Confirmation and restoration the necessary means of reformation, and reconciliation; for the healing of…

2. Now let us see what are the real, visible, undeniable fruits of this defective sinful course. Because men build upon this Fundamental falsehood, that infant Baptism upon the Parents Profession, doth give them right to the Church-state and Privileges 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 entered somewhat more Regularly into an Infant Church state, do become Adult-members secretly, unobservedly, and no body well knows how: Hereupon it followeth,

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. 157⟩made 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 trial. 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 Professors 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. 158⟩Ostentation of their parts, as any people I know. 2. Besides these there are some of competent Knowledge and exterior performances, and lives so blameless, that we can gather from them no certain Proof, or violent Presumption that they are ungodly, or that their Profession is not sincere. So many of these joining with the rest, as make about six hundred, do own their Church-membership, and consent to live under so much of Church-Order and Government, as unquestionably belongeth to Presbyters to exercise, and to be my Pastoral charge.

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. 157⟩made 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. 158⟩Ostentation 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 Christianity; which yet I find to have obscure conceptions of the truth, when I have condescendingly better searched them, and helped them by my enquiries. These also (as weak in the Faith) we receive.^* 4. Some there are that are of competent understandings, and of lives so blameless, that we durst not reject them; but they hold off themselves, because they are taught to question, if ⟨p. 159⟩not to disown our Administrations; for all that, we give liberty to all that in tolerable 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 Devil, no Immortality of the Soul, or Everlasting Life: But this they reveal only in secret, to those that they find capable, by viciousness, unsettledness, 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 design, that is in danger of leavening many,² that God forsaketh. 6. many there are that have tolerable ⟨p. 160⟩knowledge, and live in some notorious, scandalous sins: some in gross Covetousness, 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 days again; 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, whoredoms sometimes. Many in neglect of all Family-duties, and the Lords Day: and some in hateful, bitter scorns at Prayer, holy Conference, Church-Order and holy living, and the people that use it; sometimes rising up in tumults against the Officers

Some there be that are of tolerable knowledge, and no Drunkards, nor Whoremongers that the world knoweth of, but of more plausible lives, and have some forms of Prayer in their families: but yet live in idle or tippling company, or spend their lives in vanity, and hate more a diligent serving of God, and heavenly life, then the open Drunkards do: These make it their work to possess people with a hatred of strict Professors, and of our Churches and Administrations, and to that end get all the books that are written for admitting all to the Lords Table, that they can light of;¹ 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-government; or any from whence they may fetch matter of reproach against the Pastors and Ordinances among us.² 10. Another sort there are, that are ⟨p. 164⟩deeply possest with a conceit, that God having determined before we are borne, whether we shall be saved or not, it is in vain 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 prevail against him; but if he will not give it us, it's in vain to seek it; for it is not in him that willeth, nor in him that runneth, but in God that showeth 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. 165⟩it is all as he will. 11. Besides these, there is one or two honest, ignorant Professors, that are turned Anabaptists, and join with the Church of them in the next Parish.

Of these twelve sorts of People,¹ 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.

1. 1Beside, if all these were fit to be members, yet we must know their own consent, which mere living in the Parish, or coming to Church doth not signify.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.

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?

2. By this untried Entrance of all sorts into our Churches, we bring a dishonour on the very Christian Name, and so on the Lord Jesus himself, and on his Gospel and holy ways. Christianity is not a matter of mere Opinion: Christ came not into the world only to persuade men to have high thoughts of him, but to save his people from their sins, and to destroy the works of the Devil. And when the Church of Christ shall be turned into a den of thieves, or a sty of swine, what a great dishonour is it to the Lord? As if we would persuade the world, that his servants are 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 abhor the rigour of the contrary extreme, that would make the Church narrower then it is, and pin it up in so small a number, as would tempt men to doubt of Christianity it self; and teacheth men to exclude their brethren, merely because they are themselves uncharitable Judges, when they are not able to disprove their Profession; yet must I also detest this horrible dishonouring of the Lord, as if his Body ⟨p. 167⟩were no better than the army of the Devil.

