were they uttered, and a very ſhort prayer recited, and there was an end. But whethey we were Chriſtians or Infidels, or knew ſo much as that there was a God, the Biſhop little knew, nor enquired. And yet he was one of the beſt Biſhops eſteemed in England. And though the Canons require, that the Curate or Miniſter ſend a Certificate that children have learnt the Catechiſm; yet there was no ſuch thing done, but we runne 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 Excellent Duty of Confirmation. Some few (perhaps halfe a Pariſh in the beſt places) will ſend their children to Church, to be p. 156catechized yet; but even thoſe few that learn the words for the moſt part underſtand not what they ſay▪ and are as ignorant of the matters, as if they never learnt 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 mixt among them, that are more Faithfully devoted to God in Baptiſm, and better educated, in the feare of God.

2. Now let us ſee what are the real, viſible, undenyable fruits of this defective ſinful courſe. Becauſe men build upon this Fundamental falſhood, that infant Baptiſm upon the Parents Profeſſion, doth give them right to the Church-ſtate and Priviledges of the Adult, without any perſonal Profeſſion and Covenanting with God, when they come to the uſe of reaſon, which the Church muſt have cogniſance of; and ſo they that entred 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 diſeaſed, (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 p. 157made too like the common 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 then it is. Till within theſe few years, I knew but very imperfectly how it is, and I thought the caſe had been better with ſome, and worſe with others then I have found it upon tryall. And had I not ſet upon the duty of Perſonal inſtruction, 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 Congregation in England that hath in it Proportionably 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 Profeſſours of Religion, (or perhaps 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 p. 158Oſtentation of their parts, as any people I know. 2. Beſides theſe there are ſome of competent Knowledg and exterior performances, and lives ſo blameleſs, that we can gather from them no certain Proofe, or violent Preſumption that they are ungodly, or that their Profeſſion is not ſincere. So many of theſe joyning 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, as unqueſtionably belongeth to Presbyters to exerciſe, and to be my Paſtoral charge.

