SECTION 1b – THE USE OF HUMILIATION

I would put no man upon extremes. But in this case, flesh and blood doth even make good men so partial, that they take their duties, and duties of very great worth and weight, to be extremes. If worldly vanities did not blind us, we might see when a public, or other greater good, did call us to deny ourselves and our families. Why should we not live more nearly and poorer in the world, rather than leave those works undone, which may be of greater use than our plentiful provision? But we consult in points of duty with flesh and blood; and what counsel it will give us, we may easily know. It will tell us we must have a competency; and many pious men’s competency is but little below the rich man’s rates in the parable (Luke 16.19). If they be not clothed in the best, and ‘fare sumptuously every day,’ they have not a competency. A man that preacheth an immortal crown, should not seek much after transitory vanity. And he that preacheth the contempt of riches should himself contemn them and show it by his life. And he that preacheth self-denial and mortification should practice these virtues in the eyes of them to whom he preacheth, if he would have his doctrine believed. All Christians are sanctified; and, therefore, themselves, and all that they have, are consecrated ‘to the Master’s use.’ But ministers are doubly sanctified: they are devoted to God, both as Christians and as ministers; and, therefore, they are doubly obligated to honor him with all they have. Oh, brethren, what abundance of good works are before us, and to how few of them do we put our hands! I know the world expecteth more from us than we have; but if we cannot answer the expectations of the unreasonable, let us do what we can to answer the expectations of God, and of conscience, and of all just men. ‘This is the will of God, that with well doing we should put to silence the ignorance of foolish men.’ Those ministers especially, that have larger incomes, must be larger in doing good. I will give but one instance at this time. There are some ministers who have a hundred and fifty, two hundred, or three hundred pounds a-year of salary, and have so large parishes, that they are not able to do a quarter of the ministerial work, nor once in a year to deal personally with half their people for their instruction, and yet they will content themselves with public preaching, as if that were all that was necessary, and leave almost all the rest undone, to the everlasting danger or damnation of multitudes, rather than maintain one or two diligent men to assist them. Or if they have an assistant, it is but some young man who is but poorly qualified for the work, and not one that will faithfully and diligently watch over the flock, and afford them that personal instruction which is so necessary. If this be not serving ourselves of God, and selling men’s souls for our fuller maintenance in the world, what is? Methinks such men should fear, lest, while they are accounted excellent preachers and godly ministers by men, they should be accounted cruel soul-murderers by Christ; and lest the cries of those souls which they have betrayed to damnation, should ring in their ears for ever and ever. Will preaching a good sermon serve the turn, while you never look more after them, but deny them that closer help that is necessary, and alienate that maintenance to your own flesh, which should provide relief for so many souls How can you open your mouths against oppressors, when you yourselves are so great oppressors, not only of men’s bodies, but of their souls? How can you preach against unmercifulness, while you are so unmerciful? And how can you talk against unfaithful ministers, while you are so unfaithful yourselves? The sin is not small because it is unobserved, and is not odious in the eyes of men, or because the charity which you withhold is such as the people blame you not for withholding. Satan himself, their greatest enemy, hath their consent all along in the work of their perdition. It is no extenuation, therefore, of your sin, that you have their consent: for that you may sooner have for their everlasting hurt, than for their everlasting good.

And now, sirs, I beseech you to take what has been said into consideration; and see whether this be not the great and lamentable sin of the ministers of the gospel, that they be not fully devoted to God, and give not up themselves, and all that they have, to the carrying on of the blessed work which they have undertaken; and whether flesh-pleasing, and self-seeking, and an interest distinct from that of Christ, do not make us neglect much of our duty, and serve God in the cheapest and most applauded part of his work, and withdraw from that which would subject us to cost and sufferings? And whether this do not show, that too many of us are earthly that seem to be heavenly, and mind the things below, while they preach the things above, and idolize the world while they call men to contemn it And as Salvian saith, ‘No one neglects salvation more than he who prefers something above God’: Despisers of God will prove despisers of their own salvation.


