Pi Z n w H O Z z ►< O K w O o 2 > «• -ble. As for them that lay all our \£q the wader. our Peace on Efifcopacy t and Litttrgie, I intend if God will , to fend them at ter this , fome Healing motions on thofc fubjedls alfo. And if they have no better fuccefs, than prefcntly to fatisfy my own Confcience, in the faithfull performance of fo great a duty, and to awaken the Defires, Endeavours and Praiers of the more mo> derate and Impartial, I mail not think my labour loft. Pray for the Peace of To the "Reader. of ferufalem • they fliall profper that, love it. Let's feeke it of God , as well as men ^ which is the daily, though too defective pra- dife , of The mojl unworthy Servant of the t\ing ofTeace, A P£7- R, Baxter. if To the Reader. If zfyfagi/lrates or o* thers, who are obliged to promote the worke, which is here commended to them, do want leifure. Or patience to read the whole, i defire them to perufe the fe following Con* tents, and tho/e parts of the Worl^ in which they are mo/l un/atisfied. Pi: ¥$¥¥¥$¥¥ ****¥?«!* S*¥ffff* THE 1 Qui s t ion ■r . WHether ihofe that were zed in Infancy » jhouldbe ad- mitted to the Priviledges fro- fir to Adult Church-members , without Confirmation , or Reftauration , by a» Approved Profeffion of pcrfonal faith tndKefentancei Neg. A general Rule to guide Reformers* Pto». I. It is [uffojed, that the Infants of Believers fbould he admittedly Bnptifm into the church , and fo be partakers of Infant-friviledges. A Breviate The Contents, Breviatepf Reaj ons for \this. Paop. II. There are many Privi ledges belonging to the Adult-members ofthe Church , which Infant -members are not capable of. Prop. III. The Continuation if Privi- ledges received in Infancy ; is fart of the Priviledges ofihe Adult : or the Re jl oration of them, if they be loft. Prop. IV. The Title-Condition of In- Jant Cbttrch-memberfbip) and Priyi- ledges js Ml the fame with the Title- Condition of the Chwch-memberfhif and Priviledges of the Adult ^ jo that if this new Condition be not pet form- ed, when men com 9 to age> their former Title ceafeth, and' there is no other >thkt arifeth initsftead : Proved. PaOpv V. As a Per fond faith is the Condition, before God, of Title to the Priviledges of th e Jjduk; fo the Pro- fefion of this Faith, \is the Condi- tion The Contents. tion of his Title before the Churchy and without this Profefion , he is not to be taken as an Adult-member, mr admitted to the Priviledges of fuch. Proved , and Vindicated from their Objections , that fie ad againfi the necessity of an exprefs Profusion : with \ome Af plication urging to the praftice. Prop. VI. It is not every kind of Pro- fession that is the Condition , or necef- fary qualification oftbofe, that are to be admitted to the Privi ledges of Adult- members^ but fab a Profefsion, as God hath made nece[Jary by his exprefs Word y and by the nature cf the ob- jeft, and the ufes and ends, to which he doth require it. It muft be a Professi- on of True Chriftianity in all the Ejjen- tials. What are the Efj'entiats , as to objefts and Aft s : It muft be a Cre- dible Profeflion. I. Itmuftfeeme to be Under ft anding. 2. And jerious. 3, And voluntary , upon deliberation* a 4. NH The Contents. 4. Not nullified by a contradiction in word or deed. 5. It mufl be PraBice frfl 5 that mufi make words Credible y when the per/on by perfdioufnejs hath forfeitedhis credit. Paop. VII. the Profession of tho[e that expett the Church -fi 'ate and Privi- leges of the Adult 5 is to be tryed, judged and approved 5 by the Pa- flours of the Church , to whoje office it is that it belongeth. 1 . An untryed Profession muft not ferve : proved. 2. Pafiours by office are the Tryers and fudges , of the Profession offuch , as to tbefe Ends: proved by 14 undenyable Arguments - 7 and objections A n five- red. Confent of the Ancients. Prop. VIH« Though it belong to the Pa- flours office to Judge of the Profefsi- on of fuch expectants , yet are they bound np by the Laws of Chrifi what Profession to accept , and what to re- fufe : and if by breaking thefe Laws^ they The Contents* they jhall danger oufly or grofly wrong the Church 5 it helongeth to the Magv* fir Ate to corrett them, and to the people to admonifh them, anddifown their fin^ yea and in defperate cafes to dijorvn them. The Pofitive Title-condition to be produced, is The Profeflion of true Chriftianity. The Minifier that refnf eth this Profession 5 mufi prove it not credible. Of tolerable ignorances Prop . IX. It is evident that Magifirates^ Minifier s and people , have each a power of fudging: but different , ds they have different works. How far Minifiers are fudges. Proved by ten Reafons,againfi the popular claim, &c; How far the people mufi fadge : How far the Magi fir ate mufi ^pudge Mini- fiers for theje Matters , and Mini fieri obey thc\ ?n ? Prop, X. To this Mini (Serial Approba- tion of the Profusion and Jjhtalificati-' 9ns of the Expectant , there is to be ad- a 2 joynea The Contents. joyneda Minifterial Inveftiture or De- livery of the Benefit expefled. How many Sacraments there are. i.More than feaven in the largeji fenfe. 2. Five in a large fen fe ( not intole- rable J 3, Two only iniheflrttfcjlfenfe, as we define them. Prop. XI. The folemn Minifierial In- veftiture of Profeff ours into the right of the Church- Privi ledges of the Adult , is either I. of the Unbaptized, who are nowfrft entred. 2. Or of the Bap- tized in Infancy, that never f roved ungodly, nor violated that fir ft Cove- nant. 3. Or of thoje Baptized (whe- ther in Infancy or at Age ) that have fwce frovedwicked and broke the Co- venant. The firft of thefe Invefti- tures is to be by Baptifm-, the fecond fa Confirmation , and the third by Abfolution.S* that thefolemn Invefti- ture that now I am j> leading for, is by Confirmations one fort, ( that never fr oved ungodly fine e their Baptijm)and by Abfolution to the other fort (that broke The Contents. broke their Covenant) which yet hath a certain Confirmation in, or with it. Prop. XII. This [olemn Inveftiture on ferfonal Profession , being thus proved the Ordinance of God , for the (olemn renewing the Covenant of Grace, between God and the Adult-Covenan- ter , it rnufi needs follow that it is a Corroborating Ordinance , and that Corroborating Grace is to be exce- lled in it from God , by all that come to it in fincerity of heart : And fo it hath the name of Confirmation upon that account alfo. Pro?. XIII. Mini ferial Imposition of hands , in Confirmation and the foredefcribed fort of Abfolution , is a Law full and Convenient aElton^ or Ceremony , and ordinarily to be ufed, as it hath been of old by the Univerfal Church. But yet it is no; of fuch Necessity > but that we a 3 mufi The Contents. wuft dijpence in this Ceremony with jcrupulous Consciences , that cannot be jatiffiedtofubmitto it: Imposition of hands is allowed in Scripture to be ufed Generally by Spiritual Superiours , to fignifie their Defire , that the Blefsing, Guift or Power , may be conferred on the Inferiour , for which they have a call to mediate. Prov ed. Par tic liar ly r I. We fnd in Scripture a Blessing of Church-members > with laying on of hands. 2. And that the Holy Gh oft is in a fpecial manner promt fed to Belie- vers , over and above that measure of the Spirit , which canfed them to Be- lieve. 3. And that Pfotier , with lay- ing on of hands, was the outward means to be ufed b j Chrifls Mini filers, for pro- curing this , or invefiing them of it. 4. And that this w&s not a temporary, but fixed Ordinance. All proved. How the Holy Ghofi is given before Faith , and after Faith, and how fealed in Bap- tifm ■', and how not ? what Hope of thefuccefs of Impofttion > with Prater for 1 lie v^uuicui** for thejp irit. S cripture and Antiqui- ty for it. Reasons for the non-necefsity of it to the the fcrupuloKS. Prop . XIV. Though in receiving Adult- perfons out of Infidelity by Baptifm in- to the Churchy a fuddtn Profefsion , without an) flay to fee their Reformati- on , may ferve turne^ yet in receiving theje that were Baptized heretofore > in- to the number of Adult-members , or to the Priviledges of fuch> their lives mufl be enquired after^ which muft be fuch as do not confute their Profefsion. Prop. XV. It is not of flat Necefsity, that the Profefsion of the Expectant be made in the open Congregation y or be- fore many , in order to his Confirmati- on or admittance. Prop. XVI. Whenaperfon is admitted an Aduh-m:mber of a particular Church , [if, his Profefsion and Admifsion rxnfi be chh:r b:fore th: Church , or fusfa- a 4 ctoriU The Contents. fforily made known to the Church 5 at leaji , who muft approve of it by a judgment of difcretion , in order to their Communion with him : and this among us is the ordinary cafe 3 because it is the duty of all \ that have off ort unity to joyne them 'J r elves to feme particular Churchy and it is in fuch Church? s^ that Communion in pullique WorfJnf and order tnufl be had , either flat edly ^ or tranfiently and temporarily. Reasons to prove this Inter eft of the People. Ca- fes of difference between P aft ours and people refolved. Prop. XVII. It is convenient {though not of necessity ) that every Church do keep a Regifler of all that are thus Invefled, or admitted into the num- ber of Adult-members. Pkop . XVIII. Thofe that were nevdr thus Ministerially and Explicitly Appro- vedj Confirmed, or Absolved ( after an ungodly life ) but have been per- mitted without it , to } oyne ujuafly with the The Contents. the Church in prayer and praifes , and the Lords Supper , are Approved and Confirmed , eminently, though net for- mally, though iw fo doing, both the Pa- flours and themf elves might finne a- gainjl God , by the violation of his ho- ly order. Such therefore may be a true Church y and are not to be called back to folemn Confirmation, though in ma- ny cafes they may be called to Try all by their Overfeers. Prop. XIX. So exceedinggreat and ma- ny are the Mischiefs that have befallen us by the negleff of a folemn meet Tran- fition from an Infant into the Adult Church- ft ate , and which undoubtedly will continue till this be remedied, that all the Magifirates,Minifiers & feople y that difjembh not in profefing them- [elves to be Cbrifliansfiould withjpeed and diligence attempt the cure, The fate of our fafifhes anatomized.TwMy in- tollerable mifchiefs , that fcllcw thz taking all into our Church- communion, and The Contents. 4nd neglecting this Confirmation : fuch #s all Chrifiiansjhouldlay to heart. Prop. XX. So many and great are the Benefits that would follow the generall practice of this duty of trying , appro- ving and confirming ( or Abfclving ) all thoje that enter into the number of Adult-Cbriflians, that it fiould migh- tily provoke all Chriftian Magiflrates y Minijlers, and people to joyne in afpee- dy and vigorous execution of it .Twelve excellent Benefits that will come by Confirmation. It's like to be an admi- rable increafer of knowledge andholi- &efs y and Church-Reformation. It's a fmgular means of Agreeing the Epis- copal, Presbyterians , Congregational^ Erafiians > and moderating the Ana- baptifls : proved and urged. Twenty objections againfi this Approved Profession and Confirmation , anfwcr- ed. How little reafon have Princes, and Parliaments to reflraine moft Mi- nifiers herefrom overdoing. The. The Contents. The Duties that lie upon us alitor the Ex- ecution of this Work j and i. on Mini- Jlers. I. We fhould Agree upon an unanimous performance. 2. In thoje Agreements , we mujl leave men to their Liberty in all unnece(jary modes , andcircumflances. 3. In taking men* frofefsion,wemuft avoid both extreams, yiz. Loofe formality , and overmuch, 4. what c our femnft betaken with all our Part[h:> where fome have without a Perjonal Approved Profession already been admitted to the Lords Supper and fome not particularly opened ? 5. We muji require of all the notorioufly un- godly, a Penitent Confession in order to Ab^olutioni may be capable of Communion with all. 8. We muft be diligent inpubhke and private Teaching the Catechumens , and walk inoffenfively , condescendingly and vi- gilantly among them. 2. The Duty of the People , eft eci ally the Godly , in order to this Work. 3. The Magi (Irate 5 Du f y hereto. 1. To caufe thofe People that are unfit for Church-Communion y to live quietly in the fate ef Expectants , andtofub- mit to publiqne and perjonal Inflru- ft ion , and Catechizing^ to prepare them. 2. To compel Minifters thus to Teach and Catechize them y and fee that great Parifhes have fo many Teachers as may be able to do it. Reafons for compelling us. 3. To lay fome penal- ty on all Paftors > that will not guide the Church by Difcipline, as well as preach : Not forbidding them to be Preachers , but to be P aft ours and ad- mini ft er Sacraments > that will not do it, as Chrifi hath appointed. To thefe ends TheContents. ends it may do well , for the MagiSrate to have his Agent or Church-yuftict tojoyneinthe Church-meetings > and to inform the Commijs toners for Eje- ction , who may be imp owed hereun- to. 4. To promote and command the Aflociations and correfyendencies of Fafl ours and Churches. With what limitations^ and to what ends. 5. It would much further this Work, if Vtfi- tours were appointed in all parts to fee it done , or put on Mimfters : Not that any Mimfters fiould have a Power of filencing , /upending , &c. But to let a Civil Vifitor , and a Vifitor of the Miniftry he Jit 11 jeyned together ^and let the Mtnifter have only a power to perfwade , and the other as a Magi- ftratetocompelU or to bring the caw fes, which are exempt from his power, to the Superiour Commij si oners. 6. It's the unquestionable Duty of Magijtrates (not to drive men to Church- Commu- nion that are unmeet ^ but ) to refiraine Seducers, from taking advantage of their The Contents. their discontents and drawing them away , while they remaine Expectants: Ten Reafons, that deferve the ferious cenfidermon of the Magiflrate , that Jhew the great Necefsity of this his Mo- derate afsifiance , for keeping of de- ceivers, especially PapiHs , and con- taining the prophane and ignorant people in quutnefs and fubmifsion to inftruttion in an expectant fate till they are ft for Church-Communion. 7. To fatisfe the Magiflrate that is afraid of perfecution y certain Regula- tions of Toleration are propounded, I .Let all that pretend fcruple of Submit- ting to the per fond or publique Inftru- Bion of the Teacher of the Parity where he lives , be compelled tofubmit to \ome one elfe, who may give it under his hand that he takes th.it care of him. 2. Let Commifsioners be appointed ( accor- ding to the Laws given them) to guard the door of Toleration^ as now they are to guard the door of publique Al- lowance and Maintenance : and let none The Contents. none be Tolerated to preach or openly perfiwade ( though for nothing ) that have not an Infirument of Licence Jealedby theje Commissioners : Or elfe Blajphemers and Heathens may preach for all jour Laws againfl them* 3. Let thofe that have a jealed Toleration he as refiponfible to the Commissi oners for their violating the Laws of their Toleration y as we are for breaking tht Laws that bind us : and let their Tole- ration be forfeitable , as well as our Maintenance. Reafionsfor this. To conclude^ if as before the daies ^/Wil- liam the Conquer our, Magiflrates and Minifters might fit together, the Mini- fiers having no power but to per f wade > and the Magi fir ate the fole power of Comfulfion, andfo 1. Approvers keep the door of Toleration. 2. A Church Jufiice-, er Agent of the Magiflrates keep the peace of every Churchy or Fa- rifh. 3. And the Civil and Mini fie- rial Vi fitters af ore [aid fhaU i e appointed to take Cogntfance (f the flate of Parijhes. The Contents. Parijhes. 4. And the Commifi oners for EjeBion offcandalous Minifters, be equally enabled to ejefi the fcanda- tons and blafyhemom from their To- leration $ the Magiftrate might afiijt us without danger of perfection. CO N FIR- CONFIRMATION RESTAURATION The neceflary means of REFORMATION And RECONCILIATION. Queft. Whether thofe that were Baptized in Infancy , fbould be admitted to the Friviledges prefer to Adult Church- members , rvithout Confirmation, or Reftauration , by an Approved Pro- feffion^/Pcrfonal Faith and Repen- tance i Neg. Hough the diftcmoers of the Churches of Chnft \nEv%land, arc not fo great as the Popifh , adverfaries, or fome difconcen- ^SlS^r/ ted Brcrhrei> do pretend , nor as fome inconfideratc Inmenccrs oi our condi- B tiou Confirmation (ffieffifittoh tbiftectjfirj eiondo imagine , who obtfervc lefs our enjoy- ments then our wants , and chat hare not the faculty of difcerning our true Agreements, where there is any difference , but think that many things are wanting that are not, be- caufe they cannot find them: Yec is our dif- compofure fuch as the wifeft have caufe to mourn for , and all of us fhould contribute our endeavours to rcdrefs. And for the ac- cotfiplifnment of this blefled Work , two things muft be done: TbefirftiSjCo Difcc- ver the Principles that muft Reform and heal us f if ever we be healed ; and to acquaint the world with the neceffary means. The fecond is, to concur for the execution , in the application and ufc of the Remcdie, when it isdifcovered. The firft is a work, that i* ufuaily done beft by a few at firft : Though the more Receive and Approve of the dif- covery , the better it will be brought into ufe. But it's here , faith Pemble r as in d> fcerningathingafarre off, where one clear eye will fee further then many that ire dimme, and tbegreateft conjundion of unfurnifhed intelleds affords not fo much afiiftance for the Difcovery , as the greater fight of a few may do. But in the executive part , there muft be many hands to the work. If the Pa* flours and people do not confcnt , k c*m* not means of Reformation and Reconciliation, 3 not be accomplifhed ; and if they barely con* fent , and be not up aud doing, Difcoveriei will lie dead , and nothing will go on : And if the Chriftian M^giftracc aff rd not his affit ftance, his Guilt will be great, and the work will go the more heavily on. Though all the body be not an Eye , and therefore be not as good at Difcovermg «s the Eye is; yet muft each member perform its own office, and none be idle, or withdraw its heipe, becaufc it is not an Eye ; but all mnft execute by the Guidance of the Eye. In order to the Discovery of the Healing Meanes, among others, thisRuic is worthy cue obkrvzuon. If anjChurch Order jrad-miniflr** tionfeem tffenfive to joufafare jom tyhollj caftit out, cenfider Whether there be net fopjewhat that ^ is necejfarj and excellent either in thefub* ^ J ^ fiance , or in the Occafon and Reafon of it : and you will find, that Reformation is U bt accowplijbtdmore bj Reft attrition «/ Ordi- nances and Adminiftratuns to their Primitive Nature and Vfe , thin by the utter Aboliti* en of them. Satan found it cafier to corrupt the Ordinances of Chnft , a-nd to caufe them to degenerate into f >mewhat like them , then to Introduce fuch of his own as were whcBy new , tad as Chnft had given no Occafion of. I could give you very ufefull mftances ia B z is»ny 4 Co*firmation& Reft attrition theNccejfarjr many of the Popifh administrations , which require a Reft juration i rather then an Abo- lition, left that which is Chrift's pare , be caft out with that which is mans , and we (hould throw away the Apple which Should be buc pared j and left we caft away our ncceflary food , and moft precious Jewels , becaufe they have fallen into Romifh dire. But my prefent bufinefs is to inftance only in Otf- ftrmation and 'Penitence % fo farre as is requi- fite to the decifion of the Queftion now be* fore us. I know you will eafily excufe m£ frora the ncedlefs labour of explaining any terms in the Queftion which you underftand already : I think the beft method to lay the matter na- ked before your understandings , will be by approaches and degrees in the opening and confirming of thefe Propositions. Prop. I. It u he?efuppofed, that the In- fants of Believers (hould by r Baptifnt be admit" ted into the Church , andf§ be partakers of !*• fant Trivcledges. THeir finne and mifery is come upon tbefh without any aftual confent of their own, by the w ill of others • and the Remedy muft be means of Reformation and Reconciliation. S be applycd to them accordingly , not by any aftual confent of their own ( which is as impoffible) but by the \fcifl of others , as the Condition , and by the Gift of God as the Canfe. In his dealing with mankind ; God is not fo much more prone to wrath and ven- geance then to Mercy , as to put Infants into the. Commin*t$ry terrible part of the Cove- nant, with their Parents, and not into the Remtdjivg part ; and to condemn them for their firft Fathers Covenant breaking j and give them ne help from their gracious Parents Covenant keeping; and to fetch weight from Parents finnes to weigh down the fcale of Vindiftive fnfiice f and to put noching from the gracious Parents into the other end. Yet is it not to Infants as the meer Natural Jfftte of gedlj Parents f that God extend^ch this Grace. Bad. As they are Naturally their Own , the Parents have * Power of them to difpofe of them for their good. 2. Every raan that is San&ified , hath devoted himfelf^ and in Cjenervll 9 all that he h4th to God ; ac- cording to the fevcra! capacities of what he hath , that every thing may be for God in its proper Capacity. 3, Virtually then the Children of the Godly , even in the wombe arc thus D:vo:ei unco G >1 4. It is the revealed Will of G;>J, that Infants flaould - B 3 be 6 Confirmation & Refianration tkeNeceffarj be ABu&llj Dedicated arid Devoted to him. 5 He that requircth us to make this Dedica- tion , doth imply therein a promife of his Acceptance of what is Dedicated to him by his command. For his precepts arc not vain or delufory. 6. He hath alfo cxprefsly figgi- fied this in Scripture Prcmifes f exrending his Covenant to the feed of the FaithfuII , and telling us that his Kingdom is of fuch. 7 This Dedication is to be made by Baptifm, the Ordinance which God hath appointed to that End- and in which he is ready to fig* n'fk'his Acceptance , that fo there may be a mutual folemn Covenant. The Servants of God before Chrifi's com- ing were enabled and required to enter their Infants into the Covenant of God „ fome- timc ( and ordinarily ) in Circumcifion, and fometime (as in the wildernefs , Dent. 29) without it. And thev have the Tame Natural Intereft, and as largi a difcevery that?>*j the WlU of God ; for the Dedicating of their Chil- dren , toG'»d , and CUofmg for them , and entering thtm into the holj Covenant , now as then. If then a Child that bsd no exercife of its ow* Vri , might by the Will of hit Parents chwfe the Lord , and be entered into Covenant with Hm , it is thenfo ftill. God hath no where re vei ft or abrogated that Command, which means of RejormAtton and Reconctltaticn. 7 which obliged Parous to enter thqr ChiN drcninco Covenant with God, and'Devote them to him Nay Cbrift chid thole thac would keep them from him , becaufe hit Kingdom , that is , his Church, is of fucb. A place chat doth purpofcly and plainly cx- prefs the continuance of his Lore to Infants, and yet the Gofpel entertaincrh them as rea- dily as the Liw or Promife before did. Oft and 2 gain doth Chrift fignifie to the fcrvj that he would have gathered them wholly to his Church , and not have broken them off, if they had not by unbelief been broken off, and in the fame Olive hath he engraffed tht Gentile Church. Infants are members of all Commonwealths on the face of the cartb, though they know not what a Common- wealth is , nor yet what foveraignty or fulv jc&ionmean. And he that ftiouldfcy they are no members , becaufe they are Imperftd: members , would but be laughed ar. And Chrift hath not caft them out of his family or Commonwealth , nor (hut the door a- gainft them. And that in this Infant ftate they arc capa- ble of many Priveledges is apparent. They have Original finne, which muft be par- doned , or they arc loft. Moft of the J*a- fafttfs that I hear of, do hold that all the B 4 Infaits 8 Confirmation &ReftaHration tkeNeceJfarj Infants in the world arc pardoned by Chrift, and (hall be faved if they die in Infancy, and run in the downright TcUgU* road. But this is not only utterly unproved, but con- trary to Scriprure , which telleth us, that finne is not pardoned by the bloodfhed of Chritt f till men be brought into Union with him , and participation of him , and for all his bloodfhed , no man (hall have pardon by it , till it be given him by the Aft of Par- don in the GofpeL Now the Gofpel no where gives out Pardon to every Infant in the world : Nay it frequently and plainly makes a difference. Ti e Parents prill doth Aceep the offer , and ehoofe for them that cannot ehoofe for thcmfelves. For others, what ever God will do with them doubt- lefs they have no promife of Mercy, f And it's ftrange that they fnould deny Baptifrn to In- fants that deny not Salvation to them , yea that think ( though ungroundedly ) that they are all in a ftate of Salvation. For ci- ther Infants have Original finne, or not: If they have none , then they need no Savi- our, and muft be laved without a Saviour; for the ^ohole need not the Phyfician , but the Jicl^ If they have Original finne, and that it is pardoned to them by Chrift , then how can men deny them the fign and fealc of par- don, weans of Reform ation and Reconciliation. 9 don , or the foleran inverting means. If they are fare that they are wuftie with drift's Blood , how can they deny to wafh them with that water , that is appointed to figm-' fie and invert ? Moreover, Infants are capable of many o- therPriveledgfs; and of being the Adopted Sonnes of God , the Members of Chnft, the Heirs of Heaven, as having Righc thereto; and b:ing the members of the Church , and being under the Special Prote&ion and Pro- vilion of God , and in a fpccial fort par:a- kers of the Prayers of the Church , with di- vers more. As in the Commonwealth , an Infant is capable of having Honour and Inhe- ritance in Right , though not Aftally to ufe them ; and of the prote&ion of the Laws for Life , Reputation and eftatc; and of being Tenant , and obliged to pay a certain Rent and Homage when he comes to age , and in the mean time to have Provifions from the Eftate that he hath Title to. But all this I have fuller expreft elfewherc: And I have lately read M r Tcmbes's laft and large Reply , to part of my Book , and ma- ny others; and muft needs fay that it leaves me ftill perfwaded that it is the will of Chrift that the Infants of his Servants (hould be De- dicated to him in Baptifm, and members of his 10 Co*firmAti$tt&Rtft4ur4tio* theNtxefarj his vifiblc Church ; and though upon the re- view of my Arguments 1 find that I have ufed too many provbaking words , for which I am heartily forry , and defire pardon of God and hinj , yet I muft fay , that I am left more confident then before, that the caufe is Gods which M r Tombes oppofetb : Of which if God will, I intend yet to give fome further account: In the mean time I deal with this but as a Supposition that is already fuffietent- |y proved, though ail men, yea all good men fee not the fuffkiency of the proofe. Prop, 2. The** are many Trivi ledges £<- Itngtng to the Adult Members of ike Churchy Which Infant members are not capable of. THis is true both of Natural and Moral Capacities: The Priviiedges wich I mean are, the pardon of many aftaal finnes , com- mitted fince they are Adult $ the exercife of til Holy Graces j Knowing God ; Loving bim ; Trufting biro ; Serving him; the Com- munion that we have with God herein; as particularly in Prayer , in holy Pniifes and Thankfgivings , in Heavenly Meditations; The Peace and Joy that followeth Believing, and the Hopes of Everlafting Life ; the Cotn- rauaion means oj Keforrndtion and Kcconeiltatton. 1 1 mpnion which we have with the Church of Chrift in hearing i praying t Praifes, the Sacrament of the Body and Blood of Chrift, in diftribution bv giving and receiving, and an endearing holy Love within : Thcfe and many more Priveledgesare proper to the Adult. That Infants are not N»turahy capable of thefe, is as needlefs to prove, as tbac they are Infants : And then that they are not Mi- rally capable, is an infeparabie confcqucnc. For though Natural Capacity may be with- out Moral , yet Moral cannot be without Natural: In point of 1)utj , Infants are not hound to the work; as to Hear, Pray, Prayfe, &c beyond the Na.ural Capacity of their Intelleds and bodies : And fo in point of Benefit , we muft have more fobric- ty, then tofuppofe God to make over any Benefit to them which they arc not capable of. All this is plain. Prop. i.Thc Centinuaticn iffrivtlcdgtSTt- ctivtd'tn Jifancj , is fart of the Frivricdns $f the Adult; or the Rtftcraticn if thtm iftktj be lofi. i F thc|caufe'ci r contirue / the effeft will ceafc. Adult Pmckc^cs^ciTiprcbcrd abe 12 Confirmetion & Recantation theNecejfarj Infant Priviledges , partly as that which is Pcrfcd: comprehcndeth the Impcrfeft , and partly as the whole comprehended the parts; and partly as the thing Concinued is the fame wich the thing Begun. Infant Priviiedges would ail ccafe with Infancy , if the Caufes or Conditions ceafe, and there be no other Ciufe for their continuance. God never took Infants into his Church and Covenant, with a purpofe fo to continue them , without an? other C3ndition chen that upon which they were admitted. This is pad denyal , and will be more cleared in the next. Prop- 4. The Title-Condition of Infant Church -member (hip and Privileges , u not the fame frith the Title*Conditio* of the Church -member fbip and Priviledges of the Adult ; /i thtt ifthx new Con* See the^ Ru- dition he not fer formed when brick of the mgH CQmc tQ ^ e t y eir f 0rmer Common _,. .. , , ^ 1 ; . Prayer Book Title ceajeth^ and there u no •- before Conflr- ther that arifeth in hisfiead. mation after 1 . \ i; /E are agreed I think, eiced yV thatourr^(which G. CiTmier . Fvndamentum UrU) is Gods Confnlt.de Cm- „ „ l ' . - K firm. Hmfmi- Coven* tt 9 Graant, or Gutft. As di fav Injtim- it is his Precept that conftitift- cth means of Reformation and Jteconcilittitn. I 3 cch our Duty , fo it is his Pro* wife or Deed of Gift which is our title to the benefit. 2. And we are agreed I hope , that this Promife , or Grant from God is Conditio- ml, For if Church- member * (hip and Priviledges be ss^bfo- lutlj Given , then it is to All, or but to Seme : Not to AH; for then the Church, and the world are all one; and then it is not Ecslejia , catw evo- cattu ; and then Heathens and JnfiMs have right ; which are things that no Chriftian, I think will grant : If it be but Some that have Title, then there muft be fome Note to know them by : or elfe the fome will be equal to All or to None. And if they be Maifced out,thcn it muft be by Name or h\ Dticripi- on : Not by Name, for \vc fire; the contrary. Scripiuredoth not Ntme all rhar have Tirle to Church Priviledges. If it be by T^efcripi^n, it is either by meer PkyJica/,ox b\ Moral Qua- lifications that they are defcribed : The far- mer, none doth impure, that I hearcf. If they arc Moral Qualifications f then either they tionemfeu Ca* techijmi expli- cationem in pne- rk fieri debe- ere, fe Vetcres pr&cifiunt , & Recenciores quoque ex utra- que parte con* Jentiunt. Vide Augufr. Serm. 116. in Ramri Falmarum, ^r Wallafiidum de rebut Eccle- fiaft. cap. 26. (£r qu& fcripjit Ruardus Tap- perus Lovan. Tom. 2. ad il- Iud Calvini In- ftit. c. ly. I 4 Confirmation &Refiauratien the Neceffarj they arc fuch as are p>ereq»ifte to our Right and Priviledges , or not : That they art pre- requifite ail muft confefs that read the Pro- mife f and all do confefs that they are prere- quifite to all the following Privileges : And if Prerequifite , then either a? Means or no Means. The later none can affirm, without going againft fo much light , as ordinary Chrittians have ftill ready at hand to confute them with : And if they are required as Means , then either as Canfesov Conditions: And I think you will fooncr yield them to be Conditions then C a nfes , though either Con-: ceffion fufficeth to the end that is before us. But of this we need to fay no more , both beeaufcit is commonly confeffed, and becaufe that the words of the Promifes are fo plaine, and undenyablc , being uttered in Conditio- nal terms. Nori* this either inconfiftent wkh , or tny way nnlutr able to an Abfolute Decree : For %%JkThre*tning „ fo the Conditknality of tPromife, are Inftrnments admirably foitcd to the iKComplifhment of an Abfol'hte Pur- pofe or Decree. He that i« fullv Refolvcd co faveut t or to give m the Privileges of his Church, will deal with us a« men, w bring- ing us to tkc poffeffion of the wended bene- fits j and therefore will by Threats **d Con- ditional me ans of Reformat ion dad Reconciliation. 1 5 ditumal promfes excite us to a careful perform • anceof the Condition : and that Grace which \%refolv:dlO (ftti the very Condition in us y i% ftifo rero! ved CO make a Conditional Prcmife^ yea and a Threatening the Inurnment of ejfe- tiing it. 3. Note, that the great Queftion, whether all the Infants of true Believers are certainly Jufiified , or whether fome of them have but lower Priviiedgcf , is not here to be determi- ned t but , in a ficter place : And therefore I determine not what Privileges they are that will ceafe f if our Infant TifFe ceafe. But thai according to the tenour of the Promife, the Continuance of them, with the Addition of the Privileges proper to the Adult , are all laid upon a New Condition. 4. Note alfo, that when I call it another or different Condition , I mean not that it i* different in the Nature of the Ad % but in the Agent or Subjeft. It is the fame kind of Faith which at firft is required in the Ptrent t for the Childs behoof, and that afcreward is re- quired in omrfdves. But the Condition of the Infants Title is but this i that be be the Child of a Believer , ^Dedicated to God : But theConditionoftbeTitleof perfons at Age is, that they be tkemf elves Believers , that have Dedicated themfelvcs to God. The . Faith l6 ConfirmAtion&RcflaHtation theNeceffarj Fflithofche Parent, is the Condition of In- fant Tide ; and the Faitii of the perfon him» felf , is the Condition of the Title of one at Age, That their own Faith is not the Condition of an Infants Title , I think I need not prove; For i. They are uncapable of Believing with* out a Miracle : 2. If they were not ( as fome Lutherans fondly think) yet it's certain that we are uncapable of difcerning by fuch a fign. I think no M«niiler that I know will judge what Infants do themfetves believe, that he may baptife them. 3, And I think no man that looks on the Command , or Promife, and the Perfon of an Infant , will judge that he is either Commanded then to believe, or that his Believing is made the Condition of his Infant Title But that a Terfond Relieving is the Con* dition of the Title of them fit Age , is as farre pafi: doubt : and it's proved thus. Arg. 1 . The Prowife it felf doth exprcfly re- quire a Faith of our own, of all the Adult that will have part in the Priviledgcs : there- fore it is a Faith of our Own that h the Con- dition of our Title, Mar l^i 6 16 He that Believeth and U Baptized Jhall be faved , and he that "Believeth not jh.*Mbe damned , Aft- 8. 36, 37. And the Eunuch j aid y See here id wa- ter* means ofReformatnn and Rcc*nciliation. 1 7 ter % what doth binder me to be baptized ? And Philip [aid , If thou believefi toith all thy heart, thou maift, A& # 2. 38, 41. Repent and be baptized every one efjou in the Name of fefus Chrift for the Remiffion of fnnes , &c Then thej that gladlj received hu word were baptized, A&. 10.44,47,48. AA. 16. 14, 15. & 30. 32, 33- Rom. io. 12, 13, 14. With many other Texts , do put this ouc of doubt. Argument 2* We were engaged in oar Infant baptifmal Covenant to Believe and Re- pent , when we came to Age, as a means to our reception of the Benefits of the Cove- nant , proper to the Adult : therefore we muft perform gur Covenant , and ufe this means, if we will have the benefits. Arg. 3. If another Condition were not ofNecefiky to the Aged, befide the Condi- tion that was neceflary to them in Infancy, then Tnrkj , Jews , and Heathens , fliould have right to Church-memberfhip , andPri- viledges of the Adult : But the Consequent is rotorioufly falfe : therefore fo is the Ante* cedent. The Reafon of the Confcqucnc is evidenc. Becaufe a man that hath believing Parents, nay turn Turk^ fas is known in thoufands of Janizaries ) or jew, or Pagan : and there- C fore 1 8 Confirmation&Reftaurathn thtNeajfarj fore if it were enough , thac he was the Child of a Believer , his Title to Church Pri- vilcdges would ftill continue. And fo among profeffedChriftians, the Child of a Believer may turn Heretic^ or notorioufly pro- phaneandfcandalous, and yet have Title to Church Privileges , if his firft Title ftill hold, and a pcrfonal Faith be not a neceffary Con- dition of his Right. Addc to thefe the many Arguments tending to confirm the point in hand , which I have laid down on another occafioninmy Difputations of Right to Sa- craments. But I th ink I need not fpend more words to perfwade any Chnftians , that our Parents Faith will not ferve to give us Title to the Church Priviledges of the Adult , but welofeour Right even to Church -member- fhip it felf, if when we come to Age ; we addenota perfonal Faith ( or profeffion at leaft) of our own, I only addc that this is a truth fo farre paft doubt , that even the Tapifis and the Greeks have put ic into their Canons. For the for- mer , you may find it in the Decrees, Part. 3 . dift.3. J>Hg* ( mihi) 1241. cited out of /4#- $7tfki*\s\ thefe words Parvtihaqui baptizatur, fiadanncs rationales veniens , n$n crediderit, nee ab iliicitu abftinuerit , nihil ei prodeft, quod farvulm accept. That is, An Infant that means of Reformation ana s\ec one t nation. 19 that is baptized , ifcomming to years of difcre- ticn , he do net believe , nor abftain ftom things unliwfulL, that Which he received in Infancy , doth f re fit him nothing. And for the Greckj , that this is accor- ding to their mind, you may fee in Zonaras in Comment, in Epift. Canon Can. 45. cited ex Bafilii Mag. Epift. 2. ad Amphiloch. thus , SitjHu acc^pto nomine Chriftianifmi y Chriftuw covtumelia affcit , nulla eft Hit appellationis utihtat : thatis; If any one ha- ving received the Name of Chriftianity , /half repreachChrift, he hath no profit by the Narre. On which Zonaras addeth £lui Chrifto cre- didtt , & Chrtftianus appeHatm eft y cam ex 'Divixispr&ceptisvitam inflituere oportet , tit hoc rationc c Dem per ip/nm glorifcetnr, quern, admodum illia verbis prtcipitur > flc luceat Lux veftra coram hominibus , Sec. bictnisau- tem nominator cjutdem Chriftiamm , Dei vero prdceptatranfgreditHr^centumeliAm irrc* gat Chrifto , c&us de nomine apptliatnr f nee qtiic^Hzm i'X ea appellatione utilititis trahit : That is, S ding he believed in Chrijl , a) called a Ckriliian , ought to order hi* life by the Commandements of God ', that Jo God may be glorified by him ; accor: bat Q Let yonr light fo /bine before men (kc._\ J' a si ore that A called a Chriftian , {h* U tran f fte\ \ C 2 CV, 20 Confirmation&Ke figuration theNeceQarj Commands , he brings a reproach on Ckrifi % bj Vthefe nawehe U called \ and he fb*ll not re- ceive the leafi profit by that Title \or Name ,This is fomewhat higher then the point needs, that I bring it for. And indeed , it were a ftrange thing , if all other Infidels fhould be ftuuout of the Priviledges of the Church, except only the treacherous Covenant- breaking Infidel; (for fuch are all that being baptized in Infancy, prove no Cbriftians when they come to Age.) As if perfidioufnefs would give him righr. Prop, y As a Perfcnal Faith u the Condition before God of Title to the Priviledges of the Adnlt ; fo the Profffion of this Faith , is the Condition ofhu Right before the Church; and without thu Prof effi on , he is not to be talyn as an Adult membtr, ntr admitted to the Priviledges of fuch. THis Propofition alfo , as the Sunnc , re- vealeth its felf by its own light , and there fore com mandeth roe to fay but little for the Confirmation of it. Aro, i. The Church cannot judge of things unknown : llonentium , & non appa- rentinw eadtm.eft ratio: Nottoappcar, and not mums of Reformation **d ReconcilUth*. 2 1 not to be , is all one as to the judgment of the Church. We are not fearchers of the heart ; and therefore we muft judge by the difcovcrics of the heart, by outward fignes. Ar^. 