3. Beſides theſe, there are ſome that are tractable and of willing minds, that by their expreſſions ſeem to be ignorant of the very Eſſentials of Chriſtanity; which yet I find to have obſcure conceptions of the truth, when I have condeſcendingly better ſearcht them, and helped them by my enquiries. Theſe alſo (as weak in the Faith) we receive.**Of this fourth ſort I hope are many that truly fear God, that ſome on one pretence, and ſome on an other, forbear to ioyn with us in the Communion of the Church, in the Lords Supper: but yet heare, and live in love and peace with us. And ſome do joyn with us (on the grounds as godly ſtrangers may be admitted) ſomtime in the Lords Supper; that yet expreſly own not a memberſhip in the particular Church. 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 p. 159not to diſown our Adminiſtrations; for all that, we give liberty to all that in tollerable things do differ. 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 Religion; thinking that there is no Devill, no Immortality of the Soul, or Everlaſting Life: But this they reveale only in ſecret, to thoſe that they find capable, by viciouſneſs, unſetledneſs, or any malignity, or diſcontent againſt the Godly, or the Orders of the Church: And yet for the hiding of their minds, 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 deſigne, that is in danger of leavening many,As I would not have mentioned the faults of any of my 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. I accuſe none by name, much leſs the Generality. 2. The Innocent do themſelves know, and bewail the ſinnes that I mention. 3. I am ſo far from making them worſe then other Pariſhes, that I un…eigne…iiy proſeſ, that I do not know a…y other in England of ſo much Godlineſs, and tractableneſs; which teſtimony is true, and more to their honou…, then the mentioning of the remnants of ignorance and ungodlyneſs is to their diſhonour. If it be thus, here, how much worſe is it in moſt parts of the …nd? that God forſaketh. 6. many there are that have tollerable p. 160knowledg, and live in ſome notorious, ſcandalous ſins: ſome in groſs Covetuouſneſs, and theſe will not be convinced: ſome in common drunkenneſs, and thoſe will confeſs their faults, and promiſe amendment a hundred times over, and be drunk within a few daies againe; and thus have ſpent the moſt part of their lives: ſome in as conſtant …ipling, drinking as great a quantity, but bearing it better away: ſome in ordinary ſwearing, curſing, ribaldry, whoredomes ſometimes. Many in neglect of all Family-duties, and the Lords Day: and ſome in hatefull, 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 p. 161that endeavour to puniſh a drunkard, or Sabboth breaker, and reſcuing them, and ſeeking the ruine of the Officers. 7. Some there are that are of more tractable diſpoſitions, but really know not what a Chriſtian is: that heare us from day to day, yea and ſome few of them learn the words of the Catechiſm, and yet know not almoſt any more, then the veryeſt 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 ſatifaction made for ſinne, but what we muſt make our ſelves; and they tell me, they truſt to nothing for Pardon and Salvation, but Gods Mercy, and their good ſerving him (which is only ſaying every night and morning in bed, or as they undreſs them, the Lords Prayer▪ and the Creed for a Prayer, and comming to Church.) They ſay openly, they do not know of any ſurety that we have, or any that hath borne the puniſhment of our ſinne, or ſuffered for us: And when I p. 162repeat the Hiſtory of the Incarnation, 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 Lords Supper; nor to what uſe, but in general, for our Salvation. What a Church is, they know not; nor what is the Office of Paſtour 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 a ſerving God as well as we can, or as God will give us leave. So that there is ſcarce an Article of the Creed, or very few that they tolerably underſtand. Nay one of about foureſcore yeares of age (now dead) thought Chriſt was the Sunne, that ſhineth in the Firmament; and the Holy Ghoſt was the Moone. 8. Many there be, that joyne this Heatheniſh ignorance, and wicked obſtinacy together; hating to be inſtructed; ſcorning to come neer me, to be taught, and to be told of their ſinne, when they come. They will raile at us bitterly behind our backs, if we will not let them have their own will and way about the Sacraments, and all Church-affaires: but they will not ſubmit p. 163to that Teaching, that ſhould bring them to know what Chriſt or Chriſtianity is. 9. Some there be that are of tollerable knowledg, and no Drunkards, nor Whoremongers that the world knoweth of, but of more plauſible lives, and have ſome formes of Prayer in their families: but yet live in idle or tipling company, or ſpend their lives in vanity, and hate more a diligent ſerving of God, and heavenly life, then the open Drunkars do: Theſe make it their work to poſſeſs people with a hatred of ſtrict Profeſſours, and of our Churches and Adminiſtrations, and to that end get all the books that are written for admitting all to the Lords Table, that they can light of;I have but very few of theſe; but I know neighbour Pariſhes that have too many, to the grief of their godly Miniſters. and contrary 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 man…y Diſſenting Divines, about Church-governemnt; or any from whence they may fetch matter of reproach againſt the Paſtours and Ordinances among us.This tenth ſort, are ſome of them infected by the Infidels (who are all for Hobs his 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 neer ſo many of the ungodly vulgar, had ſo abuſed the Doctrine of Predeſtination and Grace; as if they had been hired to diſgrace it. 10. Another ſort there are, that are p. 164deeply poſſeſt with a conceit, that God having determined before we are borne, whether we ſhall be ſaved or not, it is in vaine to ſtrive; for if we be predeſtinated, we ſhall be ſaved what ever we do; and if we be not, we ſhall not, what ever we do; and that we can do nothing of our ſelves, 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 prevaile againſt him; but if he will not give it us, it's in vaine 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 cannot 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 long 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 p. 165it is all as he will. 11. Beſides theſe, there is one or two honeſt, ignorant Profeſſours, that are turned Anabaptiſts, and joyne with the Church of them in the next Pariſh.12. Our Papiſts are but few; but if the reſt of them be ſuch as ours, their Church hath ſmall reaſon to boaſt of its Holineſs. 12. And ſome Papiſts are among us; and whether only thoſe that ſtay from the Aſſemblies, I cannot ſay.