4. We are sadly guilty of undervaluing the unity and peace of the whole Church. Though I scarcely meet with any one who will not speak for unity and peace, or, at least, that will expressly speak against it, yet is it not common to meet with those who are studious to promote it; but too commonly do we find men averse to it, and jealous of it, if not themselves the instruments of division. The Papists have so long abused the name of the catholic Church, that, in opposition to them, many either put it out of their creeds, or only retain the name while they understand not, or consider not the nature of the thing; or think it is enough to believe that there is such a body, though they behave not themselves as members of it. If the Papists will idolize the Church, shall we therefore deny it, disregard it, or divide it? It is a great and a common sin throughout the Christian world, to take up religion in a way of faction; and instead of a love and tender care of the universal Church, to confine that love and respect to a party. Not but that we must prefer, in our estimation and communion, the purer parts before the impure, and refuse to participate with any in their sins; yet the most infirm and diseased part should be compassionated and assisted to the utmost of our power; and communion must be held as far as is lawful, and nowhere avoided, but upon the urgency of necessity; as we must love those of our neighborhood that have the plague or leprosy, and afford them all the relief we can, and acknowledge all our just relations to them, and communicate to them, though we may not have local communion with them; and in other diseases which are not so infectious, we may be the more with them for their help, by how much the more they need it.

Of the multitude that say they are of the catholic Church, it is rare to meet with men of a catholic spirit. Men have not a universal consideration of, and respect to, the whole Church, but look upon their own party as if it were the whole. If there be some called Lutherans, some Calvinists, some subordinate divisions among these, and so of other parties among us, most of them will pray hard for the prosperity of their party, and rejoice and give thanks when it goes well with them; but if any other party suffer, they little regard it, as if it were no loss at all to the Church. If it be the smallest parcel that possesseth not many nations, no, nor cities on earth, they are ready to carry it, as if they were the whole Church, and as if it went well with the Church when it goes well with them. We cry down the Pope as Antichrist, for including the Church in the Romish pale, and no doubt but it is abominable schism: but, alas! how many do imitate them too far, while they reprove them! And as the Papists foist the word Roman into their creed, and turn the catholic Church into the Roman Catholic church, as if there were no other catholics, and the Church were of no larger extent, so is it with many others as to their several parties. Some will have it to be the Lutheran catholic church, and some the Reformed catholic church; some the Anabaptist catholic church, and so of some others. And if they differ not among themselves, they are little troubled at differing from others, though it be from almost all the Christian world. The peace of their party they take for the peace of the Church. No wonder, therefore, if they carry it no further.

How rare is it to meet with a man that smarteth or bleedeth with the Church’s wounds, or sensibly taketh them to heart as his own, or that ever had solicitous thoughts of a cure! No; but almost every party thinks that the happiness of the rest consisteth in turning to them; and because they be not of their mind, they cry, Down with them! and are glad to hear of their fall, as thinking that is the way to the Church’s rising, that is, their own. How few are there who understand the true state of controversies between the several parties; or that ever well discerned how many of them are but verbal, and how many are real! And if those that understand it do, in order to right information and accommodation, disclose it to others, it is taken as an extenuation of their error, and as a carnal compliance with them in their sin. Few men grow zealous for peace till they grow old, or have much experience of men’s spirits and principles, and see better the true state of the Church, and the several differences, than they did before. And then they begin to write their Irenicons, and many such are extant at this day. As a young man in the heat of his lust and passion was judged to be no fit auditor of moral philosophy, so we find that those same young men who may be zealous for peace and unity, when they are grown more experienced, are zealous for their factions against these in their youthful heat. And therefore, such peace-makers as these before-mentioned do seldom do much greater good than to quiet their own consciences in the discharge of so great a duty, and to moderate some few, and save them from further guilt, and to leave behind them, when they are dead, a witness against a wilful, self-conceited, unpeaceable world. Nay, commonly it bringeth a man under suspicion either of favoring some heresy or abating his zeal, if he do but attempt a pacificatory work. As if there were no zeal necessary for the great fundamental verities of the Church’s unity and peace, but only for parties, and some particular truths. And a great advantage the devil hath got this way, by employing his own agents, the unhappy Socinians, in writing so many treatises for catholic and arch-catholic unity and peace, which they did for their own ends; by which means the enemy of peace hath brought it to pass, that whoever maketh motion for peace, is presently under suspicion of being one that hath need of it for an indulgence to his own errors. A fearful case, that heresy should be credited, as if none were such friends to unity and peace as they; and that so great and necessary a duty, upon which the Church’s welfare doth so depend, should be brought into such suspicion or disgrace. Brethren, I speak not all this without apparent reason. We have as sad divisions among us in England, considering the piety of the persons, and the smallness of the matter of our discord, as most nations under heaven have known. The most that keeps us at odds is but the right form and order of Church government. Is the distance so great, that Presbyterian, Episcopalian, and Independent might not be well agreed Were they but heartily willing and forward for peace, they might. I know they might. I have spoken with some moderate men of all the parties, and I perceive, by their concessions, it were an easy work. Were men’s hearts but sensible of the Church’s case, and unfeignedly touched with love to one another, and did they but heartily set themselves to seek it, the settling of a safe and happy peace were an easy work. If we could not in every point agree, we might easily narrow our differences, and hold communion upon our agreement in the main; determining on the safest way for managing our few and small disagreements, without the danger or trouble of the Church. But is this much done ? It is not done. To the shame of all our faces be it spoken, it is not done. Let each party flatter themselves now as they please, it will be recorded to the shame of the ministry of England while the gospel shall abide in the world.