2. If Profcffion of Faith were not neceflary Coram Ecc/ejis to mens Church- memberftiip and Privileges , then Infidels and Heathens would have Right , as was fatd in the former cafe , andalfothe Church and the world would be confounded , and the Church would be no Church : But thefe are confequents that I hope no Chriftians will have a favourable thought of : and therefore they ihould rejeft the Antecedent. Arg. 3. It is a grgnted cafe among all Chriftians , that Profeffion is thus neceflary : the Apoftles and Ancient Churches admitted none without it: nor no more muft we. Though all require not the fame mmntr of Profeffion , yet that Profefton it fclf is the leaft that can be required of any raan,that lay- eth claim to Church Privitedg« and Ordi- nances proper to Adult members : this we arc ail agreed in , and therefore I need not adde more proof, where I find no Contro- verfie. But yet as commonly as we are agreed on this, yet becaufe it is the very point which moft of the ftrefs of our prefent Difpucation C 3 licch 22 Confirmation &Reftauration theNeceffary lieth on , it may not be amifs to forefee what may poffibly be Objected by any new comers hereafeter. Objeft. Perhaps fome may fay, i. That we find no mention ofiProfeffions required in Scriputure : 2. It is not probable that Fettr received a Profeffion fromrhofe thou- sands whom he fo fuddenly Baptized. 3 Our Churches have been true Churches without fuch a Profeffion , perfonally and diftin&ly made: therefore it may be foftiil. To thefe briefly , yet fatisfa&orily. 1. The Scriprure gives us abundant proof that a plain Profeffion was made in thofe times by fuch as were baptized at Age , and fo admitted (by reafon of their ripenefs and capacity ) into the Church , and to the fpc~ ciall Communion and Priviledges of the Adult at once. To fay much of the times of the old Teftament , or before Chrift % would be but to interrupt you with left pertinent things: Yet there*itis apparent, that all the people were folemnly engaged in Covenant with God, by LMofes p more then once: and that this was renewed by f ojhua , and other godly Princes ; and that Afa made the people not only enter into a Covenant to [eeJ^ the Lord God of their fathers , VPith all their hearts , and With all their SohI: But that fthefo- meant of Reformation *nd Reconciliation. 2$ rvhofoevcr Vconld not feek^ him fbould be put to death , whether fmal or great \ man or woman; And thej [ware to the Lord With a loud voice, and With fbontings , and With trumpets , and "toithcornets , 2Chron. 15. 12,13,14. So, following Princes called the people to this open Covenanting. Bat this is not all : To take the Lord only to vt their God , (with the reft of the Liw ) was the very, e (fence of an Ifarelites Religion , which they did not on- ly openly Profefs , but exceffively fometitnes glory in. As Circuracifion fealed the Cove- nant ( and therefore fuppofed the Covenant) to Infants and aged whoever were circumci* fed; fo had they many forts of Sacrifice, and other worfhip , in which they all were open- ly to profefs the fame Religion and Cove- nant, Many Purifications alfo , and Sanfti- fyings of the people they had : and many fi- gures of che Covenant. I am the Lord thj Cud , &c. Thou Jhtlt have no other gods be» fore me , &c, was rhc tenour of the Cove- nant which every Ifraelite exprefsly and by frequent afts profeffrd to confent to : The Law is called a Covenant, which all were to own , and avouch the Lord to be their God, and themfelves his people. See Dent. 26 17, 18. & chap. 29. 10, n,i4, &c. 2 King. 23.3. zCh^on.ii. 3,16. & chap. 29. 10. C 4 E^r. 10. 24 Lonprmatton &'Rejtauration theNtce^ary £*s. 10. 3. Neh. 9. 38. Pfal. 50, 5. i**^2o. 37- ¥' r *'S°- 5- #*• 5 6 - 4.5- Mxod. 34- 27. P/i/. 103.18. & 25. 10. & 1 8, 10, &e. And yet I hope no Chhiftian would wrfti that wc fhould deal no more openly and clearly with God , the Church t and eur felves, in dates of Golpcl Light and wor- (hip , then the fews were to do in their darker ftate , under obfeure Types and fhadows. Wc find that when John Baptifi fet up his Miniftry,he caqfed the people to Cenfefs their fwnss , Matth. 3. 6. And if We cenfefs our fwnes , God isfaithfuB andjufi to forgive tu our finnei , 1 Joh. i# 19. And whereas fome fay f that John Baptized them, that he calleth a Ge- neration of Vipers; I Anfwer, 1. We will be- lieve that when they prove it.lt feems rather that he put them back, 2. If he did Baptize them , it was not till they ConfejfU their Runes ( before that all did ) and it feems by Discharge, till they promifed to bring forth fruits meet for Repentance, Matth. 3*8. Chrift would not have fo inftru&ed Nico- demus in the Nature and necefSty of Regene* ration, before he was a Difciple, if a Pro- feffed or Apparent preparation had not been neceflary. ; Nor would he ordinarily have taught means of Reformation and Reconciliation. 25 uughc men the Neccffity of denying thm* felves, and for faking allfer a treafure in Hid- ven y with fuch like t if they would be his Difciplcs , if the Profeffion of fo doing had noc been Neceflary , to their vifible Di- fciplclhip. I grant that fo full a Profeffion was not made before Chrifts Refurre&ioa as after : For many Articles of our Belief were after* ward made Neceflary : And the Apoftles themfelvcs were unacquainted with what the weakeft Chriitian did afterwards believe. But ftill the Efftntials of Faith , then Neceflary in exigence to mens Juftificatioa \ were Necef- lary in Profeffion to mens vifible Chriftianity or Church -racmberfliip. Astpthofe %AQs. 2. 37. &c. It is plain, that they made an open Profeffion , if you ConfiJer 1 . That they were openly told the Do&rine which they raufl be baptized into, iftheydidconfent: 2. It \$ fa\d , They that glaMj received that "toord % Were baftiztd.' 3. It is certain therefore that they firft tcfti- fied their glad reception of the Word. 4. We may not imagine that Peter was God, or knew the hearts of all thofe chenfands , and therefore he muft know ir by their Profeffion, that the y gladly received the Wrd. 5 . Their own mouths cry out for advice in order to their 26 GonfirnsatUn&RtfianratioH thtNectffary their Salvation. 6. It had been abfurd for the Apoftles to attempt to baptize men i that had not firft profefled their Confcnc. 7. The Scripture gives us not the full hiftorical Nar- ration of all that was faid and done in fuch Cafes , but of fo much as was Necefiary. 8. The Inftitution and Nature of the Ordi- nance tells us, that Baptifm could not be ad- miniftred without a Profeffion, to the Adult: For they were to be Baftzed into the Name of Father , Sonne , and Holj t Ghofi , and therefore were to profefs that they believed in Father , Sonne, and Holy Ghofi. Yea the very receiving of Baptifm was an ASiuall Prc- fejfion. 9. The conftant Pradice of the Uni- verfal Church,bath given us by infallible Tra- dition > as full affurance of the order of Bap- . tiftn , and in particular of an Exprfs Profef- fion and Covenant then made , as of any point that by the hands of the Church can be received by us. 10. And it was in thofe daies a more notorious Profeffion to be fo Baptized, and to joyn in the holy Affem- blies then now it is. When the Profeffion of Chriftianity did hazard mens liberties, eftates, and lives , to be openly then Bapti* zed upon Covenanting with God the Father, Sonne, and Holy Ghoft , and openly joyn with a hated , perfecuted fort of men, was an means of Reformatim and Reconciliation. 27 an eminent fore of Profeflion. It being alfo ulually Private in hoafes, asfeparated from the main body of the people, and not in pub- like places like ours, where men are (j|ftly ) driven tocoracasleanersforinftruftion. Moreover , it's faid of all that were Bapti- zed ( being then at Age ) that they firft Be- lieved : And how could the Baptizers know that they believed , but by their Profeflion: Yea , it's faid of Simon Magw % that he Belie- ved and was Baptized ; which ( though he might really have fomc hiftorica! Faith , yet) implyeth, that he openly Profefled more then he indeed had , or elfc he had fcarce been Baptized. Which Kith caufed Interpreters to Judge, that by Faith is meant a Profeflion of Faith. And if fo, then furc a Profeflion was ftil! Ncceflary. Yea , Chrift in his Commiflion direfteth his Apoftles to wake Difciples, and then Bap' tine them; promiiing, that he that believeth and is Baptized Jba/l be faved. And who can tell whether a man be a Difcip/e , a Believer^ or an Infidel t but by his Profeflion. How was it known but by their Profeflion, that the Samaritans Believed Philip , preach- ing the things concerning the Kingdom of God, and the Name of feftts Chrift , before they were Baptised both men and^omen? Aft.8.12. Philip 28 Conftrmetion & Refiauration theNecefary Philip cau fed the Eunuch to profefs before he wonld Baptife him , thit he believed that Jefm Chrift u the Sonne of God; which upon his teaching the reft , did import the reft , if it were not more fully ( at is likeft ) Profeffed, AH.% 57,38. Saul had more then a bare Profcflion be* foreBiptifm, A&s 95, 15,17* Cornelius and hit company had a Profeffion and more t for they had the Holy Ghoft powred on them , fpeakingWth tongue s t and magnifying God : ( that life of the gift of tongae* imparting more then the gift it felfj Ails 10. 46. Yea , the Spirit bid Teter^ Go and not doubt , Aftf 1 1 . 12. And it was foch a gift of the Spirit, as caufed the Apo- ftles to conclude, that God had granted the Gen- tiles Repentance unto life , Ads 11,18. How was it known bat by their Profeffion? Ails 11. 21. That that great number Re- lieved and turned to the Ltrd % And the Grace of God was fach as Barnabas law, verf. 2 3 . And when Saul after bis Biptifm ajfajed to joy n himfelf to the7)ifciples at ferufalem % they fo ftifpc&ed him , that they would not receive him, till Barnabas took him and feroaght him to the Apoftles , and declared to them , how God had dealt with him, and how bo Idly at Damafcm he had preached in the means of Reformation and Mecouahaho*. 29 the Name of Jefusj which (hews that they' admitted not men to their Communion , till their Prtfejftou feemcd Credible to them. For no doubt but Saul told them him ielf that he was a Believer, before be was put to make ufe of the teftimony ot 'Barnabas. The Converted Gentiles, AEls 13.48. (hewed their Belief and gladnefs , and openly glorified the Word of the Lord. How but by a Profcffiondid it come to pafs,that the great multitude at Iconium^ both fews and Greekj, were known to be Believers , A&s 14. 1. The fame I may fay of the Jay lour , A tts 1 6. Who by works as well as words declared his *C<*ivcrfion. And the Bereans , Ads 17. ^2. Andthe^f**Vi*.f , Afts 17 34. And Criffus with the Corinthians % Ads 18. 8. Ads 19. 18. The believing Efhejians, Cexfefjed and {hew ed their deeds , and many $f tkcm burnt as many of their "Bc^kj of ill Arts as came lofUj thoufand pieces of filver. In a word , it is the ftandirg Rule , that If thou conftfs V?ith thj mouth the Lord Jefut^ and believe in thj heart that God raifed him from the dead , thou Jbalt be faved , For Vcith the heart man believetb unto Rightwufnes : and "frith the mouth Con fr /pen is rutde unto Sal* vatitn. Ife that bidi us Receive him that is Weakjntit Faith , but ret to doubtful difru- t at ions , $O.Confirmatic* &Refiauration the Necefary _ . ! . t Nations \ implieih, that wc muft not receive them that Profefs nor at leaft a weak^ Faith. Heb. 5. &6. i, 2, 3. Shew that the Princfr pies of the Dottrine ofChrifi , were firft laid as the Foundation; before Baptifm. And who received thofe Principles could not be known but by a Profeffion. To this let me adde, that P&vitentiam agtre fvas judged by the Ancient Dottours , the Repentance that was prerequiftte to Baptifm: and that is , A manifefted ■ profeffed 2?r- peritance. Gods order is (totheAdulr) firft to fend Preachers to proclaim the Gofpel ; and when by that men are bronghcfofarre , astoRio- fcfsor manifeft that their ties are opened , and that thej are turned fi-om darknefs to light , and from the power of Satan unto God, then tnuft they be Baptized , for the Remijfi&n of their finms , and to receive the Inheritance among the SanHifiedbj Faith in Chrifi , A&s 26. 17, 18. As their finnes are net forgiven them till they are Converted, Mark 4. 12, So they muft not be Btfthfed for the forgivenejs of Jinnes, till they Profefs themfelves'Cctft//r- ted : Seeing to the Church non effe, & non ap* parere is all one. Rcptntancp. towards God, and Faith towards our Lord Jcftu Chrifi ,. is the means oj Reformation ana ELiconctltatten. 31 the furomc ©f that Preaching that makcthDi- fciples, Ails 20. 21. And therefore both thefemuft by Profeflion feem to be received, before any at age arc Baptized. If as many as are Baptized into Chrift , art Baptized tnto his death ; and are buriedtohh him by Baptijm into hu death , that like as Chrift Vras raijed from the dead, fo toe alfo fiouldWalk^in Nervntfs of life , Rom, 6. 4,5. Then no doubt but fuch as were to be Bapti* zed , did firft Proiefs this mortification, and a confenc to be buried and revivea with Chrift , and to live to him in Newnefs of life. For "Paul was never fo much for the Optu operatHm above the Papfts, as to think that the Baptizing of an Infidel , might effed thefe high and excellent things. And he that Pro* feffeth not Faith, nor ever did, is to the Church an Infidel, In our Biptifm ftv put iff the body of the finnes of the flejh , by the Circumcifton of Chrift y being buried Vcith him , and rifmg W'ith him thrdugh Faith - quickned With him , and having att our tre^aifes forgiven, Col. 3.11,12,13 Afid will any man, yea, will ¥aul % afcribeaii this to chofc that did not fo much as Proffs the things fignified , or the re effary Condition? Will Bapifm , in the judgment of a wife m*n , do all this for an Infidel, $2 Confirmation^ Reftantation theNecejJarj Infidel , or one that Profefleth not to be a Cbriftian? giptifm is faid to fave us y i Pet- 3.21. And therefore they that will be Baptized Eiuft profefs the qualifications ncccflary to the Saved. The Key's of the Kingdom of Heaven are put into the Churches hands; and they that are loofedon Earth (hall be loofed in Heaven ( if the Key do not erre ) And therefore Pa- ftours of the Church muftabfolve none (by Baptifm) that do not by Profeffion feem to be Abfolvable in Heaven : They muft Pro- fe/s to have the old m*n Crucified Vvith Chrift ^ thdt the Body tffinne tnifht be deftroyed , that henceforth they might mt ferve finne , Rom. 6. 5,6,7,8 As many a: have been Baptized into Chrift, have put *n Chrift ; and are all one in Chrift feffu : and are Abrahams Seed y and Heirs, According to promife, Gal. 3.27, 28,29. This fpeaksthe Apoftlc of the Probability groun* ded an a credible ^Proftjfton. And thereforc- itts clear, that the Profrftionw&t prefuppo- fed, that might fupport this charitable judg- ment. Our Baptifm is the Solemnizing of our Marriage Voith Chrift. And its a new and ftrang kind of Marriage , where there is noProfe/lion ofConfent. The means of Reformation and Reconciliation. 3 3 The Baptized are in Scripture called men JVafbed, SanHified, fvftified , &c. iCor.6. 11. 1 Cor. 14. 33. They are all called Saints , and Churches *f Saints , 1 Cor. I, 2. AH Chriftians are called SanHified ones, or Saints; therefore its certainc that they pro- filed thcmfelves fuch. Bac why (hould I go any further in this, when the main fubftance of my Difpute of Right to the Sacraments proves it? I intreai the Reader that would have more » to prove not only the Neceflicy of a Profeffion, but alfooftheProfeflion of a Saving Faith, to perufe that Book , or at Jcatt the fecond Di- sputation , where are Twenty Arguments for it ; and the fence of all the Ancient Churches there cited out of Mr Gatakers Col- leftions. Secalfo Dr Hammonds many rc- ftimonies to prove the ufc of the Abrenantia* tUn y Par&Ktf. pag. 18,19, 20. I love not ncedlcfl,y to recite whath others have alrea- dy cited. But he that knows not, that the Univcrfal Church from the daies of the Apo- flles , hath baptized the Adult , upon a per- fonal Profeffion of Faith , and Repentance, and Vow, or Promifc, or Covenant for obe- dience , knows little of what the Church hath Praftifed. And I hope few fober men will be found that will be fo lingular and fclf- D conceited, 34 \*v»jn*»**9v*\y j.*tjtwir*itor doth he bind his Mini- sters , or Ctmrch , to believe a known lie : Nothing 44 Confirmation & Rcfianration theNecejfarj Nothing bm Real , or feeming truth is cabc believed. 2. More particular- ly , the Profeffion which we fpeak of, muft have chefe Qua- lifications. lilt muft be, orfeemto bs ZJndirftanding. Ijntorantii non tfi Confenftu. If a Parrat could (ay the Creed , it were not a Credible Profeffion of Faith. Therefore the Ancient Church was wont by Cate- chifts , to prepare them to un- derftand , the Doftrine which they were to believe , and profefs. This is paft Contro- verfic. i think no Minifter would ta ke that mans Profef- fion f that feemeth not. to Ur> dcrftand what he faith, 2. No Profeffion is Credi- ble, but that which is, or feems to htf^iotu. He that fpeaks in fcorn, or jeft, is not to be believed, as one that fpeaks his mind ; nor is it to pafs for a Pro- feffion. 3. No Profeffion is credible or fuffidenr, but that which is, or feems to be Free and Voluntary, Though fome force, or out- ward Therefore it is to be made at years of un- derfUnding. The Papitfs tbemfclves fay in rheir C a te- ch ifm > com- pofed for the Armenians , Tranflaced by Paer : TaulM. pag 194. Turn recipiendum ej} Sacrament urn hoc, quando ad ufum rationii pervjnh homo , fidemque profi- ted incipit , fo nt confirmetur, & (lab Hi afar in gratia o}m ha- bit. mttns rf Rejormatitn and Reconciliation. 45, ward urgencies in fome cafes may help to in- cline the will , yet billing it muft be; or it is not a Credible Profeffion. He that Pro- feffeth himfelf a ChnOian , when a fword or Piftol is at his brcft , is not to be Credited , if he continue it not when he is free. And alfo that which is done in a meer Paffion without Deliberation , is not to be taken as the ad of the Man , and a truft cxpreffion of the bent of his mind; unlefs he afterwards ftand to it upon Deliberation. 4. It muft be a Profeffion not nullified by a contradidion in word or deed. Though their may an obfeure contradidion, not an- derftood, confift with ir; or a contradidion only in Degree^ m Lord I believe^ keif thou n*j unbditf 1 yet there muft be no contra- didion of the Eflentials of our Profeffion, thacnuilifiethit, by fhewingthat we lie , or fpoak againft the bent of our hearts. If a Minifter can by contrary words or deeds dis- prove the Profeffion of the party , he is not to believe it, oracccpc it. For we are not to believe without Evidence of Credibility, couch kis againft it. I have given inftances of this in the forefaid Deputation of Sacra- crament , pag. 1 o. 5. When by Covenant- breaking, and Perfidioufnefs , or often Lying , a man is be- come 46 Confirmation grRcfiauratun the Necsjjarj come Incredible, having forfeited the Credit of bis word, with wife end charitable men, this man muil give us a Pradicai , as well as Verbal Profcflion , fccfore we can again ad- mit him , to the Priviledges of the Church. For though we are not to be fo ftrid, as feme old Fathers feem to have been , and the No* nations were, (hat would not admit fuch Penirents again intft the Church at all , but leave them to Gods own Judgment; yet tnuft we not go againft Reafon and Scripture, and the Nature of the thing , in believing that which is not to be believed ; nor to caft by all Order and Difciplme, and proftitute Gods Ordinances to the lufts of men , and make them a fc'orn , or level the Church of Cbrift with the world. The Tcflimonies cited by me on another oceafion , in the foresaid Difputations \ (hew the Judgment of Proteftams in thele Points, und fomewhatofthe Judgment of Antiquity* Khali reeixc but thofe on the Title page of the third Difputation. TertaliUn zAfdcqet. en p. 16. Sea dices etiam de rtfftru , txcedere cjnofdam a Rtgulis difcifih*. Definttnt turn Chrijlitvi htberi fcr.es res : ^Thilcjophi vc/h i!>i cum talibw fa m Uu , in Nomine & honors Sdpientik perfeve- rant: that is , *%& jc*-l faj , tk.t even of ours + means of Reform at ion and Reconciliation. 47 ours , fame f*arve ftom ( or for fake ) the Rules of Diff spline. Anfw. They ceafethen to he counted Chri- ftians Veith ns : But jour PhiUfophers Veitb fucb deeds 5 do keep the Name and honour of ffifdom. The Judgment of the French Profeffours at Saumours , you have in thefe words. Thef. Salmmienf vol, 3. p8g 39. The/. 39. Sacrament a ncn confer untur nifi iii ' , qui vel findt m habent vt If alum cam prafeferant, adeb ut nullU certU argument** ccmpertuwejfe pcjfity tarn eflc (mentitf.m: that is, Sacraments are conferred en none, but thefe that either have Faith, or at leafi prttend ( or Frofefs ) to have k\ fothat tt cannot by anj certain Ar- guments be proved to be feigned. The Judgment of the Sccttijb Divines, may be much discovered in thefe two Teftimontcs following; Cil/efpie, Aaron's Red Blcfroru- ing, />4£. 514. |" / believe no conjetencious Minifter ftculd adventure to 'Baptife one; rrbo hath maniftfi and infallible figns of uriregene- ration. Sure lfre cannot be anfrverable to God % ifwefhould minijier Baptifm , to a wan whofe Vcorkj and -»ords , do manifejt/j declare i rtn to be (in unregineratid) unconverted lerfctu And tf Vie way not tnitiate fmh a one ^ hoy* jhall *f bring him to the L$* ds Table ~) Ruther* 48 Confirmation^ Reftauration thcNecefjary Rutherford , Due Right of Presbyteries, f*g. 231. n. 2. But faith Robin/on , wo^f 0/ England, are ignorant of the fir ft Rudi- ments and Foundations ef Religion; and there* fore cannot be a Church. Anfvv. Such are materially not the Vifible Church, and have not a Profeffton j and are to be taught ; and if they Vq%U fully remain in that darknefs , are to be caft out. If you would have cheTeftimoniesofPro- teftants , you may read above thrccfcorc of them, exprefsly maintaining that it is a Pro- feffion of Saving Faith that is prerequifite to to our Right of Sacraments, cited in my fore- mentioned Deputation fecond. To which I adde 3 3 , more , cited to a like purpofe in my fife Difputation of Sacraments : And to thefc adde the large teftimony of Davenant , with his many Arguments , on Colof 1. verf 18. too large to recite. - And for the later fort of Epifcopal Divine?, that they alfo agree in the fame, I will fatif- fieyoufroman Eminent man among them, Mr Herbert Thomdikf , in his "Difcourfe of the Right of the Church, pag. 31,32. where he faith [] And hereby we fee how binding and hofingfinnes , id attributed to the Keyes of the Church : which being made a Vifible Society, bjthefower $f holding ssfjfemblics t to which m mtans of Reforms ion and Reconciliation, 49 no man is to be admitted , till there bejufi pre- Jumption, that he u of the Heavetlj Jerufa* I em , that u above. ~] I (hall addc more from him anon. Somewhat I have elfwherc cited , of the Fathersjudgmcnt* in this Point % and more anon I fcall have occafion so produce. But in a Point that we arc agreed on (that is not Every Proftjfion , but only a Credible Profcf» Jionoftrue Chriftianitj, even of Faith and Repentance , that rauft be taken as Satisfa* dory by the Church ) I hope I may fparc any further proof. Prop* 7. The Profejfionof thofe that expeS the Church- fitate and 'Triviledges of the Adult k to be tried , judged , and Appro* ved by the Paftgurs of the Churchy to whofe Office it u that this belongeth* THis Propofition hath two parts: 1 . That it is not a Profeffion umryed, and un« approved , that muft fervc the turn. 2. That the trying and approving of it , beloagethte the Office of the Paftours of the Church, Thcfirftis grounded by almoftall Cbrifti- ansthat I know of, and therefore need not ma ny wcrds. E Vlf 5© Confirmation &Refiaurathn theNeecffary i. If every man fhould be the folc Judge of the foundoefs, and validity of his own Pro- feffion , then Hereticks, and Heathens f and Icfidclsfnay all croud into the Church : for when there is any outward advantage , or other common motive to induce them to it, they would all joyn with the Church : as if they were Chriftians. And we fee that it is thecuftora of Hereticks to intrude: And who fhall fay to any of thetn , why do you fo , if themfelves are the only Judges? We meet daily among our, own neighbours, with abun- dance that know not whether Chrift be God or our*; nor who he is, nor what he hath done Tor us , nor wby he came into the world , and are ignorant of atmoft all the EC- fentials of the Chriftian Faith ; and with a- bundance more that live in common drAnken- nefs-,- fcorning at holy duties , and at a God- ly life , and hating thofe that ufe it , and gi- ving up themfelves wholly to the flefh , and the world: Andyetallthefemenare fo con- fident of the fauhdnefs , and validity of their own Profeffion , that they will hate that Minifter , that flhall make any qneftion of their Right to the Priviledges of the Church. I fpeak not by hearfay, or conje&ure , but by fad experience. And if they be their own Judges, all thefc will be approved , and ad- mitt^ tncans of Re form at i$n and Reconciliation. % I mitted; and indeed, what man would not be admitted where Cbriftianity is in credit, or hath any worldly advantages? (o that it's certain , that this would pluck &p the hedg, and lay open the Vineyard of Cbrift unto the wildernefi. ¥ovfelf-hve i$ fuch a powcrfull blinding thing , that it will make every man tlmoft , efpecially of the worfer fort , ap- prove of that which is their Own. 2. If every man (houldbe the fole Judge of his own , Profcflion , and fitnefs for Church Priviledges , then there could b« no Communion of Saints : for all the moft ig- norant and impious pcrfons , would intrude into oar Communion • and it would bt a Communion not only of aftual f but of pro- fefled impious men. But the confequent is intolerable, as being contrary to an Article of our Belief, and a principal part of Chri- ftian pradice. 3- If each man, were the only Judge of his own Profcflion , then there eould be no cx- ercife of Church Difciptine, nor keeping, or carting out the wicked : But the confequcne isunfuflferable: Therefore. 4. If each man be the only Judge of his own Profcflion % then the Church is an un« guided, ungovcrned Society ; but the Con- fcquent h falfc; therefore fo is the Antecedent*. E 2 2. And 52 Confirmation &Refi4Uraf ion theNeceffarj 2. And now I prove that it bclongeth to ihe Office of the Minifters to judge of , and approve , the Profeffion of fuch as ex- pe& admiffion , or the Privcledges of the Church. i * If perfons are not the fole Judges them- fclves , then it muft belong to the Minifter to judge : But the Antecedent is before proved: The Confequenee is proved thus: It muft be- long cither to the Paftours , or the Magi- ftrateonly, or the people only- or to all, or feme of thefe con jun&ly . Not rothe Mar giflrateenly : for I. No man that I know of affirmcth it. 2. It is another mans office. Not to the people oxfj : for 1. None that I kn#w of affirmcth this, They all include the Paftours. 2. As I faid , it is made part of the Paftours office. If you fay that it belongs to UMagiftrates , TtofU , and Paftonrs jointly, then ) on include the Paftours : And I grant that in forac fort it belongs to them , but in a different fort , as I (hall tell you under the next Propofttion. 2 It is to Minifters as fuch that the Keys of the Kingdom of Heaven are committed: but to approve of the Profcilion of fuch as are to be admitted into the Church , or to its Priviledges , is part of the cxercife of the Key's of the Kingdom : therefore it is Mini- fters, means ef Reform*ti$* and RenntiliatUn. 5 3 ftcrs , to whom it bclongcth thus to judge and approve. I bare proved in another place, (and fo have many others , more at large ) that the Key's were not given to Peter , or to the Apoftlcs, as to private mea, for fo they were not; nor as to a Church of private Chri- ftians ; for fo they wen not % nor the repre- sentatives of any fuch : nor yet as to Apo- ftlcs only ; for then they flhould have belon- ged to none but thcmfelves ; the contrary whereof is certain : nor as to fixed Dioccfan Bifhops ; for fuch they »*••* not : and it's generally granted that the Key's belong alio to Presbyters, either wholly, or tbc chief of them , and particularly , that in qucftion : Nor yet were the Key's given thetn only as a Synod, or Presbyteric; for P-ttr Veai not fuch : and this in queftion bath ever been ex» ercifedbjfach Minifters. Ar%. 3 - The Rulers of the Church are the lawful Judge?,or Approvers of the Profeffion ofthofcthat come into the Church , or de* mand thcPrtviledges of it : Bo: it is the Mi- niftersofChrift , that are the Rulers of the Church, asisexpred, 1 The/. 12, ABsz. 2$. HeL 13. 7. & 17.24. 1 Tim. 5. 17. Therefore. Arg 4.Thofc that arc by Office thcStewdrds E 3 •/ 54 Confirmation & Reft aurat ion theNecejfarj of the Mjfteries of God , and Rulers over his houfhould \ to give them meat in due feafon 9 which they muft do as faithfult and wife fer- vants , t ill their Lord ctmeth ; are the men that muft judge of, and approve the qualifi- cations ofthofe that come under their Stew- ard/hip , Government , and Adwiniftration, of thefe Mjfteries. But fuch are the Mini- ftersofChrift, iCor.4. i» Matth. 24. 45, 46, 47. Therefore. Arg. 5. To whom it belongcth, to re* ceivt men at age into the Church ; to reflore by Abfolution ; them that fell off, and co Ad* mivifter Chriti'* Ordinances to thofe that are within; to them doth it belong to try, Judge, and approve of them, that are to be thus re- ceived , abfolved , or that exped the Privi- ledges of the Church : But it belongeth to Chrift's Minifters to receive men, abfolve them, and adminiflcr the Ordinances to them : Therefore. The Antecedent is com- monly granted , and plain in Scripture. The Confequence hath Reafon fo evident , as needs no confirmation. Arg. 6. If all that enter into the Church, or that are reftored bj Afolntion 9 or arc fta- ted in a Right to Church Privifcdges of the Adult , are thcrewithall engaged into a mu- tual 9 voluntary Relation to Chrifts Mini- fters, means of Reformatio* and Reconciliation. 5 5 r ficrs 9 then muft their Profcffioa be judged of & approved by Chrifts Minifters: but the An- tecedent is certain : Therefore To is the Con- fequent. The Antecedent is deare, becaufe 1 . All that enter into the Univcrfal Church, do enter under the hand of the Minifterie, and thereby acknowledg their Relation to the*i, and Authority to admit them. 2. Becaufe all fuch do engage themfelves to be Chrifts Drfciples , and learn of htm as their Matter, not as coming down from Heaven , to teach them pcrfonally , but as teaching them by his Word , Spirit, and Minifters con junftly, faying (Luke 10. 16 ) Be that hearetkjeu, heartth me , *nd be that deffifeth you , deffcif- eth me. 3. Becaufe they all engage them- felvcs to take Chrift for their King , who ruleth them by his Lws and Officers; and his Minifters arc his Ruling Officers, 1 Tim. 5. 17. Heb. 12. 7. & 17. 24. 1 Thef. 5. 12. 4* Becaufe they are all engaged to take Chrift for the great High Pricft of the Church , who hath appointed his Minifters , to officiate un- der him , in leading them in publike Wor- (hip of the Church ; and in offering up the Praifes of God , and bleffing the people , and praying for them and ecleberating the Com~ memoration , and Reprcfentation of Chrifts Sacrifice on the Crofs. 5 , Becaufe they that E 4 enteF 50 uonprmtwn v&tjtaaration theNesejfary • T -; . . : <£ gnter into a particular Church, where onl 1 theconftant ftated ufe of holy Ordinance and Priviledgcs , are to be had, '(thoi occafionally clfwhere ) do enter into a R v - tion to the Paftours of that particular Church • as members of their flock and Church; whom they muft overfce , and watch over : ail threis paft cbatroverfie. And then for the Confcquent of the major Proposition ( that therefor* Minifiers mufi approve of their Profejfton ) I prove it thus. Minifters arc naturally free- men, as well as others; and therefore no man can become a member of their charge, and put them upon fo great doty as the Relation doth require, againft their wils , without their confent, and contrary to their Judgment , and Con- sciences. It is an exceeding great burden that licth,on us, and a great deal of work that is required of us , to each particular Soul: in our charge we muft exhort, inftrutt, admonifh , in feafon , and cut of feafon • pub- likjj s <*»d privately , and watch over , and govern them , vifitthem injsck»efs, comfort, firengthenthem , &c. O what a mountain lieth on mc , and how fliould I bear it, if Qod did not fupport mc ? And if every man that fri//, (hall make me more work, and put hirafelf under my Care, without my Co*- PH4ns $fJlefirm*tUn and Raoimtldtien. 57 ftnt , then I am fo far from being a free- mm, as all other are , that I am enflaved , and an- doneln flavcry. For 1. They may off reft mc when they will with N umber y and /o many may flock in to my charge \ in defpight of me, as fliall-nullifie the particular Church, and by. the Magnitude make it another thing, by making it uncap^bleofitsend*, 2. And hereby they may force me to leave undoncmy duty , both to them and others , by oppref- fing me with work : For when I have ten times more then I can teach and ovcrfee, I msft needs negleft them,allormoft. 3. And they raayabufe the Church , and me with the evil qualities , as well a* the exceffive quantity of members ; and we (hill be obli- ged to give that which is holy to dogs , and to nfe thofe as Church members , that arc enemies to the Church ; and to adminiftrate Sacraments to any , that will have them, how unfit foever; and to prophane all Gods Ordinances , and turn them to a lie. 4. And by this means , the Church will be utterly ruined , and made a den of thieves, and a fticoffwine: For befides that all theworft may at pleafure be members of it, all men that are faithfull , ( or molt at Icaft ) will runnc away from the Miniftry , and fooner turn Chirany-fweepers then Paftours. For what .58 CsHprmanon&KeJtautatiOH the Nee ejjarj what man dare venture hi* Soul on fo great a charge > for which he knows he oiuft give an account, when he is certain to leave un- done the work of his Office , in fo great a raeafurc , aad when he kaows he may be thus oppreft in foul and body , and fo un- done by wicked men , when ever they pleafe: yea, if they purpofely do it to defpight him. Avg. 7. That which bekmgeth to all other Superiors, in voluntary Relations, is, not to be denied to Minifters in theirs : but a free confent, and Approbation of them, that they are related to < belongs to all other Superior , voluntary Relations : Therefore to us. ASchoolmafcer , is to Approve the capa- city of his Schollars • and a Phyfician is to judge of the fitnefs of a perfon to be his pa- tient , and his ficnefs for this or that medi- cine in particular. Not only a Mafter would take it ill , if he may not have the approba- tion of his own fervants , but have as many, and as bad thru ft on him, as (hall pleafej but a husband would think it hard, if he might not have the approbation , and choice of his own wife, but that any might force him to take them that they pleafe. And are thePaftour $f Chrifts Church , the only ftaves on earth? me *ns #/ Reformation and Reconciliation. 59 earth? How improbable a thing is this? *s4rg. 8. ThatRelation which mufi be ra- tionally , regularly, and faithfully managed, muft be rationally , regularly ,' and freely entered ( for othcrwife we cannot fo manage ic) But the Relation of a Minifter to each member of his charge muft be chus managed: Therefore Arg. 9. Ic is plainly exprcft in the Mini- fters Commiffion , that he is to approve of theProfeffionof Difciples: therefore ic be- longeth to his Office, M*tth. 28. 19. Go Difciple aS Nations , baptizing them teaching them to cbferve all things ■ Which plainly manifefteth , that it's they that muft judge, when a man is wade a Di- fciple , and when not , or elfe how can they cither Baptize them as fuch, or teach them the Precepts of Chrift as fuch ? So when he giveth to his fervants the Kefs of the Kingfam , March. 18, ^r. it fheweth thaE they arc to judge who is to be admitted , and who not, as is aforefaid : or elfe he would never have fet them at the doer , and made them the Porters , and Key -bearers of his Church, to let men in. Arg. 10. No man in the Administration of holy Ordinances, is ordinarily to renounce bisownReafon and Conference , and to ait againft 60 Confirmation &ReftauratUn the Necegary againft them. But thus it would be if we have not the approving of the Profcffion, or Qua* lification of thofe that we tnuft adminifter them to: Therefore He that is to Exe* cute here is to judge: For i. Elfe you will force Mini iters to go againft their Reafon, and Confcience in all adminiftrations. 2. You will deny them fo much as judicium r DifcrttU onu % which you allow to every Chriftian, much more Judicium € Dirt&ionu , which be- longed to their Office. Every man muft judge and under ftand what he doth , and why he doth it : you will not force the people to participate it y and conferre with the perfons t and do fo much work as our people would be hardly broughc todo (iftbey were aWe) It's unexperien- ced Rafnnefs , and perverfnefs, that makes them fo jealous of the Mmiftcrs Power in fuch cafes, and fomcof them to reproach us for it. Ah blind unthankful Souls 1 Do you know what theMwiftry and this Power is? It is a power tobethefervants of all; a power to fpendandbefpent , even for the unthankful!. It's a Power to do the m6ft toylfome, and difpleafing worktoflcfh and blocd , one of them in the world \ fuch as flefli calls a very drudgery. I profefs unfeignedly that it God had left it to my choice, and I (hou!d confulc with flelh and blood, I had rather preach twice or thrice a week for nothing, and do no more, then to have this Power (a duty of means of Reformation and Reconciliation. 6$ of judging and governing this one Parifh, though I had for ic many hundred pounds a year. Nothing doth bring (o much trouble upon us, as that Power which unthankfull perfons fcorn at. I bad rather , if I might confultwith flefh and blood , be advanced to the Power, of holding or driving plow for you , if not of fweeping your ftrccts. ( Though yet becaufe of Gods intereft , and the ends of the work, I count it the happi-. eft life to the world.) And do you grudg u$ fuch a Power as this ? Would you grudg me the Power ofthrefhing your corn? Or will you grudg a Phyfician the Power of judging of your difeafe , and the Remedy, to fave your life ? Or a School- mafter the Power of examining , and teaching your children ? Do the work , and take the Pow* cr, if you arc able, and can go through with it , andfparenot. Arg. 13. It is only theMiniftersofChrift, that are Able and Capable to receive the Power, and do the work : anil' therefore it is they only that have Authority thereto. Nothing but the Antecedent needs proofe. And that I prove by three feveral En- ablements, which Miniftert have, and others want. 1. Minifters or>ly have ability of Mind , for the work of this tryal , and Apr F probtt' 66 Confirmation &Rtfia#ratien tkeNeeejfary probation. Here I fpeak of them Ordinari- ly , and I have thefe grounds for it i . God hath commanded chat the moft knowing,, able , faithful], holy men, (hall be deftinaced to this work , i Tim, 3. Tit. r. &c> And therefore it is fuppofed that ufoally they are fuch , or elfe it's the (hamcof the Magiftrate that fhouid fee to it. 2. It's they only that fee thcmfclves apart to the work and ftudy from their youth, for the accomplifhments that are requifite, (unlef* here and there one of other forts) And men are likclieft to be un- derstanding in that, which they have all their daies fct themfelves to ftudy. 3. We fee by experience that they are the moft able ; un- ■Jefs it be ( alas how few ) here and there a godly iiudious Gentleman , or other per- fon : who are moft of them too blame, that they become not Minifters , I think. 2. It is only rhc Minifters , who being fe- panted to the Gofpe! and Work of God, do lay by all other bufinefs, and give them- felves wholly to thefe things Gentlemen, (much left all the people of the Church ,) cannot lay by their callings to attend this bufinefs of trying , and judging of mens Pro- feflions as Minifters muft do, if they will be faithful!. Should private members have fo mu h Church governing work as fome cut out mean s of Re formation and Reconciliation. 6j out far them, and (hould they bear fucb a burden , as Tome would lay upon them, un- der the name of Power and Priviledges , it would undo them foul or bod' . c; oosh: they would find time litcie enough for it in forae places, if they all eaft off their outward callings. And 3. The Paftours only fire capable, becaufc of Unity. For {hould the People have this work , as fome wouid have it , the multitude would hinder execution , and they would turn al! to wrangling. 1. Such bo* dies move flowly. 2. Multitude with that di- veficy of parts and minds that is among them, would fet them by the eares ; and tbe Church would be almoft alway in a flame. If every man that is to make Profefiion of his Faith, on this or the like occafion , muft be tryed and judged by all; fopoe would approve, and others would difapprove and reje&, in mod or very many cafes. Whereas the Pa* flours being fingle, or not many, and more experienced , and able, and vacant for a full enquiry , have lefs teafgn to be partiall in- jurious, or difagreed. Arg. 14. The Praftice of the Apcflles, Evangelifts , and the Paftours of thrift's Church in all Ages , doth put us quite out of, doubt 3 that it is not only belonging to the F z Mini- t>& L,Mjwi*anwvr&ejtaxranQH theNeceftarj Minifteril! Office , to judge and approve of furh Profefiions, but that it is a very great part of that Office. faknBtptift received, and judged of the Profeffion of his Penitents t before he did baptize them, The twelve Apoftics , Mat. ic. 13, 14. Were to judge of the Vvorthintfs, or mwrtbintft % of thole that they were to abide with, 0ta*r^6.'ii. Who were the Judgeaor Approvers of the Profeffion of the 3000 Convertt^ A&$. 