Of theſe twelve ſorts of People,Beſide, if all theſe were fit to be members, yet we muſt know their own conſent, which meer living in the Pariſh, or comming to Church doth not ſignifie. this Pariſh is compoſed; which I therefore mention, that the ſtate of our Pariſhes 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 a new 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-members, that never heard of the Name of Chriſt, as well as many of theſe?

p. 1662. 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 waies. Chriſtianity is not a matter of meer Opinion: Chriſt came not into the world only to perſwade men to have high thoughts of him, but to ſave his people from their ſinnes, 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 perſwade the world, that his ſervants are no holier then others, and differ but in an Opinion from the world. Chriſt needeth not Diſciples, 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 abhorre the rigor of the contrary extreame, that would make the Church narrower then it is, and pinne it up in ſo ſmall a number, as would tempt men to doubt of Chriſtianity it ſelf; and teacheth men to exclude their bretheren, meerly 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 p. 167were no better than the army of the Devil.

3. And by this means the Heathens, Jews, Mahometans and all Infidels are exceedingly hindred from believing in Chriſt; when they can ſay as the Turks, when men queſtion their fidelity; what? doſt thou think I am a Chriſtian? He that knows any thing of Religious affaires, knoweth that commonly the firſt thing that draweth men to any party, is the liking of the Perſons and their Practices; from whence they grow to enquire with inclination into their doctrines. The Ancient Chriſtians that lived before the daies 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 Emperour, and worldly advantages had drawn in all men to the Church, and the Biſhops did ſet the door too wide open, Chriſtianity lookt like another thing, and that inundation of wickedneſs overſpread the Church, which Salvian and ſo many more complaine of. Our likelieſt way to win the Jews, and all Infidels to the Church, is by ſhewing them the true Nature of Chriſtianity in the Church-members.

4. Hereby alſo we confound the ancient Order of Catechumens, or Expectants with p. 168the 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 Sermons (and ſome Prayers) which were fitted to the unconverted or Expectants; and had alſo both Doctrine, Praiers, Praiſes, and other worſhip, proper to the Church (eſpecially on the Lords Daies) we muſt now ſpeak to all, and joyn 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, Matth. 28. 19, 20. One for making Diſciples and another for the edifying and guidance of Diſciples, did never intend, that theſe ſhould be confounded.

5. And then by this means, the Souls of millions of poore people are deprived of the great benefits of the Ordinances and Adminiſtrations ſuitable to their ſtate. The begetting Word goeth before the feeding, ſtrengthning Word, even before the milk for babes. The laying of the foundation p. 169muſt 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 Embrio and unborn child, though not for thoſe that have ſeen the Sun. If you will break the ſhell before the Chicken be hatcht, that you may haſten its production, or honour it with a premature aſſociation with the reſt that ſee the Sunne, your fooliſh charity will be the death of it. And ſo deale abundance of miſtaken Zealots with the Souls of men; who cry out againſt the wiſeſt and moſt conſcionable Miniſters, as if they were unchriſtning the People, and undoing the world, becauſe they would feed them with food convenient for them, and will not be ſuch haſty midwives, as to caſt the mother into her throws, if not rip her up, that ſhee may have the child at her breaſts, which ſhould yet be many daies or moneths in the womb. Moreover they thus cauſe our people, to loſe all that benefit of preparations, and ſolemn 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 believe that they are Chriſtians when they p. 170are not, and in a ſtate of Salvation, when it's no ſuch thing.M^r Thorndicke, ſee D^r Hammond's Practic. Catech. lib. 2. §. 2. p. 103. & l. 6. §. 2. pag. 311, 313, 314, 319, 320, 321, 322, 323, &c. 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 Lawfull preſumption, of admitting to, or excluding from Heaven: 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:—And if ſo, then what greater miſchief can we do the Soul of an ungodly man, then ſo to delude him, by our admitting him into the Church, and make him believe he is in a ſtate of Salvation, when it's 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 unconverted, ungodly ſinner, and in a ſtate of p. 171Condemnation. O the power of blinding ſelf-love! that will not ſuffer them to ſee themſelves miſerable, when they ſee themſelves ſinfull, and all becauſe they would not have it ſo; when yet it's moſt viſible to others. And ſhall we all joyne to ſtrengthen this potent Enemy? and lay this ſhare, and thruſt men headlong into 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 true believer, the wicked will miſapply it, and ſay, it belongs to them: When we ſpeak againſt the unbelievers and ungodly, they'l 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 perhaps for mercies which they never had, as Juſtification, Adoption, Sanctification, &c. The Sacraments by miſapplication 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 Priviledges of the Church to feed that deceit, more effectuall then among the expectants p. 172it would have been.