And oh what heinous aggravations do accompany this sin! Never men, since the apostles’ days, I think, did make greater profession of godliness. The most of them are bound by solemn oaths and covenants, for unity and reformation: they all confess the worth of peace, and most of them will preach for it, and talk for it, while yet they sit still and neglect it, as if it were not worth the looking after. They will read and preach on those texts that command us to ‘follow peace with all men,’ and ‘as much as in us lieth, to live peaceably with them." and yet they are so far from following it, and doing all they possibly can for it, that many snarl at it, and malign and censure any that endeavor to promote it; as if all zeal for peace did proceed from an abatement of our zeal for holiness; and as if holiness and peace were so fallen out, that there were no reconciling them: when yet it has been found, by long experience, that concord is a sure friend to piety, and piety always moves to concord; while, on the other hand, errors and heresies are bred by discord, as discord is bred and fed by them. We have seen, to our sorrow, that where the servants of God should have lived together as one — of one heart, and one soul, and one lip — and should have promoted each other’s faith and holiness, and admonished and assisted each other against sin, and rejoiced together in the hope of future glory, we have, on the contrary, lived in mutual jealousies, and drowned holy love in bitter contentions, and studied to disgrace and undermine one another, and to increase our own parties by right or wrong. We, that were wont to glory of our love to the brethren as a mark of our sincerity in the faith, have now turned it into the love of a party only; and those that are against that party have more of our spleen and envy and malice, than our love. I know this is not so with all, nor prevalently with any true believer; but yet it is so common, that it may cause us to question the sincerity of many that are thought by themselves and others to be most sincere. And it is not ourselves only that are scorched in this flame, but we have drawn our people into it, and cherished them in it, so that most of the godly in the nation are fallen into parties, and have turned much of their ancient piety into vain opinions and disputes and envyings and animosities. Yea, whereas it was wont to be made the certain mark of a graceless wretch to deride the godly, how few are there now that stick at secretly deriding and slandering those that are not of their opinions! A pious Prelatical man can reverently scorn and slander a Presbyterian; and a Presbyterian an Independent; and an Independent both. And, what is the worst of all, the common ignorant people take notice of all this, and do not only deride us, but are hardened by us against religion; and when we go about to persuade them to be religious, they see so many parties, that they know not which to join; and think that it is as good to be of none at all, as of any, since they are uncertain which is the right; and thus thousands are grown into a contempt of all religion, by our divisions; and many poor carnal wretches begin to think themselves in the better case of the two, because they hold to their old formalities, when we hold to nothing. I know that some of these men are learned and reverend, and intend not such mischievous ends as these. The hardening of men in ignorance is not their design. But this is the thing effected. To intend well in doing ill is no rarity. Who can, in reverence to any man on earth, sit still and hold his tongue, while he seeth people thus run to their own destruction, and the souls of men undone by the contentions of divines for their several parties and interests? The Lord that knows my heart, knows, (if I know it myself,) that as I am not of any one of these parties, so I speak not a word of this in a factious partiality for one party, or against another, as such, much less in spleen against any person; but if I durst in conscience, I would have silenced all this, for fear of giving them offense whom I must honor. But what am I but a servant of Christ? and what is my life worth, but to do him service? and whose favor can recompense me for the ruin of the Church? and who can be silent while souls are undone? Not I, for my part, while God is my Master, and his word my rule; his work my business; and the success of it, for the saving of souls, my end. Who can be reconciled to that which so lamentably crosseth his Master’s interest, and his main end in life? Nor yet would I have spoken any of this, had it been only in respect to my own charge, where, I bless God, the sore is but small, in comparison of what it is in many other places. But the knowledge of some neighboring congregations, and of others more remote, hath drawn out these observations from me. We may talk of peace, indeed, as long as we live, but we shall never obtain it but by returning to the apostolical simplicity. The Papists’ faith is too big for all men to agree upon, or even all their own, if they enforced it not with arguments drawn from the fire, the halter, and the strappado. And many Anti-papists do too much imitate them in the tedious length of their subscribed confessions, and the novelty of their impositions, when they go furthest from them in the quality of the things imposed. When we once return to the ancient simplicity of faith, then, and not till then, shall we return to the ancient love and peace. I would therefore recommend to all my brethren, as the most necessary thing to the Church’s peace, that they unite in necessary truths, and bear with one another in things that may be borne with; and do not make a larger creed, and more necessaries, than God hath done. To this end, let me entreat you to attend to the following things:

(1) Lay not too great a stress upon controverted opinions, which have godly men, and, especially, whole churches, on both sides.

(2) Lay not too great a stress on those controversies that are ultimately resolvable into philosophical uncertainties, as are some unprofitable controversies about freewill, the manner of the Spirit’s operations and the Divine decrees.

(3) Lay not too great a stress on those controversies that are merely verbal, and which if they were anatomized, would appear to be no more. Of this sort are far more (I speak it confidently upon certain knowledge) that make a great noise in the world, and tear the Church, than almost any of the eager contenders that ever I spoke with do seem to discern, or are like to believe.

(4) Lay not too much stress on any point of faith which was disowned by or unknown to the whole Church of Christ, in any age, since the Scriptures were delivered to us.

(5) Much less should you lay great stress on those of which any of the more pure or judicious ages were wholly ignorant.

(6) And least of all should you lay much stress on any point which no one age since the apostles did ever receive, but all commonly held the contrary.

I know it is said that a man may subscribe the Scripture, and the ancient creeds, and yet maintain Socinianism, or other heresies. To which I answer, So he may another test which your own brains shall contrive: and while you make a snare to catch heretics, instead of a test for the Church’s communion, you will miss your end; and the heretic, by the slipperiness of his conscience, will break through, and the tender Christian may possibly be ensnared. And by your new creed the Church is like to have new divisions, if you keep not close to the words of Scripture.

He that shall live to that happy time when God will heal his broken churches, will see all this that I am pleading for reduced to practice, and this moderation takes place of the new-dividing zeal, and the doctrine of the sufficiency of Scripture established; and all men’s confessions and comments valued only as subservient helps, and not made the test of Church communion, any further than they are the same with Scripture. Till, however, the healing age come, we cannot expect that healing truths will be entertained, because there are not healing spirits in the leaders of the Church. But when the work is to be done, the workmen will be fitted for it; and blessed will be the agents of so glorious a work.


5. Lastly, We are sadly negligent in performing acknowledged duties, for example, church discipline. If there be any work of reformation to be set afoot, how many are there that will go no further than they are drawn! It were well if all would do even that much. And when a work is like to prove difficult and costly, how backward are we to it, and how many excuses do we make for the omission of it! What hath been more talked of, and prayed for, and contended about in England, for many years past, than discipline? There are, in fact, but few men who do not seem zealous in disputing for one side or other; some for the Prelatical way, some for the Presbyterian, and some for the Congregational. And yet, when we come to the practice of it, for aught I see, we are quite agreed: most of us are for no way. It hath made me wonder, sometimes, to look on the face of England, and see how few congregations in the land have any considerable execution of discipline, and to think withal what volumes have been written for it, and how almost all the ministry of the nation are engaged for it. How zealously they have contended for it, and made many a just exclamation against the opposers of it, and yet, notwithstanding all this, they will do little or nothing in the exercise of it. I have marvelled what should make them so zealous in siding for that which their practice shows their hearts are against. But I see a disputing zeal is more natural than a holy, obedient, practising zeal. How many ministers are there in England that know not their own charge, and cannot tell who are the members of it; that never cast out one obstinate sinner, nor brought one to public confession and promise of reformation, nor even admonished one publicly to call him to such repentance! But they think they do their duty, if they give them not the sacrament of the Lord’s supper, (when it is perhaps avoided voluntarily by the persons themselves); and in the mean time, we leave them stated members of our churches, (for church membership does not consist merely in partaking of the Lord’s supper, else what are children who have been baptized in their infancy?) and grant them all other communion with the Church, and call them not to personal repentance for their sin. Is it not God’s ordinance that they should be personally rebuked and admonished, and publicly called to repentance, and be cast out if they remain impenitent? If these be no duties, why have we made such a noise and stir in the world about them? If they be duties, why do we not practice them? Many of them avoid the very hearing of the Word. The ancient discipline of the Church was stricter, when the Sixth General Council at Trull ordained, that ‘Whosoever was three days together from church, without urgent necessity, was to be excommunicated.’