2. 41. buttheApo- ftles that Baptized them , or judged them to be Baptized ? Who elfe approved of all the believers that y$ere added , sAtts 5. 14, even multitudes both of men and Yeomen ? They that Continue din the Apftles < Do8rine fbip> (A&§2. 42. J and under their Government , no doubt entered at firft under their cendtitt. Philip Vtas the Judge of the Eunuch's Profeffion , Afts 8. 37, 38. Ana* n\a4 was fcrupulous of admitting Taul, but as God himfeife Approved of him to Anani- as (Afts 9. 13, 14, 15.) So Ananiat al- fo muft minifterially approve him (verf.17.) Who judged oiLidU's Profeffion , and the f-aj lours, (A&s 16) but the Apoftles , or other Minifters of Chrift? What need we inftance any more f when we all know , that no Convert entered at Age into the Church, but means of Rtfermatien mi RecQn*iti our [elves alfo jojning 74 Confirmation&RfftaHtation theNece^Ary jojning our prayer and facing: then they are brought t$ the ft iter , and bom againe > in tkifame $aj as we oxr felves ftere born again?. A i n ch s L jrds Sapper he faith , This food we sail the Eusharift , to ftbich m man is ad- mitted) but he that believeth the truth of our D)Elrht? , being frafhed in the Liver of Rege- generation , for Remiffvn offinne § and that fo liveth^u Chrifi hath taught. Na^janzen. Orat. 40 vol. it pag. 641. The force and faculty of TZaptifm , lis nothing elfe , but a Covenant entered toith God f for 4 fecond (or next) life^ and a mire pure courfe of living. And therefore that We fbmld aS exceedingly fean % and frith aS diligence ks e P our joules , left ioe be found to have violated thU Covenant. Bafil's words % and many more to the like purpofe, there recited I for- bears. Aid that a man baptized, 15 not fo much as to be taken for a Chriftian , if by word or deed he nullifie that Profeffion ( much more when he nzvzr raide a Perfonal Profeifion, when he is ac Age ) the Ancient* coiaraon- manly agres,. Some I cited before : Tertul- Han again faith , ApoL cap. 44, Speaking of the fay lor f Nemo itiic Chrijti.tnm , niji plane tantum Chriftianus ; aut fe & aliud, jam mn Ghriftianus* Athena* means of Reformat*** and Reconciliation. 75 Athenagoras, inLcgat. proChrift. pag. 3. Nullm Chriftianm malm eft nifi haut profefm fiontnt fimulaverit. Damafcene Orthodox, fid. lib. 4. cap. 11. P a £* 303* £ln* emm fecundum traditionem Catholic a Ecclepa credit, fed commmicat operibmDiabolo s infidelUefi. Salvian. de Gubern. lib % 4. in the beginn- ing : Nam cum hoc fii heminti Chrifiiani fi- des , fideliter Chrifii mandata fervare , fit abfque dxbio nt nee fidem habeat qui infidelh r/?, nee Chrifium credit qui ChriHi mandata Conculcat. Ac per hoc tot urn in id revolvitur, ut qui Chrifiiani nominis opnt wn agit , Chru fiianiu non t(fe vikeatur. Nomen enim fine aclu at que officio fuo nihil eft. Cyprian t dedupl. Marr. Frufira mifce- turcatui SanUorum % in Templo manufaSo 9 fi fubmetus eft ab univerfo Corpore Mjftico Chrifii. Augufi. deBaprif. cont. T>onatift t lib. 4. cap. 2. Ad Ecclefiam non pertinent omnes qui funt intm , fed quifunt in eapie viventes. it cap. 4. In corpore unica columba , ntc hert- tici , nee improbi nominantur. Sec the like paffages of the Ancient School* men, cited by *Davenant in Colof. 1. 18. pag. 118. And thus I have (hewed you tfa Necefiity of y6 Confirmation &Keftauratitn the Neeeffary of a Profcffioft f and of what fort of Profcf- fioti , and chat the Paftours of the Church arc by Office appointed by Chrift f to try, approve, and receive it. Prop. 8. Though it belong to tht Paftourf Office to judge of the Profeffton of fuch expe* Bants , jet are they bound up by the Laws of Chrift, What Profeffton to accept, and Vphat to refufeiand if by breaking thefeLaws "they fhdl dangeroufly , or grofly Wrong the Chutch: itfelongethtothe Magiflrate t$ correS them , and to the people to admonijh them, and difown their finne. IN famine , as is aforesaid $ It is a credible Profeffton of true Chriftianity i which they muft accept. And as that which fcemcth not to be Utaderftanding , and ferious , and vo- luntary, and deliberate, is not credible; nor that which is Nullified by Verbal , or A&ual Contradi&ion $ nor that which is made by one that hath forfeited the credit of his word; foon the other fide, a Credible mans Profeflion is his Title- condition, in the Judgment of the Church, or that Evidence of the Gondition that we muft take up with : And if a man produce the Pofitive Evidence of his meant of Reformation and Reconciliation. 77 his Title , we muft be able to difprovc > and invalidate it f before we rejedbtm : fo that it is a ^Profeffton of true Ckrifianity % tyhich fte cannot prove to be falfe, at leafi bj 4 Violent Preemption, ( as the Lawyers fpeak ) which we muft accept. By this it appears , 1. That a grofly igno- rant perfon , that knoweth not the Eflential* of Chriftianity , is not to be taken for a Pro- feffed Chriftian, For tryaloffucb , the Or- dinance of Parliament , ofQftoberzo. 1645. doth give us fatisfa&ion ( recited in the form of Church Government , of March 29. 1648.) 2. Nor one that denieth any of the faid Eflentials Heretically. 3. Nor one that fpcaketh Ludicroufly, and jeftiogly. 4. Nor one that fpeaks in a Paffion , not deliberatly. 5. Nor one that is manifeftly forced and un- willing. 6. Nor one that faith and unfaith. 7. Nor one whofe life doth prove hisPro- feffion to be incredible. 8. Nor one that hath perfidioufly been a breaker of Covenant with God already , till his reformed life (hall recover the credit of his word. So that with a Credible perfon , his bare Profeffion is Evi- dence feforc tbe Church of his Right ; and we muft prove him a Lyar, or falfe in his Profeffion, before we can rejeft him. But a man that hath been wicked , after open Cove* 78 CoBfirmttion&Reftturdtio* theNeceffary Covenanting with God , or Profeilion of Chriftianity , hath forfeited his credit , and therefore muft (hew us a new life , as well as a verbal Profeflion , before be is to be re- ftored to his Priviledges. In the firft cafe (with a Credible per fon ) ft* mujt pr$ve his ProfeJJion jalfe^ before we rejed: him : but in the fecond Cafe (with an incredible perfon) be muft Evidence kit Profejfion to be true , by probable Evidences, that fhal! make it cre- dible. If I thought that the very iight and law of Nature , joyncd wirh the known Ge« neral Rules of Scripture, did not put this paftControverfie, withmoft judicious ChrU- ftians , I fhould (land to prove all this by parts. But on the other fide , it is hence manifeft, i. That the Piftours of the Church, muft re- fufe no man that hath the leaft degree ef Grace , or makes a credible Profeilion of the leaft. 2. And that we muft nor require as a matter of Necefiky , fuch ripe , or clear, and judicious expreffions, from the ignorant, balhful, or fuch, as for want of u?e and good breeding , are unable to exprefs their minds, as we may from others. If a man, or woman be unable in good fence to exprefs their Faith, in the very EflVntials , or to reveale the Grace of God within them : yet if upon our weans $f Reformation and Reconciliation. 7 9 our Interrogations , and helping them , they can do it in any intelligible manner, fo rf >at we do but perceive that it is a found Profcffioc in the Eflentials , which tbty Meane % though they cannot bandfomly utter it , we may not rejeftany fuch as thefe. 3. Notealfo, that defefts in Knowledg muft be indeed exceed, inggrofs , where the perfon is willing to be taught , and Ruled by Chrift , and ufc his means , and thus feem? to Love God , and Holinefs , before they will warrant us to re- jeft them. Should the Judgments of fuch perfonsfeem unacquainted with fome funda- mentals , about the Trinity , and the like myfteries, Ifhould fearch them better, and I fliould plainly tell them prcfently of the truth , and if they received Information, I fhould not rejeft a willing Soul. The very Apofllcs of Chrift had the Sacrament admini- ftrcd to them by himfelf, when they did not undcrftandand believe, the Death and Re- furrcftion of Chrift. I know that this will not warrant us to give fuch pcrfons the Eu- chariit now 5 becaufe that thofc great Truths were not then of fuch great Neceffity , as af- ter Chrifts Death and Refurre&ion they did become; as being not fo fully revealed , nor the Aftua! belief of them fo peremptorily impofed. But yet it (hews us this much, that 8o Confirmation &Reftauration theNeceJfarj that even in pcrfons admitted to the Lords Supper, iftherebebut a Belief in God the Father , Sonne , and Holy Ghoft , and the Points of Abfolute Neeeffity , ( though in rode and unperfed conception) and a Love to Chrift, and a willingntfs to Learn of him, and obey him , a great deale of lamentable ignorance may be born with , in thofe that have wanted either Means of knowledg, and cleas difcovtfries of the Truth , or natural riperiefs of underftanding to receive it. You fee tjjjien that Paftours are not Arbitrary, nor meeffy left to their own wills. Prop. p. It u mo ft evident th*t Mini- fters, People y and A4apfiratcs y have each a Voider of Judging ; bat different , at tfcey have different rrcrkj* 2.X T %J Hen the Quefiionis, To )khom, V w the Sacraments , and other Ordi- nances^ and Church- Relations , and Trivi- hdges art to be Minifterialiy deliver d at fiom Chrift) and to whew not i Here the Minitters of Chrift are the Judges. And fo are they, when the Qaeiiion is , whom muft \to teach, dirtZh , and perfo^de , and in Chrift s Name cowman d the people to avoid , or to hold Com * WHnion mt4Hj of Reformation and Reconci/utio*. 8i munion with ? • For thofe two arc our own work in the Execution. Aad if cither Magi- ttrate , people , or any other muft be Judge, where Minifters muft Execute and tt?or^; Then i. We have not that common Judicium IDifcrttior.ti to guide onr own a&ions, which is allowed , and Ncceffary to every Chrifti- an. 2. Then the Rulers of the Church , are not only degraded , and made no Rulers , but are put into that flavery, and fubjeftion to them , thst are commanded to obe\ them, which no Paftour mull defire the People., op any one of them to be in. For we muft noc deny them a Judgment of Difcrction , abouc their own aftions. 3. And by this courfc, Minifters thar are the Eies of the Body , muft not only be guided by other parts , but they fltoft execute tgaiytft their own Knowledg, and Confcience, when other men mifs Judge. 4. And if fo , either God commandeth us to finne , when ever people, or Magiftrates bid us, ( which none dare fay ) or elfe it is no finne , whenic doth but get their Vote: and fo we may warrantably do what the Ma- gftratebids us, (as Hobbs thinks) or what the people bids us, ( as others as unreafon- ably think) As if it would be a fufficient ex- cufe for me, to fay , Lord I did Khat the Ma?iftr*itc , orxhe Major Vote of the people G bid 82 Confirmation &ReftauratUn thcNtcefjarj bid me , though it Veas that fyhicb\ thou f*r» bidifi. 5. If the people have no fuch Power over ene another, then they have none over their Rulers or Guides : But they have none fuch over one another. Indeed in order to Unity , a Major Vote may ( not effeftually oblige ) but occafion an obligation : But as to Government , let them (hew us if they can from Scripture, where the Major Vote of a Church hath the Government of the LeiTsf part, or that theLeffer may go againft their own Judgment, and Conference, meer- ly becaufe the greater part requircth it. This QoverningVote , is as ftrange a thing to the Scripture as a Pope is. 6» Paftours , or General unfixed Minifters, may receive per- fons into the Vniver/al Church fometime, without receiving them into any particular Church : And what have any people there to do with the tryal , or Approbation of their Profeflion or Qualifications ? One can lay no more claim to it then another. And fore ail the world snuft not have the tryal of them. 7. What people did Philip advife with before he Baptized the Eunuch ? Or who but Philip alone was judge of his Pro- feffion ? What Vote approved of the 3000 Converts, iABs 2. or o{ Paul, Acts 9. or ofLjdu w or the Gaoler t A.&$ 16. or any other means of Reformatio and Reconciliation^ other chat ever were admitted by the Mini- fters of Chrift in Scripture tLnes. And what Magift rates were the Approrers for 300 years *ftcr Chrift ? No nor after. 8. If in this part of our Office wemuft obey men, againft God ( whether Magiftrace or People) then in other parts : And lo if the Vote of the Church , or Magiftratc , forbid me to pray or preach againft Pride , Covetouf- nefs or Drunkenncfs , I muft obey them, that is , I muft obey men before God, and pleafe men , and be no longer the Minifter of Chrift. 9* What can be more plainly con- trary to Scripture , then for the people by a Major Vote , to Rule thofc whom God com- mandeth to obey, as their Rulers ? Heb. 1 3 . 7. & 17.24. 1 Tim. 5. 17. 1 Thef. 5. 12. Alis zo % &c. Objeft. Paftours have but a Minifterial Ruling Power. Anfw. Who doubts of that ? Byt is a Minifterial Rule no Rule ? No man on earth hath more then a Minifterial Power : For all are under God, and the Redeemer. All Judges , Juftices , and other Officers in the Commonwealth, have but a Minifterial Rule as Officers : But is that no Rule ? Or flhall the People therefore Rule thefe Rulers ? * We arc Chrifts Minifters for the people : we arc G 2 theirs 84 Confirmatisn&ReJtaurttU'* theNecefjarj t hcfr« f.nilfy , hue have our Power from Cfarift only Efficiently. If the People arc the Rulers , who are the Ruled ? It's a flange fociety , when the Ruling ; and Ru- led part is the lame ; where all the Body is a Head and an Eye. 10. If People or Ma- giftrates will oblige the Mioiftcrs by their Power; whom they dial! Baptize, Confirm, or Abfolve, and what Pro r effion they (hall accept 3 then muft the People and Magt- ftratcs undertake to Anfwer it before God, and to bear ail the blam • and p^nifhment, if we roifcarry in obedience to thecn. And truly if they dare undertake this, we (hould gladly accept of the condition , with a thou* fand thankes, if. we could but be fare that God would give us leave, and thus acquit us, and accept of our fer vice on thefe terms. O then how eafy a thing were it to obey, rather then to Rule, So much for the Power of the Minifters in this ( and other fuch like) worke. 2. When the Quefiionis, whether fuch a Prof ({for be fit for our oven Communitn er not , andVvbether it be enr duty to avoid him or net, then the People have a Judgment of Difcretion: Nee a Governing Judgment , as the Paftours have; but a Judgment that muft b: i he Immediate Guide of their Aftions. Yet means of Reform Atitn anJ Reconet/iktion, 3$ Yet this is to be thus exercifed : They are to look to Gods Word as the Rule , and to truft that with a Divine F*ith : They are al- , fo to look at the Judgment and Dire&ions of the Paftours, that are their authorized Guides; and to truft them a? the Officers of Chrift. for the Word is their Regulating Guide; the Paftours are their authorized Directing Guides ; and their own Undcr- ftandings are their Immediate Difcerning Guidts. So that they rauft not be wife in their own conceits, nor leane to their own Underftanding, without the ufe of Scripture, and Miniftery; but ufe their Underftandings for the iraproyement of tbefe. So that if they know not that the Poftours of the Church do miflcad them , contrary to the Word of God , they cannot deny them obe- dience (For the command to 'obey them is unqu^ftionable.) Or if they have not a grounded ftrong prefump'ion , or probabi« lityofit, they may not fufpend their obedi- ence ; but muft leave the Paftours to the work of their Office , and truft them in it, and avoid thofe whom they rcjeft, and hold communion with thofe whom they accept, and introduce, confirm, or relWc- But in cife they know that a Paftour leadeth them *>to iune , they are not to follow him : and G3 if 86 Confirmation & ReftatirationtheNecefiArj if they have juft ground for a ftrong fufpicion of it , they rnuft fuipend , and confult with other Pattours , and get full information : For Chriftian People are not to be Ruled as beafts, but as the Children of God ; and mui underftand what they are required to do , and why , as being free Subjefts, (though Subjects) in the Kingdom of Chrift, and to be governed accordingly. 3 . When the Queftion is, whether Mini- sters are to be fumjhtdfor abufing their 7 ew- er , Receiving or Re j tiling men to the injurie of the Church , and contrary to the Word of God : here the Magiftrate is the Judge. For as forcing, or puniftiing corporally is his work ,- lb he muft be the Judge , where he is the executioner , or elfe he fliould be forced to go againft his own Judgment , and to be a mecr fervile executioner , which were to him an infuflferable injury. But here, i . The Magiftrate mnft not give the Minifter a Law to Govern the Church by; (unlefs the determination of circumftantial appendants ) but muft fee that we Govern it according to the Word of God , our only and Efficient Rule. 2. And he muft not be over bufy , nor unncceffarsly intermeddle in the works of another Office, nor be too confident of his own Undemanding in the matte 5 I means of Kejormmen Ana lucencuiation. 87 matters of the Paftours work , as if he knew better then they. 3. But he muft correft or caft out thofe Minifters that will not obey the Word of God ; Punching >is for break* ing the old Rule , and not making new Rules for us , is their work, fo be it, he can procure a better fupply ; 4. In this cafe, if the Ma- giftratcs Judgment be right, hedoch his da* ty, and Miniftersomft obey him: Ifheerre, he may be guilty of pcriecurion, in hindering good , under pretence of punifhing evil. If bis errour tend not to the defrrudcon , or great andcercain hurt of the Cbarch; the Minifters whom he caftcth out, are bound to obey him , and give place to others , and beftow their labours , in forae other Coun- try , or in fome other kind at home : But if bis errour lead him to deftru&ive perfection, we muft Paffively fubmit, but not A&ively, or Negatively obey him , but muft preach as long as we are able, and do our duty, till by pril'on , or death he ftop us in the cxercife, O 4 Prop. 10* oo %*vn}irrm***vn %j-AVGjir*f*rwivn inej.\ reeyarj Prop. IO To thii CMinift trial Approbation of the Profejfion, and Qualification of the ex* pettant % there is to be adjeyned a Ministerial Invejliture , or Delivery ef the Benefit expefted* THis is the proper work of the Minifters of Chrift. He that is Himfelf in the Heavenly Glory , hath left his Spirit within to drauunen to him , and his Minifters with- out, to Deliver up the Counter-covenant on his part, in his Name, and to efpoufc them to Chrift , and to Accept them in his Name, and ftcad. And this Inveftiture is one of the principal parts of the Nature and ufe #f Sa- craments , which all have not fully Con- fidcrcd.of. The Papifts tell us of feven Sa. crament*, Baptifm„ Confirmation, Pen* nanc<^ Orders , the Eucharift , Matrimony i and Eitream Undion. Calvin flicks not to yiel4 them chree. The name Sacrament be- ing not it) Scripture , but oF meer Ecclefia- ftikufe, and being a word that will ftretch, I diftinguifii between three forts of Sacra- ments, i . For any Divine Inftitution which notably fignifieth Spiritual Grace : And fo ( though I think Extreata Unftion none, as Deing now no duty , yet) I doubt not bu' the^ s means ef Reformat it* and Riconutiatien. 89 there's more then feaven. 2. For any fo- leran Inveftitnre of a perfon by M'Tiifterial Delivery , in a fhte of Church privilcdges, or fome fpecial Gofpcl-mercy. And (o I grant thar there are five Sacraments : Bap- tifm , Confirmation, Abfolution, the Lords Supper , and Odination. As a man that de- livered PofTeffi on of a houfe, doth deliver the Key to him that enters; and as we are Inverted inthe Pofleflion of land i by the de- livery of a twigar.d turfej and as Minifters were wont to be inverted , or have Induction into the Churches by giving them (Jie Books, and the Bell- ropes; and as women were wont to be married with a ring, and as a Prince doth Knight a man bv a fword j fo Chrift by his Minifters doth firft by B^pcifm Invert us in our Church- ftate, and Infant-priviledges : and by Confirmation , confirm u< in our • Church- itate % and/az^us with a Right to the Priviicdges of the Adult : and by Abfolu- tion reinveft us in the Priviledges that we had . forfeited: ?nd by the Lords Supper Deliver to us Chrift and his Benefits , for ou^* ordi* •nary noHrifhmcnt , and growth in Grace: and by Ordination he Invefteth the pardon ordained with Minifterial Power. % . But taking the word Sacrament in that ftrifteft fence, as our Divines define a Sacrament, as 90 Confirm Ati<>n& Re ft an? 4t ion theNeceffarj as it i» an outward figneofChriftsInftitution, for the obfignati&nofthc fall Covenant of Grace , betwixt him and the Covenanter, and a delivery , Reprefcncation , and Inve- ftirure of the Grace , or Benefits of chat Co- venant; ihus we have only two Sacra-' roent* , B^pciim, and the Lords Supper. Bu: cruty I would sot quarrel with them for the meer name , as to the live which I men- tioned. Prop, i l? means of Reformation and Reconciliation. 9 1 Prop. 11 The folemn Minifterial Invefti- tHre of Profejfours , into the Right of the Church privtledges of the *yidutt f U either \. Of the unbaptized , Who are new firfi entered. 2, Or of the Ttapttzed in Infancy, that never proved ungodly^ nor violated that firfi Covenant. 3. Or of thofe Baptized, Whether in Infancy or at Age^ that have fince Proved Wicked, and broke that Co* venant. The firfi of thefe Invefiitures U % tobebjUapti/m j thefecevdbj Confirma- tion ; and the third by Ahfolation* So that the folemn Invefiiture that I am pleading for , u bj Confirmation to one fort ( that never proved ungodly fince their Baftifm) and by Abfolutio* to the other fort that brokf their Cpixnaut* THe Bsptifra of the Adult, we have not now to do with. Of thofe that arc Bap* tized ir> Infancy , Come do betimes receive the fecrct feeds of Grace , which by the blcffing of a holy education, (and frme among the prophane) U furring within them, accor- ding to their capacity, and working the© to God by a&ittl defires, and working them from all known fi..ne , and entertaining fur* thcr Grace, and turning them into a&uai acquaint 9 2 Confirmation &Refiauratien the Nccetfarj acquaintance withChrift, as foone as they arrive at full natural capacity : fo that they never were A&ual ungodly perfons. To fhcfe their Inveftiture in the ftate of Adult- members upon their pcrfonal Approved Pro- feflion , is a Confirmation of the mutuall Co- venant that it finderh thera under , and of them ift that Covenant. But there" are others ( I doubt the moft) that fmce their infant Baptifm , have pro- ved A ftual wicked ungodly perforvs; if not openly flagitious and fcandalous, yet at lcaft, unacquainted with any fpeeial fan&ifying work , till after they attain to the full years of difcretion. Thefe break DeExhomolo- t ^ c \ r Covenant made with E P iiTiT«- God in Baptifm, in which they tul. de Psenit. were devoted to him , and en- c. 10.pag.297. gaged to live to him, forfak- & Obferv. paf- j ng c he flefli , the world ; and * m% the Devil. And therefore thefe muft come in as Penitents ( even as if they had proved wicked after an Adult Bspnfm, they muft do :) and therefore it is firft an Abfeltttion which they muft receive: rfot only a Particular Abfolution from an Att of hajnotu finxe ( which afterwards may be re- newed upon particular penitence ) but a Ge- 0f ral A bfelutieit from a ftatc of finne. Yet this meant of Reformation and Reconciliation. 93 this doth confcquently participate of the Na- ture of the former , and hath a Confirmation in it , or with it : Not a Confirmation in the wicked ftare that fucb have lived in , but t Renewal , and folemn Confirming of the Covenant , between God and them , which in Bantifm was made, So that to fuch it is as an Abfolution and Confirmation Conjunft. Prop. 12. ThU folemn Invefiiture on perfo- nalTrofcffion , icing xhu* proved the Or* dinancc of God , for the folemn renewing of the Covenant of Grace , betwetn God and the Adult Covenanter f it mufi needs fol~ low , that it u a corroborating Ordinance, and th&t corroborating Cjrace u to be expe- cted in it from God \ bj all that come to it in fincerity of heart : And ft it hath the name cfConfimatioH upon that account alfo. THe Papifts quarrel with us , and curfc us in the Counfel of Trent , for denying their Ends of Confirmation, and making ic another thing. But they fafty defenbe our Opinion: We do not take it to be a rreer Catechifing, or receiving the Catechized to the Lords Supper, or to a higher form : But we take it to be the Approbation of the per- fonal 94 Confirm*tion&ReftAHyation thtNeceffary fonalProfeffionof them that claime a TiEle to the Church-ttate, and Pnviledg of the Adult , and an In veiling them folemnly therein i upon the foiemn Renewal (and pcrfonal Adult enterance ) into Covenant with God. Now in this Renewed Cove- nant f as they give up themfelves to Chrift afrefti , and perfonally engage themfelves to hira, and renounce his enemies, owning their Jnfant-Baptifm , when this was done by others in their names, fo God is ready on fcis part to blefs his own Ordinance , with the Collation of that Corroborating Grace, which the Nature of the Renewed Covenant doth import. Otherwife God ihould ap- point us means in vain , and fail them in the life of his own Ordinances , that ufe them a$ be hath appointed : which is not to be ima- gined : Though the unfoand hypocritical Receivers may mifs of this bieffing ; and though as the Degrees of Coroborating Grace , God is free to give it out as he pleaf- etb. So that thePapifts fkall have no caufe to fay , that we needleily, or erroneoufly do deny either the name of Confirmation, or the true ufe and ends of it , or the notional Title of a Sacrament to it in a larger ( yet not the largeft ) fence. We aff :■& not to fly fur- ther from them , then we needs rnuit ; much means of Reformation and Reconciliation. 95 much Icfs to fly from the Ancient Pra&icc of the Univcrfal Church : I^ut we rouft crave their pardon , if we introduce not their An* ointmg ( though ancient ) feeing when it was u'ed of old but as an Indifferent Cere- monic , they have turned it now into a pro- per, neceffary Sacramental figne : And if we give not the Confirmed a boxe on the eare, as they do for a holy figne , or abufe it rot as they in many refpe&s , and turne it not into a meer deceiving formality , in this alfo we maft needs crave their pardon. So much of the Name, and Ends of Confirmation. Prop* 13. LMinijterial Impofition of hands in Confirmation , and the fore>defcribed fort of Abfolution , is a lawfuB , and con- venient Ceremony , and ordinarily to be ufed , A4 it hath been of old by the Vni* vet fall Church. But jet it u not of fneb Necejfity, but that we muft dijptnfe in this Cenmony with fcrupulotu Conferences , that cannot be fat is fed tofubmit to it. THus muft we take heed of borh extrcam*: either of rejecting a Ceremony , that hath fo much to be faid for it as this hath : or of making it more Nect (Tar y then ic is, to the g6 Confirmation &RefiAurAticn thtNcctffarj the wrong of tender Confidences \ that arc not yet ripe enough ■ ro be well informed of it, and to Anfwer the Objcftions that they have heard agarnlt it$ nor yet to reciive your Anfwcrs. I. For the firft Part of the Propofition , I think it may fuffice, i. That Imposition of hands was ufed in Scripture times , and fo ufed, as may invite us to imitation , but not deter us from it at alt. 2. And that it hath been fince of ordinary ufe in the Univerfal Church , in this very cafe , fo that no other Original of it can be found , but Apoftoltcal; yea we have exceeding probable evidence , that the ufe of ic was never in- tcrrupted, from the daics of the Apoftles, down to the Reformation. 5. Hot is it laid afide in many of the Reformed Churches. So that you will find that as it's eaile toprovc-Zw- fuS Grorius Epift. 1 ^4. p. 377, 378. Mihi legendo compertum eft manuutn impofitionem c&remamam fuijje Judaic affi , vjurpa- tam, non Lege ulla Divina , fed mori- but, ubiawque pre- candi pro aliquo cau- fa quddam emerfe- yat. Tunc emm Ju- d&i crab ant at fie Vet efficacia ejfet fuper ilium, ficut manws, efficaci* fymbolum, ei impenebantur. Hum quemque morem ut Synagog& pkraque fe- cutus eft Chnftw, fi- ve fueris benediccn- dumfuh , five £gro- tk ad intend a fanatlo addita n ut ferfrper honos Patri habere- tur, piece, Evdem mere non ex ullo pre- cept , eft quod Apo- ftoli tnav.Hs impofurre me 4ks of Reformation and Reconciliation. 97 /«/, fo it's more likdy to ik, quibm igmto ante be a Diviae Inftitucion , bacjwre dona contyt- Nc«ff 7 ««.**.»* jtsswag r^f* , Chen CO be ««/^- ^ Presbyteri eun- full. - dem ritum adbibuerc n%n tantutn in alls- genJk presbherif,fittaTirmtbeo , I Tim. 4. 1$. Sed fo ipfis Apiftolrt, ubi mv'i aliquid opts aggrederentur. Aft. 1 $. 2. It a utfi quotiens manus mponhur toties Sa- crum; Mum eft , )am nulla futurafit ad precandum pro aliquo occafto^ qaxnmeo nomine veni at \ quod nee vocti Origo , nee veterum in ea ufits repudiat. Et ex una bac non imperatafed ufita Jui&u Cbrifiianifque ctremonia, exftitjreilla, qus. dicmtur Saa amenta confirmations, Ord'Htatimii, Ptnitentis , extreme unllhnk immo & Matrimonii. I (hill purpofely fay the lefs of it, becaufe Mr Hanmer hath faidfo much already as to the Judgment of the Ancients ; and my in- tent is to pretermit that part ( or fay lefs to it ) which he hath performed. But that it is Lawful! and fit, if not of fome Ncceflity, I (hill prove by the forcmentioned Evi- dence. I . Impofition of hands , is allowed in Scrip* tnre % to be ufed Generally by Spiritual Supe- riors , tofignifie their Will and 1>e fire , the Blejfwgmaj f*!l on the Inferiour , or the Gift, or Poyp>r be conferred on him , for which they hive aczllto media** ; So that it is not H confined confined to any particular Blcfliog , Power, or Ordinance. A'd therefore if there had been no exatnple 6f the ufc of it i in this par- ticular cafe ( of Confirmation , or Abfoiu- tion) yet hence it improved to be Lawfull and J/r^becaufe it hath this General ufc and alloWancc.Thc Lifting up vf Bands in Prayer was ufed to figmfk from Whom and whence they did expc& the blefling ; even from our Father which is in Beaven : And the Laying of Bands on the Head of the perfon.in or after 'Prayer, was ufed as an /fpplicatorj figne, to fignifie the Terminus ad quem of the blef* fingdefired, orthePerfon, on whom they would bave it beftowed. And as you will not caft away the ufe of Lifting uf of Hands, though it be for fuch mercies, as you read no Scripture inftance , that Bands were lift vp for ; becaufe the General Warrant is fufficicnt; fo you have as little reafon, to feruple or (oift away the Laying on of Hands, though in fueh t cafes as you read not that the fign was ufed forinScriprure; becaufethc HnlimitedGenc* raRuf , is fufficrent warrant , in fuch parti- cular cafes. God (hewed that the very our- wardfigneof Lifting up vf the hands, was not to be defpifed, when Amehck, had the Jbetter when Mofts hands fell down , though but through weaknefs , fo that Aaron and Bur means of Reformation and Recoyictbatsor^ 99 Hnr-wcrc fain to underlie t them , Exod. 1 7 - And I chink we have no reafon to contemn the Lying on of hauls % tylrica in Grounds and Nature is fo neer kin to the other. And as fpreading forth the hands , doth not ccafe to be good and meet , for ^11 that God hath faidhe will'*** hearethem ...that fpread forth hands that are full of bloods/ft. 1 . 1 5. So the Laying on $f bands doth not ccafe to be good and meet, though in fome cafes the Blefiing do not follow it. Still wc niuft every where Lift up holy hands in Prayer , without wrath and doubting, 1 Tim. 2 8. Though the fignc be not of abfolute Neccfiny in every Prayer, yet it is very meet, and too much neglt&ed among us. And fo I may fay of the" other. When Solomon prayed in t;he Temple be (pre ad forth Jhk bands towards Heaven, 1 King- S. 22. Andfohefuppoftdall would do, that Jco^t to be heard by the God of Heaven, when verf 38. he praycth for the people thus: what Prajer and Supplication foever be made by anj man , or by all thy People Jfrael % Which '[hall k*ow every man the flague of bu own heart (that was their Prayer- Book ) and fpread forth his hands towards this houfe % then hearetkon in Heaven thy dwelling place, and fvgiv$ % avddoe, Sec. fec^r/54 2 Ch'on. 6. 12,13* WcmuftA'/i np cxr Hearts with H 2 cur J oo Confirmation &Refiauration thcNeccfjary $ur Hands tQ Cod ] in the Heavens , Lam. 3. 4 1 . We ffiuft W*jN^* °^ r Awr^/ , * W Jf retch ont eur kcixds ttwxrds him , Job 11. 13. Praying to a ItAnge God , is fignified by firetehing wit t fa-hand to him\ Pfal. 44, 20. B ven in Traifes the people were to £*/i #p their hands towards Heaven^ Neb. 8.6. Yea and in Bleffing \ Lifting up the Bands Vras ufed to fignifie Whence the Bicfiing came, Luke 24. 50. Now *&/* being fo commonly applied, t\\t other that is fo neerakin to it, may without fcruple be ufed in any cafe that that falls under the foredefcribed General cafe. Indeed every man rhuR lift ut> hands, becaufe every man rauft pray , (and it 4 is an engsgment, that thbfe hands that arc lifted up to God , be not ufed in wicked woiks:) but Laying on of T hands is ordinarily the Aft of a Super ioar , to the Ends abovefaid. Thus Jacob, Gen. 48. 14, 15. Laid his handsontbefonKesoffofeph'm blefiing them. Mofes laid his hdnds on jo(bxa\ when he or- dained him kh fucceffour , Num. 27. 18, 23. Sc'Dettt. 34. 9. Yea even in the execution of evil they laid on hands, as an Applicatory figne, as in Sacrificcing; as if they fhould fay, Not ok me , but on thu fubfiitute let the Evil of funifhment he. See Levit. 16. 21, 22. '£xod. 29. 10, 15. Lev. 4. 15. &8. 14,22. Nnmb. 8. means of Reformation and Reconciliation. I o £ Numb. 8. 12. Yea in putting a Blafphcmer and Curfer to death ' they firft iaid their hands on his head, as an /ipplicatorj fignc, in whom the fault was, and to whom the punifnment did belong, Lev. 24 14. In the Ordination, or Contention of the Lcvites, the people were to lay their hards on them, Numb 8. 10. Not to give them Authority, but to Confecrare and give them up to God. By Layirigonof thchands, as an Applicator^ figne, did Chrift and his Difcipies heale dif- cafe*, &c. Afarltf.23. Where note, that the R>iicr of the Synagogue fair us, took this at an ordinary figne of conferring bleffings fromaSupenour, and therefore he mention- ctlvt with the bleffingdefired, Marl^6. 5. &8. 23, 25. Luke 13. 13. & 4. 40. So you may fccallo the ApoiMesdid • yea', and other believers , asihepromife runs, Alark^ 16. 18. AQ* 28- 8. Alfo by hying on of hands, as an /ippHcatorj figne, they irvefted the fciven Deacons in their Office, Aftt 6. 6. And the Prophets, and Teachers in the Church of Antiach , feparated Bmrnabts and Paul, to the work thru God appointed them, <4#/T3.2,3. By Fading, and Prayer , ::nd Imprtfirikn of hands. And Timothy revived hfcij Mmifterial Gift, kf'ifit I in % of Pauls hand: , #r>d the hands of the t*rts1>iwj l H 3 1 T 1 02 Confirmation &Refiatiraticn thtNecejftrj 1 Tim 4. 14.313d 2 Tim. 1 6. IfUthis laft Text lie undefftood of the Minitterial Ordi- nation and Gift , , which I rather think is micaac oftbe Apoftqlical Impofttion of hands, after .JBaptifm, forgiving of the Holy Ghoft. So chac this figne was afedi upon fcveral occa-, lions , and is not at all forbidden in this • di- rc&ly', nor indire&ly, and therefore ic is undoubtedly lawful: fcing that without doubt the lefs is bleflc.d of the greater , Heb. 7. 7. and che Duty and Power of the Paftpur to Biffs the perfon in this cafe is unqucftkma. ble , ; and this Impofetion of hands is an allowed fignein Blejfing^ as Lifting up the hands is, in 'Trjiying* here is Scripture enough to prove it Lawful , and very meet. 2. But let us enquire yet ■Leg Aibafpin. whether the Scripture lay not Cbjervat. f. fom€ ^^ of obligation on us • ■lib. 2. p. io5, J . . ^ fo . ~ * 167, 168. to u ' e c ^ iis Ceremony, in Con* firmation. To which end let thefe fcveral things be well confidered. 1. We find in Scripture a Bltffing ef C Hrch^mimbirs , fyiih La fin? on of hands. 2. We ferritin Scrip ttpre , that the Kdy Ghofi u in a ffecial manner prtmifed to Believers y ever end above that rmafme of the Spirit , r^ ich cattfed them te btlUvc. 3. We fni that Prajer'ftlth Lajirg on of hand' , VV^ she otiUiArd fritans of Reformats* and Reconciliation. 103 outward means to be fifed bj Chrifis Mini- fters^ for the procuring of this bleffing. 4. JVt find that tku "tots a fixed Ordinance to tht Church f and not a temporary thing. Lay all this together, and you will fee as much as ray Propoficion doth affirm, Lee's try the proofofit. I. Though the proof of the firft be not Neceffary to the main point, yec it fomewhac ftrengtheneth the caufe, Mark^ 10. 16. Chrfit took the Children up in his armes, puc his hands upon them , and bleflcd them fo 3 Math. 19. 15. This is notlconfefs a Con* firmation upon perfona! Profeffion , which I am now pleading for : But this is a Bcnedi- ftion by laying on of hands: And the fub- jeftsofit were Inch Children as were Mem- bers at kaft of the Jewifh Church , being be- fore Grcumcized. I I. Bat to come ntercr the matter; let us enqu :t of the Holy Ghoft was, that is promifed to Believers. W'iat> foever the Pela«ia*s fay , the Scrip ure affu- r>f h us that Faith and Repentance which go before Bapnfm in ihe Adult, are thcgtfcsof the Holy Ghoft : and yet for ail that the Ho- ly Ghoft is Ko be given afcerward. And though very often this after gift is manifested by Tongues, and Pn and Miracles, H 4 yec 1 04 Confirmation &Refiauration thcNe-eeffary yet that is not all that's meant in the promife of the Holy Ghoft. Gad hath not eyed Hinv fclf by ihatpromifetoany one fort of thofe extraordinary Gifts , no nor conftantly to give any of them : But he hath promifed in General to give Believers the Spirit : and therefore there is fome other ftanding gift, for which the Spirit is promifed to all (ucb. And indeed the Spirit promifed is One, though the gifts are many ; and the many forts of gifts make not many Spirits. If any man therefore (hill ask, whether by the Promifed Spirit be meant San&ifkacion , or Miracles, or Prophefie, &cl Anf.ver with Paul, There are diversities of Gift t , bit the fame Spirit, as there are differences of admini (I rations , but the fume Lord , *nd diver ft'ns of operations^ but the fame God , 1 Cor, 12. 4,5,6. Ic is there- fore no wtfer a queftion ro ask , whether by the Spirit be meant this gift, or tb*t , when it is only the Spirit in General that is pram? fed, then'to a*k, whether by the Lord bq meant this or that adminif ration ; and whether by God be meant this or that op. rati- on. To ore h given the Word of ivifkm bj the Spirit , and to another the Word of Knowledge by the fame Spirt , to antther Faith bj the fame Spirit, See v? v f-$%9% I0 ' Nowlcon- fefs if any man cart^rovc that this prom fe of means *\ Reformation and Reconciliation. ioj of the Spirit to the faithfull, is meant only of the extraordinary gift of Miracles, then he would weaken the Argument that I am about. But I prove that contrary , i Cor. 12. 12, 13. It is the gift of the Spirit, by which we are One body, which 15 called Chrifts, by fthiebfteare all baptized into this one body ; and fuch members as have a lively fellow* feeling of each others ftarc , verf 26. 27. Yea fuch as giveth to the Elcd, the excel- lent, durable grace of Charity, verf 31. andChap. 13. Gal. 4 6. And becanfe ye ere Sonnes , God hath fent forth the Spirit of his Sonne into jour harts , crying Abba , Father, Note here, that it is not only the gift of Miracles, but the Spirit of Adop:ion that is here mentioned; and that it's given to Believers , becaufc they are Sonnes. And all the firit part of Rom. 8. to verf. 29. doth (hew, that it is the Spirit of Adoption, Supplication, and that by which we mortifie the flefli , that is given to Be- lievers. 2 Cor. 1; 21, 22 Now be "bhichfiablijbetb m With you in Chrift , md hp.th anointed n$ % uGodftbo hath alfo feau.i u* \ and £ivcn the ear w ft of the Spirit in cur hearts. It is not the common gifts of the Spirit only that arc here fpoken of, nor is it the firft gift of Faith, but 106 ConfirmAtiw&RefiaHt Ation theNecefjarj but it ii Confirmation , or mWard eftablifh* mcnt in Chrilt \ and that Spirit, which is, the Fathers Seal upon us, and the earnefi of the Inheritance. I believe not that it is outward Anointing , or fealing with -the figrie of the Crofs, that is here mentioned , as many Papifts drcamc; but inward un&ion^ feal, carneft, and confirmation by the Spirit , arc hereexpreft. So 2 Cor, 5, 5. Zach. 12. 1©. It is iht Spirit of Grace and Supplication that is promifed to the Church. And fee the pat- tern in Chrift our head , on whom after Bap. tifm the Spirit defcen ded ; and to whom it is promifed, Matth. 