8. But the greateſt miſchief that troubleth me to think of, is this; that by this haſtening and admitting all the unprepared into the Number of Adult-Chriſtians, and members of the Church; we do either put a neceſſity upon our ſelves to throw away Church-diſcipline, or elſe to be moſt probably the damnation of our peoples Souls, and make them deſperate, 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 medled not with Publike 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 Diſcipline as we are agreed in, is a likelyer way, to bring us all to agreement in the reſt, then 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 exerciſed: 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, p. 173or a Pilote that was never before at ſea; or a Souldiour that never ſaw warres before, but 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 Pariſhiones to be members, then either we muſt exerciſe the Diſcipline which Chriſt hath commanded, or not. If not, then we diſobey our Lord and Maſter, and own ſuch a Church, as is utterly uncapable of Church-ends, and conſequently of the eſſence, ſeeing that it is a Relative being. For it's ſuppoſed that it is not for any unuſual accident, that we cannot exerciſe this Diſcipline, but from the very Church conſtitution, or incapacity of the matter. And then 1. We ſhall be Traitours to Chriſt, under the name of Paſtours, if we will wilfully caſt out his Miniſterial, Kingly Government. 2. We ſhall betray the Church to licentiouſneſs. And 3. We ſhall ſet up a new Church-way, which is contrary, to that which hath been practiſed in all ages, from the Apoſtles daies, 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 uncapable of Diſcipline, p. 174is ſo perfidious 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 perſwade me to believe the contrary, then 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 contemptible by the commonneſs. 2. We ſhall ſo extreamly enrage the ſpirits of the people, that we ſhall go in continual danger of our lives: Among ſo many that are publikly reproved, and caſt out, it's two to one, but ſome deſperate villains will be ſtudying revenge. But all this is nothing: but that which ſticks upon my heart is this:This is no diſhonour to the Diſcipline: for we find it hath great effect on ſuch as are capable of it. 3. We ſhall be the cruelleſt 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 publique p. 175ſhame, they hate us to the heart, and either will never heare us more, or heare us with ſo much harted and malice, or bitterneſs of ſpirit, that they are never like 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's no time now in the end of the world, to queſtion whether that be an Ordinance of God, which Scripture ſpeaks for ſo fully, and ſo plainly; and which the Catholike Church hath ſo long practiſed, and that with ſuch ſeverity as it hath done. 2. I know the 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 I could preach, and would quietly bear any private admonition, when once they are publikly 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 looke upon p. 176ſome of them, when once they are caſt out, almoſt as if they were already in Hell: For they are deſperately hardened againſt any further means of their recovery. 3. Yea I am perſwaded, that if we exerciſe Chriſts Diſcipline according to the Scripture Rule, upon all in 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 Soveraigne Power, that doth maintaine and protect us; and if we were not protected, we ſhould ſoone have enough of it.

Object. Perhaps you'l ſay, that publike admonitions, and Church cenſures are not to be eaſily exerciſed, nor upon any but notorious, ſcandalous ſinners, and that in caſe of obſtinate impenitency.

Anſw. I am as much againſt a raſh, unneceſſary cenſure, or uſe of the ſeverity of Diſcipline, as another: I know that a fly muſt not be killed with a beetle. Let it be exerciſed but according to the Parliaments Ordinance, called The form of Church-Government, to be uſed in the Church of England and Ireland, Aug. 29. 1648. 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 p. 177that 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's the ſame diſobedience to God, as to uſe it upon none at all. He that hath commanded us to reject a Heretick, to have no company with the diſorderly livers, to turn away from ſcandalous, ungodly men, and not to enter with drunkards, railers, &c. hath not bid us do thus by ſome ſome but by all. God 2. 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 Diſcipline odious, when they can ſay, He caſt out one, and forbeareth others in the ſame caſe.

Object. But were there not more offenders then the inceſtuous man at Corinth? And yet Paul caſteth out but him.