2. By this untried Entrance of all sorts into our Churches, we bring a dishonour on the very Christian Name, and so on the Lord Jesus himself, and on his Gospel and holy 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

3. And by this means the Heathens, Jews, Mahometans and all Infidels are exceedingly hindered from believing in Christ; when they can say as the Turks, when men question their fidelity; what? dost thou think I am a Christian? He that knows any thing of Religious affairs, 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 days of Constantine, did bring Christianity into reputation by their Holiness, and God was then more eminently seen among them. But when the countenance of the Emperor, and worldly advantages had drawn in all men to the Church, and the Bishops did set the door too wide open, Christianity looked like another thing, and that inundation of wickedness overspread the Church, which Salvian and so many more complain of. Our likeliest way to win the Jews, and all Infidels to the Church, is by showing them the true Nature of Christianity in the Church-members.

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. 168⟩the true members of the Church, and lay the Church and the porch, yea and the Church-yard, if not the commons, all together. By which also our Preaching and Administrations are confounded: so that whereas the Ancient Churches had their Common Sermons (and some Prayers) which were fitted to the unconverted or Expectants; and had also both Doctrine, Prayers, Praises, and other worship, proper to the Church (especially on the Lords Days) we must now speak to all, and join with all; and the Church, and the Enemies of the Church must sing the same Praises, as if they were one body. And God is not the God of confusion but of order in the Churches. He that put two sorts of Preaching and Doctrine into the Apostles Commission, 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.

4. Hereby also we confound the ancient Order of Catechumens, or Expectants with ⟨p. 168⟩the true members of the Church, and lay the Church and the porch, yea and the Church-yard, if not the commons, all together. By which also our Preaching and Administrations are confounded: so that whereas the Ancient Churches had their Common 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 poor people are deprived of the great benefits of the Ordinances and Administrations suitable to their state. The begetting Word goeth before the feeding, strengthening Word, even before the milk for babes. The laying of the foundation ⟨p. 169⟩must go before our building thereon. Every one will thrive best in his Own Element and place. A fish will not prosper on dry land, nor a man under water. The womb is the only place for the Embryo and unborn child, though not for those that have seen the Sun. If you will break the shell before the Chicken be hatched, that you may hasten its production, or honour it with a premature association with the rest that see the Sun, your foolish charity will be the death of it. And so deal abundance of mistaken Zealots with the Souls of men; who cry out against the wisest and most conscionable Ministers, as if they were unchristening 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 she may have the child at her breasts, which should yet be many days or months 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.

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. 169⟩must go before our building thereon. Every one will thrive best in his Own Element and place. A fish will not prosper on dry land, nor a man under water. The womb is the only place for the 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. 170⟩are not, and in a state of Salvation, when it's no such thing.¹ As Mr Thorndike saith (as aforecited) No man is to be admitted to the Assemblies (or visible societies of Christians) till there be just presumption that he is of the Heavenly Jerusalem that is above:—And admitting to, and excluding from the Church is, or ought to be a just and Lawful presumption, of admitting to, or excluding from 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. 171⟩Condemnation. O the power of blinding self-love! that will not suffer them to see themselves miserable, when they see themselves sinful, and all because they would not have it so; when yet it's most visible to others. And shall we all join 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?

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. 170⟩are not, and in a state of Salvation, when it's no such thing.¹ 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

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'll 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 Privileges of the Church to feed that deceit, more effectual then among the expectants ⟨p. 172⟩it would have been.

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. 172⟩it would have been.

8. But the greatest mischief that troubleth me to think of, is this; that by this hastening and admitting all the 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 meddled not with Public reproofs or censures, I disputed of these things, without that experience, which I now find is one of the greatest helps to resolve such doubts; which makes me bold to tell the Church, that the Practice of so much Discipline as we are agreed in, is a likelier 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. 173⟩or a Pilot that was never before at sea; or a Soldier that never saw wars 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 Traitors to Christ, under the name of Pastors, if we will wilfully cast out his Ministerial, Kingly Government. 2. We shall betray the Church to licentiousness. And 3. We shall set up a new Church-way, which is contrary, to that which hath been practised in all ages, from the Apostles days, till Impiety had overspread the Christian world.

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,

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. 174⟩is so perfidious to Christ, and ventureth so boldly, to make the Church another thing, that I am resolved not to be his follower.