12 18. Ephef. I. 13, 14. In Whom alfo after jee believed , jee Were fea Jed With the Holy Spirit rofpr&mife , Which u the 'earnejt of cur Inheri- tance. Here kVevidenc that it's fuch a gift of the Spirit , which is an Earnejt of Heaven that is given to men , after they be- lieve. Job. 7. 3.9. For the Holy Ghofi &as not jet given them becaufe that fefiu Was mt yet G/i- rtfitd. Yet the Apoftles had Saving Haiti*' .then. And that it is not meant only of the Apoftles extraordinary gifts of Miracles , the foregoeing words (hew : He that kct'uveth en me , eut of hi* belly (hallflw living Waters: but thk he fpak? of the A'pirit , Which the j thai means of Reformation and Reconciliation. 107 that believe on him fhould receive. By all this it is evident i that there was an Eminent gift of the Holy Ghoft promifed to them that had already the grace of Faitk, and Repentance , and Love to Chnft , wrought in them by the Holy Ghoft; ar d that though this Eminent Gift , did very much coniift in gifts of Languages , Prophefie , and mighty works for the Confirmation of Chrifts Do- ctrine which was then to be planted in the world : yet was it not only in thofc gifts; but as fomc had only thofe common (though extraordinary ) gifts , for the good of the Church ; fo fome had an Eminent addition of Special Gifts , to feal them up to the day of Redemption , and be the earneft of the Inhe- ritance , to the faving of the Soul. If you ask , wherein thefe fpecial Eminent Gifts of the Hoij Gkoft do confift , I Anfwer : 1. Iq a ^ clearer knowlcdg of Chrift, and the My- fteriesoftheGofpcl; not an uneffeftu- al , but a powerful • affefting , pradtcal Knowledge. 2. In a fuller mcafureof Love, agreeable to this Knowlcdg. 3. In Joy and Peace, and fweetConfoIation. 4. In efta- bhfhment, and corroboration, and firmer refutation for Chrift , and everlafting Life. For the underloading of which we muft know, that as the Dc - mi of 108 Confirm Ation&Refiattratiw the Necefjary conveying the Spirit , fo the Spine given is anfwerable to the Do&rinc , and Admini- ftration that men arc under. It's a very great queftion whether Adam in Innocency had the Spirit or not ? But as the Admmiftration ac cording to the meer Light, and L^w of Na- ture , is eminently in Scripture attributed to the Father, fo Adam certainly may be well faid to have had the Spirit of the Father, to enable him with gifts that were anfwerable to the Law that he was under, ard the ftate that tie wa* in; But we cannot fit*y fay that he had that which the Scripiure calleth the Spirit of the Sonne , as not being under the Adminiftracion of the Sonne. But after the Promifc till the coming ofChrift , as the Ad- rniniftration was mix: cxF Lvv and Promife, Nature and Grace, as the dawning of the diy before Sunne rifing doth partake of cr»rk- rsf and of Light , fo the Spirit that was then given, was anfwerable to tht Adminifinui- on and Dodrine. And therefore as there was fomewhatoftqe Gofpei in thole rime?, though yet God hath not thoupht it meet to callit (atleaft ufuaily ) by that naire, but rather by the name of tk? Trcmfe.i s **nd Prophecies of Chrr/t; (o there was fbotewbtt of the Sprit of Chriil , rhou'gh u be not ufu- a ! ly fo called , but whea it appeared m fonje eminent meant of Reformation And Reconciliation. 109 eminent'S^rvants of Chrift , as the Prophets were, in whom the Spirit of Chr/ft isfaid to have been, 1 Pet. 1. 11. Now as ic was pare of that work afcribed to the Father , to fend and, give the Sonne y and to Give men to the Scnne ; fo commonly thofe gifts are afcrbed zo Him which are cotained in thefe expreilions , and are the accomplifliment of this work ; And that not only in the old Te- ttameot , but in the New : and therefore it is called the Givingand the Drawing of the Father , by which we are brought to Believe in the Sonne ; though yet the Grace of Faith is a fpecial Saving Grace , and not common to the wicked^ as the Papifts dreame, becaufc they fitid an uneflfe&ual Affcnt to be com- ment. But now, as Chrift at his coming doth bri^co the world a clearer L'ght, and ful- ler Revelation of Himfclf, and the myfteries of Redemption , and bring Life and Jmmor- t*lin.to Light in the * Gofpel ; and as the rif- ing Sonne , difpclleth the remnants of Le- gal d.irknefs , and his Doftrine is fully called TheGofr.l, tbeTefiameiit ofjeftu < Chrift, 10 anfwerahly he doth by , ana with this Do- ttrinc', give out fuch a raeafurc of the Spiric, to che Church; as is Eminently called the Spirit of Jefiu Chrift, Which carryeth us " higher HOC onprmattoney aeJtHHrAtion tmL\ece$Ary higher then the firft Grace of Faith and Re- pentance , to thofe duller degrees which were not ordinary , no not to the Godly in the time of the Law. And as this Spirit of drift did extrinfecally dime in the Glory of tongues and wonderotis works , while thofe were neceflary to the Church , and Chrifts fervice ; fo both then, and ever after it doth work (but in various degrees ) for the San- defying of believers , and conforming their hearts and Jives to Chrift ; in his humiliation, patience , felf-denial / meeknefi, contempc of che world, obedience, drc- tillatla&we be conformed to him in his GJory. III. I hav ; c cleared the fecond point, ( that there is ** hmment Gift of tht Holy Ghoft to h expelled after our firjf Believing, even foe It its eeafed not \\>ith Miracles : I rib ■> corpeto thcrhird point, which is, .That JMimft'i t \l Trayer tykh Laying on of bands, \te04 the Script are- May for the giving of this £ mine *t gift of tht Spirit. For the underftanding of this, obferve thefe things : i. How Sacraments ' and In- verting figues , conferre Grace. 2. How the Spirit is given in Biptifme 3. How far God hath, as it were, tyed himfelf to Or* dmances for conferring Grace. 4. What proof the Scripture yields ui of the Propofi- tion. mtans oj i\ejQ7m*uo* ana Aecsncuianon. 1 1 1 tion. 5 What aptitude there is in Mioi- ftcrial Confirmation, for the attainment of thefe ends. i Wc find in Scripture, that Sacraments are not appointed (nor to be ufed, accor- ding to the intent of the inftituter)for the con- ferring-of that Grace which men have not in any degree already : but they are, i. Partly a Solemn InvcftitHre in that which before we had a Fundamental Right to: as the Lifting of a Souldiour, or the folemnization of Mar- riage after a firm contract ; the Crowning of a King; the delivering pofleflion by a Key, a twig, or turf; tbe Knighting a man by a fword , &c. This is as to Relative be- nefits, and Right to Pbyca! benefits, z. And withal they are by a&ual excitation of Grace, tolncreafe the Inherent Grace received, and fo to give us more. All this is evident in B^ptifm it fc\r> where we are to receive both Rcmifiior. of finnes, with right to Everla* lling Life , and a! fo an incrcafe of Grace in the Adult : And yet no man at age , it to cocnetoBaptifm (to require it ) that is not a Penitent Believer already , and confequent> ly that hach not the beginnirg of fpecial Sa» ving Grace y and fomewhat of Chrift , and the Holy Ghoft; and title to forgivenefs, and Everlafting Life. For he is under the promifc 1 1 2 Confirmation & Refiatiration thtNccejfarj promifc that fvboefoever believeth , {ball not pcrifb y hm have Everlafting Life : and a Papift will grant, that the Votum "Baptifmi may ferve to his Salvation , if he die without it, And the cafe of Infants is the fame, as to thefe Mercies which are Neceffary to their ftate of life. Their Parents tnuft be Believers, before they Dedicate them to God, and con- fequcntly the Child hach the Covenant right before it is fealed. And it is ridiculous in the Papifts to damn all Infants , for want of Bap- tifra , and not the Aged ; and to make the Votum to ferve for the Parent , and yet not for his Child , when yet the Parents Faith rauft ferve to prove his Title to Baptifm it felf. Bat eo leave thefe Corrupters, and Innovatours,- we fee now what is to bcex- pefted by Confirmation : Not that men that have no fignes of Corroborating Grace, fhould com: thither firfl: to receive it ; but that fuehasappex* Initiallj Refolved, Con- firmed , and Corroborated , may be ( though not by a full and proper Sacramsntjct) Mi- mfieria/lj; i . Invejled into the ftate o f the Confirmed , and their Priviledges , which is a higher form in the Schoole of Chrift. 2. And may receive yet further Confirmation, and Corroboration by Gods Approbation, and Ordinance. 2. Bnt weans of Reformation and Reconciliation, 2. 'But batlf not Baptifm done all thi* al- ready , feeing VoeAre Baptized int > the Nam* of the Holi Ghofi ? This is our iccond Poin c to be refolyed. I Anfwer \ It is a great cr- rour , to chink chat Adult Perfons that have nothing of. the Holy Ghoft f may demand Baptifm , and that Baptifm doth not give the Holy Ghoft : But yet it's one thing to give the Holy Ghoft in Relation , and Funda- mental Right , and another thing to give the Graces of the Spirit; and it's one thing to feale and increafe the Initial i Special Grace of the Spirit, and another thing to Inveftin a ftablilhing degree: And fo it is evident that Baptifm, as fuch is appointed but for the two fir ft : That is, i. As we muft have fome Faith and Repentance, before a perfon at age may come to Baptifm , .and fo muft have Fundamental Right by promifc, to Chrift, and pardon , and life , fo this \sfealed in Bap- tifm , and we rctfolcmnly Invefied in it , and our Grace excited for increafe : But it is not -requifkc thac a man have a further degree of -Grace before he come. 2. In Baptifm, iz is our very Relation to God, as our Fa:hcr >sndGod , to Chrift as our Saviour , and to the Holy Ghoft as our San&ifier, that is .fealed to us, and we are Invefted with: which is the Foundation of ail that afterward I fror^ 1 14 Confirm ati&n &Reftauration tbeNeceJJary From the Spirit is given us* As in Marriage, the pcrfons in Relation are given to each other for Marriage ends j So in Baptifra, God the Father, Sonne % and Holy Ghoft, one God in three perfons f are foiemnly gi- ven to us in Relation to tbemfelves, for Chri« ftian , Baptifmal Eads> But as after Mar- riagc , the man takes home his wife , and de- livered her a poffeffion of his houfc firft, and after admits her to bed and board, accor- ding to his Covenant , fo Chrift doth after Baptifm, take home the Chriftian into his Church , and admit him to the fevcral Privi- ledgesofit, inthefeafon, and manwerashc feethmecr. So that as all the good that we do after Baptifm, is but the fulfilling of our Baptifmal Covenant , and yet we did not the good when we Covenanted to do it: So all the after-Mercies, that God giveth us by promife fat leafl)on his part,are but the ful- filling , or fruits of bis Baptifmal Covenant; and that he did not give them in our Baptiftsu So that Confirmation is no full , and proper Gofpel Sacrament as Baptifm i< , but a par- ticular fubfequent Inveftiture , in fome of the fruits of Baptifm it fclf , in the fcafon of them. 3 But have Vee any cert*intj , thdt this Ordinance Jhali provs effettnallj confirming to m i means of Reformation and Reconciliation* 115 ut i If not it Vtill be but an idle, emfty Cere- mony. This is our third Qiieftion ; fo which I Anfwer: 1. Ordinances arc Duties , wheh wemuftufc , and in which wc mutt wait on God for his ble fling, if we will have it : and therefore in the way of Duty , we muft be found. 2. Whatif you have not a certainty that your Prayer fhal] be granted , will you not therefore pray ? Or if you arc not cer- tain that a Sermon (hall profit you, will you not hear it ? Or that Reading (hall profit you, will ycu not read? Or that the Lords Supper (hall increafe your Grace; will you notufeic? 3. But I may fay more ; Ifyou come prepared , you may be fure of a Blef- fingin fome degree: As it is not every one that Praycth , and heareth, and Receiveth the Lords Supper , that (hall certainly have the bieffing, but the prepared Soul that is the fubjeft of the promifc \ which is annexed to that Ordinance; fo it is not every one, that is externally Confirmed bv Prayer , and Impofirion of lands, that (hall be fure of thcBJefting, but the Soul that is prepared, asaforcdefcribed. 4. But yet the fcveral De- grees of Blefling , God hath kept in his own hand , and not affixed thtm by promifc to any perfon , in any Ordinance : He may blefs the Word , Prayer , the Lords Supper , &c. I 2 co i 1 6 Confirmation & Reft Wurmen theNeceftarJ to one true Chriftian more then to another, and yet perform his premife to them alls and fo he may this oat ward Confirmation. 3. Bnt ^hatf roof e fy there in Serif tme of fueh an Ordinance , or Frattice ? That's our fourth Qtieftion : To which I Anfwer, 1. For the main Point in queftion , it's alrea- dy proved , beyond all Controverfie, w>. the Neceffity of a Perfonal Profeflion , and Covenant, before men be admitted to the Churctapriviledges of the Adult , and that itbeSongeth to the Office of Chrift's Mini- sters to judge of, and approve this Profefli- on , &c. It is none of this, that we have now to prove , but only the Manner of Ad- miffon hereupon, whether it fee to be done by J*rajer With TZensdiElion \ and Imfofition of hands : , And it is not the Lawfvlnefs of this; for that's proved before; but Whether this Manner and Solemnity be a thing Which ordi- narily Wejhmld vbferve ? And that 'it is fo, thisfeemsto me to prove, 1. As beyond Controverficit belongcrh to Spiritual Supe* riours, even the Minifters of Chnft/to *Praj for the people, and Blefs them, fo thismuftbeina fgecial manner exercifed up- on great and fpedal Occaiion : But the Ad- mifllon of the Adaltupon their perfonal Co- venanting and P/ofvftion, is a great and fpecial tns an s of Reformation and Reconciliation. 117 fpecial Occafion:This is as good an Argument .as w$ have for ftatcd Family- prayer f that I remember ; and it's clecrly good for both. 1. I (hould but trouble yoa to prove the General Pare of the Major, that it belong* eth to the Paftours tp Pray for , and Blefs the people Miniiterially. 2. And the applica- tion to this feafon is proved thus; 1. *AH things are San&ifiedby theWordand Prayer : Therefore this. 2. If the great and fpecial works , and changes of our lives , be not thus to be San&ified , much lefs the fmallerj and fo the whole Command would be void. We agree, that at Marriage, at our Invefti* ture in the Minifterial Office, &c. there rnuft be Minifterial Prayer, and Benedi&ion, ufually to Sandifie it to the faithful : But here there is as great , if not greater reafon for it , the change and bleffing being in fome fort * As fome doubt greater * . whether Converfi- ' And as this is plain for on, or building up MWJerial Prayer and fe. £££■?„"£ nediCtion , fo it feems later, that rhcy may that the Weight and Na- conclude the hrer ture of the work , doth 0Tll y t0 be che work determin us to the figne of Paftours, and th 5 c 7 r • /• l j former, but of gir- of Impofltion Of hands, tedprivaremen ffo feeirg God hath not tycd the doubt in this I 3 it 1 1& Confirmation &Reftauration theNectffary cafe, is on the fame it to any one or two par- ground , whether t i cu | a r cafes , but made it 5?*^; a fig"< of General,*, in great as Ordaining, Spiritual Bencdiftton, and ("and fome give ic to Collations of authority , the later, kit 'ref- f rom a Superiour , or byters be thought d f ia , Q to have power to S r ordain.) But I An- llt)n5 ' fwerbothas Aquila [ inScotelU in fent. 4. Defi 7. 8. & 2. pag. 8i<5. In the cafe of Confirmation : Quande benefit compar at U ha- rum grati arum : hxepoteft fieri dupliater. Vnomodo fine Priecifione j {7 fie omnino major eft gratia confir- mationti,quam Baptifmalis '■, ficut bene & perfielk vi- vere , eft melius quamvivere : ft autem fiat compar a- tio h arum grati arum cum pr&afiwe, fie major eft gra- tia Baptifmali* quam confirmations, quia ma'jorit virtutU eft mortuum vivificare , quam vivificatum fertifieare. So I fay between Initiating a Chriftian, and Initia- ting a Minifter. 2. But we have yet a more c ! ear proof from Scripture example, AEls 8 15, 16, 17. Peter and John were fent to Samaria, when they heard that they believed , and When they Were came down, they grayed for them , that thej might receive the Holy Ghoft; for tu yet he^as fallen on none of them : only they Vpere Baptized in the Name of the Lird pjut : Then laid thej their hands on them, *nd thej received the Hely Ghoft. So AUs I9« means of Reformation and Reconciliation. i 1 9 Atts 19. 5,6. When they her ad thU , they Vvere baptized in the Name efthe Lord J ef tax ^And^hen Paul had laid his hands upon them, tht Holy Ghoft came on them , and they /pake Voith Tongues % and Prophefisd. And Atts 9. 17. Ananias laid his bands on Saul (before Converted by a voice from Heaven , though noc Biptized ) that he might receive his fighc and the Holy Ghoft at once. And this was the gift that Simon Magtu would have bought with money. And it leemcth to me raoft probable , that this was the gift that Timothy received by Laying on of Pauls hands ( which being for the fer- vice of the Church , 1 Cor. 12,7. He was to ftirrc up, and exercife in his Miniftry ) 2 Ttm 1. 6. And that the Laying on of the hands rfthe Presbytery, 1 Tim. 4. 14. was at another time. Thatche Holy Ghoft was then given by Prayer , with Impofnion of hands, is thus evident. IV. But the laft Point remaineth , whe- ther this ft } ere not Temporary and now ceafed : (whether I (hall take in the fifth particular, before named , about the Aptitude of the means now) And 1. When I have proved it once %Appointed % it lyeth on the contrary minded , to prove it changed , or ceafed: That's the task of them that affirm it ceafed. I 4 If 120 Confirmation &Reftauration theNecefary If IlheW them an obligation once laid, they muft prove it taken off. Their only Argu- ment is , that the perfons and occafion were. only extraordinary , and are ceafed , and therefore fo is the figne or means. To which IAnfwer, i. By denying the Antecedent; both as to perfons and occafion : They were not Only extraordinary. 2. By the denying the Confequence, as it is inferred from the perfons : For extraordinary perfons were our patterns for ordinary , durable work?. But I prove the Negative: i. The life and Ends of the Ancient Impofition of hands do % ftill continue : Therefore we are to judge that the figne and means is not to ceafe. For the proofc of the Antecedent, remember that I have before proved , that it was not only (though very eminently) the gift of Tongues and Miracles , that was then meant by the Holj Cjhoft that was given, but alfo Cmrp borating Grace. And the necefllty and a&ual collation, and ufe of this doth ftiil con- tinue. 2. There is ftill a difecrnabie Aptitude in the means to thefe necefiary Ends. The Bap- tized believer may yet want the Joy of the H*- IjGhofi, urAboldnefsof Accefs to God, and the Jheddinr abroad ef filler Love in the heart, > Rom. 5. 5, And that Confolation which 1* much weans $j KeforfMatwn ana taconctitattsn. 121 much of the wor*^ of the promifed Sprite wtuch therefore is called \b$ Comforter ; and that Corroboration , £ : c u tY duct um eft mEptf- no more Scripture for the copofUW ,J ore ^ p q [ one then for the other: ma ^ \ n Apoftoiuum Which The Ancient Church aifo ufed it fe varioufiy, as that it 16 plain, they fixed it to no one cafe alone. Of. the divers cafes v in which they Impo- fed hands ( o« the Catechumens, and fourc times on the Penitents, and di- vers other , ) You may fee in Albafpi- nsm Cbjervaticmes, Obf.$\, 32. <& paf- GatJHt Epift. p. 379. Ma- nut iwfofitaf hafti- ^atU , nijt ab i'm qui jut kaberent conferen- 11% Confir matiof7& Reft duration tbcNecejfarj )ut fuccejfjjfe aede- Which indeed fhewcth on mwrMccaufaabe- one fide, how caufelefs ic 3yj£?£S ^ ]*'*»*■* c*n Mm in fide, maxi- to make it a matter of me in -pericvlH g>'a- flat necefllty. mbm , > funt necejja- 2 . As we find that rJa * Kneeling in Prater , and Lifting up the hands were oft omitted , fo we find that fomerime the Holy G heft is given before Baptifm ■ or Impofition of hands, AUs 10. And we find not that the Apo- ftles ufed it to all '( though I confefs the Ne- gative arguing is infirm , yet it feems not probable, that this was al^aiesddne. 3. It is fomewhat fufpicious 10 find in Ju- (tin M&ny/s defcriprion , of the Chriftian Churches "Prattices;- no mention of this , nor any Sacrament, but Biptifm , and the Lords Supper , nor any of the Sim** Ceremo- nies: AtiftjrwaHf; andfome other arc fi- ientin it. 4, God makcth no Ceremonies under the Gofpel fo nccciTxry , ( except the two' Sa- •rarnems) nor layeth fo great a ftrefs on them, ntetfu of RefvntttUn tvfl Btcu:cili*ti<.n. 129 thcra as under' the Law: And therefore we arc not to interpret thtGofpel as laying mensSal* vation.or the Peace of the Church ooany Ce- rimonies; unlefs we find it clearly expreflcd. 5 . For ail that I haye (aid from Scripture for Impoficion of hands in Confirmation, though the lawfulncfs of it is proved paft doubt v yet the proofeof the duty of ufingit , is lyable to fo many Gbje&iQQS, as that I muft needs con- clude,that the Gofpel tendernefs& the fenfe of esr mutual infirmities, and our care of tender Confciencesand of the Churches Pcacc.ihould reft rain all the Sons of Piety and Peace , from making ic a matter of flat Ncceffity, and for- cing them that fcruple i^tofubauttoit. And now having faid thus much of Impo^ fuion of hands , and Confirmation, as nded on the Apoftlea example; I muft agaiaesnd sgaine remember you, that this is in a manner but ex tbandanti , and that the caufe that I am pleading, doth not ac all r.ccdit; but that I did before moft clearly manifeft the Truth of nrty pofhion upon ocher grounds , upon which I (hall proceed; and having (hewed the Necr flity of Miniftc* rial judging of mens Profcfiion, and the per- fonal Covenanting of the Adulc , aod the kawfullnefs of irapofing h:nds therein , I go' on 33 :o the manner. K Prop. 14. 130 Confirmation drReftauraiion thtNeceJJarj . . . Pirop. 14^ Thought* Receiving Adult per- fobs out of Infidelity by BaptifrH into the Church ; a fudden ProfeJJion without any flay to fee their Reformation , way ferve turn j yet in the receiving thofe that were Baptised heretofore, into the Number of Adulurnembers , or to the ?rivitedges of fnch , their lives mufi be enquired after % *whi£h nrnft be fnch as do not confute their Frofefien. WE find in Scripture, that the Con- verted were fuddenly Baptized, and they flayed not for any Reformation of life to go before. Indeed the Ancient Chrehes afcrwards kept their Catechumens long in ex- pectation ; but that was not to fee their lives firft reformed , but that they might have time to teach them the Do&rine of Chrift, which they muft know before they could be Converts indeed. The Apoftles did fudden- Jy Baptize , converted Leg. qua babet Gro- r em anC j p r0 f c !itcs, be- tecedentib. ex Antiq. preparatory knowledge as fydefuk. that a fhorter teaching might acquaint them with the Chriftian do&rine. But the Heathens muft tneans of Reformation and Reconciliation. I 3 i muft be long in learning fo much as the Jews knew before Converfion. YetiftheCatechurqens did fall into grofs finne in time of their expedition and lear- ning , they were fdmueh the longer delayed, becaufeitfignifyed, that their firft profeffed defircs of entering ioto the Church , upon Chrifts terms, were not right. But the Baptized ftand upon other terms: Fori. They arc already in Covenant with God the Father , Sonne , and Holy Ghoftj and have renounced the flefh , the world, and the Devil, and proraifed obedience to God , and to live according to their Cove- nant. And this the Church hath ftill required of them, as I (hewed out offufiin Martjr, and others before * 1)io~ njfitu (or whoever elfe) * * ead r rhc w b° Ie in lib. dt Hierarch Ecclef. £** ^r^wf r ■ , r r r - in Diotyfm ibid, laito, Jpje autemjt omni* c ; ^ no ea qua tradeninr , ft* cjHHtttrutn ejfe pollicetur: And Ex to pr&terea qftitrit, nnmitainftituxtvivtre , cum promi* fit ajfeverationibtu , &c. upon which faith jilbafpinatu , Jj£*ia fcilicet fidtm Chriftia- tsam , CbriftiaKttmqHC vivendi genus , & more* , fefe complexos ptrfecjuntttrifque juca- batst , antequ*m baptizarcntur. ( in Tcrtuf. dt T*nit> pag. 289. ) & Poftta. Non *c- K 2 cedebant 1.3 % Conjirmatm &Reftaptr*tion theNeceftary cedebant ad Baptifmum nifi derebmfidei plane inftruBi , id eft p de Dei magnitudine , & po* ■ teftate rebnfquc qsu in EvAvgcliu continent ur, um excepto Eucbariftitt myfterio ; ne qne bap* tiKabdntnr , mfipofiquam ea omnia fe credtre juraffent \ quorum fides a fide pocnitenti*, inci- piebat , &c. Et in fequ. fttcabant in B*pti[- wq Jolennibus verbis , fe nmquam * peccaturGS • deinde rcmnciabant Dia* bolo & fompit ejus. &c- niqne Cenfma^ft ptccarent poji btftifmnm conceban- tur. %o that men that arc engaged in covenant with God, muft keep Co» venanr, or manifeft them- felves- Penitent, for the violation of it, before they are admitted to fur- ther Priviiedges. There . is a long time, in which they grow up from an In- fant«ftate to an Adult; and how they live in that time, muft be enquired after. 2. Othcrwife the Apoft&tc would have eguai Acceptance and Prh'iledgcs with the Faithful!. 3- And fo Penitence and Abfolution would * That is not to turn to an ungodly life , but to endea- vour and perform fincere obedience. Albafpin. in Tertul. de Pdwntev.t. cap. 7. Sexcenti* lock , non dicam hoc capites u- vam ait tantum a la- vacro veniam juperef- /p, neque ulUm pri- mii iiitf tempoYibu* inter privatam ant publicum graviurwn criminum difcrimen invenient. Vide c&- XlYA* m fan s of RcftrmAthn and Rece nciliatioH. 133 would be excluded and confounded with meer Confirmation. 4. Moreover the Baptized are obliged to be refponfible for ftieir lives , being under the Government of Chrifts Miniftcrs , and among bis Saints. 5. For the fake of their own Souls, and of the Church and Ordinances , wemuft endea- voar to prelerve them from Corruption, which lying Pcofeffions would introduce; and therefore cnuft not overlook, or negle&fuch Evidence as is within oar reach. 6. Elfc Minifters that are by office to judg of their Profeffion , would be unfaithfull Jadges , and forfeit their cruft , if they (hall wilfully ncgled any Evidence within their cognifance , by which they may be enabled to judge. But yet it is not the cerrainty of inward fa- ving Grace f that we rauft find out by mens lives; for no man can bavefuch certainty of another: but only that their lives be notfuch, as Null and Invalidate , and confute their Profeflion, and they live not in the perfidi- ous violation of their Bapcifmal Covenant. K 3 P.op. 15. I ^Confirmation &Reftaurafion theNecefary Prop? iy. It is not of flat Ntcejptj that the Profejpon of the Mxpe&ant be made in the open Congregation , or before many , in or' der to his Confirmation and Admittance. P Roved, i. It is not of Neee-ificy, that Converted Infidels be admitted by Bap- tifm into the ftate of Adult-members , upon a Pnblique Profeffion in a Congregation: therefore it i* not of Neccffity f that others be fo admitted in Confirmation. The Ante- cedent is proved by the inftance of the Eh* mch, Ads 8. whom Philip Uaptbed in their way, and the faylour and his houfnoid, A Us 16. Baptzed in the night at home. The Confequence is proved by the propriety of reafon and cafe. 2. Ifamanmay by Confirmation be ad- mitted into the Number of Adult Chriftians, in the Church Univcrfal , without being ad- mitted into a particular Church , then his P# ofeffion and Admiflion need not ( in that cafe) to be before the Congregation: But the Antecedent is true : as I prove thus. A man may by Adult Baptifm , be admitted firft into the Univerfal Church only : ( As was the Eunuch , the 'fajlonr , Lydia , Ser- gim Panltu , and every firft Convert in any City, means of Rtforw*ti$n tnd Reconci/Httigpi, 135 City , where the Apoftles came : ) There- fore a man may by Confirmation be admit- ted into the Number of the Adult , in the Catholick Church only : For the reafon is the fame , and the former admittcth them into the fame number. The Confequence of the Major is plain. For no one Congregation more then another, can claim thecogmfance of the Admiflion of a member into the Uaiverfal Church, or Con- firming them in it. 3. Scripture hath no where made fuch Pub- lique Admiflion to be of conftant Neeeflity: therefore it is not fo. 4. Elfe none could be Admitted, or Con- firmed when perfection hindereth Church Affemblies. 5. The Chnrchis to believe andtrqft the Paftours , to whom it doth by office belong to try and admit them. 6. General unfixed Miniftefs may thus try , approve , and confirm , who are not Paftours of any particular Church : ( fuch as Apoftles, Evangelifts, and others were:) therefore they are not alwairfs to do it before a paricalar Church : Nor indeed did they al- way do fo. K 4 Prop, 16, l}6 Confirmation &Refi aeration theNecefary Prop. 1 6.. when a Perfon is admitted among the Adult* members af a 'Particular Church} as Vre/1 as the Vniverfal h his 'Profejfion and Admijfion muji be either be* fore the Church , or Satisfactorily made Known ts the Church at leaft* "toho mufi Af prove of it by a judgment ofltifcretien, in order to their Communion Vrith him : and this among ut u the ordinary cafe • becaufe it is the duty of all that have opportunity^ to )oy n them f elves to ferns funicular Church; and it is in fuch Churches 5 that Commu- nion in publique TVorfhip and Order mufi be had y either fiatcdlj 9 or tranfiently and temporarily. I . > TT 1 He foleranicy it felf of our Tranfiron JL into the number of Adult- member*, and their Communion , is of very great ad- vantage , as I fhall manifeft more anon. 2. We that are com- f 4^. 298,299. Admiffion of Infants (at Of the Communion leaft except in fomc ur- of Saints. gent cafe) have lefs rca- Albafpinaws in Tcr- f onto be for the private ; « c L?^' Tranfition and Admit cap. 8,9. pag. 29 r. r c _ _. cUmfroforibw Km- uon or men among the Adulc, weans ef ReformAtiox and RtcoKcilUtien. 137 Adulc , and that into p# flarent JMteh- a particular Governed ^p^reunubiufa ; ■ r L, 1f 1 cerdotibm , cttcrif- Cnurctl * jift jb/t/ib« o«w- £w, omruno dolentk antmftgnU pdnhcnt'iam fuam te- ftabantur 7 LtcrymU non parcel, tut , preobiu infutebant, volvebantur , ^y! gtf.« rffid hakipeo in gratiam redirent, verum etiam ut facer - dotes y fy cjiteros fiatres A^umes habe- rent , in qmrum ar- bitrio & judicio nm- nunquam erat , eos in Ecclefia rev x are. I cite this to fhew what Conifatsce the people were to have of fuch affairs. ttteanf of Reformttien and Rtconciliatien. 141 tain all the beggars and rogues about them* though they were Infidels and impious men. I fpeak not of the common relief of the nee* dy ; for that I know they owe to an Infide!: but of the fpecial Community, which Charity rauft make among the Difciplcs of Chrift. It's againft all Reafon , that an erring or carelefs Paftour, (hall thw Command all the Pcopleseftates , by introducing fuch without their confent , whom thoy are bound thus to maintaine. 5 . Yea indeed, the Spirit of God, is in the Saints, a Spirit of difcerning; fo that it is not Poffiblc that all the Church fhould in their Affcdions obey fuch a corrupt Adminiflra- tour, by Loving all the notorious , ungodly mer, as Saints, with the fpecial Love of bre- thren, whom he will caretefly , or errone- oullv put in the place of Sainrs. I cannot poffibly Love that man as a Saint, or Difci- pie of Chrift , that I am certain is his enemy, and none fuch. I conclude therefore, that though the peo- ple be not Church governours by a Vote ( that's a great errour ) yet they have a Judgment of Difccrninp, according to which, they muft obey , or rejett their Paftours ad- miniftrations. And he that denycth this, and woili have them yield an Abfoluce cbe- 1 42. C onprmf the Church , is like to be far greater then he good, if it be done. 6. But if the Church fhould be fo corrupted, as that the rtajor Vote doth fetagainft Faith and God- incs as fuch , and fo will not admit a found member to be added to them , the Paftour /ith the Minor pare , may after due Admo.- itionand Patience, as juftly rejeft thcguil- y and obftinate,' as if they were but one man, nd not aM*jor parr. What is faid of this cafe of Admiffion, loldsalfoof Reje&ion by Excommunicati- on , and of other Antecedent ads of Difct- >line. 4. Laftly , If Excommunication muft ufu- Ilybedone in publique , before the whole church , that they may know whom to void , and know the Reafon of it; then Ad- niflionmuft ufually be done in publique (the *erfon or the Paftour, opening the cafe to the people ) that they may know whom to have Communion with; and know the Reafon of )fit: but the Antecedent is confeffed by al- foeftall. Andics proved plainly by Taxi's praftice and dire&ion , 1 Cor 5. through- out : And it was the cuftom of the Chriftian Churches in Tgrtkltians daies, dpolog. cap. $9. There aifo (in the Chrifiian meeting for L mrflip) 146 Lonprm&u&n GrReJtanranon thfNeeejJary fVerfhip ) are exenifed exhortations , cafii* gations and the Divine Cenfure : for Judg- ment u pajfed "frith great deliberation, or height , as Vvith men that are ajfured of the prefence y cr fight of God : and it idthehigheft Reprefentation of the Judgment to come , if an] onefo of end f at that he be dif charged , or banijhed from Communion of Prajer , and of the Afiemblj , and of all holj Commerce , or fellow/hip. Abundance mare out of Cyprian , and o- thers might be eafily produced , to prove that this which I have fpo&en , was the an» cient intereft of the people in thefe Church- affaires : Yea in thechoife of their Paftours, yea and in rejecting unworthy Paftours , Cy- prian faith , they had a chief Intereft : Not by Ruling Power , but by a prudent exer- cife of obedience , choofing the good , and rcfufingthe evil. Self* pre fervation is natu- rall to every body , where it is not by evil means, and to the hurt of the Publike Sme. It's bard if a Natural body may not lawfully refofe, orcaft up Poifon, if a Governour fhould give it them. God bindeth none to the perdition of their Souls ; nor any holy Society todeftroy it felf, or fuffer it felf to bedeftroyed, or corrupted by others, witb- m the ufa of all jnft means , to refift the bane. weans of Reformation and Reconciliation. I 47 banc BtK of thii I (hall defire the Reader, that wouM know the Judgment and Pra&tec of the Ancient Church, to perufe & Blonde I de r °Tl\ mor f l^ „ v , v . . o • . ter all thofe of Blon- Jure flebu %n Regtmwe ^ is buc ro do Ecclefiafi. ad)oyned to a needlefs work. that excellent piece of There s enough to Gntim de Imperii fum- &*fa ali r *?f are n * a moderate forPopu- mxrum Pet fiat urn circa UrImcrcft- F Sacra. This much may fatisfie you f that it ftiould not be ufually afecret but a foleran Tranfi* tionfromanlnfant'ftate of memberlkip, in* to an Adulc-ftarr ; and that by a publike Pro* feffios or Notification of it , the particular Church (hould have fitisfa&ion herein. Prop 17. It is convenient, though not of Ne- ccjfitj , that cverj Church do keep a Regi- fier of all that are admitted thus into the Number of the Adult-members. AS wt were w<*nt to keepaRegifter of the Infants Baptized , fo have we as much Reafon , of the Adult, Approved and Confirmed or Reftored. Corporations of old , were wont to keep a book of the names of their Burgcffcs or Citizens : io refpeft to L 2 which, 148 Confirmation &ReftattrAtion theNeeeffary which [ God is faid to have a Book of Life, wherein he writes mens names , and out of which he blots them , fpeaking after the manner of men. The Church hath great rcafon for this pra&ice , the bufinefs being of fo great weight ; that we forget not who are of our Communion : which without a Regifter , in great Congregations, muft needs be done. If any be fo vaine , as to demand a Scripture proofe of this 3 let him firft bring me a Seripture-proofe, that he may read with fpe&acles , or write a Ser- mon from the Preachers mouth, or ufc Notes in the Pulpit, or print , &c. and thca I will give him proofe of this: In the mean time, if this do not fati^chim, he (hall have liberty to difufe it. Pfop. 18. means of Reformation and Reconciliation. 149 Prop. 18. Th&fe that Voere never thus Mini' fieriallj and Explicitly approved, Con- firmed or ^Abfolved ( after an ungodlj lift, ) but have been permitted without it, to jojne ordinarily with the Church in Praj- er and Traifes , and have been admitted to the Communion of the Church, in the Lords Supper , are approved and confirmed, Eminently though not Formally 9 , though in fo doing , both the F aft ours and themfelves did fin againfi Cjod , by the violation of hi* hsly Order. So that fuch may be a true Church, though much corrupted or dij or- dered. THis I addc for twoReafons : 1. To con- fute them that fey our Churches are no true Churches , for want of an explicite Pro- feffion. 2. And to acquaint you who it is among us , that are , or arc not to be called to Confirmation. 1. It is not the degree of dearnefs and opennefs in our Profeffion , or in the Mi- niftcrial Approbation or Admiffion , that is Effential to a Church-member. An obfeure Profeffion may be truly a Profeffion. Some obfeure Profeffion, hath been ordinarily made by our people in this Land heretofore, L 3 by by their ordinary hearing the Word, and ftarrdingup at the Recital of the Creed ; and joyning with the Church in Prayer and Praife, and confefling the Scriptures to be the Word of God, and acknowledging the Mi- niftry : And a further Profeflion they made, by a&ual receiving the Lords Supper, which is a filent Profeflion of their Faith in Chriit. And though they were not folemnly Appro- ved and Confirmed, ( except that one of ma- ny , had a Ccrimonious Confirmation from the Bilhop in their Childhood) yet were they A&ually admitted to daily Communis on with the Church, and the fpecial pare #f Communion in the Lords Supper. And though this Profeflion and admiffion was la- mentably dcfe&ive , (of which more anon) yet it is fuch as may prove our ordinary Af- fenablies to have been true Churches. -^ 2. And I do not think it fit , that • any that have been already admitted to Church -communion in the Lords Supper, fliould be now called out to Confirmation, by Impofition of hands ; though where there is juft caufe to queftion their Knowledg, Faith, ojr lives, they may by the Poftour be called to give an account of them ; and put ppon a clearer Profeflion then they have yet made : But fure when they have been admit- ted means of Reformation and Reconciliation, i j i ted to the Lords Supper , by any regular Miniftry and Church , they are to be taken for Adult-members , till they are juftly caft out, or do caft out themfclves. For the more Perfed doth include the lefs Pcrfeft in it : If a man be ordained a Presbyter , that was never ordaihed Deacon , he is not to be called back againe and made a Deacon. If you make a naan free of your Trade , before he was ever bound prentice^ you cannot call hitn back againe, and bind him prentice after this. If thellnivcrfity give a man the Dc« gree of Doftor of Divinity , or Maftcr of Arts , that never took Degree of Batchelour of Divinity, or of Arts, they cannot after- wards call him back to take bis Batchelours Degree. If you have irregularly admitted the untryed , unapproved , unconfirmed to the Lord Supper , you have Eminentcr^ though not Tormaliter Confirmed and Ap- proved him though irregularly. Of this more anon. L 4 Prop. 19, J s^z confirmation &"Kejtdaratip coming into ^thc Country , many went means ef Rtforwati$n and RtconcilUtion. 155 went in to him to be Confirmed : we that were botes , runnc out to fee the Bilhop among the reft, not knowing any thing of the meaning of the bufinefs : when we came thither, we met about thirty or fourty in all, of our own ftature and temper , that had comefortobeBiftiopt, as then it was called; The Bilhop examined us not at all in one Ar- ticle of the Faith ; but in a Church-yard, in haft, we were fet in' a rank, and hepaft ha- ftily over us % laying his hands on our head, and faying a few words , which neither I nor any that I fpokc with , underflood; fo hafti- ly were they uttered , and a very fhort pray- er recited , and there was an end. But whe- thcy we were Chriftians or Infijc!*, or knew fo much as that there was a Gad , the Biftiop little knew, nor enquired. And yet he was one of the beft Biftiops eileemtd in ExgUnd. And though the Canoos require, that the Cu- rate or Minifterfend a Certificate that chil- dren have learnt the Catechifra ,• yet there was no fuch .hing d one , but we runne of our own aecord to fee the B.fhop only ; and al- moft all the reft oftlie County, had not this much : This was the old carelefs pra&tce of this Excellent Duty or Confirmation. Some few (perhaps halfea Parifh in the be_ft places) will fend their children to Church , to be cate- I 56 ConfirmatioH&ReftaxrAtiin the NectQary catechized yet ; but even thofe few that learn. the words for the moft part underftand not what they lay , and are as ignorant of the matters, as if they never learnt the words. This is the common way, by which ourPa- rifhes come to be Churches , and our {ftople to beChriftians; fuppofing fometobemixt among them , that are more Faichfally de- voted to God in Bapthfm, and better educa* ted, inthefeareof God. 2. Now let us fee what are the real, via- ble, undenyable fruits of this defective fin- ful courfc. Becaufe men build upon this Tun: damentalfaljhoQcl v that infant Baptifm upon the Parents Profeffion , doth give them right to the Church-ftate and Priviledges of the Adult, without any pcrfonal Profeffion ana Covenanting with God, when they come to the ufeof reafon , which the Church maft havecognifanceof; and fo they that entrcd fomewhat more Regularly into an Infant Church flare , do become Adult-members fecretiy , unobfervedly , and no body well knows how :Here\:pon it followcth, 1. That our Churches are lamentably cor- rupted and difeafed, (though they are true Churches, and have Life in them) while they are made fo like the unbelieving and un* godly workl ; and the Garden of Chrift is made meanf of Reformttiw and Reconciliation. 