Brethren, I desire not to offend any party, but I must needs say that these sins are not to be cloaked over with excuses, extenuations, or denials. We have long cried up discipline, and every party its particular way. Would you have people value your form of government, or would you not? No doubt but you would. Now, if you would have them value it, it must be for some excellency. Show them then that excellency. What is it? Wherein doth it consist? And if you would have them believe you, show it to them, not merely on paper, but in practice; not simply in words, but in deeds. How can the people know the worth of discipline, without the thing? Is it a name and a shadow that you have made all this noise about? How can they think that to be good, which doth no good? Truly, I fear we take not the right way to maintain our cause; that we even betray it, while we are hot disputers for it. Speak truly: is it not these two things that keep up the reputation of the long-contended-for discipline among men; namely, with the godly, the mere reputation of their ministers that stand for it, and with many of the ungodly, the non-execution of it, because they find it to be toothless, and not so troublesome to them as they expected? If once our Government come to be upholden by the votes of those who should be corrected or ejected by it, and the worst men be friends to it because it is a friend to them in their ungodliness, we shall then engage the Lord against it, and he will appear as engaged against us. Set all the execution of discipline together that hath been practiced in a whole county, ever since it was so contended for, and I doubt it will not appear so observable as to draw godly people into a liking of it for its effects. How can you wonder, if many that desire deeds and not words, reformation, and not merely the name of reformation, do turn over to the separated congregations, when you show them nothing but the bare name of discipline in yours? All Christians value God’s ordinances, and think them not vain things; and, therefore, are unwilling to live without them. Discipline is not a needless thing to the Church: if you will not make a difference between the precious and the vile, by discipline, people will do it by separation. If you will keep many scores or hundreds in your churches, that are notoriously ignorant, and utterly destitute of religion, and never publicly (nor, perhaps, privately) reprove them, nor call them to repentance, nor cast them out, you need not marvel if some timorous souls should run out of your churches, as from a ruinous edifice, which they fear is ready to fall upon their heads. Consider, I pray you, if you should act in the same manner with them as to the sacrament, as you do as to discipline, and should only show them the bread and wine, and never let them taste of these memorials of their Redeemer’s love, could you expect that the name of a sacrament would satisfy them, or that they would like your communion? Why should you then think that they will be satisfied with the empty sound of the word church-government?

Besides, consider what a disadvantage you cast upon your cause, in all your disputations with men of different views. If your principles be better than theirs, and their practice be better than yours, the people will suppose that the question is whether the name or the thing, the shadow or the substance, be more desirable, and they will take your way to be a mere delusive formality, because they see you but formal in the use of it, yea, that you use it not at all. In what I now say, I speak not against your form of government, but for it; and tell you, that it is you who are against it that seem so earnest for it, while you more disgrace it for want of exercise, than you credit it by all your arguments. And you will find, before you have done, that the faithful execution of it would be your strongest argument. Till then, the people will understand you, as if you openly proclaimed, We would have no public admonitions, confessions, or excommunications; our way is to do no good, but to set up the naked name of a government. I desire not to spur on any one to an unseasonable performance of this great duty. But will it never be a fit season? Would you forbear sermons and sacraments so many years on pretense of unseasonableness? Will you have a better season for it when you are dead? How many are dead already, before they ever did anything in this important work, though they were long preparing for it! I know some have more discouragements and hindrances than others; but what discouragements and hindrances can excuse us from such a duty? Besides the reasons which we have already stated, let these few be seriously considered:

(1) How sad a sign do we make it to be in preaching to our people, to live in the wilful and continued omission of any known duty! And shall we do so year after year, nay, all our days? If excuses will take off the danger of this sign, what man will not find them as well as you?