Anſw. 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. 5. 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 offendours, p. 178whom Paul in that Epiſtle reprehendeth: but can you prove that any of them were obſtinately Impenitent, after admonition? I know you cannot.

Bu… perhaps you'l think that you ſhould by the preparatory, private admonition ſo bow them, and work upon them, that few of them ſhould be ſo obſtinate as to fall under 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's but few men in England muſt expect more advantages for Intereſt in their people, then I have in mine: and yet all's nothing, when I come to exerciſe Diſcipline, and croſs their ſelfiſh, ſenſual inclinations. Thoſe that will tell me, they are beholden to me for their lives, yet will not heare me when I perſwade them to any humbling confeſſion. Thoſe that cannot hide their ſinne, will confeſs it, and commit it over and over: will you accept of their private Confeſſion for Satisfaction, that will publickly ſlander their Neighbours,I deſire thoſe that are overridgid and uncharitable in cenſuring others, not to extend theſe complaints to more then I extend them: nor to take it as an occaſion for the unchurching of whole Pariſhes, or any one particular perſon, without ſufficient evidence. For I muſt profeſs that I meet with hundreds in my Pariſh, that I can comfortably hold Communion with, that ſome men of ſtricter principles, or more cenſorious diſpoſitions would reject: Yea, and I take abundance for truly goldy men, that are not noted for any eminency of Religion, perhaps their parties, or callings, or opportunites, being ſuch as keep them much from the Knowledg of others. or be drunk openly every week or month, or ſwear every day. But many of p. 179them 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 me intreat them withall the ſubmiſſiveneſs and earneſtneſs that I can, when one hath beat or ſlandred 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 manner, will joyne with it ſuch bitter words, againſt the accuſer or reprover, and ſhew ſuch hatred to thoſe that admoniſh them, that declareth their impenitency. If you have ſuch extraordinary abilities, to melt and mollifie hardened ſinners, more then we have, you are the more unexcuſably unfaithful p. 180to God and man, that will not uſe them. And all are not ſo haypy as to have your conquering parts. For my part I can ſay in uprightneſs of heart, that I do what I can do, (abating thoſe neglects which are the conſequents of any frailty) and if I knew how to do more, I would, with ſtudy, preaching, conference, labour or eſtate; and yet with abundance I am not able to prevaile, ſo much as to make them capable of Diſcipline. So that I ſee plainly by unqueſtionable experience, that either we muſt have Churches without the Diſcipline 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 following labous in vaine to multitudes of them: Or elſe we muſt take another courſe, then to admit all our Pariſhes to Adult Church-memberſhip, as was formerly done, without preparation, 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 Peoples Souls, when they are exerciſing this grievous cruelty. It is juſt as if in Mercy to the ſchoole-boyes, you ſhould ſet them, that cannot read Engliſh, in the p. 181higheſt form, where they muſt make Orations in Latine and Greek…, or elſe be whipt: would they thank you for ſuch advancement. It is as if you ſhould put an ignorant unexerciſed, cowardly Soldier, or one that is but learning to uſe his armes, into the front of the Battaile, for his honour: or as if you ſhould prefer a Pupill to be a Tutour, or put a freſhman in the Doctors chaire, or admit a new baptized Novice to be a Paſtour 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 Marriner to the Pilots place, or any Apothecary to play the Phyſician to other mens ruine, and his owne ſhame. If you ſet ſuch Children on horsback, while you pretend their good, you will break their necks. No man is ſafe out of his own ranck and place: If the Husbandman know that every ſort of plants and graine, muſt have their proper ſoile and ſeaſon, and the Gardner 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 Countrey Schooles are Seminaries to the Academies, ſo the ſtate of Catechumens or Expectants is the Seminary to the Church, and the ſtate of Infant Church-memberſhip, p. 182the 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 mercifull haſtlings do but yoake untamed bullocks, that are fitter to ſtrive and tyre themſelves then to plow; and do but ſaddle ſuch wild, unbroken colts, as are liker to break their own and their riders necks, then to go the journy 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 tranſplanted: But if we put them inter fideles that are infideles, 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 undoe them for ever. The Diſpoſition of the matter, muſt go before the Reception of the forme: For undiſpoſed matter will not receive it. As the Operation 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 chiefeſt part of p. 183our 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 in, it the place of his Superiour. Fire is better in the chimny then in your bed, or upon your Table: A good Cleark may make but a ſorry Counſeller; 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 Princes Throne. If you would not undoe mens Souls by a Diſcipline, which they cannot 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 tryall of, and attained the certain knowledg of, at home? I was never in France, nor at Geneva, and therefore I know not what number of obſtinate, impenitent, ſcandalous perſons are there, nor how many that know 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 p. 184materials as our Pariſhes, or not. If not, their cauſe is none of ours: If they have, then either they exerciſe Chriſts Diſcipline on them faithfully, and impartially or not: If not, then they are not to be imitated by us in their negligence, unfaithfullneſs, 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.Melancthon Epiſt. (Impreſ. Lugdun. 1647.) ad Dominicum Schleupnerum, ſaith. 1. Quia in tanta multitudine vix pauci ſunt Chriſtiani, & apti qui Sacramento fruantur, cavendum eſt ne vulgus invitetur ad prophanandum Corpus Domini. The truth is, as in France they are but a people gathered from among the Papiſts, whoſe Church doth drink up moſt of the ſcumme; ſo the other Churches: 1. Are too lamentably careleſs, partial, or defective, in executing their own Diſcipline: And if I ſhould come to think it lawfull,Lege Calvin. Inſtitut. lib. 4. cap. 12. §. 1, 2. Zanch. de Eccleſia. vol. 3. fol. 123, 124, 134, 135. and others cited in the Preface of my Reformed Paſtor. to forbear the Execution of it upon nineteene, I ſhould ſoone think it lawfull to forbear the twentieth: And then what ſhould I think of Scripture, and the Canons of the univerſal Church. 2. By this p. 185neglect it is, that Reformed Churches have contracted the greateſt diſhonour that is upon them, while they are ſound in Doctrine, and have Learned Paſtours, able to confound the Romiſh adverſaries; but alas, too many unmeet Church-members. 3. They have (and Scotland had till lately) the Magiſtrates Sword to drive men on, and force them to ſubmit to Diſcipline, which is not our caſe, nor was the caſe of the Primitive Church. It is not there the Churches cenſure that doth the work, but the Magiſtrates Sword, no more then it was with our Biſhops in England. 4. And yet what work a little 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 ſuſpending of one Bertelerius could put them all into ſuch a flame.