157 made too like the common wildernefs For Heathens, and Impious pcrfons, and all fores of the unclean (almoft) are the mem- bers of them , where Parifhes, or Panfh- meetings are made convertible with Churches. I would make the cafe neither worfc nor bet- ter then it is. Till within thefe few years , I knew but very imperfe&ly how it is, and I thought the cafe had been better with feme, and worfewith others then I have found ic upon tryall. And had I not fet upon the du- ty of Pcrfonal ifcfhruftion , I fliould never have known the ftate of the people : But now we have dealt with thefo almoft all in private petfonally , I (hall truly tell you the ftate of this Parifh , by which you may con jefture ac the reft of theNa:ion. I know not a Con- gregation in England that hath in it Propor- tionably fo many chat fear God : and yet our whole Parifh confifteth of all thefe forts following. 1 . Among eight hundred Fami- lies , there are about five hundred perfons, fuch as the vulgar call precipe , that arc ra- ted to be ferious ProfcfTours of Religion, (or perhaps fomewhat more) Thefe live in Uni- ty, and fecm to me to feck firft the Kingdom of God and his Ri ghttoufnefs ; and are of as peaceable, harmlefs, humble Spirit*, and fls unanimous without inclination to Sefts, or Often- 1 58 Confirmation&ReftaHration thtNtceftwy Oftentation of their parts, as any people I know. 2. Befides thefe there are fome of competent Knowledg and exterior perfor- mances , and lives fo hlamelefs , that we can gather from them no certain Proofe , or vio- lent Preemption that they are ungodly, or that their Profeffion is not finecre. So ma. ny of thefe joyning with the reft, as make about fix hundered , do own their Church- member fhip, and confent to live undcf fo much of Church-Order and Government, as unquestionably betongeth to Presbyters to excreife , and to be my Paftoral charge. 3« Befides thefe, there are fome that arc tradable and of willing minds , that by their exprcifions fcem to be ignorant of the very Eflcntials of Chriftanity ; which yet I find to^ have obfeure conceptions of the truth , when I have condefcendingly better fearehtthem, and helped them by my enquiries. Thefe al- fo ( as weak in the Faith)r * of this fourth fort wc rcc ei V e. * 4. Some ISSVSJSH *««» ^sreofcom- that fome on one P«caC understandings , pretence, and fome and of lives fo blamclefs, on an other > for- that we durfi: not rejeft bear to joyn with th _ but t h cy hold off us wtheCommuni- . /, , J r .t rt on of the church, *emfeive», becaufe thcy In the Lords Sup- arc taught to queftion, if not means of Reformation and Reetncilittion. 159 per: but yet hear e, and live in love and peace with us. And fame do jovn with us (on rhe grounds as godly Grangers may be admitted) ibmtime in the Lords Supper *, that yet exprefly own not a memberfhip in the particular Church. pot to difowiT our Admi* niftrations ; for all that, wc give liberty to all that in tollcrable things do dif- fer. 5. Some there are, that arc fecret Heathens, believing with Ariflotle, that the world was from Eternity; making a fcorn of Chrift , and *JM*ft$ % and Heaven,and Hell, and Scripture, andMinifters, and all Religion; thinking that th^re is no Devill , no Im- mortality of the Soul, orEvcrlafting Life.- But this they reveale only in fecrct , to thofe that they find capable, by vicioufnefs, un- fetlcdnefs, or any malignity, or difcontent againft the Godly , or the Orders of the Church : And yet for die hiding of their minds , they wilj hear and urge u* to baptize their children, and openly make the moft Orthodox Confefliotts , ar.d fecredy deride it when they have done, as I can prove. And this is the orjy differing ps r ty art ong ik , in Judgment and defignc, that is in danger of leaver As I would noc ing many, that God fan £*? ro f rion «J thc r.t_»k i ^l^ faults o;anv of my fcketb. 6 many there w^J ; bl £ arc that have tollc^abic on this aeceificy of krywlcdg, l6o Confirm at ion & RefiaurAtion thtNiceffarj knowlcdg, and live in fome notorious , fcanda- lou$ fins : fome in grofs Covetuoufnefs ,and thefe will not be convinced : fome in common drun- kenness , and thofc will confefs their faults , and promife amendment a hundred times over , and be drunk within a few daies againe; and thus have fpent the moft part of their lives: fome in as conftant tipling , drink- ing t% great a quantity, but bearing it better a- way : fome in ordinary fwcaring, curfing, r&al* dry, -whoredomes fome- times. Many in negleft of all Family-duties, and the Lords Day: and fome in hateful! , bitter fcorns at Prayer, holy Ccn» ference , Church- 0*der and holy living , and the people that ufc it ; fome- tumuits againft th* Offi- cers opening the i late of the Nation dejalh, fo they have no rea- fon to take it ill of me. For i. I ac- eufe none by name, much lefs the Gene- rality. 2. The Inno- cent do thenifelves know , and bewail the fnnes that I mention.. 3. I am fo far from making them worfe then other Parifbes, that I unfeignedily pro- fcf , that I do not know any ether in England of fc much Godlinds , and tra- fiablenefs ; winch tcftimony is true, and mere ro their honour, then the njeprionupg of the rem nan ts of igno- rance and iftigodly- nefs is 10 their dif- hcr>our. U it he thus, here , hew nrch worfe is i r in r ft pairs of the Land? times riling up in means of Refirmatien And RucnsilUtioM. 161 ctrs- that endeavour to puntfha drflnkard, or Sabboth breaker , and refcuing them , and fceking the mine of the Officers. 7. Some there are that arc of more tradable difpoli- tions , but really know not what a Chriftian is : jhathearcus from day to day, yea and fbme few. of them learn the words of the Catcchifm , and yet know not almoft any more , then tfie veryeft Heathen in America. They all confefs, that we rauft mend our It ve$ y and fervc God : but they know not that God is Eternal, or that Chrift is God, or that he is man, but fay, he is a Spirit; forae fay neither God nor man; forae fay God and noc man; fome fay man and not God: abun* dance fay , He was man on earth , but now? He is not : Abundance know not what He came to do in the world ; noc that there is any fatifaft ion made for Hone , but what we muft make our fclves 5 and they tell me, they truft to nothing for Pardon and SalvatK on , but Gods Mercy , and their good fiy> vinghioa (which is only faying every nigSt and morning in bed, or as they ufldrefs them, the Lords Prayer^and the Creed for a Prayer, and comming to Church.) They fay openly, they do not know of any futety that we have, or any that hath borne the punifhmeat of our fiaae, or fuffered for us ; And wheal M repeatc 3 62 C on firm m itm &ReftaHrathn theNeeeJJary repeat the Hiftory of the Incarnation , life, death , and rtflirr'cftion of Chnft to them, they ftand wondering, and fay , they never heard ic before: what the Holy Ghoft is, they know not: nor what San&ification, Faith , or Jurttficacion is : nor what Bap- tifm is ; nor the Lords Supper ; nor to what ufe , but in genera), for our Salvation. What a Church is, they know not; nor what is the Office of Paftour or People, favconly co preach and hear , and give and receive the Sacraments. If I ask them what Chrilhanity is , the bell anfwer k , that it is a ftrrving God as well as we can , or as God will givr us leave. So that there is' fearce an Article of the Creed , or very few that they tolerably undcrftand. Nay One of tf- botu fourefeorc veares of age ( now dead ) thouohc Chrift was thcSunne , thac fhineth* in the Firmament • and theHoly Ghoft was theMoone. 8. Many there be, that joynei this Heathtnifh ignorance, and wicked obfli- nacy together ; hating to ' be iftfrru&ed ; fcorning to'come neer me, to be taught , and to be told of their finne, when they come. They will raifc at us bitterly behind our backs -■ if we will not tet them have their own will and way about the Sacraments , and all Church-affaires; but they will not fub- mit means of Reformation and Reconciliation. 1 63 mic to that Teaching, that fhonld bring them to know what Chritt or Chriftianity is- 9. Some there be that are of tollerable know- lcdg, and no Drunkards, nor Whore- mongers that the world knoweth of, bat of more plaufible Jives , and have fomc formes of Prayer in their families: but yet live in idle or tipling company , or fpend their lives in vanity, and hate more a diligent ferving of God, and heavenly life, then the open Drunkars do : Thcfe make it their work to poflefs people with a hatred of Arid Profef- fours , and of our Churches and Admin Ora- tions, and to that end get all the books that are written for admitting all to the Lords Tabic, that they can light of; and contrary to the I life but very few Authors «;, ,toy ^^Z make them Engines to t i iac j-ve too ma- harden others in their Im • riy, to the grief of piety , and hatred of Re- rhc & 8 od] y Wi»i- formation : The like vSq fiers ' they make of the Writings of many D r - fenting Divines, about Church- gdycrnein or any from whence they may fetch n-atur of reproach acainft the Paftours and Ordinances Thi . lomc ot rreni among us. ic. Another , fort there arc, thfct re ( v .: M 2 dec- Hobs his Neceiiiry^ but moft Of them have got it, I know not how : but fo many are poffeiTed by thefe conceits, that I little thought, t at neer fo many of the ungodly vul- gar, had foabufed the Doftrine oi I*re- deftination and Grace *, as if they had been hired to difgrace ic. deeply poffeft with a con- ceit , that God having determined before we are borne, whether we (hall be faved or not , ic is in vaine to ftrivc ; for if we bepredeftinaced, we (hall be faved what ever we do; and if we be not, we (hall not, what ever wedo; and that we can do nothing of our felvcs , nor have a good thought , bat by the Grace of God, and if God will give it us , we (hall have ic ; and the Devil cannot prevaile againft him ; but if he will not give it us , it's in vaine to feek it ; for it is not in him thatwilleth, nor tn him that runneth, but in God that (he wcth Mercy ; and there- fore they give up thcmfclves to fecurity and ungodiinefr, becaufe they cannot do no- thing of themfdves. And thus by naifunder- ftanding fome Texts of Scripture, and aba- ting fome Truths of God , they are hardened in ungodlineft , thinking that all is long of God : and they will not fo much as promife Reformation , nor promife to ufe the means, becaufe they fay , they cannot tell whether God wftl put ic into their hearts: and it means $f Reformation and Reconciliatien. 1 65 ic is all as he will. 1 1. Befides thefe, there is one ortwohoneft, ignorant Profcflburs, that are turned' AxabAptifts the Church of them in the next Parifh. 12. And forae Papifis are among us ; and whether only thofe thatftay from the Aflfcmblies , I cannot fay. Of thefe twelve forts of People , this Parifh is compofed; which I there- fore mention , that the ftatc of our Pariflies may be truly known; while others are compared with this : For every one hath and joyne with 12. Our Papirtsarc but few j but if the reft of them be fuch as our*, their Church hath fmall reafon to boaft of its Holhiefs. Eefide, if all thefe were fie to be mem- bers, yet we rauft know rheir own confenc , which mcer living in the Parifh, or comming to Church doth noc fignifie. not had the opportuni- ties which I have had , to know all their peo- ple, or the moft. And now if all thefe are fit to go for Ghri- ftians, then muft we make a new kind of Chriftianity ; and a new Gofpcl , and a new Chrift. And if all thefe arc fit to be Church- members , then we muft make a new kind of Charches? And why then may not thofc be Chrifti- ansand Church-members, that never heard of the Nacne of Chrift , as well as raany of thefe ? M 3 2. By 1 66 Confirmation &RefiafirationtheNecejf*rj ,; 2. By this untried Entrance of all forts in- to our Churches , we bring a dilhonour on the very Chriftian Name , and fo on the Lord Jefus himfelf , and on his Gofpel and holywaies. Chrittianity is not a matter of meer Opinion : Chrift came not into the world only to perfwade men to have high thoughts of him , but to lave his people from their finnes s and to deftroy the works of the Devil. And when the Church of Chrift fhall be turned into a d:n of thieves, or a ftyoffwine, what a great diftionour is it to the Lord ? As if we would perfwade the world, that his fervants are no holier then others, and differ but in an Opinion from the world. Chrift necdeth not Difciples, and therefore will not take in all that refufe to come upon his terms ; but hath fixed his terms , and will have only thofe that will yield to them. Though I abhorre the rigor of the contrary extreame, that would make the Church narrower then it i?, and pinne it up in fo fmall a number , as would tempt men todoubtofChriftianity it felf; and teacheth men to exclude their bretheren , meerly be- caufe they are thcmfelves uncharitable Judges, when they are not able t# difprove their Pro- feffion; yet muft lalfo detcft this horrible di (honouring of the Lord , as if his Body were means of KejormttiQ* ana neconcwaiion. 107 were no better than the army of the Devil. 3. And by this means the Heathens, Jews, Mahometans and all Infidels are exceedingly feindred from believing in Chrift ; when they can fay as the Turks , when men quefti- on their fidelity ; tohat? doji thnu thinks I am a Chrifiian ? He that knows any thing of Religions affaires , knoweth that common- ly the firft thing that draweth men to any party, is the liking of the* Per fans and their Praftices ; from whence they grow to en- quire with inclination into their do&rines, The Ancient Chnftians that lived before the daies ofConfiantine , did bring Chriftianity into reputation by their Holinefs , and God was then more eminently fecn among them. But when the ceuntenanca of the fimperour, and worldly advantages had drawn in all men to the Church , and the Btfhops did kt the door too wide open , Chriftianity lookt like another thing, and that inundation of wieked- nefs orerfprcad the Church, which Salvia* and fo many more complaine of. O ir like- lieft way to win the Jews, and all Infidels to the Church, is by (hewing them the true Nature of Chriftianity in the Church- memi bers. 4. Hereby alfo we confound the ancient Order of Catechumens 9 or Expettants with M 4 the 1 68 ConfirmAtUn &Reft*Hrm(m tbeNecejftrj l he true members of the Church , and lay the Church and the perch , yea and the Church-yard , if not the commons , all to- gether. By which $Ifo our Preaching and Admtaiftrations are confounded : fo that whereas the Ancient Churches had their Common Sermons ( and fomc Prayers ) which were fitted to the unconverted or Ex- pedants^ and had alfo both Dodfinc , Prai- crs, Praifes, and other worfliip, proper to theCburch (efpccially on the Lords Dates) we rauft now fpeak to all , and joyn with all; and the Church , and the Enemies of the Church muftfing the fame Praifes , as if they were one body. And God is not the God of confufion but of order in the Churches. He that put two forts of Preaching and Do- &rine into the Apoftles Commiffion, Matth. 28. 19, 20, One for making Difciples and another for the edifying and guidance of Di- fciples, did never intend , that thefc fhould be confounded. 5. And then by this means, the Souls of millions of poorc people arc deprived of the great benefits of the Ordinances and Admi- niftratioHS fuitable to their ftatc. The be- getting Word goeth before the feeding, ftrengchning Word, even before the milk for babes. The laying of the foondation mu^ means of Reformntion and Reconciliation, j 69 nmft go before onr building thereon. Every one will thrive beft in his Own Element and place. A fi(h will not profper on dry Und, nor a man under water. The womb is the only place for the Embrio and unborn child, though not for thofe that have feen the Sun% If you will break the (hell before the Chicken be hatch: , that you may haften its produ* dion , or honour it with a premature afTo- ciarion with the reft that fee the Sonne, your foolifli charity will be the death of it. And fo dealc abundance of miftaken Zealots with the Souls of men • who cry out againft the wifcftand moft tonfcionable Miniftcrs , as if they were unchriftning the People , and un- doing the world , becaufe they would feed them with food convenient for them , and will not be fuch hafty midwives , as to caft thcmotfier into her throws, if not rip her up , that (hee may have the child at her breads , which ftionld yet be many daies or moneths in the womb. Moreover they thus caufe our people , to lofe all that benefit of preparations, and folemn Engagement to Chrift : of which more anon among the Bc« ncfics. 6. By this means alfo the Souls of our poor people are deluded, and they are made believe that they are Chrittiam when tbey ear I joConfirmaHon&ReftaHf ation theNecefjary a re not: , and in a ftatc of Salvation , when it's no fuch thing. As VL* Twniicke , fee Mr Thorndichc faith ( as flic Catcch. lib. 2. forccitcd) N$m*m u to f. zip. to}. 8c L-6. be admitted to the Afjtm- #. 2. pag. $ 1 1, 315, £/#>* ^ or vifible focieties 3i4,3>9,^G,32i, of Chriftians ) till there be 322, 323, &c. ; ^ preemption that he U of the Heavenly ferujalem that is above: . .itf */d admitting to t and excluding fram the Church ts, or ought to be a ju& and Law full frefumption , of admitting to , or excluding from Heaven: It h morally and legally the fun <*cl that entitleth to Heaven , and to the Church , th ;tt m^keth an heir of life Everla- fling and a Chrifiian : And if fo, then wfn c greater tfi'fchiefcan we do the Soul of an ungodly man , then (o to delude htm , by our ajWft'mg him tnco the Church, and make him believe he is in a !>ace of Salvation , wh ^ it's no fuoh thing >Faife faith , and falfe hope>,ar* the things th*: fill H?II,and are the common uadongof the world : And all that ever wc cm do,ts coo little to cure it. When I bend aH my ftudies and Ubours , bat to make a wcked man know * hac he is wiefced , I can- not procure it. I can make him believe that he is a fiaaer , but not that he is an uncon* vsrted , uagoJly finer, and m a ftate of Con- means of Reformation and Reconciliation. 1 7 1 Condemnation. O the power of blinding fclf-loye ! that will not fuffer chem to fee themfclves miferable , when they fee them- felves finfull , and all becaufe they would not have it fo; when yet it's moft Vifible to o- thers. And fhall weaf! jovnetoftrengthen this potent Enemy ? and lay this hare , and thruft men headlong into Hell , that are run- ning down«hill lb faft already: and allunder pretence of Charity and Cooipaflion? 7. We fliill put them by this means into a way, not only of lofing the fruit of Ordi- nances, but of mifapplying all to the in- crcafing'of their deceit: When we preach Peace to the true believer, the wicked will mifapply it, and fay , it belongs to them: When we fpeak againft the unbelievers and ungodly, they'l think that this is not their pare , but blefs themfclves becaufc they arf Chriftians. In our praifes tjicy are tempted with the Pharifce to thank God, and perhaps for mercies which they never had , as Jufti- ficarion , Adoption, San&ification , &c. The Sacraments by mifapplication will con- firm them in Prefumptiou- And thus as they enrerby deceit, among Adult- believers, fo will they turn all the Ordinances of God, and the Privileges of the Church to feed that deceit, more effectual! then among the cx- peftants XJ2l Cenfirmatiwt&RtftAMratiM the NcceJJarj pedants it wauld have been. 8. Bat the greateft mifchief that troublcth meto think of, is this; that by this haftening md admitting all the unprepared into the Number of Adult-Chriftian* i and members of the Church; we do cither put a nceefficy uponaur felvesto throw away Church-di» feiplinc r or elfe to be raoft probably the damnation of our peoples Souls , and make tbeca defperate, and almoft paft all hope, nr remedy. I muft confefs , that what I am fayingnow, I was not fenfibleof, till lately that experience made roc fenfible: While I medtcd not with Publike reproofs or cen« iuret, I difputed of thefe things , without that experience , which I now find is one of the greateft helps to rcfolve fuch doubts; wbkh makes me bold to tell the Church, that thcPradice of fo much Difciplineas we art agreed in, is a likelyer way , to bring us aU to agreement in the reft, then all ourDi- fputings will do without it : And that I rc- folve hereafter , to take that man for an in- competent Judge, and unmeet Difputer about C&urch-difcipline , that never exercifed it, m lived where it was exercifed : And I (halt hereafter fufpeft their judgments , and be al- moft as loath to follow fuch , as to follow a (dimmer, that never was before in the wa- ter, nttAHf $f Rtform*tientodRtc6i^i*tUm.\j% :cr, orapilotethat was never befort « fta$; or a Souldiour that never faw warres before* but have only learned their skill by the Book, Our cafe ftands thus: If we take all our P*- riflies according to the old Church-conftitu* tioK , to be particular Churches > and alt [the Pariftiioncs to be members , then tithtr fae muft exercife the Difcipline which Chrift hath commanded, or not. If not , then we or iaci- parity of the matter. And then i . Wc flttfl be Tiaitours to Chrift , under the name of Paftours, if we will wilfully caft out hi» Mi- niftcrial, Kingly Government. 2. We fhafl betray the Church to licentioufnefs. And 3. We (hill fee up a new Church* way, whith is contrary, to that which hath been pra&i- fed in alleges , from the Apoftles daies , tilt Impiety hid overfprcad theChriftian world* He that dare take on him to be an Ovcrfeer and Ruler of the Church , and not to over-, fee and rule it and dare fettle on fuch t Churcb'ftate, as is uncapable of DiftipUnt- is 1 74 Confirmation & Reft juration theNecefftrj is fo perfidious to Chnft , and ventureth fo boldly , to make the Church another thing, that I am refolved not to be his fol- lower. But if we (hall exercife the Difcipline of Ghrift upon all in our ordinary Pariftie?, what work (hall we make ? I will tell you what work , from fo much experience , as that no reafonings can aay more perfwade me to believe the contrary , then that worm- wood i$ not bitter , or fnow not cold. i « We (hall have fuch a multitude to excom- municate, orrcjeSthacic will make thefen- tence grow almoft contemptible by the corn- monnefs. 2. We (hall fo. cxtreamly en- rage the fpiritsof the people, that we (hall go in continual danger of our lives : Among fo many that are publikly reproved , and caft out, it's two to one. but feme defperate villains will be ftudyiog revenge. But all this is nothing : but th.it. This is no difho- which fts'cks upon my nour to the " Difci- heartistbis; 3- We (hall phne : for we fad fe h „ ft ; cs it hath great effeft . ~ . r on fuch as are capa- th * Souls of our poor peo- ble of it. pie in the world : and put them the very next ftep to Hell. For as foon as ever wc have reje- cted thrmj and caft thepi under publiquc (harrie. means of ReformttM* and Recmciluttion. I 75 ftiame , they hate us to the heart , and either will never hcare us more, or heare us with fo much harted and malice , or bitternefs of fpiric , that they are never like to profit by us. If you fay that doubtlefs Difciplinc will have better fruits, if it be an Ordinance of God : I Anfw.er 1. It's no time now. in the end of the world, toqueftion whether that be an Ordinance of God , which Scripture fpeaks for fo Jully , and fo plainly; and which the Cathoiikc Church hath fo long pradifed , and that with fuch feverity as ic hath done. 2. I kr.ow the Difciplinc is of excellent ufe , and is likely to have excellent effects : But upon whom? Upon fuch u are fit to come under Difciplme, and with fuch I have fcen the ufcfulnefs of it : but with the reft it makes rhem next to mad. They that before would patiently hear me, in the plaincit, fliarpcli: Sermons that I could preach , and would quietly bear any private admonition , when once they are publikly fldrtioniftied and eaft out , are filled with the j£* II of malice and indignation , and never more likely to profit by a Sermon Nay they fee tfemfclve^ v*uh n-alue, to reproach and ■fe , snd liir up orhers ; and fall into ■ . r} - will receive them that are M.nifny : fo that I looke upon fomc jy6 CwfirmatiQK&ReftdurAtioTi thcNecejfdrj fomcofthcm f when once they arc caft out, almoftaiif they were already in Hell: For they aredefperatcly hardened againft any fur- ther means of their recovery. 3. Yea I am | perfwaded, that if we exercife Chrifts Difei- pline according to the Scripture Rule , upon all in the Parifhcs in England, it would en « daoger a rebellion ; and the rage of the peo- ple would make them ready , to take any op- portunity to rife up againft the Soveraignc Power, that doth maintain* and proteft u<- and if we were not protected , we (hould fociDC have enough of it. ObjtR. Perhaps you'i fay f that fubliks ma&QnitioKS % and Church ccnfnres are not to fa tafily exercifed , nor Upon any but notori- al* % fsandalous finners^ ™ faear eve- to extend thefe ry day. But many of them means of Reformatio? and Reconciliation. 179 them will not fo much as •confefs before a few Mi- niftersor Officers of the Church, that they have finned , but will ftand im- penitently in it tothclaft. Letmeintreat themwith- all the fubmiffivcnefs and earneftnefs that I can, when one bath beat or flandred another , or in the like cafes, if I would kneel to them , I cannot get many of them once (Hypocritically) to fay, am forry , or I did a- mifs: And thofe that do fay fo , in a cold, Hypo- critical , heartlefs man- ner , will joyne with ic fuch bitter words, againft the acenfer or reprover, and fnew fuch hatred ro thofc that admonifh them, that declarcth their complaints to more then J extend them : nor to take it as ancccafcn for the unchurching of whole Parifhcs , or any one particular perfon , without fuftkient evidence. For I muft profefs that I meet with hundreds in my ta- ri(b,that I can com- fortably hold Com- munion with , that fome nun of ftri- fter principles , or more cenforious di- fpofiuons would rcjeft : Yea, and I take abundance for truly goldy men, that are not noted for any eminency of Religion , perhaps their parties, or cal- lings , or opportu- nires, being fuch as keep them much from the Knowiedg of others. impemtency . If you have fuc!i extraordinary abilirs , to raelt and mollifie hardened finners , more then wc have , vou are the more unexcufably un- N 2 faithful! 180 CQ»firmatie#&Reft/wration theNtcefjarj faithful to God and man , that will not ufc them. And all are not fo haypy as to have your conquering parts. For my part I can fay in uprightness of heart , that I do what I can do, ( abating thofe negle&s which arc the consequents of any frailcy ) and if I knew how to do more, I would, with ftudy, preach* ing , conference, labour oreftate; and yet with abundance I am not able to prevaile, fo much as to make them capable of Difci- pline. So that I fee plainly by unqueftiona* bie experience , that either we muft have Churches without the Difciplinc of Chrift, and be Rulers without Ruling it ; or elfe we muft utterly undo our people , body and Soul forever, and plunge them into a defpe- race ftatc , and make all our following la- bous in vaine to multitudes of them : Or elfe we muft take another courfe, then to admit all our Parifhes to Adult Cburch-mcm- berfhip , as was formerly done , without preparation , and fitnefs for futh a ftate. >. And yet in their blindnefs, Gentlemen, Minifters, and all that plead for common Chureh-memberfhip, pretend to be chari- table to the Peoples Souls , when they are exerciflng this grievous cruelty. It is jull as if in Mercy to the fcboolc-boyes, you lhould fa them, th$t cannot read EngHJb , in the higheft means $f Reformation and RtconcilUtien. 18* higheft form , where they muft make Ora- tions in Latine and Cfree kj , or elfc be vvhipt : would they thank you for fuch advancement. It is as if you (hould put an ignorant unexcr* eifed, cowardly Soldier, or one that is but learning to ufe his armes, into the front of the Battailc, for his honour : or as if you fhould prefer aPupillto be a Tutour, or put a frcfrman in the Doftors chaire , or admit a aew baptized Novice to be a Paftour of the Church , where the blood of the people (hall be required at his hands ; or as if to honour him , you (hould admit any common MarrU nertothe Pilots place, or any Apotheca« ry to play the Phyfician to other mens ruine, and hisowne (hame. If you fet fuch Chil- dren on horsback , while you pretend their good , you will break their necks. No man is Cafe out of his own ranck and place : If the Husbandman know that every fort of plants and grainc , muft have their proper foile and feafon , and the Gardner knotyeth that feveral herbs and flowers , nmft bevarioufly manured , or elfe they will not profpcr$ why (hould we be lefs wife in the Work of God? As Countrey Schoqlcs are Semina- ries to the Academics , fo tfce ftate of Cate- chu mens or Expe&ants is the Seminary to the Church t and the ftate of Infint Church- N 3 member- iVlCenfirmation & Reft aurfition theNecejfarj j memberfliip , the Seminary to the ftatc of j the Aduk , into which they muft be feafo- nably and folemnly tranfplanted , when they are ripe and ready , and not before. Truly our mercifull haftlings do but yoakc untamed bullocks , that are fitter to ftrivc and tyre themfelvcs then to plow $ and do but faddle fuchwild, unbroken coles, as are liker to. break their own and their riders necks , then to go the journy which they arc defigned for. In the ftace of Expc&ants , thefc men may profit by Preparing Ordinances , and the feafon may come , when they may fitly be tranfplanted : But if we put them inter fi- delesth%iaveinfidcles y among Aftual Belie- vers, and Adult Church-members that are notfuch, nor prepared for the ftation, we bring them under a Difcipline which will ex- afperatethem , and turn them to be malign nant enemies, and undoc them for ever. The Difpofition of the matter , muft go be- fore the Reception of the forme: For undif- pofed matter will not receive it. As the Ope- ration followeth the Being, and the Difpo- fition , fo we muft employ every perfon and thing , in fuch operations only , as their Be- ing and Qualification i$ capable of, and fuitedto. A due placing of all according to their Qualifications , ^ is the chiefeft part ©f our means of Reformation ana Keconctiiation. 183 >ur Government. Mifplace but one wheel [n your watch , and try how it will go If any porfonor thing be not good in his Own place , he will be much worfe out of in, It the place of hh| Supcncur. Fire is better in the chimny then in your bed, or upon lyour Table : A good Cleark may make but la forry Counfeller ; and a good Sub jeft may Imakc but an ill Magiftratc : And many a man Ibeconu s the feat of a Juftice, that wouid not Jbecomc the Princes Throne. If you would not undoe mens Souls by a Difopline, which they cannot bear ; let them ftay in the Semi* nary of Expectants, till they are ripe for it. Objcd. But how do tht Churches of France % Holland , Geneva and Scotland , that have exercifed Difcipline upon all f Jlnfw. 1. Mult I be fent to another Na- tion to know that which I have made tryfcll of, and attained the certain knowlecJf; of, at home? I was never in France , nor at G>- neva , and therefore I know not what num- ber of obftmate , impenitent, fcandaious pcrfons are there, nor how many that know who Jefus Chnft is , nor what a Chriftian, or a Church is : but I have been in England , and I partly know what (lore ot thefc are there, and what u ige they will bear , and what not. 2. Either other Churches have fuch N 4 mate- Melan&hon Epift. C Impref. Lugdun. 1647. J ad Domi- nicum Schlcupne- rum, faith. I. Quia in tanta multhudine vix pauci funt chri- fiianii fa apti qui Sacramento ftuantur* cavendum eft ne vul- gut invitetur ad pro- phanandum Corpw 'Domini. Lege Calvin. f»- fiitut. lib. 4. cap. 1 2. $. !, 2. Zaneh. de Ecclefia* vol. 3. fol. 123, 124,134, j 3$. and others ci- ted in the Preface of my Reformed Paftor. J 84 Confirmation &ReftfiHY*tion theNeceJfary I materials as our Parishes , or not. If not, their caufe is none of ours: If they have, then either they exercife Chrifts.Difciplincon them faithfully,and impartially or not; If not, then they are not to be imitated by us in their negligence, unfaithfullnefs, or partiality. If they do, and yet do not undo the people, they have not fuch a people as ours , or effe they have other means to further their ends. 3. The truth is, as in France they are but a people gathered from a- mong the Papifts , whofc Church doth drink up moft of the fcumme ; fo the other Churches : 1. Arc too lamentably carelefs , partial , or de- fedive, in executing their own Difcipline : And if I (hould come to think it lawfull , to forbear the Execution of it upon nine- *? teene, I (hould foone think it lawfull to forbear the twentieth : And then what (hould I think of Scripture, and the Ca- nons of the univcrfal Church. » 2. By this neglcft fnt ans of RefermAtien and Reconciliation. 1 8 5 ncglcft it is , that Reformed Churches have concra&ed the greaccft difhonour thac is up- on them, while they arc found in Do&rine, and have Learned Paftours t able to con- found the Romiftiadverfaries; but alas, too many unmeet Church-members. 3. They have (-and Scotland had till lately ) the Ma- giftratesSvrufd to drive men on, and force thctntofubnftt to Difcipline, which is not our cafe, nor was the cafe of the Primitive Church. Ic is not there the Churches cenfure that doth the work, but the Magiftrttes Sword , no more then it was with our Bi- (hopsin England. 4. And yet what work a little exercife of Difcipline made, may ap* pear in the cafe of Calvin % at Geneva, when for fufpending the Sacrament, when the people were in enmity , hewasbanifhed Ge- ntva % and their dogs called by the name of Ctlvin ; and when the fufpending of one BcrteUriiu could put thcra all ir.to fuch a flame. Objcft. Tut fiat Jufiitia or ru/tt cmlnmi let tu tmft God "frith His owne Ordinances : \te mttfl do ohy duty , ^bat ever come of it ? Anfo. This doth but beg the Qneftion : Gods Ordinances are not for deftru&ion, but edification ; at leaft as to the multitude of the ungodly, they tend to their Conver- flon. lS6Confirm4tioH&Refiauf AtioH theNeeejJ*ry fion, and not to their perdition. Is that likely^co be Gods Ordinance , which certain experience tclleth us , will put fuch multi- tudes of men into a hopelefs cafe , or next to hopelefs? Mimfters are appointed to make ^Difcip/es , and gather men to Chnft , and further their Converfion, and not plunge them into a remedilefs ftate , and to hurry them all unprepared into Church-communi- on , that they may be thruft out agatne , and brought to hate the Church. It's another* work to advance them to the Pinaclc of the Temple, that he may call them down bead- long. And I yet never knew the man nor faw his face , that pradifed what this Ob- je dion pleads for ; and excrcifed Dilapline, faithfully on a whole Parifti. Nor do I be- lieve that any man can do it that would ; un- lefs the Magiftratc do it for him- For he cannot do it without the peoples confent: and if he fentencefuch to be avoided by the people, they will defpifc his fentence , and hold communion with them the more , and do as our Drunkards do , when one of their Companions is put in the ftocks , bring him Ale and good che-arc, and eat , and drink, snd make merry with him , if the Magiftrate fcftraine them not- Objeft. But Excommunication m ufi not fa me ans of Reformation and Keconcutation. IB7 nfed % till all other remedies "toiU do no good: and Vobenall Kill do no good , What good WiR it do fuch to be l^ept under other means ? tsfnfw. To do good , for the bringing a man out of that finne, for which he is ad- rconilhed , is one thing , and to do good, for his Information and Converfion in the mainc , is another thing ; Ic is the ufe of Dif- * cipline, to cure men of the particular finnes that they are reproved for , rather then to convert them from a ftare of wickednefs in ge- neral. 2. Nor is Excommunication to be deferred, as long as there is any Hope by other mcancs; but only till we have ufed other means in vaine , for fuch a feafon as is meet ; that the ends of Difoplinc be not fru- ftratc. For elfe there fhould never man be Excommunicated : For there is fome Hope that preaching againft his finne may do him good at iaft; though become drurk to tbe Lords Table twenty years together , you cannot fay that his Converfion is Impoffible: And yet we muft not hereupon defcrre the cafting out of fuch a member. But in bis Exfettant ftate , or among the Catechu* mens , we may beare with him lawfully in his wickednefs, withour excluding him from among our hearers , and if he hearc us fea- ven years audfeavenin vaine, there is vet fomc iS8 CoHJirniaiiQK& RcftanrAtiw the Neccfjary fome Hope of hi? Converfion , white he waiteth in his own place and way. And yet I yield this much to the Qbje- dours freely , that when fit perfons are ta- ken into the Church , (yea or unfit , by neg- ligence ) we muft wait with all patience that is confident with the ends of Government, and cutting off muft be the laft remedie : and that when it fs neceffary % it muft be ufed, though we fee that it's ten to one., it will plunge the perfon ( occafionally ) into a worfc condition. For the Publike Ends of Difcipline, (the credit of Chriftianity, the prcfervationof the Church , and abundance more ) are to be preferred before the good of that mans Soul: and as panadebetur JReir -public* , and we cur not off malefa&ours for their own good, fo much as the Common- wealths , which by their hurt muft be pro- moted, fo is it as to the Church. But this muft be done but upon a few, for example: and therefore but few that will need this fe- verity, are fuppofed to be in our Commu- nion. And I cannot believe that way to be of God , that would bring fuch multitudes into this raifcrable ftate. Objed. Your very keeping them from the Communis* of the Church* and not Approving er Confirming them , Would as mtJKt cf Rfformdtien *nd RtCQncilUthn. l8p as mncb ex*Ff>er*te them. A*fw. It's no fuch matter. Much it may,' but not ncarcfo much , as I certainly lenow by experience : Thofe not Admitted hears with Hope; but to the rcjefted I fpeak as almoft hopelcfs , except fuch as were fie to live under Difcipline , on whom it may have its due effeft. 9. And by this admitting all men without tryal and Confirmation , to come unobfer- vedly into the ftatc of Adylt-Chriftians , we breed and feed continual heartburnings a- gainft the Minifters of Chrift; while we arc ncceffitated to do our work upon fuch unpre- pared Soul*. And how much the hatred and contempt of Minifters doth conduce to the deftruftion of the people , Satan is not igno? rant, that is the diligent promoter of it. 10. By this means alfo we fruftrate our own ftudies , and Miniftcrial Labours , to abundance ot our people. Partly by delud- ing them a&ually , in the Reception of them among Christians, that really are no Chri- ftians , and partly by this provocation of their hatred. 11. By this means alfo we breed and feed abundance of Controverfics in the Church For when once we difplace any parts of t frame, we (hall find almoft all in pieces, a 190 ConfirmAtion& Reft attrition theNcccfltrj one errour drawcth on fo many , that Con- troverfies grow numerous , and will never be reconciled by meere words and writings, till we adually fee the Church in joync againe. 12 By this courfe alfo we lay open the Ordinances of God , to a continual propha- nation, while abundance that know not who Chrift is, nor what Chriftianity is , are ad- mitted as Chriftians, to our Chriltian Com- munion: and fo thcmfelves are involved in more finne, and Gods own Worlhip tur- ned into Provocation ; fothat we may feare left God (hould frown upon our Aflemblics, and withdraw the tokens of his Prcfencc , and deny his blcffing to thofe prophaned Ordi- nances. Though the innocent may ftill have their (hare in the blcffing, yet may the Pa- ftours and the guilty majority , deeply fuffer by this great abufe of holy things. 13. By this means alfo it is that fo many Scruples are caft in our way, about Admi- niftrations, and reception of Ordinance?; and the comfort of Miniftcrs and people in them , is much abated, * 14. And I doubt ir is a hinderance to the Conversion of many fefts about us, and of many ungodly ones rfmong us, who if they faw the primitive holinefs of Churches means of Reformation ana Reconciliation. 