(2) We plainly manifest laziness and sloth, if not unfaithulness in the work of Christ. I speak from experience. It was laziness that kept me so long from this duty, and pleaded hard against it. It is indeed a troublesome and painful work, and such as calls for some self-denial, because it will bring upon us the displeasure of the wicked. But dare we prefer our carnal ease and quietness, or the love and peace of wicked men, before our service to Christ our Master? Can slothful servants expect a good reward? Remember, brethren, that we of this county have thus promised before God, in the second article of our agreement: ‘We agree and resolve, by God’s help, that so far as God doth make known our duty to us, we will faithfully endeavor to discharge it, and will not desist through any fears or losses in our estates, or the frowns and displeasure of men, or any the like carnal inducements whatsoever.’ I pray you study this promise, and compare your performance with it. And do not think that you were ensnared by thus engaging; for God’s law hath laid an obligation on you to the very same duty, before your engagement did it. Here is nothing but what others are bound to, as well as you.

(3) The neglect of discipline hath a strong tendency to delude immortal souls, by making those think they are Christians that are not, while they are permitted to live with the character of such, and are not separated from the rest by God’s ordinance: and it may make the scandalous think their sin a tolerable thing, which is so tolerated by the pastors of the church.

(4) We corrupt Christianity itself in the eyes of the world, and do our part to make them believe that Christ is no more for holiness than Satan, or that the Christian religion exacteth holiness no more than the false religions of the world. For if the holy and unholy are all permitted to be sheep of the same fold, without any means being used to separate them, we defame the Redeemer, as if he were guilty of it, and as if this were the nature of his precepts.

(5) We keep up separation, by permitting the worst to be uncensured in our churches, so that many honest Christians think they are obliged to withdraw from us. I have spoken with some members of the separated churches, who were moderate men, and have argued with them against separation; and they have assured me, that they were of the Presbyterian judgment, or had nothing to say against it, but they joined themselves to other churches from pure necessity, thinking that discipline, being an ordinance of Christ, must be used by all that can, and, therefore, they durst no longer live without it when they might have it; and they could find no Presbyterian churches that executed discipline, as they wrote for it: and they told me, that they separated only pro tempore, till the Presbyterians will use discipline, and then they will willingly return to them again. I confess I was sorry that such persons had any such occasion to withdraw from us. It is not keeping offenders from the sacrament that will excuse us from the further exercise of discipline, while they are members of our churches.

(6) We do much to bring the wrath of God upon ourselves and our congregations, and so to blast the fruit of our labors. If the angel of the church of Thyatira was reproved for suffering seducers in the church, we may be reproved, on the same ground, for suffering open, scandalous, impenitent sinners.

And what are the hindrances that now keep the ministers of England from the execution of that discipline, for which they have so much contended? The great reason, as far as I can learn, is, ‘The difficulty of the work, and the trouble or suffering that we are like to incur by it. We cannot publicly reprehend one sinner, but he will storm at it, and bear us a deadly malice. We can prevail with very few to make a public profession of true repentance. If we proceed to excommunicate them, they will be raging mad against us. If we should deal as God requireth us, with all the obstinate sinners in the parish, there would be no living among them; we should be so hated of all, that, as our lives would be uncomfortable, so our labors would become unprofitable; for men would not hear us when they are possessed with a hatred of us: therefore duty ceaseth to be duty to us, because the hurt that would follow would be greater than the good.’ These are the great reasons for the non-execution of discipline, together with the great labor that private admonition of each offender would cost us. Now, to all this I answer:

[a] Are not these reasons as valid against Christianity itself, especially in some times and places, as they are against discipline? Christ came not to send peace on earth: We shall have his peace, but not the world’s; for he hath told us that it will hate us. Might not Bradford, or Hooper, or any that were burned in Queen Mary’s days) have alleged more than all his against the duty of owning the Reformation? Might they not have said, ‘it will make us hated and it will expose our very lives to the flames? ’ He is concluded by Christ to be no Christian, who hateth not all that he hath, and his own life, for him; and yet we can take the hazard of worldly loss as a reason against his work! What is it but hypocrisy to shrink from sufferings, and to take up none but safe and easy works, and make ourselves believe that the rest are no duties? Indeed this is the common way of escaping suffering, to neglect the duty that would expose us to it. If we did our duty faithfully, ministers would find the same lot among professed Christians as their predecessors have done among Pagans and other infidels. But if you cannot suffer for Christ, why did you put your hand to his plough? Why did you not first sit down and count the cost? This makes the ministerial work so unfaithfully executed, because it is so carnally undertaken; men enter upon it as a life of ease, and honor, and respectability, and they resolve to attain their ends, and have what they expected by right or wrong. They looked not for hatred and suffering, and they will avoid it, though by the avoiding of their work.

[b] As for the making yourselves incapable of doing them good, I answer, That reason is as valid against plain preaching, reproof, or any other duty which wicked men will hate us for. God will bless his own ordinances to do good, or else he would not have appointed them. If you publicly admonish and rebuke the scandalous, and call them to repentance, and cast out the obstinate, you may do good to many whom you reprove, and possibly to the excommunicated themselves. I am at least sure it is God’s means; and it is his last means when reproofs will do no good. It is therefore perverse to neglect the last means, lest we frustrate the foregoing means, when the last are not to be used but upon supposition that the former were all frustrated before. However, those within and those without may receive good by it, if the offender should receive none; and God will have the honor, when his Church is manifestly distinguished from the world, and the heirs of heaven and hell are not totally confounded, nor the world made to think that Christ and Satan do but contend for superiority, and that they have the like inclination to holiness or to sin.

[c] But yet let me tell you, that there are not such difficulties in the way, nor is discipline such a useless thing as you imagine. I bless God upon the small and too late trial which I have made of it myself. I can speak by experience, that it is not in vain; nor are the hazards of it such as may excuse our neglect.

I confess, if I had my will, that man should be ejected as a negligent pastor, that will not rule his people by discipline, as well as he is ejected as a negligent preacher that will not preach; for ruling I am sure is as essential a part of the pastor’s office as preaching.

I shall proceed no further in these confessions. And now, brethren, what remaineth, but that we all cry guilty of these fore-mentioned sins, and humble our souls for our miscarriages before the Lord? Is this ‘taking heed to ourselves and to all the flock? ’ Is this like the pattern that is given us in the text? If we should now prove stout-hearted and unhumbled, how sad a symptom would it be to ourselves, and to the Church! The ministry hath oft been threatened and maligned by many sorts of adversaries; and though this may show their impious malice, yet may it also intimate to us God’s just indignation. Believe it, brethren, the ministry of England are not the least nor the last in the sins of the land. It is time, therefore, for us to take our part of that humiliation to which we have been so long calling our people. If we have our wits about us, we may perceive that God hath been offended with us, and that the voice that called this nation to repentance, did speak to us as well others. ‘He that hath ears to hear, let him hear’ the precepts of repentance proclaimed in so many admirable deliverances and preservations; he that hath eyes to see, let him see them written in so many lines of blood. By fire and sword hath God been calling us to humiliation; and as ‘judgment hath begun at the house of God,’ so, if humiliation begin not there too, it will be a sad prognostication to us and to the land.

What! shall we deny or extenuate our sins while we call our people to free and full confession? Is it not better to give glory to God by humble confession, than, in tenderness to ourselves, to seek for fig-leaves to cover our nakedness; and to put God to it to build his glory, which we denied him, upon the ruins of our own, which we preferred before him; and to distrain for that by yet sorer judgments which we refused voluntarily to surrender to him? Alas! if you put God to get his honor as he can, he may get it, to your everlasting . sorrow and dishonor. Sins openly committed, are more dishonorable to us when we hide them, than when we confess them. It is the sin, and not the confession, that is our dishonor. We have committed them before the sun, so that they cannot be hid; and attempts to cloak them do but increase our guilt and shame. There is no way to repair the breaches in our honor, which our sin hath made, but by free confession and humiliation. I durst not but make confession of my own sins: and if any be offended that I have confessed theirs, let them know, that I do but what I have done by myself. And if they dare disown the confession of their sin, let them do it at their peril. But as for all the truly humble ministers of Christ, I doubt not but they will rather be provoked to lament their sins more solemnly in the face of their several congregations, and to promise reformation.

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