Object. But fiat Juſtitia & ruat coelum: let us truſt God with His owne Ordinances: we muſt do our duty, what ever come of it?

Anſw. This doth but beg the Queſtion: Gods Ordinances are not for deſtruction, but edification; at leaſt as to the multitude of the ungodly, they tend to their Converſion, p. 186and not to their perdition. Is that likely to be Gods Ordinance, which certain experience telleth us, will put ſuch multitu…es 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 againe, and brought t… hate the Church. It's anothers work to advance them to the Pinacle of the Temple, that he may caſt them down headlong. And I yet never knew the man, nor 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 peoples conſent: and if he ſentence ſuch to be avoided by the people, they will deſpiſe his ſentence, and hold communion 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 cheare▪ and eat, and drink, and make merry with him, if the Magiſtrate reſtraine them not.

Object. But Excommunication muſt not be p. 187uſed, 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 ſinne, for which he is admoniſhed, is one thing, and to do good, for his Information and Converſion in the maine, is another thing; It is the uſe of Diſcipline, to cure men of the particular ſinnes that they are reproved for, rather then to convert them from a ſtate of wickedneſs in general. 2. Nor is Excommunication to be deferred, as long as there is any Hope by other meanes; but only till we have uſed other means in vaine, for ſuch a ſeaſon as is meet; that the ends of Diſcipline be not fruſtrate. For elſe there ſhould never man be Excommunicated: For there is ſome Hope that preaching againſt his ſinne may do him good at laſt; though he come drunk to the Lords Table twenty years together, you cannot ſay that his Converſion is Impoſſible: And yet we muſt not hereupon deferre the caſting out of ſuch a member. But in his Expectant ſtate, or among the Catechumens, we may beare with him lawfully in his wickedneſs, without excluding him from among our hearers, and if he heare us ſeaven years and ſeaven in vaine, there is yet p. 188ſome Hope of his Converſion, while he waiteth in his own place and way.