1 91 horches might be drawn in. 15. And ic much corruptcth the Com- munion of Saints , and turacth it to another thing; when this Holy Communion is fo much of our duty and our comfort, and foch a Reprcfentation ot Heaven it fclf. 16. And if it be not a pra&ical denial of foroe of the Articles of our Faith , it's well. Wc fay there, that we Believe the Catholike Church to be Holy , and that it is a Com- munion of Saints , that is by the parts of it, to beexercifed. And (hall we deny this in our works , which in words we profefs. 17. By this means alfo we difhonour the work of Reformation , when we hinder the fruits of it , that (hould be vifible to the world; and make men believe that it licth but in a change of bare opinions. They that fee no great difference between the Reformed andtheRomamfts in their lives, will think it is no great marrer, which fide they are joyned to It's noted by fome ProreftanC Writers, that when Luther oppofed Popery in Germany^ abundance of the common li« centious people , that were weary of Popifli C^nfefiions, and Penances, did joyr.e with thofe that were rruly confeientious , and dis- honoured the Reformation by their lives, though they mercafed the number, and did ; .the 192 Cwfirn7ation& ReftattrAtion thcNeceffaA* j— — ■ "^ ■ * the fervice as Erafmm his Gofpeller, tha 1 * ufed to carry a bottle of wine , and tntfmu \ New Teftamcnt , with great brafs boffes:!! andwhenhedifputed with a Papift, knock j him about the pate with the Bible , and k\ confuted him. 1 8. And by this rnearvs we give the Papiftj* more roome then they fliouid have, to re- proaeh our Churches , and glory compara* tiveiy of the Holincfs of theirs. Though I know that their glory is exceeding unreaiona.' ble, and that our Impurities are no more to theirs , then a few boiles to a Leprofic; yet we do ill to give them fo much occafion, as we do , who arc ready to make theworft! ofai!. 19, By this means alfo we leave alt Sefts, to quarrel with us , and difputc sgainft us, even whether we be true Churchc* of Chrift or not, becaufe our Adult-profcftion and Covenant is no more exprefs, anddifcema* ble , then it is. And though we have enough to prove our felvcs a Church , yet do we leave them under their temptations, and our felvcs under the obloquy. And indeed we perverfly maintain our own difhonour, while we think it a condition to be refted in , if we can but prove our felves true Churches; when our Learned Divines do give as much to the me**J of Reformation and RtconeilUtio*. 193 1( hc Romanifts thcmfclvcsi though not as Pa» ^al, yet as Chrittian. A Leper is a true ? nan t and ycc his cure is a thing to be dc-, jj^rcd. 20 Laflly, By this means alfo we tempt nany well meaning people among us , to a [jlangerour fcparation from us, and to fly !/rom our Churches % as if they would fall on ( .heir heads; and we too much harden thofe Iliac are already feparated: and all becaufe {i mc will, not yield to the healing of our own iifcafes, or will do little or nothing to pro- cure it. I know thefc men have no juft ground for the r bard conclufioas, and cen- tres of us ; but we have little reafon to give them this occafion , and call a {tumbling- block in the way of fo many precious Souls. To what is here briefly thruft together , if the Reader will adde the twelve Rcafons , in my Chrifttan Concord , p*g. 1 1, 12, 13, 14.^ and what's fai then among thofe that have not fomuch as the outfide.' Any man in reafon may forcfec , that if we be openly agreed, and it be publikcly eria&ed, or declared, that none be taken into the number of Adult Chriftians , nor admitted to their Priviledges, till they have made an Approved Profcffion of Chriftianicy , and fo be received by Jefus Chrift himfelf , afting by his Minifttrs , it will fetall that care for the Name , or hopes or Privilidges of Chriftians , to learn, and be , and do , that which they know will be fo required of them. Whereas , as things go now in moft places, they may bring their Children to Baptifm, without underftanding what Baptifm is ; and thofe Children may Aide into the ftate of the AduU'Chriftiafts, and poffefs the Name, and place, means if Re[ormation and Reconciliation. 19 lace y and outward Communion t and other lononrs and Priviledgcs of fuch y without mowing whether Chnft were a man or a wo- nan , or who he i*, or what bufinefs he came bout into the world : And when no outward 4eccilicy is laid upon them by the Church, o know more , or to feem better , no won- er if fo many Heathens do fie among Cbri- ians, and if the multitude looke not much feer knowledg or Godiinefs. 2. And moreover it will be a very great lelpeto their Confidences, in order to the convincing them of their finne and mifery, md of the infufficiency of that Condition vhich multitudes do now reft in ; and fo to vakenthemto look after a fafer ftate, and be what they muft feem to fa > if they will >e taken to bcChriftians. It is a great help :o the deceiving of the multitude of the un- godly , to be currantly eftecmed Chriftian^ vhen they are not: And fclf lore is fuch a blinding thing, that a little help will go farre #itl\ it , in the promoting of fuch deceits. Naturally men are very eafily brought to think well of them felves, and hardly brought to confefs their mifery. Every man almoft will eafily confefs him fclf a [inner , and a ve- ry ireat fmner, foyou will but allow him to be a Cbrifiian y and a parAcntd [inner. For O 3 this 1 98 Confirmation &Reflaiir*tion theNecejfarj this is a common confeffion , and brings no 1 very terrible Coneiufion , and raeffage to the Soul. But when a man muft confefs himfelf ; no true Chrifitan , but unJanBified^ unpar- doned , and a flave of Satan , this is as much as to confefs himfelf in a ftate of damnation \ in which if he die he is loft for ever, and men are hardly drawn to believe fo terri. ble a Coneiufion : when yet'it if fo necefTarji where it is true , that we can fcarce imagine how a man can be faved without it. He that knoweth not himfelfcto be out of his way will hardly beperfwaded toturneback: And he that knows not himfelf to be unpardoned,! will hardly value or feek a pardon : And he that thinks he is fandified , and a true ChrU ftian already ; will feek to be made what he takes himfelf already to be. And how much Reputation doth , to help or hinder men,| even in felf- judging , is eafily perceived. Now here is a threefold Reputation , of very great moment, toconcurre, either for men! Deception , of Converfion. 1. The Repu« tation of Prince and Parliament, and fo ol Law-givers and Rulers of the Nation, who by their Laws do manifeft, whom they eftccm good Chriftians , and this the people very much look at. 2. The Reputation oi all the Paftours of the Church , which is to be q means of Reformation and Reconciliation. 199 N c manifcfted in their Agreement! , Confef- ions , or Declarations and Pra&ices. 3. The ommonconfentofChriftian people, which * to be manifcfted by their aftions, accor- ingto the Laws of Chrift , and the Diredi- >n of their Guides. If Magiftrates , Miniftcrs nd people do concurre, to repute all the Infi« els, And utterly Ignorant, wicked men mong us to be Chriftians , how many thou- and Souls may this deceive, and undo for :ver ? Whereas, If Magiftraccs , Miaiftcrs, ind People that fcarc God , would all agree ccordng to the Laws of Chrift , to cftecm one Aduk-Chriftians , but thofe that by a redible Profejptn of Chriftianitj , do fccm :o be fuch , it would abundantly help to con* yince them of their mifcry , and the need of Chrift and Grace, and the abfolute neceffity of a change. We fee even among good men, in the cafe of a particular finne , how much ctmmen Refutaion , doth help to hinder the work upon their Confcicnces : Among the Reformed Churches beyond the Sea, what Confidence is troubled for thefc aftions, of omiffions on the Lords Day , which in Eng- land would much trouble men of the fame temper in other things. Among feveral SScftsictroubleththcm not, freely to revile 'the Servants of Chrift that are againft them, O 4 becaufe 200 Confirmation &RcftdHY4tion thcNeceffary becaufe they finde it rather go for commenda* ble, then much condemnablc, by thofewhorri they moft efteecn. Among thePapifts, the believing in a Vice Chrift,and the worlhiping of his Image and Crofs , with Divine Wor- ship, and alfo the confecrated Hoft, and the condemning all the Churches of Chrift that do it not , do goc for Virrues, and Chri* ftian Pra&ices , though they are moft hay nous , odious finnes ; and what is it but com« mon Reputation of Princes and Priefts , and rnultitudes of people , that could make fo many , yea and fuch perfons as fome of them are, to continue in fuch finnes , as if they were a part , yea an effential part of hofc nefs, and one generation to fucceed another in them. Were thefe finnes but commonly reputed to be as odious as indeed they are, what a change would it make on millions of Souls ? So that it's ftrange to fee the power of Reputation. 3. Moreover, this courfe would be an ex- cellent help to the Labours of the MiniftersoT 1 Chrift , for mens Salvation. They would better underftand and apply our Sermons: whereas now ; they" lofe the benefit by mif- appiying them. Now we muft labour alt our lives, (and with moft, in vaine) to make unbelievers, and ungodly perfons un- derftand means §f Reformat isn and Rec$nciliati9H. ibl derftandwhat they are, and no means will ferve to convince many people., that they are not truly Chriflians , that know not what it is to be a Chrittian , or that hate it and fight againft if. When they all go together under the name of Chriflians, what ever comforts they hear offered to Believers, they take them to themfelves, or miftake them as offered to them 5 and all the tbreatnings that are uttered agamft unbelievers , they put by and ■ hink it is not they char they are fpoken agiinft. Bur tf once we could but get men to ftand 1 pi their own places ; and to know themfeives ; how cafily then would our mef- fage work ? Me thinks the Devil fhould not be able, to keep one man of an hundred in his power , if they knew themfelves to be in his power ; nor one of an hundred, in a ftateofungodlinefsand condemnation if they knew that they are in fuch a ftate. At leaft, I am fure men will not fo numeroufly , nor cafily runne into Hell , when they know they are going into it , as when they are confident that they arc good Chriftians, and in the way to Heaven. 4. If this forcdcfcribcd Confirmation be praftifed , it will more powerfully oblige our people to Chrift , then a fecret Aiding into the number of Adult-Chriftians will do. And ZOlConfirmAtiQn&RefiautttiGH theNecejJarj And doubtlefs folemn engagements and obli- gations, havefome force upon Conference, co hold men to Chrift , and reftraine them from finne : or eife Baptifm it (elf would be much fruftratc; and the Jews fhould not have been fo often called by Mefes, fofi?H4, A(a % ando'her Princes, to renew their Co- venant wuh God But with ui, men feel no fuch bonds upon them. And many queftion whether they are bound at all, by their Pa- rents promifes for them in Baptifm. 5« The profiling or our people will be much greater in their own place : when thofc that are not yet fit for Adult-mcmbcrfliip, and Pnviledgcs ; are kept in the place of Ca- techumens or Expe&ants. Every thing doth thrive and prefper beft in its own place : If you teare them not out of the Churches wombe, till they are ready for the birth, they will profper there, that elfe may pe- rifh. Your Cornc will beft profper in the cold eafcth f where it feems to be dead and bu- ried , till the Springing time (hall come. And you (hould not violently unhofe the cares, till Nature put thera forth. The firft digeftion muft be wrought , before the fe- cond p and Nature muft have time allowed it, and the ftomack muft not too haftily let go the food* if you would have good fanguifi- cation me *ns tf Reforviati*n and RtconciliAtion. 203 I cation and nutrition follow. Men think they ; do a great kindnefs to grofly ignorant, cr impious men, to take them into the Church before they are capable of fuch a Ration, and the work , or Priviledgcs thereto belonging: but alas , they do but hurry them to perditi- on, by thruftmg thcrti out of the ftate, where they might have thriven in preparation to a Church-ftate , into a ftate which will fet them abundance of work ^ which they are utterly unfit for , and under the pretence of benefits and Priviledges , will oocafion abundance of aggravations of their finnes. A boy in his A, B,C. will Icarne better in his own place, among his fellows, then in a higher form, 'where he hath work fet him , which he \i un- capable of doing. 6. By this means alfo Church- Difcipline will attain its Ends ; It will awe and piefervc the Church , and terrific , and reduce offen- dours, and help them to Repentance , and preferve the order of the Church and Gof- pcl; when it is cxereifed upon fuch as arc ca- pable of it; that know the nature of it, and either are habitually dipofed to profit by i£, or at leaft underftand , what it was that they were engaged to , and underftandingly con- fent to live under fuch a Difcipline : and ♦when it is excrcifed upon few, a#d wc have cot 204 Confirmation&Reftattration the NeceJJary not fiach multitudes to fweep out of the Church, 7. By this means , both Church- affiliati- ons , and Ordinances may attaine their Ends; and people will be capable of doing the duty of Chriftians to one another , when others arc capable of receiving it. Church- members are bound to exhort one another daily , While it u called to day , led any be hardened by the deceitfullnefs of finne 9 Heb. 3. 13. and to teach and admonijb one another , Col. 3. 16. But before/»*w*, We muft not cafifuch pearls, nor give that Which i* holy to dogs , Matth. 7. 6. Therefore it neceflfarily followeth , that dogs and fwine fhould be kept out of the Church , and cafi out if they be crept in. Nothing hath more deftroyed that Charitable Community , which fhould be among the members of the Church , and that loving and relieving Chrift in Church- members , then the crowding o£fach into the place, as indeed are Sara ns members, and appcare not capa- ble of that fpecial Love, nor are capable of returning it to others. 8. This will make cafy the Minifters work , and free him from abundance of hatred, trouble, and difadvantage , when like a workman* tooles in bis (hop , that all are in their place, andfoat hand when he (hould % ufe mtans of Reformation *nd Reconciliation. 205 ufe them , fo his Hearcrt arc in order , and each one lookes but for his portion , and none are /hatching at our fingers , for the Childrens bread , that belongs not to them, and men be not drawn to hare and raile at Miniflcrs , for not fullfiling their defircs. 9. By this means alfo, the Ordinances will be more purely adminiftred , agreeably to their Nature, and the Infticution : And fo God will blefs them more to his Church, and own his people, with the fuller difco\erics of his prefencc , and take plcafurc in the Af* femblies and fervices of his Saints. 10 By this means alfo, the Communion of the Saints, (and the holy Ordinances of God ) will be abundantly more fwect to his Servants , fcben we have ijt in the appointed way , and it is not imbictercd to us, by the pollutions of Infidels , and notorious ungod- ly men. Though yet I know , thatinaneg* ligenc polluted Church , Gods Servants may have their (hare of comfort , in his Ordi- nances , * hen they have done their own du- ty for Reformation, without fuccefs. 11. By this means the Church, and the Chriftisn Religion will be more honorable in the eyes of the world , who judge by the members and profefTours lives , before they can judge of tic rhirgts fnit fctf : ^ndas Chrift 206 Confirmation^ Reft duration theNectfftrj Chrift will be thus hpnoured, and the mouths ofadverfaries of all forts flopped, fo it will do much to further their Conver (ion , when they have fuch a help to fee the beauty of the Charch and Chriftian Faith. Many more fuch benefits I would name , but that you may gather Tome of them , from what was faid of the contrary incommodities; Only I •adde i z* Laftly, it is a way that is admirably fuited both to Reformation , and Reconci- liation; to Unity, as well as Purity : which removcth many of the Impediments , that elfe would trouble us in the way. For as all wicked men will agree againft it , as they will againft any holy pradice , fo all parties cort- fiderable among us , do in their do&rinc and profciiions owne it • and it will fmt the Prin- ciples , or the Ends of all that fear God , ei- ther wholly or very farrr I ftiatl here &- ftindfcly (hsw you-, i. That the Epifcopal; 2. Presbyterians: 3. Independants : 4. An- abaptifts : 5. Yea and I may put in, the Pa- - pifts themfeives , have no reafon to be againft this praftice; bucall of them have great rea- fon to promote it, fuppofing them to be what they are. 1 . That it is fo far agreeable with the Do* drineof the Church of EnvJ&nd , that our Epifco- means of Reformation and Reconciliation. 2QJ Epifcopal party hare reafon to be for it % ap- pcarcth : i . By the Rubriekf, The rcft rf & for Confirmation, in the Cora- x u briche fee mon- Prayer Book , which after, faith as followeth, The Cit- rate of every Parifb , or fomt other at his ay f otnttnent , foali diligently upon Sundries and Hnlydaies , halft an houre before Evening* Prayer , openly in the Church, inftrxtt and examine fo many Children of his Tari/b , Jemt unto him , as the time Kill ferve , and as be /halt thinly convenient , in feme part of this Car techifm, And all Fathers , Mothers, Mar fiers , and Dames , fhalt caufe their Cbil- dren , Servants , and Prentices (which have not learned their Catechifm) come to the Church at the time appointed, and obedient* Ij to hear , and be ordtred by the Curate , un- til [neb time as they have learned 9 all that is appointed here for them to learn And when- foever the Bijhopjhallgive k*owlfdg % for Chil- dren to be brought before him , to any conveni- ent place for their Confirmation , then flat the Curate of every Parifb , either bring, or fend in Writing % the names of all thoje Chil- dren of hu Parijb , Vvtich can fay the -irttclos cj the Faith , the Lords 7 raye , and the ten Commandements , and alfa how many of them can anjwer to the other Jgneftions, contained in tbm 208 Cenfirmatio*&Reft4ur*tion thtNiceffarj thu Catechifm. And there /hall none be ad' mined to the Holy Communion , till fuck time as he can fay the Catechifm^ and be Con* firmed. So that you fee we muft not admit any, but the Confirmed to the Sacrament. And Ifuppofeincommon rcafon , they will ex- tend this to the Aged f as well ^s unto ChiU dren, fcing ignorance in them is 'more inal- terable : And indeed the words themfelves exclude the unconfirmed, and that cannot fay the Catechifm , from the Sacrament , of what ape foever. &. And II T r h ^ fi i ft pa , rc ma Y ukc xt ioi ' granted , that £i c *Jt ic is noc barc & 5 in S < he Gate- anon cited, al- . .- . i to n r fo proves this. chlfm , that thc Y ex P eft > but ' a!fo a Profcffion that theyi owne their Baptifmal Covenant to God the Father , Sonne, and Holy Ghoft : And a! fir that it be a Profcffion fomewhsc undcrftood; and not barely to fay the words which they, undcrftand n#t , as aParotdoih. And this I prove to be their meaning , ( yea and alto that they live a Chriftian life) from the Prayer in Confirmation , adjoyned % which is this ; Almtghty and Evtrhfting Ged , Who haft vouchfafed to regenerate theft thy Servant! by ^Atertxdthe Holy Ghoft % and haft give* unto them forgiv:ncfs of sM their fiKnes\ ftrenvjhtn me ans of Refer matkn and ReconsilUtUM. 209 lengthen them , Vu hefeesh thee O Lerd Kith he Bolj Ghoft the Comforter \ an J d«Uy in- reafe in them ihe manifeld gifts of Grace , the spirit ofWifdom and Vnde* ft xnding, the Spl- it of Counfeli , and Ghtfilj firergth , the pirit of Knewltdg and true Godunefs. So iat here you fee tbac chc Church of England jppofeth all thofe that arc to be Confirmed, o have already the Holy Ghoft, and the Ipiric of Wifdom f Underftanding , Coun* ?ll , Knowledge and true Godlinefs : which bey beg of God, as to an increafe only for ^e Confirmed. And fure they do not think hat every notorious, ungodly man, hath le Spirit of true Godlinefs , if he can but fay be Catechifm; or that every ignorant perfon r Infidel hach the Spirit of Knowledg, Wif- om, &e. as foonashecanfpeakthewords /hichheunderftandsnoc, And in the fol- Dwing Prayer they fay , We have laid eur i*nds en them 5 to ce tifie them (J>j thteftgne) f thy faveur and graciont goodnefs towards hem. And fure they will not think to Certi- le men that know not what Chriftianuy is, ►r that live not Chriftian lives, for rhis fc- our of God towards them , mcerly becauft hey fay the words which they do not under- tand. So that if they will but let men un- itrftand what they do, and make good p what 2 1 Confirmation (frReflanration thtNeceffary what is here exprefled y we are agreed with them that ftand for Common- Prayer, that fuch as are unconfirmed be not admitted to the Holy Communion. And as for the pcrfon Confirming , I (hall fpeak to that anon. 2. I will next fpeake of the Papifts , becaufe in their words I (hall have opportunity to recite fome more of our Own, even thofeof the Canons Convocat. London^ An. 1603. c. 60. I will pafs by Franf. de $. Clara y and fuch Reconcilers, left you fay , that is not the common Judgment of the Papifts : And at this time it may fuffice to inftance in one , that moft petu- lant, infolent Jefuite,Hf*. Fit* Simon t in his Bti* tanomach. lib. 3 . cap. 4 p*&28fr, 290, 291. Where he reciteth th word^ of our Canon, that (eingiftoas a fo< Jemn % ancient^ laudable cufiom in the Church of God \ obferved even fiem the dates of the tssfpoftles , that all Bijhfps laying hands on thofe 7)e hoc dijjidium nul- lum futurm Spe- rem^ &c. De tempo- re Cenprmationi*, Vi- deo bonis virii utriuf- que partis non difpli- cere, fi ejw ufm ad Atatem paulio adul- tiorem differ at ur, — ut parentibH*) fufcep- toribut ,, & Ecclefi- arum prefeUis occa- fio detur , pueros de fide quam in Baptifmo profejfifunt, diligen- tim inftituendi (fyr adnjmendi. Georg*. CafTandcT, in Con- fute, de Cdnfirmatio- ne. me an s of Reformation and Reconciliation, 2 1 1 thofe that Vvere Baptized in Infancy , and at* inftrutted in the Cattchifm of the Chrifiian Religion , Jhonld Tray over them , and blefs them ^ ^bichfte commonly call Confirmation^ Vtc VeiR and ordaine that every Bijbop^ or bis fufragane, do in their proper firfon % diligently obferve thu right and cuftom % in their ordina- ry vifitation- To which faith the Jefuicc , What do I heare ? All this u very Ortho- dox , very Catholilee % if uttered tn good /ad- nefs And citing the Rubricke before- ncntioned, he mentioncth the Conference at Hampton Court , pag % IO, II, 32, 33. That the'Doflrine of Confirmation Vr as part of the \Apofiles Catechijm > rafily rejttted bj feme Churches , but in Calvins judgment to be ta- \en up againe , andk ungrateful to the Puri- tans only , becaufe they may not them/elves ad- mnifter it. And pag. 64. he would per« wade us , that moft certainly the Btfhop* sorrowed this paffage from the Rhemijls reft. Annot % in Heb. 6. 2. againft the Puri- ans. More he adds from Rejp. Oxon. ad Li~ >el.fupplic. Covell , &c. and concludes, All his the Formaliftes (as he conftantly calls hat parry ) do fieely grant as , then vrHch he Cathclikes them] elves, as to the found of he ttW/, feem fctrce able to thinke, or Jptal^ Iny thing more hen* arable *f Confirmation. P 2 And 2.12 Cpfifirmatht&Reftauratitn the Neee (fury f And that you may fee how farrc he accepts f alfo of Calvins coaceffion , be doth with * oftcntation cite the words of Cahin, in AH. ' ' 2. andlnjtit* lib. 4. cap. 19. §.28. that It's incredible that the Apofiles jhould ufe Impo/i- tion of hands , but by Chrfis Command: and that it Vvm not an empty figne , and that it is to be accounted for a Sacrament. So that thefe two parties cannot be againft us, in the matter of Confirmation, though I knoiy ! that the Papifts are againft us , for laying by their ceremonies and abufe of it. 3 . And as for the Presbyterians, they can- not be againft it : For 1. Themoft eminent Divines of that Judgment , have written for j it, of whom I could cite abundance 1 But Calvin , Hyperius % and others, cited by Mr. Hanmtr already, fufficiently declare their deffres , after the reftoring of Confirmation: And Ckemnitius a Lutheran is large for ir t and others of that way. 2. And it is fo clearly ufefull and neceflary to the Reform- ing of diftempers in the Church , and the qui-^ tX of the Miniftry , and the fafe and fucccsfull cxercife of Difciplinc , that I know they will heartily confent to it, 4. An*l for the Congregational party , i. Some of tbem have declared their Judg- ments for it , in the approving or promoting Mr. Han- $ $f Reformation *nd ReconcilUtitn. 21 3 Ir Hanmer's Book. 2. And I have fpokc rith fome of the moft eminent of that toind, hit are for it 3. And. the foleran Cove- lanc or Profeffion , which tbey require of 11 that enter among them , as Church-mem* jrs , doth (hew that they are for it in the' bftance, though how far they like, or iflike the fignc of Impofition of hands I now not. It is the want of this, that they re fo much offended with in our Parifh- ^hurch, and therefore doubtlefs they will confent. 5. And For Anabdftifls , though wt ean^ tot exped their full confent , becaufe they dmit not Infants into the Vifiblc Church, therefore Baptife thofe whom we Con* irme or Reftore , yet doubtlefs they will ike this as next to that which they fuppofe to x the right : and becaufe we come as neare o them as is fit and lawfull for us to do , it is :hclikelieft way to abate their cenfures, and procure with them fo rauch Peace, as in rcafon Some few aCo therc may be expe&ed , with are, that are Am- men that differ from us in t*dobaptifts fag.inft :be point of Infant-Bap. ba 5 tizi ^ /^X :ifm. Three forts of them, JJ, g ™\ ^^ . fuppofe we may meet \ t a NuUicy , nor ith: 1. Some that grant to be iceraced ) P 3 that -mCtnfirntattori &Rejiattr4tio» thtNtctfltrj I And thcfe , one that Infant! are Chrifts •- would think we Dif c i p l es Chriftian, and r might hve at Peace viffiblcChurch- members, bat yet think that Bap- tifm is not for their admiffion, but only for the Adult. I confefs I know of none fo mo- derate, nor am I lure there are any fuch, but by bearfay , or conjefture : But if there be, our differences with thcfe men would be moft in the External figne. If they do but as much by Infants , as the cxprefs words of the Gofpcl do commend, and Chrift chid his Difciples for oppofing, that is, if they yield that they ftiall be offered unto Chrift, and that the Minifter of Chrift do in his Name , Receive them , Uy bis bands on them, And blefs them , becaufe of fuch is the King- dom of God; and then baptize them, when at age they make a perfonal Profeffion ; and if we on the other fide offer them to Cbrift, and the Minifter in his Name accept them by Bap- tifm, and at age confirm them ,, upon their perfonal Covenanting or Profeffion , the dif- ference here would be moft , that they change the outward figne , and they ufe Impofition of hands wh^q We ufe Baptifm , and "toe ufe Bap- tifm when fhej ufe Impfition. And with fuch it were cafy for moderate men to hold bro- therly Love and Peace, z. Some we ih*H meet means of Reformation and Reconciliation. 2 1 5 nect with , that deny Infants to be Vifible Church-members , and yec think the Infants >f Believer's , to have forac promifes more hen the reft of the world, or at leaftthat hey are CaxMdatt Cbriftianifmiy Expectants 01 faChurch-ftate , and areas foone as they Sndcrftand any thing , to be bred up as Cate- chumens in the Church femmanes, and to "l>eBaptizd, as foone as they are aftual Be.ic- 35 r ers. And as far as I underftand them, feme 1 >f them will confent that they be offered and jledicatcd to God in Infancy , and folemnly 'eceived, by Minifterial Impofition of hands, nto the ftate of Expe&ants. If thefc men be ) f peaceable , moderate Spirits ,and agree with is in other matters of Religion ( in the fub- lancc at leaft ) they muft needs acknowledge :hat in the foredefcribed pra&ice of Confir- nation , we come fo ncere them , that they rannot deny us brotherly Love and Peace. For I hope they will not think, that they nay lawfully deny thefe ( yea or their com- nunion ) to ail that be not pun&uallv of their opinion, againft the Chorch-merr.brr- [hip and Baptifm of Infants. 3 And as for ill the reft of the Anabaptifis , that hold alfo hedoftrineofPelagianifm , or Socinianifm, br Libertinifra , or Familifm , or Quakers, i>r Heathcnifm , they are not in a capacity P 4 for 2X6 Confirmation &RefiMrMion theNectjjdry L for us , to treat with about Accomodation, or Chriftian Peace But yet , as to all the intemperate , divi- ding , unpeaceable A*ab*ptifts , that will but reproach us for our drawing (o ne them , at leaft we (hall have this advanta againft their reafonings , that we (hall far better able to rnanifeft the variety o! them , then otberwife we could do. Foi whereas their common Argument againft In fant Baptifm is, that it dcfilcth the Church, by letting in all the Children in the Nation, ivhich muft be caft out againe, or the moft will be openly vile- ana that it defraudeth- the Adult of the benefits of foltmn Engager ment to Chrift j all this will be taken off by- Confirmation , and will lie no more on us^ . then on themfelves , feeing by this means,; we can as faithfully hold the Church door againft the Adult , that arc unfit to enter in- to the number, as they can. And here I (hall intreat the moderate, god« ly pcrfons among us, that are of the Epifco— pal, Presbyterian, Congregational , orEra- ftian Judgment , yea and the firft and fecond fort of Anabaptifts, to tonfider how neerly we arc all Agreed , or how ncer to an A-* greement t wher* we arc not aware of it , or live at fuch a diftance , as if we were not aware tans $f Reform ctofe upon this Praftce, at leaft much :arer then we are? It is a fad and fearful! l(e , when men Profeffing Godlincfs , and it pretending to a Love of Unity , Peace and iolinefs f (hall hate or oppofe each other, nd feparate from each other ,upon a pretence iac we differ in things that we are agreed in; ndwhen fuch (hail perfwade the common neraies , and the ignorant people, that we iffer where we do not : as if the Enemy bad ot already matter enough of reproach a- ainft us t nor the ignorant matter enough f temptation and offence, but we muft falfty ive them more, by fecming to differ when nere is no fuch thing. And if this be caufed, any mens hating their own Principles, /hen they fee them in anothers hand , or yet y hating the Praftiee of their own PrincU les , I leave it to the confideration of fobcr ncn , whether fuch are liker to the Minifters fChrift , or Satan. Give me leave here a little, by way of Ap- lication, ro review what I faid concerning >or Accord 1 . How much many Brethren of the Epif- :opaI Judgment, do cenfure other mens at- :empcs, for Reforming their Congregations, s too open to be hid. But how Httlc caufe they z iwonprmttinvtLtpaut Jttton ttitl\ecejj4rj I they have to be offended with any Moderate j attempts , let their own forecited Principles be judge. I know that it is the Administra- tion or Government of the Churches , that feems by the noife of Opposition among os , to be the greatcft point of differences; By t as far as I can defcern, it is not fo. The ConfiitHtion of our Curchcsis the great diffc* rence : It's a flume to fpeake it : we differ molt where we are Agreed. I have fo much experience of the minds of Godly Miniftcrs, and private men in EngUnd , that I dare boldly fay , would we but all Agree in Pra* dice , in the constituting our Churches of due Materials j where for ought I know , we are almoft all Agreed in Principles % there were no Probability f that all the reft of our difagreements , would keep us at a quarter of thediftance as we are. Truly the com- mon, honeft , godly people, ftick not much on the difference in formalities, and cxtrin- iick modes of Government : If they heare a Minifter pray heartily , preach foundly , ju- dicioufly and powerfully , live holily and righecoufly t and charitably, and beate down (lone , and fct himfelf to promote true Piety, they ire (commonly where I am ac- quainted) if not indifferent what form of Government he is for , yet at leaft , can ca* fily me *ns *j Kejorwatttn ana a econcmanon. 2, 1 9 lily beare with him , though he differ from them. Let us have the Work of God w«ll done , and we (hall care r he lefs who it is that doth it. The greateft offence , that com- monly is taten againft Epijcopacj is , 1. The former vicioufnefs , negligence and perfec- tion , that men of that w*y were guilty of; and 2 Becaufe men know that a Diocefan Tltjbvp hath fo much work upon hi* hands, that he will certainly leave the far greateft pare undone. So that the Queftion is not fo much Who (hall do the ftw^, as whether it /ball be done er net. But now if thu Principle were Pra&ifed, in which we are Agreed, about Confirmation, or at leaft , a Publicise ^rofeffion , that fo our Churches might be configured of fit ma- terials , and aot be peftered with fo many In* fidels , orperfons fo Ignorant as that they knownocChr»fl ; or perfons fonotorioufly vicious , as that they are openly bruitifh and prophanc f and make a very fcorne ©f Ho- neftyandGodlinefs , this would do much to healc all the reft of our Divifions. The Country knows, that the reafon why the multitude of Ignorant , ungodly people arc for Epifcopacv , if? principally becaufe they think that Government wifl do as it did , and rather curbc the Precifians ( as they call them) them) then them, and will not trouble them with a Differencing discipline or adroiniftra- tions , nor urge them (o hard to labour for Knowledg t and live a Godly life. Take away this conceit from them, by the faithfull pradicc of your own Principles , and they will hate you as much as others. What great fatisfa&ion would you give to all that fear God among us, if you would Fradife but that which the Rubricke of the Common- Prayer Book requireth of you , in thi* one point ? For it requireth not only a Leaning of the Catechifm , but alfo a fubUhe owning of their *Baptifmal Covenant in the face of the Congregation , and a folemn Promife to live a holy, obedient life: and thu at full a£e$ and after this they muft be Confirmed , before they be admitted to the Sacrament of the Eucharifk. That it may appeare how fully we are Agre- ed in this point , I (hall tranferibe fome more of the Rubricize of Confirmation , which is as followcth. The Reafons given, why none (hall be Con- firmed , till they can anfwer facto queftions of the Catechifm , as they (hall be appofed in, are thefe, i. Becaufe that "token Chrir dren come to the years ef difcretion , and have learned "tohat their Godfathers and godmothers fromifedfortheminBaftifm % they may then them/elves means of Reformat ten and Reconciliation. 221 themftlves with their own mouth , and yrith their own confent , openly before the Curch rar tifie and confirme the fame ; and alfo promt fe y that by the Grace of God they will evermore en* deavour then? f 'Ives , faithfully to cbferve and keep fuch things at they by their own mouth and confeffion have ajfented unto. 2 . Forafmuch as Confirmation u minifired to them that be taptifed , that by impofition of hands ***d pray- er they may receive ftrtngth and defence , 4- gainji aS temptations tofinne, and the a {faults Off the World and the Devil , it u moft meet to be admitted f when Children come to that age, that partly by the frailty of their own flefo, partly by the a faults of the World and the De- vil , they begin to be in danger* to fajl into fundry kinds offinne. 3 . For that it is agree- able With the ufage of the Church in times paft: Whereby it Was ordained, that Confirmation fhouldbe minifired to them that Were of perfeEl age 9 that they being injtrufted in Chrifis Reli- gion y jhould openly Projefs their own Faith, and promife to be obedient to the Will of God. This, with what was before cited (hewf, that in this main Point we arc agreed with the Brethren of the Epifcopal Judgment , and therefore may expeft their concurrence: and to that end , we defire them to promote the Pra&ice of their own Principles : and let us not 222 Lonjirmatton&'Kejt attrition theJXeceJJar} not leave the Work of God undone, whil weftrivewho (hall do ic or rather who fhal not do it. If che Canons all >w the Bi/hops fuffragane to. do it, you may bearc wict others of the fame order to do it, rather ther leave it undone 2. And for the Presbyterians , I intrcat them to Confidcr , x. Huw much the faith- full praftife of this duty , will put by all the offence and miftakmg-reafons of thcErafti- ans, who ask them fo earneftly , how they can prove that people muji be examined by the Afinifier , in order to the Lords Supper , *ny more then in-order to a day ef thanksgiving ? Ikn#witis an eafy matter , to prove that a Paftour may call his People to private, per- fonal Inftruftion , at any fit feafon ; and therefore before a Sacrament when he fees juftcaufe : and they are bound to obey him, ordinarily, by virtue of the general precept, Heb. 13. 17. Obey them that Rule over you y &c. But if you make this the feafon and ufe of your Examination, to admit mcrr out of a ftate cither of Catechumens, or In- fant-members , into the number of Adult- members, and never trouble them afterward with Examinations , unlefs upon fome fpecial occafion , or in your ordinary courfe of per- fonal Inftruftion , this would put bythe op* pofition vcun* uj *\cj vrmtftuuT* unci i\uwl *m*i ivn. A&y ^ >oficion of gainlaycrs ; and I think, fatitfic ftj til of them thachaveany fober confiderarions ; ;j Jind love to the profperity of the Church. ^ 2. And confider alfo how much this way ^ would facilitate your courfe of Difciplinc: you would be much more clearly fatisfied, rcj( who arc your Church- members, and of your : jj fpeciai charge f and on whom you are fpect- ally bound to excrcife Difciplinc f and to whom you owe your fpcaal care and labour: and your people will be better fatisficd then now they are, both of the quality , and re- gular reception of members, and who they be , to whom they owe the fpeciai Duty of members , and whom they are more fpeci- ally bound to communicate their worldly goods in their necefficy. How much uncer- tainty , confufion , diffatnfiednefs and negled of duty , remaineth in thofc Congregations , where this work is quite ommictcd , is obvious to common obferva- tions. 3. And if any (hould have a jealoufie of thisdefigne, as feeming to fet up the Con- gregational way of Covenanting, I intreat fuch to remember; 1 What an enemv to the Unity of the Chqrch , and how unbefeeming a charitable Chriftian ,. a fpirit of caufeleft jealoufie is. 2. That it (hould be the more gratcfull 224 <- wprmatm&i(e?*Hr*tMH thtNceefJarjf graceful to you , btnuleit is acceptable tor your Brethren : If you are Lovers of Unityjio trd Peace , you will be far from avoiding a Pra&ice, becaufe thofe hold it with whom, you would be united , that is , becanfe it tends to Unity ; but rather you will be glad of fueha healing means. 3, Confidcr that it is no more the Congregational mms Prinr ciple, then the Epifcopah Presbyterians and the Eraftians. It is our common Principle, let us therefore make it our common Pra- dice; aneafy, areafonable way of Agree- ment. The notPra&ifingofthis. haibcaft us into confufions ; and the Praftife of it muft be it , chat muft reftore our Church Order , and heale raeft of our Divifions. I know it is agreabLe to your Judgments. I move you not to forfakc your Principles, but to Pra&ice them. Do but enrol thofe only for your Adult Church-members 9 that are Confirmed . or Approve, upon a per- gonal credible Profeffion f of true Christia- nity , a ad confent to live under your Minifte- rial Difcipline; and it will do more, then you can eafily now apprehend , for sn Union with your Brethren , and for the clofing of the fad , and long- continued divifions of tht Churches. 3 . And to the Congregatioaal Brethren- , I may ay boldly fay , it is a Prafticc To Suitable ' your own Pra&tce already , ( though I inkitisamore Regular performance of it at I propound , then molt haveufed ) that reafon we may expeft your approbation id concurrence. Perhaps you'l fearc that me of your Brethren may flubber over the ork , and make but a Ceremony of it : But > may fomc of your Own mind , if they be erfonally remifs and negligent, as well as then. And perhaps ochers wiU fcare left wftionldufe it over rigor eufl \y , and make it pretence for excluding many that are not to c excluded. But this will be according to tie Prudence , and Chanty of particular Pa- ours ; and is nothing to thofe Principles, in jhich we arc all agreed. Only I befeech you i the fearc of God , take heed of giving juft iccafion of this offence. Be not Righteous overmuch : Remember how render Chrift is )f his title ones : and how he is difplcafed vith thofe that keep them from htm : and vill not break the bruited Reed : If he carry :he Lambs in his armes , and gently drive :hofe that are with-young , it befcemes not m :o turn them out of the fold , or to difownc them. We are commanded to Rective him float is Vctakjn the Faith , though not todoubt- jnll dilatations , Rom. 15. 1, It's a con» Q jundion 226 Lonfirm4ti*H &ReflAMration thtNtceJJai jundion of impiety , injuitice and uncharita blcnefs , to thrutt back thofe that Ghri: would have admitted. It's Impiety , to ro^ Chrift of his Church-members , and diminif his Vifiblc Flock, and wrong thofe whor he values as his Jewels, and is tender of, a the apple of his eye. It is great Inpifiice^ t defraud men of their Due , in fo great a mat ter as hisChurch* priviledges and helps toHea ven. It's greater Injuftice , then to tun them out of their houfes and lands; for th Benefits are greater. It's Vncharit*bUnefs to deale fo cruelly with us , in matters of fuel Confluence. And it's the greater , i. Be caufeit is none of our own , but our Matter treafurc which we deny them. 2. And be caufe we^re Confcious , if we are Chriftian indeed, of fo much fioneand unworthynef ourfelves, as fliould provoke us to deale thf more tenderly and eompaflionatety wicl others. I woukf not have you blind undet pretence of Charity , nor to let in knowc fwinc , for fe&rc of keeping out the ftKep But remember that when the cafe ishufc doubtful! and difficult, that you cannot know cercainly the tares from the wheat, or can- not make a feparation without a danger o! pulling up the wheace with the tares, it's betrer let both alone till harveft. Wc will ... noc u\ means ef Reform at an and Reeortcutattw. ZZJ not be wilfuUy guilty of mens Lying , or Hy* pocritical Profeftions: but if they be guilty of them , we may yet believe , that God hath much fcrvice for Hypocrites in his Church. And the number (hall be feme ho- nour to Hipij and jome encouragement to fome that are yet wi hout, to draw neerer us. Though it be the Intention of Chrift in Infli- luting his Ordinances, and the Intention of the Church , that men be truly Penitent bel:ever$ before they are Baptized (at age) or admitted into the nunber of Adult Church members, and to the Lords Table; and fo never made the Eucbarift an Ordinance which is Primarily and Dutftiy intended for Comer fion of the unregeneraee , and which known ungodly men may feeke, and be ad- mitted to, in order to rheir Convcrfion : ( BclUrmin\\\mfc\\ confefling-hat fuch tome into t lie Chprch pr before they Baptize them, or Confirm them? Grant us but this (and that the ancient Difct- pline fhould be exercifed in the Church, which the Scriptures and all the Church Omons do record ) and wee fna!) br agreed with you in a moment. For Baptifm we arc no Under then the Common* Prayer Book, that required that the party (by him felf or others) did Prcmife and vow i. To ferfakcthe Devil and all hit ftcrkj, the Pomps and vanities of the kicked World , dnd *U the finfuU ir neans of Reformation ana Reconciliation. 231 fcfl fu/lluftsofthefie/h. 2>To believe all theAr- fil :les of the Chriftian Faith. 3. To keep Godr '■) "j 1// frf# *W Commandements , ** J tiW^ #» t tt e fame all the dates of his life. That fo , it flj ay be truly faid of thcBaptized , that he U M ode amemberofChrili ^ aChildofGok^ and ■ * inheritonr , (V A«V j of f /?f Kingdom of tig lemucn\ and of the Confirmed , we expeft ut that which is here fatd to be given and ffured in Biptifm , w&. 4 Death unto fwne> nd a New birth unto Riffhteoufnefs ; that be- \g by Nature born in fenne , rftfi the children 'Wrath , W* are hereby made the Children of race : yea we cxpeft but # hat U required of erfons to be bapti" ed\ viz Repentance where- by they forfaki finne; and Faith, whereby they edfafily believe the Promifes of God made to hem in that Sacrament. All thefe arc » the #ord$ of the Catechifm in the Common- Prayer Book. Yea we expsft but that open Profcflion before the Congregation , which the forccitcd Ruhricke of Confirmation re- q-uircth: no nor alway fo much as that. So that I may well fbppofe, that no God!?, moderate man of the Erafiian way , can dif. fent from us in this point of Confirmation: And a Confent in this , will be next to a Con- tent in all, between us and them. 5. And for the Anabiptifts thcmfelves, 0^4 though 232 Lonjirmttten &KeJtaHratton tbelVecejJar) < though we evpcd not their Confent , yet wejiV jnay wellcxped their Moderation , ^nd^K-lw cppofitio*^ and that as we thus draw as neeijr them, as poffibly ( in our prefent judg-jf ment) we can, fo they would lay by all bit- u ternefs and reproach , and divifivc carnage, j and come as neer us as they can. And as now with the more moderate of them , our diffe- rence appeareth lefs then many of them ima- gined , foitmay appear, that the diftancc in affe&ion and Communion fhali be no grea ter then there is caufe. The odium of Di vifion, and unpcaceablenefs. , hath fo longl latnc upon their party , that methinks they fhould be willing to have it taken off. And there is no way to take ic off, but their vifi ble amendment ; by becoming Lovers and Promoters of Union, Communion, and Peace among the Churches of Chrift. Men will never take your opinion to be of God, while general experience fhall fhew them, that it will not ftand with that Love, Union, and Communion of the Saints, but engage^ almoft all that receive ic , in Divifions , Op- pofition, and Reproach , of the Servants of Chrift and h s Churches. Though you think your own Opinion right , let it not fo farre difpoffefs you of Charity , and Reafon , as to unchurch all the Churches of Chrift , that thinke means $f Refermttien and Ree$nciliation. 233 hinke otherwife , or to caft off Communien #ith the Godly , that are not of your Opi- nion ; as long as we come To near you , as to take none into the Number of Adult Church- membcrs,but thofe that are Confirmcd,or Ap- proved by Chrifls Minifters,upon their perfo- na!, credible Profeffion of Faith and Holinefs. Lay ail this together , and we may well conclude , that this Pra&ice of Ministerial Approbation, and Confirmation , ( or Rc- ftoiation) of ail chat are admitted into the Number of Adult-Chnftians, or vifible Church-fnembers , and to their Priviledges, is fo neceflary , and fo admirably fitted, both for Reformation, and Reconciliation, of the Epifcopal, Presbyterian, Inde pendants, Era- ftian and moderate Anabaptilte , and toftop the mouths of the Intemperate, and of the Papifts , that all Magiftrares , Minifters and People , that love the Churches Purity and Peace , and long to fee it denfed and healed, (hould gladly embrace it , and vigoroufly promote it it. I Have two things yet more to do upon this Subje&. 1. To an Aver fome ObjVftions, and 2. To give fome Dire&ions to all forts, for the cffe&ual putting it in execution. The Obje&ionsarcthefe. Objeft. I. 2 3 ^Confirmati&n&ReftaufatUn tkeNeceflarj ObjeA. I. Ton will tempt the Anabaptifts to fay, that this u but a jhift of our own devi*> fmg, infteadof Bapttfm , left we Jhould yield to them , when toe are convinced of the Nece? fity of a perfonal Covenanting bj the ^tiult. Anfw* There is no Ordinance or Truth of * God,, that will not be fpokcn againftbymu (taking men: and yet we cnuft not therefore caft them away. Nor is it the way to vindi- cate a Truth or Ordinance from reproach, to difclamc it , and fo to reproach ic a&ually ourfelves. Nor is it the way to get advan- tage of an adverfary , to fly fora him too far into the contrary extreame, but rather to come as nearc him as the truth will give us leave. And to the Anabapti&s 'Objection, we (hall give them our reafons againft their way j in a fitter place , and have already done it. We are mod certain that the Ser- vants of God of old ( both withCircumfion and without it , Deut. 29.) did enter their chiklren into Covenant with God , as well as themfelves. And if it be the exprefs Word of God , rhat both Infants and Aged fhould be entered and engaged to him in Cove- nant, we will obey his Word , and do both, though the Anabaptifts will do but the one. He rauft have a hard face , that will deny that it waronce the duty of Parents, to offer their children m*ns $f Reform AMn and Rece*cili*tien. 235 ! children to God, and enter them into Co- venant with him: and when they have pro- ved that this Duty or Power is recalled, ( which I never yet faw done, no not in Mr. Tombes bis laft Voluminous Review)then we will forbearc it; but till then it is noc men* nlk and confident words , that muftmakea tender Confcience yield ; to omit fo grcac and plain a duty , or give up fo great a Mer- cy as this is. I am furc that Infants were then no more able to believe them felvcs , nor en- ter thcmfelves in Covenant with God then now : and I am fure the Parents by Gods ap- pointment , did it for them , offering and engagcing them to God, and that God here* upon is called their God , and they 7 his peo- ple : and that ufuslly the figne of the Cove- nant was annexed. And I am fure that Parents have as much Natural Intcreft in their chil- dren now as then: And I never yet faw where God had acquit us of this duty, or withdrawn this Mercy from us, and our feed. Ob jeft. 2 . The proof Which jou bring for this Confirmation is fo obfenre , that it u net lil^e to be generally received. Anfc*. It was generally received in almoft all the Churches on earth , till lately : And as faraslpleadfor it , it is yet Do&rinally at Ieaft owned and maintained, even by thofe Churches 236 Gonfirmathn&ReftaHrttUn the Neceffary Churches that praftically have diluted it. Of all the Chriftians on Earth , I fuppofe there is a thoufand if not ten thoufand for it , f do- &rinally or dogmatically ) for one that is againit ic , if we judge by the Laws , Confef- fions , and writings of their guides. Though the Greeks I know do not own the Popifh Confirmation , nor have it not fo formally as they fhouid , and thePapifts have corrup- ted it by their abufe 5 yet the thing in fub- ftance is owned dogmatically by almoft all the Chriftian world : And they rauft be very lingular perfpns that difowne it. 2. And I think the proofe that hath been given you is clearer , then you have for the Morality of the Lords day , for conftant family Prayer, for Infant Baptifm, and many a holy Duty, which yet we have fufficicnt proof for. What would you have plainer? Is there the leaft doubt of it, whether a Prefonal Profeffion and Covenanting with God, beneceffary to him that will be taken into the Number of Adult Chriftians , and poffdfs their Priviledges and # Communion ? Or whether this Profeffion muft be approved by the Paftour , of the Church , and known to them that rauft hold Communion with him ? Prove if yoe can, that ever one man was admitted among Adult- Chriftiaas, to enjoy Communion with them, without meant oj ntjorwaiton mna Execoxcinmen. 2$, without fuch a perfonal Profeffion. You can- net prove it. If Infant-Covenanting were enough for the Adult , then Infidels are Be- lievers. 3. Objcft. But this ftsV/ rnakf Minlfters to be Lords of the Church : tyhen no man can be taken into the Church , or fo fiefs the Privi- ledgesofa Chriftian , till he be Approved by them, ThU ^01 put a Tyrannical Tower into their hands. Anfw. i. Such a Tyranical Power as eve- ry Phyfician hath , who may choofe or refufe his patients; or every School-mafter hath that may ehoofe or refufe his Schollars , if he engage not himfelf to the contrary, as "Plato, Zem , and every Philofopher did in bis Schoole. 2. It is fuch a Tyranny as Chrift hath un- queftionably fet up ; and to accufe hira of fetting up Tyranny, is an unkind part of them that look to be faved by him. 3. It is a Power that hath Conflantly been 'exercifedby the Officers of Chrift, and did not men fmel out the Tyranny of it till now ? What Prince did govern the Church doores, and judge who fhould be admitted , from the daics of Chrift , till Conftantines daics, when the Church was at the pureft ; ^ca or ever after for many a hundred veares ? Did not V- - ' all all theApoftlcs, and every Preacher of the Gofpel Baptize thofe thac they cbnvetred,^ and judge of them whether they were Bap tizabie? And did not the Bifhops Confirm tbe Baptized , without confulting another Power ? Half that were admitted into the Church by BaptiLm , (and more) for fomc hundred yeares after Ghrift , were the Adult: andofthefe, the Paftour required a perfo* nal Covenant and Profeffion. The otker half were their Ir/ants; and for them thty required the Parents Profeffion, and enter* ing them into Covenant : But fiill the Pa- % flours were the Judges ►• who were thead- minifters. 4. If you think it jtoo much Power tor us, Ibefeech you think it too much Wo^for us: anddreame not that v; ■■: have a ttwfc-, and not Power to do it , or difcern what we do. Set others todo it, that "y&u can better truft. 5, Who would you have trufted wirh this Power? Some body mull have it. 1 have proved to you fully, that every man muft not be thefole Judgs of hi? own fknefs for 1 Baptifm or Church Priviledges : and that the people or Magistrates are not the fole or chief Judges : and who fhould it be but they , to whom it h committed by Chriit m their call to the office of the Miniflry ? 6. Mini- 6. Minifters ( as I before (hewed ) have \o Tyrannical 'or Arbitrary Power. For thrift hach tied them by a Law , who to ad- iit j and whom to rejeft. And if they dif- )bey this Law, the Magiftratc may correct Ithem: So that in the cxerciic of this Tyranni- [cal Power, every Mmitter is under the lafli loftheMagiftratcs violence, (if he groflyof. l/cnd) whereas none of the people are under lany violence, or force from us to obey u<; jfcut if alt of them difobey us and rebel , it is [their own lofs, and we have no remedy. [This is the Tyranny. 7. Laftly , If you think it (as it is ) fo ! great a Power , for us to jud^eofmen* Pro- I lefiion and fitnefs for C hurch Privileges, lec I it awaken you the more, to get the wifeft, ableft men you can for the Min>ftry , that are fit for fo a great truft If the beft that are to be got , are not in the Office , befhrew our Governours , and the eho^fers. And if you do not caft us all out, if you car, put fitter men into the place, that are mceter for the truft, befhrew you for your negligence r wc give you no thanks for ir. But if you have no fitter for this work and truft, will you caft it upon fits fitter or on none ? It is a great truft for aPhyfidan to be trufled with your lives , and a School- mailer 2nd Turcur with your \ i^u v* vnpr m hi wn cy M\*p*nr hi ion infix ecejj ar your Children ? But what of that ? Will yoiL therefore truft the good women , or com* mon neighbours about you with them ; yea or the Magiftratc himfelf. Or will you have no Tutours or Phyficians? Or rather will you not be the more careful to keep out Em- piricks and unworthy perfons , and get the ableft and faithfuleft that you can. O un thankfull men , that grudge us the Power of labouring and fpending our fclves for their Salvation, and judging, where wemuft aft! 4. Objeft. // it not the ufe of the Lords Suffer to Cwfirm tu ; md do not men there re" %ev$ their Covenant and Profejfion ? what need is there then of an] more ? Anfw. 1. You would think much , ifat the Lords Supper we fhould openly call each man to a perfonal , cxplicite Profeffion of his Faith, and Covenanting with God : And indeed it would be a tedious, as well as un- feafonable work. Ic k but a general e>r joynt Profeffion of all together, that is there re- newed : and notwithstanding that , therc^ may for ought we know ,bc many a one there" that is an Infidel v and knowerh not what Chriftianity is. 2, The Lords Supper is the food of the Soul , confirming by way of nu- trition and augmentation ; and therefore you muft (hew that you are alive, ^before you tMS ef Jtefrmttten ana jxccemuwiox. z^i ly partake of it. It is a fcafting upon Chrift, d with him in his family \ and at his Tabic: is a work of Communion with Chrift and \\\ his Saints: It is one of the higheft pri- edges of the Church : And therefore yon jft produce your little, before you can lay im to it. If a maa muft be admitted to the rds Sapper f without any precedent , per* nat Profeflion or Covenanting with God, IT>on fuppoficion , that by the ad of Recci- ng he doth all this ; then men that know Dt whether there be a Chrift , or what he is, ay be admitted: For multitudes of fuch lerc arc , that in Infancy were bap- zed : And I know not by feeing him re- vive , whether he know or believe any lg of Cbriftianity. If a man converted : ; from Hearhcnifrn, may not be ad- mitted to the Lords Tabic without a perfonal >rofeftion in B5ptifm , then neither may uch as are baptized in Infancy, be admitted without a perfonal Profeffion , in Confirma- ion , or fueh as is without any other Bap- ifm. Our Parents Profeffion will not fcrvc >ur turn , in ftead of our own when we come o age. And therefore this Obje&ion is vainc , unlefs Infidels may be admitted to Communion , and all be common. But t need not fpeak much of this , becauft I (hall R have 1^2 Lovfirmation &ReftaurationtbeNKefJ)L have few fuch Objeftours to deaic wi Even the Pap-fts themfelves arc many) them againft promifcaous communis though the Jcfuites of late, have fitted tnoftall their work, to their man -plea.fi- defigne: SzzJok.Thaptleriflores. cap. 23/ 24 pag. 257, &c. (An old Puritane, amo thcPapifts) And they make confeflion aj prerequifite. Object. 5. According to our argnh\ Confirmation id not ncce$*rj to thofe that w, Baptized at full Agt^ and therefore it is ; necejjarj to any , if not to all, Anfw. I have given forne Reafons why (hould be ufed , wilh all that have oppc tunity after Baptifrnj but I have proved moreNeceffary to thofe that were baptiz in Infancy. And if it were NecefTary to 1 other , it would not follow , that it is n NecefTkry at all, becaufc not to all. 6- Objcd:. Is it not better take tip rritk < Implicit Troffffion and Covenanting , thi wake fo great a trouble to our [elves , ai dtfiHrbdxee among the people , as thU YV; make ? Anfw. i. Me thinks, not only the fac of the Romaa Church , but of our owr might by this time have afforded us fatisfyin experience , what Implicit Faith , and Irr plici cit Profcflions arc , and ro what thcv tend* rufc the forementioned Evils of this courfe, d look upon the ftate of our people, where u may fee them in exiftencc, and then dgc whe. her this Obje&ion be anfwered. 2. An Implicic Profeftion, is the loweft dleaft, that in any cafe of extremity or u0 cefiitycan be thought tolerable, and ae- 1 pted byGod, and confiftent with the life , id being of a Church. And (hall we deli- ^ratelj choofc to offer God theftorft , the w *jf , the Uwft that's poffible to find accep- % nee ? Nay he will have the beft , as he de- rves the fafl, or he will not accept it, when ''c have it to give : Shall we think that in a j\fe of freedom; the fame will be accepted, 1 hich Ncccffity only can excufc ? Or fhall [( e be content that our Churches have as ma- ^y difcafes as wiliconfift with life and being? ( 3. An Implicit Prcfeffi on makes or proves len but Imf licit tly Chriftians. Such dumbc nccrtaine fignes , do leave us in So great mcertainty of the thing fignified, that ic rems but a very mocking of God ( that will ot be mocked ) when we have opportunity )r an open Intelligible Profeilion , and will ot ufe it, or require it. 4, Ic is a£*inft Nature for a man that hath Tongue in his head , to refufe to utter hi* R. 2 tnind mind any other wife therf by dumb ftiewj and yet exped to be underfteod and accejf ted. What is the Tongue made for but i] exprefs the mind ? Indeed if a man be duca and can neither fpeak not write , it is mi toHerable to cake an uncertaine figne frc$ fuch a man ; then from another that hath (|| ufe of Tongue or pen. 5 . It is a very Implicite denying of Chrit which many call an Implicite Profejfion. Ifi man that hath a Tongue in his mouth , fhai refufeto Profefs the Chriftian Faith and quar rel with the Minifier that calls hiaj to it and fay , we (hall have no other Profeffioi from him then to come to Church , and pui the bread and wine into his mouth , and not to deny Chrift exprcflyj leave it to any reafa liable maa , whether there be not fo much oi an Implicite denying Chrift in this refufing u cmfefs him, when they are called to it bji their Paftours , whom God hath commandc4 them to obey , and that in a cafe and feafon, when all the Church hath required it , ot taught it to be due* 6. It is contrary to the honour of Chrift, and the very Nature of Chriftianity , for men to take up with Implicite, uncertaine Proftffions , when we have opportunity of more open freePr^feffigns. He is not a Ma-: fter cans cf Reformation dtid ' RtcoftcilUthn. 24 J \t co he afhamcd o£ And he will have no rvants that will not confefs him before en, even in the hazzard of life; much more daics of the freedom of the Gofpel : As ith the heart men mrtji believe to Righteouf- ] fi , fo frith the mzuth Confejfton U made unto Izatisn, Rom. 1 0. 1 o. What reafon have cto whifper or draw back, in a caufc of ch a nature and weight as this. 7. Shall we thus teach our people to [fteem Chriftianicy, as an unobfervable ing , by no more obferving it ? The So* txnitj of ijiens Tranfithn into the Adult- ate ofaftual Believers % doth make it more Ibfervtble in the eyes of men; and they will *ethac there is more in it , then commonly now efteemed. I find by experience chat >ur people hate no preaching more, then Differencing Preaching, which leaves or hues them out from the number of the San- Sified , andfetsthcraas one the left*hand t n the face of the Congregation , and judg- wh them before the time : but faine they would have Miniftry confound and jumble 11 together : And then you may make them a* great finncrs as you will f (o you will make them no worfe then the Juftificd , that are forgiven , and {hall be faved. And fo in Prufticc , they love no differencing waics: R 3 But 246 Confirmation & Reft titration theNccefla) But fhall wc fo far gratific the Devil «nd tl flefh ? No : wc muft labour to make the d ference between Chriits Servants and tl world f asconfpicuous as we can 1 that tl Confcicnccs of poor finncrs , may rather I wakened , then cheated by us : And thcr fore we fhould choofc the moft folenr Tranfition , and Record the names of tl Confirmed , and let the people be brought t a publike Obfervacion , of the Neceffity Faith and Holincfs , while the Covenant an Profcflion of it is made fo Neceflary. 8. That is the beft means i thatisficteft t attain the End ; The End of a Covenant is t Oblige ; and the End of a Profcflion to dc clarc the mind: And I pray you which is fittc for thefe Ends: An Exprefs Proftjfun an Covenant , or a dumbe uncertain fignc , b coming to Church ; paying Tithes ? &t 9. Such dumb Profefiions are lefs tolerabl now, becaufe we have many in our Affem blies that we know to be no Chriftians. know of many that will beare , that be Jieve no life to come, and fecretly make fcorne of Chrift and Scripture , and mam more that know not what Chriftianity i% a: is aforcfaid. Now (hall wc take up witl fueh fignes of Chriftianity , as we fee an< know arc commonly ufed by Infidels, whet / mesns of Reformation ana Reconciliation. 247 hen wc may have better ? 10. Ic is ejfential to a Profeflion to be in bme meafurc explicit : for Prcfiteri is but islam velpablice fateri; It is no Profeflion fit be not, or pretend not to be, an Ex- reflien of the mind: And therefore to be Im- %licite and not Sxprefs , is fo far to be againft °the very Nature of the Profeflion ; in that meafurc as your Profeflion is lmplicite (as it's called) and not Exprtfs , in that meafurc it IS no Profeflion m\L ObjeA. 7. 'But ^henjouhavethemoft ex- Ifrefs Covenant or Profeflion , jou are n$t fure that it u true , and that the man it s believtr st the heart. A*fw. 1. I am fure that it's Trnlj s Pre- feflion % that is, a Pretended figne of the m\nd % though I am not fure that it's True Profeflion , that is , a True infallible figne of the mind: I can know the metaphyseal, though not thcMorall Truth of it. And then I c^n be fure that I do my duty, and take up accor- ding to the Dire&ions of Chrift. Ic is his work to judge the heart immediatly , as be- ing his prerogative to know it : but it's my work to judge of the Credibility of the Pro- feflion. 2. And what ifl have no infallible Certainty ? Muft I therefore throw up all, ,tnd make the Paftoral Churcfi-governraent R 4 to 2^.© i*079]irm***9n KTMj**t*T*iwn ivcixttejjArMrF to be void , and caft open the Vineyard < Chrift co thewildernefs, and not fomucha require a Credibility, bccaufe we cannot hav an Infallibility? This may not be. Objeft. 8. But this will encourage the Ahm bdftifts and Congregational) in their Exfrej Coven&ntings, by onr coming fo neer them Anfw i. I may better fay, you willmak men Anabaptifts f and drive them too far! II by your loofnefs, and willfully (hunninjl l plaine duty. How can wcake profeffours bl t drawn to think well of that party, whicllk they fee do fhun fo needful! a Work of God 2. Love and Peace will teach all Chriftian to fay i that it's the beft for Unity and heal ing of our breaches ; to come as ncare dif- fering Brethren as we may , and not to flj the further fromthem. At leafl: we may not rur from truth and duty , that we may be unlike our diflenting Brethren. 3. And I take it tc be my duty to tell this alowd to the Chriftiar, world, that after long conteft with the Ana- baptifts , and oppofition of their waies , I arc grown ("as I confidently think) to this di£ covery of the mind of God in fuffering them among us ; that he had this great truth and duty , to which be faw it neceflary to awake us ; the Church having been fo lamentably defiled, Difcipline ma^Se an impoffible thing, and ( means of Rtftrmttien and RectnciliatUn. 249 •Qardmens Salvation gricvoufly hindred , by the common fecret ■, wnobftrvtd trMjitimoi all people into the name, and number, and Priviledges of Adult Chriftians; therefore did God permit thefe men , to ftep too far on the other fide, that the noife might be the greater, and his caJl the more obfervable; fo that they are hismcfTcngers, calling aloud to England , and all other Chriftian Churches in Europe, to keep thedoore, and repaire the hedge , and no more to take an Infant- baptifm , and Profeflion of our Pa- rents , as a fufficicnt Evidence of the Title of the Adult, to the Name, or Place, or Prt- veledges of Chriftians 3 but to give them In- fant Priviledges upon the Parents Profeflion; but to require of them a fober, ferious Pro- feflion and Covenanting by themfelves f in owning their Baprifmal Covenant, before we number them with Adult-Chriftians: And that God hath fuflfered the Anabaptifts to make fuch a ftirre among us ■ will prove a mercy to us in the End , if we have the wit and grace to learn this , upon this troublt- fome occafion ; and then the Reformation will do us more good, then ivcr the Ana- baptifts did us harm. But if we will not learne, nor obey Gods call, vvc rauft yet lookc to be moleftcd by them more , or clfe 2^oConfirmation&KefiaHtati9n theNeeeJJary clfc to do and fuffer worfe. Objed. 9. But if yen will not take * non- re nonncing ofChrifi , And Infant Haptifm as fujficient , Without a Perfonal Covenant and Profeffion , jeti way en the fame grounds call men every Week^to fuch a Profeffion , becanfe that the former Profefsion (hews not what they afterwards are , but what then they are. Anfw, 1. The cafe is quite another: In your inftance , ic is but the continuance of the fame Profeffion and Condition that is re- quifite : And I am bound to take it as conti- nued , while f have no Evidence to queftion it, and fee the performance of it, as far as belongeth to my cognifance. Bat in ray eafe the Conditions and the Profefsions are not the fame: Anew Condition of Right , is nc- ceflary to the Adult, which they had not at all in their Infant Baptifm. Then they ente- red upon their Parents Faith or Profeffion; but at age they muft neceffarily have a Faith, or Profeffion of their 0*0, or clfc they adu« ally ceafe tobeChriftians. 2. And yet let me addc, that frequent Profeftions of Faith \ and renewing Cove. nant with God, have ever been ufed in the Church ; both before Chrifts Incarnation and fince, and indeed, the Lords Supper doth import it: And for my part, I thinke it me ans of Reformation and Reconciliation. 25 1 it a very convenient, edifying courfe, to have the Articles of our Faith every day re- peated , as the Tielief of that Church , and the peepfe to (land up at it \ to fignife their con- fent ; ft) be it , you will not take up with thfc filent Profcflion alone , and exclude a more explic.ee one, when it isrequifite. But this fitly figmfiah our (landing to the firft. Objeft. 10. But this Vcilicaft jouuponthe fame difficulties rrhich jeH Ob]ctt te the Ana- baptijis ; jou VciU net kjiow at what Age to take men for ddult-Chriflians. Anfw. I, Wc (hall not accept them for their Age, but for their Trofefion: And we can eafily tell whf*j the An*baptifts,y*u Will be obliged t§ excommunicate them all , that frovc unged/j When thej come to age , and tret t9 let them [dent ly p, not be inchurched in waiesofour devifing^ nor refpeded before the honour of Chrift, and the common good of the Church of God. But of this I fay again* , I intcrpofe not my Judgment , but leave each man to his own. Objeft. 15 But though Confirmation be a duty , jet none but 'Bifhops have power to do it: and therefore it u not a law full thing for Prcf- f byters to attempt it. Anfrv. 1, What mean you F Leg. Grotii, by Bifoops ? It isa word thar Epitt. 162. ad , ; . r ... Eignoii: p.397. b**, b V mens application, got Clem. Roman, *o many fignifications , chatfJ iagainfta low- we may well exped thac yotf h crEpifcopacy, give us the Deflation of a Bi- ' then ours. ^ Q? ^ before you make him the matter of your Difpute. And yet I have readfo many Bookes that Difpute for Epif- copy , and fo few that tels us what they |< mean weans of Reformation and Reconciliation. 2$ J lean by it; thac Imuftneeds (ay, that rhoft i :hcm lofe :hcir labour, with fuch as I. by a Bifhop you mean, fuch as our Bnglifh ifhops were , or any fixed Paftour of many articuhr Churcht-s , 1 deny that fuch were ver Inftttutea by Chnft, much lefs have they *e fole Power of fuch adminiflrarions. 2 Do you meanc that it is by Gods Law, the Laws of mt* % that Diocefan Bi(hop* nly may Cor firm ? If Gods Laws, prove it, id we fhall quickly yield. iuc that it's very unlikely oo fhould do. If you y that only the Apoftles ad this Power, I Anfwer, j That then fixed Dio- :fan B (hops h-ad none it : For the Apottles ere none fuch. 2. Then imotby, Titus, ipaphro* itm, &c. when they pre- nd to have been Bi- iops, had it not. 3 . A na* \as was no Apoftle , that hi hands on !*a*l , thac I might receive the Ho- Ghoft: of this more |on. But it you fay , that this Potter is S given Petav. him felf faith* Dt&rt. EcclejAib 1. cap. g.pag. 55. lg- mrare nw potuit Hie- ronimus qnibufdam in loci* abfente Epifco- j>0 Fresbyteros idem Mud Saa amentum Confirmations itedif* ft : quod de JFgyfto tefiatur commei.tari- ws, &c. And p, $64 he faith , c onftat 0- Urn fobs ififcopos ;r- dinarib jure tarn bap- tifmum , quam p±7ii- xenx'mm reconciliatin- tie adminiftrafc So thac they rr.av then as well forbid ' ref- byters to Baptize. 250 Confirm^ ton &ntjtaHr*t$on tbtJXett}l*Yy given to the Bifhops meerly by the Laws o men; then either by the Laws of Magi ftrates , or of Biihops. For the former, w« know of none in force vvith us , to that pur pole ; and it they were , it is a work withou their line, which Chrift hath done befon them , and not left to them , to defcribe th< Offices of his Church. And for Biftiop Canons , we know no Power that any Bi (hops ever had , to make (landing Lawsfo the Univerfal Church ; nor of any fuch Law that are obligatory to us : And the Oppo nents themfelves do violate the Canons General Councils without fcruple (as th 20 th of 1 . Con, Nic. and abundance more and how can they oblige us more then them ? 3. Presbyters have the Keys of the King dom : Therefore they may take in, and Cor firm thereby. 4. Presbyters may by Baptifm take i members into the Vniverfal Churchy am judge of their fitnefs in order thereto : there fore much more may they Confirm theu and fudge of their ficnefs in order thereto. 5. Its granted % that Presbyters may Al fohe> ( which wis ordinarily bv Imfofith of hands ) yea , faith Biftiop VJber , tl Deacons were fomecime allowed it: then fore Presbyters may Confirm : Or if yo yielde U4ns $f Reformation and Ruoncilintien. 259 yielded but AbfolntUn , you would yield much of what we contend for , feeing fo ma- ny violate their Baptifmal Covenant , that Abfolution for Reftoring of them will be as neceffary as Confirmation. 6 Hiercme , that makes Presbyters and Bifhops by Gods Law to be the fame , doth yet according to the cuftom of the Church fay , that what doth the Bifhop except Ordins- tion , Which the Presbyter doth not : there- fore he fuppofed that Presbyters might Con- firm. 7. The fame hUerome exprcfly faith, that Impofition of hands fr« re- 4 Kier eont Luc ^ ferved to the Bifrop , for fer> Adhonorempati- the honour of ^riefihood^ Hffacerdotii^quamad rather then by divine Or- H* nrceffitatem. A~ •diction : * Therefore it *«** A ad L f°f c0 ^ is but a humane mftitu. 5? . Sm f iw dsfiuiK tton. • Ingendi fmt^ qui \h 8, The Epifcopal Di- Vinculk aut caftelli* vines , and other Writers nvtinrmotiwibwh- of , , ° t ufurparetur , & cum d Churches, may ferve J r£ j ldmia ,//,*, mn nftead of more. Ektthne , qu* a- g W€ have no Bifhop lexandru primum fi- .0 do ic : and therefore it eri ce P 1t - M * yc0 im '- nuftbedone by Presby- ***) f ed fart J' ,p f ^ J * confenju* gradu ae- crs: Or we have none f erretHri hat we know of, and mn (ft , &mn apparere, are to us all one, 10. Presbyters may Impefe hands in Or- lination , and ever did here in England: "herefore ranch more in Abfolutiim and onfirmation. 1 1. King Charles , by the advice of his Doftours in the J fie oj r wight, referved only Irdinatitn, and not Confirmation and Ab blution to the Bifhops 12. Presbyters are Govemours of the churches , which are their Paftoral charge; nd are called Reftors ; (fee B (hop Vfbers^ ledtttlien of Epifcopacy % &c proving ic ) I 'herefore they may do thii , which is an aft f Government or Guidance of the particu- ir Church 1 3 • Presbyters muft teach and ovcrfee the eople as their charge t and deliver them the acrament : Therefore they muft judge to thorn they muft do it S3 14 A Di- %6z Co*prt0atm&KcJtd»r*tt6n theNui^rjr 14. A Diocefanc Biftiop is uncapable of do*' ingit faithfully: Could one man Try , Ap prove and Confirm faithfully, all theSouli in 200 or 300 Churches ? It's known thaif? here chcy did not : and it's plain they can- not. If they lay hands on them without Try al, upon the Presbyters word } then 1. Thi| yicldech, all favc the Ceremony, which we re quire. 2. And it is a venturing their pr$- ftifes on the judgment and fidelity of other *' men ; who may fend them Infidels to be f* Confirmed for ough; they know. But if they * Try themfelves , they are never able to do ^ for fo many , in feafon ; fome will be old men , before the Biftiop will have leifure to Confirm them; and many a hundred diqj without it. Nor do they know the people as their Paftours do. 15. The Doftrine and Pra&ifc of thef" Church of England , under the Bifhops, is for the Power of Presbyters herein as far as wc defire: For 1. The Presbyters of Cu< rates y had by the Rubrick , the Tryal an^ Approbation of thoft , that were fent to th£ Biftiop for Confirmation. 2. The Bifhops accordingly tooke them on their W*t9S ttUm Cbrifr iAte ees tanjrerc conceditur % and Gregories pift. to f*n*4r. CaUritan. is annexed : By /hichitappearcth that thev took his former rohibition fo ill, that he was faine to rcrerfe And though e. 11. he be forbidden In- 'tntcsfigntre, in the prefenceof theBiftiop, without his command , yet fo he was for- bidden alfo to adminifter the Eucharift, yea ml the Rural Presbyters , might not gire he cup or bread , in prefence of the City resbyters, c. 12. exCencil. Neocafar. 1. .13. Bat certainly this proveth neither the me nor the other , out of their Power. 17. The Papifts commonly confefs , that resbyters may ex difpenfatio** , Confirm y Imposition of hands : fo Bettarmine him- elf. And the Shool-men ordinarily make it in aft of the Presbyters Power. 18. If it be proper to Bifhops, then ci- hcr becaufc of their Order or fttrifdittiox: ^ot of Order: For they are of the fame Order vith Presbyters , as is frequently confeffed )y Biftiops and Papifts themfelves , and S 4 differ ^^Confirmation GrReftaurtiion theNecejJarjh,^ differ buc in degree: Not of furifdiliten Jus for ir is no more an aft of Junfdiftion tea Confirm, then to Baptize er give the Eu-ll:--' ctiarirt. It 19, Proteftant Divines are cemmonl$|b agreed % chat Confirmation is not proper to BUhops , but may be ufed by Presbyters. For 1 fy tn e , Btlgia , Helvetia , Den mt h , Stxenie , Sweden , the Talatinate, the Countries of the Duke of Brandenburge^ vt che Duke of Brut/pily , the Land-grave of £fa0?4 , wirh the reft of the Proteftant Princes of Germany, and alfo jHungarie t Tranfilvania , thcProtcitants m < Poland % &c. befides Scotland s and fo many in England, are ali without Bifhops, having put them down : And though three or foure of thefe cpuntries have iupcrintendents , yet they make not Confirmation proper to them. 2. The Englifh BChops , ordinarily main- | taine againft the Papifts , that Presbyters may Confirm , and therefore we have their concurrance , as in Dr. Field* Bifhop Dow* nam , Mafon , and many others is appa->. rent. 20. If all this will not fatisfie you \ for PeJce fake % we will forbeare Impojititn qf ban Is , which you fuppofe to be the Bi- fhpps proragativc ,• and wc will be content to / * me Ans of Reform aii$n and Reconciliation. 265 co do no more, then Presbyters alwaics did in Baptizing the Adult 5 even to judge and & Approve of the Capacity of thofe whom they Baptized : and fo wiilwe only judge of the rf) Profeffion and Capacity of thofe that we take fl charge of , and own as Adult Chriitians, and [ ^|muit adminirter the Lords Supper to: Ami this common rcafon cannot deny us. Objeft. 16 Tint if Tresbjters may do it, jet fo cannot jou; For j oh are no Pre shifters ; to at wanting Epifcopal OrAinatien : %r elfe *3 fchifmAtical , as having cafi them off to whom you were [worn. yinfw. 1. In my fecond (heet for the Mi- ntftry, and my Chriftian Concord, I have anfwered already : And for fuller anlwer , I refcrre you to the London Minifters Vin- dication , to Mr, Mafoni Vindication of the Ordination of the Proreftant Church- es, &c> If Bifhop Bancroft himfelf, as Dr. ^Bernard mentions , in Bifhop Vfber's Judgment , and rhe reft of the Prelates, were againft the reordaining the Scots Minifters, me thinks , few (hould be fo much more in- temperate , then that intemperate Prelate, as to judge their Ordination Null. And if the Papifts in the Canon Law , do judge that in fome cafes an excommunicate mans Ordi- nation is valid , me thinks Proteftants (hould not not be worfe to the Church then they: Eff cially thofe that are for the Neceffity of i uninterrupted fucceffion of juftly ordaiae Paftours j who mu& (I dare boldly fay ) d rive their fucceffion from unmeeter , an more uncapablc hands, then Englifi P* flours. 2. No more is nceeffary to the At] ^^ thoriry and juft ordination of a Paftout but that he enter according to the Laws c God ; which Laws require us to fubmit t< the tryal , of our Rulers and Brethren, Ma giftrates ( in fome cafes ) and Paftours; am to come in according to the beft means , foi Eledion and Approbation , that are then tc be had and ufed ;. but they bind us not tc come in by waies Impoffible, nor to fee that our Aateceffours through ail generation have been lawfully ordained. 3. I have (hewed already , and God wil- ling fhall more fully doit , in a Difputation on that fubjeft, that our Englifti Epifcopcay was not that which God eftabliftied , but in i tollcrably inconfiftent with it : And there* fore neither arc men the lefs Snifters for be- ing without their Ordinations, nor are they Schifmaticks for contenting to their depo- sition. 4. A$ for breaking Oathes of Canonical Obedience t: 1 meant *f Referwatien *nd Reconciliation. z6j Obedience to them, I chink bat few among I js did take any fuch each, and therefore broke 'ione. 5. Many among us were Ordained by J Bifhops % and fome that were Ordained took ™ lot that oath : and others that did , yet abeyed them while they ftood , and what could they do more. II 6. The younger fort of Miniftershad no * hand in taking down the Biflaops; and there- Vorc are not fcifmatical thereby: And that 1 their Ordination is no Nullity, Bilhop Vfher 11 and other twenty Prelatieal witneffes foxeci- 11 ted will tcftifie. Obje&« 17. B**t on the contrary fide itVeill be /aid , that jeu would fet up the Popifi Sa- crament ef Confirmation againc. Anf*. The Papifts have made another thing of it ; They ufc it to Infants , and fo will not we : They make a proper Sacrament of it : They make the vifible fignes to be A- neinting and Croffing , in the name of the Father, Sonne and Holy Ghoft; and they make Impoficion of hands no part of it , buc caftitoff, (though in words they own it) They adjoyn a boxe of the earc , to fignifte, the opposition that Chrifti irJ ^ Soukhers muft cxpett.