And yet I yield this much to the Objectours freely, that when fit perſons are taken into the Church, (yea or unfit, by negligence) we muſt wait with all patience that is conſiſtent with the ends of Government, and cutting off muſt be the laſt remedie: and that when it is neceſſary, it muſt be uſed, though we ſee that it's ten to one, it will plunge the perſon (occaſionally) into a worſe condition. For the Publike Ends of Diſcipline, (the credit of Chriſtianity, the preſervation of the Church, and abundance more) are to be preferred before the good of that mans Soul: and as paena debetur Reipublicae, and we cut not off malefactours for their own good, ſo much as the Commonwealths, which by their hurt muſt be promoted, ſo is it as to the Church. But this muſt be done but upon a few, for example: and therefore 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 p. 189as much exasperate them.

Anſw. It's no ſuch matter. Much it may, but not neare ſo much, as I certainly know by experience: Thoſe not Admitted heare with Hope; but to the rejected I ſpeak as almoſt hopeleſs, except ſuch as were fit to live under Diſcipline, on whom it may have its due effect.

9. And by this admitting all men without tryal and Confirmation, 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 deſtruction of the people, Satan is not ignorant, that 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 p. 190one errour draweth on ſo many, that Controverſies grow numerous, and will never be reconciled by meere words and writings, till we actually ſet the Church in joynt againe.

12. By this courſe alſo we lay open the Ordinances of God, to a continual prophanation, while abundance 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 ſinne, and Gods own Worſhip turned into Provocation; ſo that we may feare leſt God ſhould frown upon our Aſſemblies, and withdraw the tokens of his Preſence, and deny his bleſſing to thoſe prophaned Ordinances. Though the innocent may ſtill have their ſhare in the bleſſing, yet may the Paſtours and the guilty majority, deeply ſuffer 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 Ordinances; and the comfort of Miniſters and people in them, is much abated.

14. And I doubt it is a hinderance to the Converſion of many ſects about us, and of many ungodly ones among us, who if they ſaw the primitive holineſs of p. 191Churches 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 Repreſentation of Heaven it ſelf.

16. And if it be not a practical denial of ſome of the Articles of our Faith, it's well. We ſay there, that we Believe the Catholike 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 Reformation, when we hinder the fruits of it, that ſhould be viſible 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 joyned to. It's noted by ſome Proteſtant Writers, that when Luther oppoſed Popery in Germany, abundance of the common licentious people, that were weary of Popiſh Confeſſions, and Penances, did joyne with thoſe that were truly conſcientious, and diſhonoured the Reformation by their lives, though they increaſed the number, and did p. 192the ſervice as Eraſmus his Goſpeller, that uſed to carry a bottle of wine, and Eraſmus New Teſtament, with great braſs boſſes, and when he diſputed with a Papiſt, knockt him about the pate with the Bible, and ſo confuted him.

18. And by this means we give the Papiſts more roome then 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 Impurities are no more to theirs, then a few boiles to a Leproſie; 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 diſcernable, then it is. And though we have enough to prove our ſelves a Church, yet do we leave them under their temptations, and our ſelves under the obloquy. And indeed we perverſly maintain our own diſhonour, while we think it a condition to be reſted in, if we can but prove our ſelves true Churches; when our Learned Divines do give as much to p. 193the Romaniſts themſelves, though not as Papal, yet as Chriſtian. A Leper is a true man, and yet his cure is a thing to be deſired.

20. Laſtly, By this means alſo we tempt many well meaning people among us, to a dangerour 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 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 adde the twelve Reaſons, in my Chriſtian Concord, pag. 11, 12, 13, 14. and what's ſaid in my book of Right to Sacraments, where theſe matters, or thoſe that ſuſtaine them, are handled more at large, I ſuppoſe he may eaſily be convinced, that the former Church-Governours, in England, have been lamentably negligent, and our Churches by their means are much diſordered, and that the preſent Miniſters ſhould be more forward, and diligent, p. 194and 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.