- They L ^.h Sacra. ihakc it to imprint I know not cap. 1 ej S: 1 1 . what 268 Confirm Ation&Kefiautation theNecefjar what indelible Car after, and to give graeig ex opere operate: They make it to be an enter- ing of usinco.Chrifts militia abufirg Baptifm* as being but an entering us into his Family f j$ and not hi* warfare : Ail this is nothing to thar, which I am pleading for, and which the protcftant writers do wifh for. Objcft 18 At leuji jeu Voitt- revive the PreUtical Confirmation againe , Which the old non-conformifis were againft. Anfw. We will revive nothing of it , bu^ what was good : The corruption we fhall omit. They did it but on a few, /contrary to their own Laws ) but we would have it ufed to all* They Confirmed children that un- derftood not what they faid : But we fhall exped an underrtandmg Profeflion of Faith. They did it in a hurry as an idle Ceremony : we would have it done deliberately and with great reverence. The Bifhop only did it with them, that knew not whom he did Confirm, but ventured on other mens words , or with- *5 out s But we would have the Paftour do it, that knoweth the perfons, and hath time to try them , having one Parifti and not two hundred to overfee. Objeft. Tint , at leafl , the Tapirs and Pre'ats "bill be hardened or encouraged by your coming fo neare thew, Anfw. w means of Reformation and Reconciliation. 269 Anfw. I will not caft off the Work of 2ct Sod, bccaufc tnac any wm ma*c .can oc- fr ; afion of finne. And I cake it to be the more n i ny doty and not the lefs , becaufe it tends to 1> Peace with all. I take it not to be any part of my Religion , toftudy how to crofs my 'brethren, or forbeare a pra&icc (yea fo necefTary a duty ) bccaufc they like it. I de- ccrt chat principle and fpirit. I rather fcare, left their own felfconccitednefs , intereft, prejudice and difcontent, will make them dif- like it. Objeft. 19. What hive toe to do VQttk the ftgne , When the thing that occafioned the nfe of tt U ceafed ? Impofition of bands Vpat at fir ft only for t he-gift of Miracles. e^fnfw. i- It was much for the gift of Mi- racles , but not only. And if the giving of one fort of the Gifts of the Holy Ghott be ceafed; }et the other , more excellent and neceffiry gifts continue ; and therefore no reafon the fi^ne fhould ceafe , becaufe it was not appropriated to the gift of Miracles. But 2. If any man fcruple either the figne of Impofing hands i or the Name of Confirma- tion, we defire him his liberty: thefe are nor the ihing* that we contend for: Let him bur \ie!dus that which I have (hewed to be qpoft Certaine , and mgft ufefull to the * Church; 2yo ConfirmAtion&^efianrAtion the NeaJJtr) fc 9rcr k Church ; that is , a folemn Tranfition put of U\t An Infant Church- ft Me into An Adult , underpr* Approbation of the Favours , and the juft cog nifance oft H Church ; and let him call it what he will, I (hall not much contend with him aboiK the name , or figne of Impofition. Objeft. 20. Abundance of Minifiers Are raw , imprudent young men, And not fit to manage fo great a truft : Andfo it mil marre aR\ While fome Are fo firiEl , that they Will nfufeall that feem not godly to their cenforiom winds i and fome Will be loofe man-pleafers* and let in aU , and turn it but to an unprofitable formality. Anfvt. i. While men are men , they will a# as men. If we (hall have no ChurclvOr* dinanees and Adminiftrations , till you are fecured from humane abufe of them, you muft {hut up the Church doors , and give op all ; and (but up your Bibles , till Papifts and Infidels can find no matter of cavclling at the Tranflation. 2, As I faid before, this ifK deed fhould provoke the Magiftrate to fet a faithfuil guard on the Church doores , that feeing the Paftours have fo great a Truft, and the danger ofahufingit is fo great , the wor- thieft (hould be chofen that can be had. And if it be not fo you reproach your felve?, cfeat are choolcrs and Paftours, and have the Rule. « 1 S 1 Heats $f RtfermatUn *nd ULtcwcilUtiin. 27 1 i Lule. Why choofe you not better if you ifr now where to find chem ? 3 , This Ob je- f-iion, is as much againft our Judging of »t hofe that arc to be Bapttzed , which ycc tl-ic flvtinifters that did Baptize , have ever done, tnd wcrcyou not Baptized already , we muft j idmit you , and fudge who is to be admitted, »is the ancient Preachers of theGofpel did. 4. The Epifcopal Brethren had more wit, ^chen to be againft Confirmation, becaufe one roan may ufe it too ftn&ly , and anothen too loofdy: The Congregational men are not againft Church-Covenants or Profcffi- ons, becaufe one Paftour or Church may be to* ftrid ; and another too loofe in judging of mens Piety : The Presbyterians are nota- gainft Trying men before sdmiffion to the Lords Supper, nor ag3inft Difcipline, be- caufe one Elderfhip may be too ftri& , and another too loofe. The Anabaptifts are not againft Rebaprizing men at age, becaufe one Minifter may refufe the fit, and another may take in all tfm come. Why then fhould a pofiibility of Mmifters mifcarriagc, caufe you to be more againft this, then all the reft ? 5. If Minifters be AlTocisted , they will be accountable for fuch roifcariages ; and the Advife and Admonition ef their Brethren , ^.nyay do much to prevent or reform fuch , m abufes: *•■ 272 Confirmation&Refl*H?'Atiwt iheNecejfar abufcs: And the faithful! people of theii^f charge , will fomewhae obferve them , anc hid Arehifpm take heed to the Mintjtry thai he hath received in the Lord , th t he jHlfilltt. Col. 4. 17. 6. As long as you arc not for ced into our charge , but have your Liberty to choofc your Paftour , ( as now it is ) you have the lefs reafon for this complaint. If the Laws of Zeno or PLto be thought too ftri-d: in their Schooles, as long as the Schoj. larsmay choofe to come there , and all vo-j 01 lunteers, they may the better beare it.f 7. As I faid before , the truft muft be put in fome or other to judge : And where can it be fitter then in them , who by ftudy are prepared , and by office appointed by Chrift hereunto. 8. If you will give a Presbytery, or one Eminent Minifter in every market- Town, or vificers of your own appointment, a.fpecialcare tooverfee the reft in doing this, and fuch like works , I (lull be no gainfayer, ! fo the work be but done : the more infpedi- on andcircumfpc&ion the better. 9 If one Minifter refufc the fie, there be many more that will not. 10 Ycur Commiffion- ers may have power moderately to correA the Muufters abufes in their work. But becaufe I perceive that Rulers are un* reafonably jealous, left the Paftours of thg Church 1 ut to deny them their due maintenance , as ar as ever they can : And many, if not rooflt Minifters , have no great mind to be fo ufcdj i/ T nay 274 Confirmation &ReftaHration theNeceffarj nay had rather lofe it , then go to Law for all their dues $ che trouble, and coft,andc*/i« um of ic is fo great. So that our Parliaments have been too much afraid , left Miniftcrs ftiould eeafe to be men , or to be tinners, and to be manpleafers , and to indulge their flefti • and left we {hould runnc into the fire, and lie down among the thorns , and choofe a life of trouble and fuflferings, 3. And me thinks experience (hould fatif- fie men of this. Do you not fee how back- ward Miniftcrs are to Church-Reformation, and Dlfcipline in theexercife, when they have beenmoft forward for the Power? How little is yet done in it, for ^11 our liberty, af* ter all our Prayers , and petitions , and writ* ing for it ? Do you find in moil Parifhes that Miniftcrs are prone to overdo? certainly you do not. 4* Do you not know that all the Work ofGodisfomuch againft Nature, and hath fuch abundance of enemies and difficulties ifl the way v that few men are like to be guilty of over-doing ? Why be you not as carefull to hinder m?n from overdoing in fanftifying the Lords day , in teaching and praying with their families, &c. but becaufe you fee that few need your curb. I am confident, (hould Parliaments do their foft to drive on Mipii fieri 4 ** k scans $f Rcf$rm4tU* *nd Riconcili^tian. 27$ iers to luch works as .hefe t and make Laws upon Laws , to fpur them to the praftice, they would not be able to bring one half of us, nor the tenth man, to reach fo farrc, as Chrift hath bound us ; no nor one man of us, in all refpe&s. Andyctlagainefay , that if any ralhmen ireovcrrigid and abufe their tiuft (which is ikeft to be thofe whofe maintenance no whit cometh from the people ; for in the reft there is more danger of the contrary,) we defire not that they fhould be exempted from the Magiftrates, Miniflers, or peoples due means for -heir amendment. But let tf-e fpurre be moft ufed , feeing ihe^e is moft need ; and let us fee fome kvcre L?ws, to drive us on to thofe duties, that flefh and blood, and all the world is fo much againft. I Come now to the laft part of my taske, which is to give fome brief Directions for the moft effcftual Praftice of this excellent, need full wotk. And I fhall firft fpea^e of the Duty of -Mnifters in order to it, and 2. Of the peoples D&fy, and Ipftly of the Magmraces. The Duty of the Paftunrs I judde toconfift in theft* particular*. 2 'Dirtfi. ft Let the Paft ours in each Coun- T 2 cry $7 6 Ccnfirmttien &ReftauratioH theNtfiffary try meet together , and agree as one man in faithfulnefs, and felf-denial , to do their du- ty; that the moft confcionablc may not be liable to the reproach of Angularity , be- caufe the reft betray them , and the Church andCaufc of Cbrift, by withdrawing, and leaving the work undone: folong bath the Church already fuffcred the negteft, even of godly Miniftcrs , that in fuch a time of leave and helpe , we ftiil hold off, and dare not venture on a little difpleafure of the people, j when our Anceftours centered on the flames; I grieve to think what a flaame it will be te our names , and to the Reformed Churches, and what a confufion it may bring upon our faces , before our Righteous Judge. And it is a griefe to me , if I were fure of Magi- ftratesaffiftance, that all our Enemies (hall fay f and that the Hiftories of this age (hall tell pofterity , that the Minifters of England, after fafting , prayers , warres and vowes pretended for Reformation, would yet do little or nothing toward it, but preach $ even in times of Liberty and encouragement , till the Magiftrate did it : And that it mnft be the work of the Magiftrate, after our unworthy, lazy , or treacherous defertion of it. Had we no more help then we have, we might do mufb, were we willing and unanimous. v means of Reformation ana RtconcilUtio*. 277 Dirt El. 2. Let us take heed of extending thefe Agreements to any unneceffary Cir- cumftances , fo as t# lay the ftrefs of the bu- linefs on them , or to make that neceffary, which is unaeceflary : But let us Agree on theGencrall certain points , and leave par- ticular men to their Liberty , in modes and circumftanccs , not judging each other , if we differ herein: or if one be more or left ftrid then another in the execution. Dircft. 3. Let us yet all be very carefull, that in point of tryall and judging mens Pro- feffion,we avoid extreames : On one fide let us not be Righteous overmuch, by keeping out any , that make the moft broken , intel- ligible Profeffion of Faith and Repentance, and a Godly life , that may be taken for credible : and remember that we are not fearchers of the heart , and that charity judgeth not evil of any, that are capable of a better Judgment. And certainly a humble Soul that's confeious of its own infirmities, andunworthinefs will be very tender of con- demning another, without very fatisfying Evidence. Of this I referre you to my firft Difpute, of Right to Sacraments. On the other fide , let us take heed of turn- ing this duty into a mecr formality , and *laking nothing of it , but mocking the \ T 3 Church 278 C6nfirwati$n&ReftaptrAti$/i theNtce^arj Church and God. Lee us not take up with 4 Profeflion of any othci kind of Faith, but* the true Chnlhan faving Faith; nor with any Profcfii >>n of this Faith , which wc arc able 1 to prove to be Incredible. Dirtft. 4. NU>ne of the Aged that have already been admitted to the Communion oi the Church in the Lords Sapper , rcay be brought under Confirmation by Impofition' of hands , as we have before (hewed. But all that were yet never admitted to this fpe- cial part of Communion , nor have made any folemne Approved Profeffion , fhould yet be called to it , be they young or ould, when they demand t hurcb Communion. If you ask me what (hall be done with the reft , feeing they were admitted irregularly, without any Profeffion of the Faith ? I An- fwer, 1. Acquaint them plainly wirh tt;c Nature of Chrirtianitv , and what a Church is , and what is the Office of a Paftour , and what the duty of the flock, to God, to him, andchemfclves, and one another, 2, Then tell thwaa , that you refolve to proceed ac cording to chefe Rules in the G vernment of ybiirnock; and r<> ex-rcife this Difctplinc. Tell them plunly (that they be not deceit ycd) bo'b what arc the benefits ofa( hurch- ^ate and DifcipLne , and what arc the d'ffi\, culties mesnj *J Aejirmatwn an« ii^pw»*w*n/», ^/y culties that unprepared men are like to grudg it; and how hardly they will take it to be followed , and not foffcrcd to reft in finne, and openly reproved, and caft out with ftiarae , if they will not be Penitent and Re- forme. And then tell them, that if there be any that have dipt into a Chureh-ftate ( in (hew ) and knew not what Chriftianity was, or what they did , and finde themfclves as yet unfit for it , if they do forbcare the Pri- viledges of the Church , till they are better prepared , and acquainted with them , and can ufc them to their profit, you fhall in meane time be ready to Teach them publik- lyand privatly , till they are prepared: And thofe that are fie to continue, and ufe fuch Priviledgcs , advife not to forbeare them. But let them know, that you can neither take all the Pari(h as fuch for members of the Univerfal Church , or of your charge , and therefore muft have fome better Evi- dence , cfpecially after fuch a confufion , that negUgcnce hath brough into the Church: Andyou cannot take any man to be of your charge againft his will , and therefore you muft know their minds. 3. Give them no- tice, that all that own their Church- mem- berfhip , and will have Communion with jhac Church , under your Miniftry and Pa* T 4 ftoral T&QCenfirmatiGH QrRefiauratien theNcceffarj I •• floral overfight , are defired by you to fig nifie their defires, by giving in their names tcjfc the Clcark of the Panfh , or fome other fit k perfon ; or if they refufe that , by coming fc to you. 4. When you have their names, keep them locne time , while you get infor- mation of the perfon* lives. And then giyc notice to all (if it may be, to avoid impu cation of partiality,- or at leaft of all that you have reafon to fufped , of grofs ignorance or impiety ) by ftreets, Villages, or houfes, to come to fpeak with you , on fome ap-l pointed daies: where you may difcerne the fitnefs of fome ; and fu&h as you find to be grofly ignorant or fcandalous , advife them to ftay till they are prepared , offering them your help , becaufe elfe you muft do that in a way of Difciplinc, that they are unfit to beare. 5. All that difown their own ftanding and" Church- memberftiip , or prc- fent Right to Priviledges, and withdraw inr to the order of Catechumens , as being igno- rant in what they did before , you may fafe- ly teach them as Catechumens , and are not bound to enrage them by Church- Difciplinc, which they confent not to, and arc not ca- pablcof. 6. AH thofe that you find tole rable , that have owned their Churchmem- bcrfhip , and not] withdrawne themfelves\| means of Reformation and Reconciliation. 28 1 \ you ought to keep their names , in a Church ft Book for memory , and to call them folcmn- ly ( at (bene day of humiliation, or other tic fcafori) to own their Relation publikly, their names being read that all may know with whom they are to hold Communion. And if there be need , you may juftiy re* quire them there openly to renew their Prd- feflion and Covenant wuhGod.7. Your flock being then Reformed and known , you need not call them againc , to examination before particular Sacraments, or other parts of Church- communion. 8. When any mem- bers arc after added , they (hould , if un- confirmed , and fuch as never did Commu- nicate , be received folemnly by Prayer and Bencdidion ; and if they be fuch as have been admitted to Communion , let them be only Approved upon renewing their Pro- feffion. For the one fort are Confirmed in their Relation to both Catholikeand particu* lar Church ; but the other , only enter then into the particular Church , being folemnly received into the Catholick Church be* fore, and perhaps into fome other particu- lar Church, or into that from vuhich they departed. IZipttt. 5. If any come in that hath vio- lated his Baptifmal Covenaat , by a wicked life, 2%z Cwfirmation&RefidHratio* tktNeceffarj life, he is before you Receive him, to give fome open tciiimony of his Repentance , ( if his flnne were open) that fo he may be Mini* Aerially Abfolved , and the Church receive I him , not meerly as an Adult- Believer , but as a Convert, with Praiers and Rejoicing. And the fuller ConfefQon he makes of his un* godly life , and of the way and Love of God in his recovery l and the fuller warning he givcth others of the finnes that he was guilty of, and the fuller he communicatcth to them the Satisfying Reafons that caufed him to tome , the better it is , and more fuitable to the ftatc of a Penitent : as alfo the fullyer he profeffeth his Refoiution to ftick clofc to Chrift , by the help of his Grace , for tho time to come. Dirett. 6, Fortheexcccutionofthis, be- caufe nil the People cannot be ftill ready , nor attend , a&4 becaufe „ it's fit they have fome eognifanceof thefe things; lei fome of the moft fober , judicious perfons , be chofen by the Church (not into Office, but as theif Delegates, or Truftees) to meet with the Paftours monthly in fome convenient place, where all perfons may firft addrefs them- felvcs that fcek the Priviledges of the Church (and where matters of Difcipline may be firft tranfaded,beforc we bring them tothcAflem- meant *J Rtformdtten and RtcoxcjltatH*. 285 bly yet not forbidding any other of thcChurch to be there prefent, that will. And either >in that meeting may members after be admit- ted 3 and their names made publike at the next Communion ; or elfc fome meetings publikly appointed, fcure timesayeare, or more, for admitting fuch in publike, ai fhali be found fitcft : which may be at a faft before a Sacrament. And let any of the j^hurch ( at that preparative meeting ) have leave to put in what exceptions they have, againft the perfon for his Profcffion or Con- verfation. Dlre&. 7. Let the Paftonrs and Churches that live within the reach of any Communis on, be as many as is poffible , aflbciate , and meet for the maintaining of Communion of Churches : ( by their Officers , and Dele- gates) And thofe that differ in iuch tollera. )!e matters , as may not hinder their Chri- lian or Church Communion , and yet arc not fati-'fie-d to joyne in Synods with the reft , let them Agree upon fuch terms of Communion and Chriftian correfpondence as their Principles will admir. And let no. ftranger be admitted to our Church ♦commu- nion , that bringcth not a Certificate ( cal- led of old Ccmmunicttoric Letters,) or fome /ttfficienc Teftiraony from one of tfaefe forts (either 2$4.Ce*firM>itiQn&Refiau?dtk* theNeeejjar « cither the .Churches ncerly Affociated , o p thofe that we agree to rake for Brethren r. And thofe chat bring fuch Certificates mul fct be admitted by us, without any further Try- »t al, or Confirmation; unkfs there be fom< Prv notable caufe of fufpition. But for thoft that live in Heretical, or Impious Societies, fc or fuch as refufe all Church order , anc W Communion with neighbour Churches, otto are juftly difowned by the Aflbciatec m Churches, we(hould not admit them to out lit Communion, without a particular TryaI,or a, up better Certificate then thofe Churches can! give them. And thus fhould ail the Churche* p be concatenated , and their Communion r fetled. tt: DireH. 8. Above all let every Minifteruf fee that be wifely and diligently carry bimfelf k to the reft of his Parilh ; avoiding indeed the J excommunicate as Heathens : but for all !•• that are willing to learne in an Expe&ant- ftace , let us deale lovingly , gently and t«v derly with them , denying them nothing that; lawfully we can yield them , in matter* of Buryal , Marrying, Praying, Preaching , or the like. And be fure to carry on the Necef- v fary duty of Catechizing , and perfonal Con- ference and Inftrudion with them , family by family , by which you may the better know know! ^ lem and prepare them for Church.Commu- tfion, and have opportunity to quiet them, 1 nd anfwer thsir Objeftfons ; and they may Are that you caft them not off as Heathens, hut only prepare them for the date and Kriviledges, which they areyet unfit for. And efpeeially let us by all poffible con* efcenfion , mecknefs , loving carriage, lamelefs lives , and charitable contribution 3 the utmeft of our abilities f endea- our to win them and take off thatOffence.or t leaft abate it , or hinder the fuccefs of the eproaches of thofe , that will undoubtedly reoffended, by our Reformation and Difci- )linc And let us have a vigilant eye upon ny Seducers, efpeeially Infilels and Papifts hat may creep in among them,to take advan- ageofcheir difcontents j that we may pru- dently and effectually counterwork them. This much faithfully done by Minifters^ight )C an admirable mercy to the Church. t.*T*He Peeples duty in order to this Refor- JL mation before mentioned,is, 1. Of the pdly, andfuchasarc fit for Church Com* union : 2. Of the grofly ignorant and ngodly that are unfit. I. The duty of the firft fort lycth in thefe Parti- 286 Confirmation&ReftaBratkn the Necegsry 1 Particulars, i. They muft highly value the be ncfit of Paftorall ovcrfigbt and Church-Com munion , and therefore be ready to promote any work of Reformation that is neceffary to their more fruitfull and comfortable enjoy racnt of them. 2. They muft fo behave themfelvcs as may, honour and further the work, and take heed, of that by which it may be hindered ; leaft they weaken our hands and be a Rumbling block to others. For what can a Mlniftcr dol himfelf, if the Church aflift him not ? much lefs if they hinder him? Efpcctally, i. They 'fc muft take heed of fcandalous finncs , which jj may be a rtiame to their Profeffion , and open || the mouthes of the enemies of the Church 2. They muft take heed of Sefts and Divifii ons , and quarrelling? among themfeives, of which will bre^k them in pieces, or hinder their Edification, and make them a (tumbling block to the weak, and a laughing ftock to the wicked. 3 . They muft take heed of furlynefs and pride, and domineering carriage towards* thofe that are yet without : And muft be as eminent in meeknefs, and humility, and paricmce, and forbearance, and fclf-denval, as they are in the Profeflion of Religion. For a proud domineering fpirit, or ftran£enefs and unnccefftry d.ftancc , doth lofe the un- „ godly* starts cf Reformation And Rmnciliatun, 287 odly , whom you (hould be means to win. . They muft ftudy to do all the good they in to thofe without- be as little as may be in &ecuting penalties on them, and as much 5 may be pofiibly , in fpeaking kindly and imiliarly to them , and relieving them in rants , and vifiting them in ficknefs \ and !iink it not much to purcbafe their love , i order 10 their Salvation , with the lofs of 'our right , or with the price of much of our worldly goodt. For all men love hofe , or at leatt will lefs diflikc&em, that lono hurt to any , but do good to all, or s many as they can. To be the fervants ){ all , is the higheft Chriftian dignity , nd the way to winne them. 5. Take leed of falling out, or contending with any )f them , or of giving them any harfh , >rovoking words , to their faces , or be- hind their backs. But put up any wrong hat is meerly your own, and is in your ?owcr to forgive , for the fake of Peace, md your own neighbours good. 6. Be not men of common fpirits , or common r p?ech , or a comrtion convcrfation : but as we muft make a difference between you and others in our communion and Churck- adminiflrations f fo let lie reft fee that ic is not without taufe. Tor if \ou be but 1 like 255 Lontirm*tton&Kejtanr4tUHt theJWecejjdrj like other men, we (hall fcemc to be par- tial in making a difference, between yon and other men. Let your Light therefore fhine before men to the Glory of your Heaven- ly Father. Let them fee that you defpife the world, and live above it, andean ca-, fily part with ft • that yod can forgive and bear a wrong ; that your heart is in Heaven, and your treafure there ; and that you are the heires of another world : Let all men heare and fee by you , that yoii have a higher defigne in your eye , then the ungodly , and that you are driving on another trade, then the men that havci their portion in this life. Heaven is your, Reall Glory : and to be Heavenly is youn trueReputativcG!ory, not only in theeie$i of the wife, but of the common earth- worms of the world. 7 Set your felvess in the moft diligent and faithfull improve- ment of all your parts and Intercfts to help on the Work of God on mens Souls. Though you preach not , you have work enough in your own places to do , to fur^ ther the Preachers Work. Speakc to poore people prudently, feafonably, and feri- oufly about the ftate of their Souls , and Everlafting Life: and eonfult with the Mi- nivers, bow co deale with them : Tell them, me ans $f Reformation and Reconciliation. 2o9 them in what ftarc you find the people, md take their advice in farther dealing ffith them. O if our neighbour! would* )ut helpc us in private, and do their part*, ind not caft all the burden on the Mini* ler, there would much more be done then is! ^Jay , alas > to our grief and hindrance, bmc of our Profcfilng people arc fo hot, tnd felf conceited , and proud, that unlcfs ve will outrunnc our own undcrftandings^ md be ruled by them , and (hut out abun- lance that tbc Word of God allows us not o (hut out, and be Righteous overmuch, md (hut up the Church of Chrift , as in t nut-(hell ; they prefently murmure and ebcll, and feparate, and muft betake thera- tlvcl to a ftri&cr Congregation. And o- hers of them , muft have us caft off Di- cipline , and cut up the hedge , and admit II to the Communion and Privilcdges of the "hurch, and a I under a blind pretenfc of Charity ; and feme Learned Gentlemen by fords and writings , do enrage our igno- ant and ungodly neighbours againft us, nd make them believe \ that we do them )me grievous wrong , becaufe we will not idecd deceive them and undo them , and fct p new Church-orders ( or difordcrs ) no* i the end of the world , fo contrary to all 7 V tt* 290 Confirmati$n &Refi duration theNecefftry the ancient Canons and Orders of the . Church. I honour and deerly love the names of many of thefe ftudious, pious Gentle men : But ferioufly I muft cell them f that they want humility , and in their good mean ings do the Church a world of wrong. And though they may be more learned even in Theology, then we, yet it is a great matter to have or to want experience. They have not been fo much in Church- adminiftratiom as we , nor had fo much to do with ignorant Souls. And verily I muft fay againe , tha! the bare Theory maketh but a bungler in thi work : I muft much fufped the Judgment that man in matters of Church-government or dealing wuh poor Souls, that wants cxpe rience. Let thefe Gentlemen , but turn Mi miters f (be it known to their faces , there' none of them too good for it, nor too great , and let them but try our life a little whilcac, I fhall fet more by their Judgments, then not I do. I red many a Phyficians writing^ before I was fit to attempt a Curei It'sl' raw deceitful kiod of knowledg in thefe prt dical affaires , that is not furthered by ell perience. 2. And as for the duty of the ignorar ungodly people , I fhall fay little of it, I caufe I fuppofe they ar«not like to read rcga means §f KeforwattoH and KtconaUatien. 291 regard what I fay. Only in general , it is their .firft duty, to become truly godly pcr- fons , and fo to live in communion with the Church. But upon fuppofition that they will not yet be fuch, their next choice fhould be to live in quiet fubmiffion to their Teachers, md patiently ftay among the Cauchumtns^ and Exfettants , till they Jire fie for a higher place and Priviledgcs. A* with the reafo- lableneft of this motion , and how it con- iuccth to their good , we (hould labour to acquaint them , and make them fenfible of t, that they may be patient in their fta- ion. {. /^VUrlaf* work is to tell you, what is V_>J the Migiftrarc* part , for the pro- noting of this work. And I (hall urge them lcre to no great matters , becaufc they ftiaU lot fay, that we would either drive them in he darke upon queftionable thing*, or put ;hera upon that, which Any reafon can call >erfecution , or make them think, that we :an do nothing but by their fword. And herefore whether they fhould force people :o be Church members i or Chriftians, or :o come under Difciplinc , are Qucftions that tt this time I (hall not meddle with ; But V z 7)ir$B. U 2pl 'Cwfir motion & Reft aeration tkiNtCeffarl *Dir.tt. i. It is a great part of the Magi ftrates Duty to caufe tht people that are yet unfi for Church- communion to keep in their vifible fla tion, and co behave them In. Tcrtu'lians daies, faith AlbafyitidM in Tert. de frefcrip. c. 41. p. 300. The Catechurneni being fonr-what infhuc- ted ar home, atm^ CJiterU tandem ii\9 Ecclefiaprimii conci- onibM,qu& in grauvn Catechnmenorwn ha- bebantW) inttrftkm'i qmbwsperallti rurfw omnes iidemipji Ca- techumem ex templo di feed ere jttbebantur, nefciljcet Divina my- fteria rudium con- fcknt'nt polluerentur — So thaciefeermes they had then in the morning a Sermon fitted for the Cate- chumens , and all the after part of the worfhip was more Euchariftical fitted to the Communion ofSainrs. felvesas Expe&ants, an; fubmitto thatlnftruftio' of their Teachers, which i necefTary to prepare ther for the Priviledges of m Church : and to this En the Magiftratc (hould b Laws and Proclamation own this Minifterial R< formation. Alas how li tie knew they, whacthci did , that have fo Ion been jealous of us, left * would do too much , ar under pretence of Difc pline enflame , or abjj them by feverity? Wh< I k L P h r- li- as it is a work that cafte!, us on fo much rage arlter; hatred, of rich and poojfe and calls for fuch abundance of Faith ailO^ Zeale, and diligence and fclf-denial , whtllj, though not IV- p*//r, as fiich. It's eafy drawing men from iiat which tbey hate , or their hearts are witagainft, and to that which they Love, ind their hearts are fet upon. Such gunpow- Icr will foon take fire. Reafen 3. Our people by the foremen- ioned work of Reformation , will ut> oubtediy be caft into Difcontents : They vill be forely difpleakd with their Teach- rs; which is a final! matter, were it not hatithindrcth their own Solvation. They lave fo long been ufed to have their own will, ind to be admitted even in Heathenifh Igao- anceand Impiety to the Communion of the >aints , and all the outward Priviledgcs t without any confiderable exercife of Difci- ?line over them, that now it will be a ftrangc )rovoktng thing to them , when their cu- lom (hall be altered. So that in the difcon* :ent and hatred of their minds, if Infidels, nrPapifts , or any fnch Malignant adverfa- ies (hall come among them , their own ma- ignity and difecntent , will drive them by raulti- 304 C onfirmationtirRtftdHrAHon theNeceJJdrj multitudes into their nets; and they will tuiYi to the firft chat eomes with any plaufi- ble though pernicious do&rine. Wi h half an eie we may eafily fee this : And therefore, if the M ig*ftrate will not help us to quiet and fecure the people , and keep off deceivers^ while we are Catechifing , and Inftrufting; and Preparing the grofly Ignorant and un- godly, it will bete the hazard of many thou- fend fouls, and a temptation to many faint- hearted Mimfters , againe to caft open the hedge , and Uy the Churches Communion common , for feare of the ill confequence,- tha:wi!l foilowtothe peop'e by difpleafing them, And yet I may well conclude, that though (till the Church will have need of fomc of die! Magiftratcs help in this fame way j- yet no thing fo muvh hereafter, as ac firlt. i It is Ch*L JP0W2 thatmoftholdeth the people now, and enrageth them ai?,a.inft the breakers of it. And when once the Cnjiom is broken and turned, they will be much more quiet. 2. We novgr find the Churches in therubbifh, and have the harfheft work at firft to do , which will foonebeover, and the Churches and minds"; of men more f&Ied 3. A few y cares Pra- &ifc of Confirmation , in the foredeferibed way j I hope will introduce fuch abundance ^ fen tans of Reformation and Reconciliation. 305 f Knowledg , and fo increafe the face of Sodlinefs , that we (hall have little need of le Magiftrates hclpe, in this kind as now e have. But now ac firft our Neceftity is :ry great. Reafon 4. Moreover , our Do<3rineand radice is moft contrary to mens finnes i id carnall Intereft , and therefore though ic zTrue , yet it is Provoking ; and feeraeth ) be againft thera; as blood letting, Fa- ing, and bitter medicines to a Child, or foolifh Patient. And therefore no won- if tolerated Seducers can draw them omit, by fence or non-fence, in fuch a fe. A little Reafon feemes to take men T from that, which feemes againft them, or hxh they hate. Reiifvn 5. On the contrary , the Do- rine and Practice of Deceivers , is fuitcd their nature, and purpofeiy fugered for em by Art. For Inftance: If Papifts fait with them in the depth of their difcon* ]&t, and firft raile at us as no Minitters, it Lyars and Hereticks; and then revile for receiving maintenance ( which is their ly , though their CIerg ; e receive fo cx- fdingly much more ) and then tell them all their Anceftours , and then fet thjeffl 'onaneafy^ outfide Piety, which ex of ere X operato 3C6 Confirmation &Refi*Hr**i 3c8 Confirmation &Reftaxr*tien tbeNceeffarj 7 o to draw them into finne: that this is but to give men leave- tt) do their worft, to undo and damne as many as they can ; and to take them at the greateft vantage in their Igno- rance and difcontent to trip up their heels, and tifc them into Hell. How dreadfull a thing is this to a Magiftrace , once to think of, that hach but any belief of Scripture,!" and piety on the Souls of men. And thereof fore (as long as we do not now call upor" them , fo much as to force Papifts , or Infij ' dels ekhcr to be of our Religion , or to pro fcfs that they arefo , or joyne inCommuni, on with us , bu: only defirc , that they ma'M . keep their venom to thcmfelvcs, and map not be fufferedtotakethe advantage of oir peoples Ignorance and Difcontent ) uijf doubtedly the Rulers that are friends ip Chrift, and the Souls of men, will oL' ver find in their hearts, to deny this aff' ftarce* Reafo* 8 And if they ftiould deny it^f Rcafon they muft needs fee , that they vr ' fully give up the Churches of Chrift, tl are under their government , to diftrad r?nd confufion. They know well cnoii \*,hu would come of it, if every man hw lv t 1 berty to perfwade their Armies i /y Mutinies and Rebellion i or to periwade y Subj* ( M ;, " — 7~. ~. means §f Reformatio* and RtconciliAtien. 309 Subjcds againft thcmfclves , thst Rule them,- or to entice mens Children , or fervants to lewdnefs, or their wive? to unchaftity. And will they , under pretence of Mercy or Li- \ permit men to do that againft Chrift, and the Church , and the Souls of many that are bad enough already , which they would not , they durft not permit againft mens bo- dies , or againft themfclves, or againft the Peace of the Common- wealth. And what a difhonour will it be to Chrifl-, to the Church , and Reformation, and Re- igion ; and what a joy to ali the Enemies of thefc, to fee that our Reformation (hall breed uch Confufton , and bring upon us fuch in- :onvcnicncies ? And all becaufe the Magi- Isace fhall refufe his help. Reafon 9. And perhaps, the Magiftrates vill quickly find , that the Diftraftions of he Church will breed, and feed fuch Di- iraftions in the Common- wealth, as may aakcthemwifti they had quenched the fire, .chile it was yet quenchabie. Our Unity ^ ; not only Our ftrqngth , but their ftrcngth, fpecially if they promote it. Our D* virions 1( jJ r eakcnasas well as them. What will the ?Ugiftrate do, if he help us not in this ^ife? Miniftcrs cannot in Confcience al- 3 aies forbeare their Duty , ba: will ki about X 3 ic. 5 ., — , ^loCQnfirmAtion&Refi^HtAtion theNeeejjarj it? Either the Rulers will fufer us to do it, er not : If they fufer us and ajftji us j IE will be our Peace and theirs, and our peoples good : If they fnffer m and ajji/i us not , a$isnowdefired , wcflia.I cxalperatcfo ma- ny of their Suje&s by our Reformation, and (hutting them from Church Communion, thac will (ha&e the Peace of the Common- wealth, and the Odium will fly on the Go- vcrnours, for fcttingupa Mtnifhy that fo provokcth them,and fo the people will be flill in Difcontcnts , and prepared for Rebelli- on , or any violent change. And the fire that begun in the Church , if it be let alone, may reach the Court. But if to mend this, they wiMpxt d$wn or hinder Minijiers , their perfection will bring Gods Judgments on them, and turn the hearts ofhoneft, fo« ber menagainft them. They have feen what: Deformation and per fecution have done , be- fore their cies* Reafon 10, Laftly , it will bring a molt heavy Guilt on the Magiftraces Soul, which F he will never bcable to ftand under, before F : the King of all the world. To be Guilty of fc thenegled of an Office fo Divine, received po from God, that it might be ufedforhim; fc and to be Guilty of the fruftrating of muchr 4 pfourMiniftcrialwork; and of grieving them hearts m tMHj $f Reformation dnd Reconciliation. J 1 1 hearts of fo many that fcarc God i and frustrating fuch hopes as we lately had , (to Jay nothing of the Prayers, teares, ha. izards , blood , and ruine of fo many thou* pand, and the promifes , oaths and Cove- nants to God) to be guilty of the finnes bf fo many thoufand , and of their cverla- fting Condemnation ; to be guilty of the diftra&ions, and betraying of the Chureb, and caufe , and people of the Lord , and to be guilty of the infultings of fo many Enemies , all this and much more , that would certainly follow the denial of this moderate neceflary help , would be a burden intolerable. Dirett. 7. But becaufc both the Magi- Irares, and many others are afrad, left by ?oing too far in fuch affiftance , they may >e guilty of Pcrfecution 9 by reftraining Tien from Preaching, or private pefwafi- >n, or by keeping the Ignorant and wic- ked from Church-Communion, or by com- pelling them to corns to hearc, and to be ^erfonally Inftruded , I humbly propound htfe following things , for fuch a Regu- acion of their granted Liberty, as may rce them from all danger of perfrcuring, vithout depriving us of their principal! iclp. X 4 1. If 3 12 Confirmation & Refl a#r at ion theNeceffary i. If you compel not the Ignorant and nngodly to heare, and be pefonally Inftru- ded, by the Mmifter of the Parifh where they live, yet at leaft compel them thus to iubmit to fome Mniftcr: and let that Mi- nifter certifie under his hand, that he takes care of him as a Catechumene , or Ex- pedant, by publikc and private Inftru- iftion. 2. Let not every man that will , be to- lerared either to Teach, perfwade , or hold Aflfemblicsj but let your Toleration beRe« guiaccd , as well as your Approbation is To which end i. Let fuch pcrfons as are thought meet for fuch a workc, be ap pointed as Comiflioners , to Approve, or Ju'lgc of fuch as {hail be Tolerated through th Lsnd , as the Commi/fioners now Ap proved of fuch, as (lull have the publikc maintenance. For there is noReafon, thai the Tollerated fhould not go under Tryall as well as the Allowed. And indeed with] out fome fuch courfe to keep the Doosi of Toleration , as well as the doore of pub like Allowed Teachers ; you cannot put an^ reafonable Lws for Toleration in Execu tion; but any will come in, what eve your Law fay. 2. Let thefe Commiflion prs for Trying the Tolerated , have Rule givei k\ means of Ktj&rmdmn aw\ Aec$ne$l$dt$$n t 3 1 3 given them by the Lawgivers , whom to Licence, or Tolerate, and whom not. 3. Lee all that will gather Aflemblies, or adminiftcr Sacraments , or Preaeh , have an Inftrumenc of Toleration , under the hands and feale of thefe Commiffioncrs, and Jet them be hindered , that have no fuch Inftruracnt. Otherwifc if you Say till they are convid: of Blafphemie, they may do more mifchief firft, (for who will perfe- cuce them ) then ever the Magiftrate can comfortably be accountable to God for fuffering. 7. When a man hath a fealed Tolerati- on , to Preach , or hold Aflemblies , let him yet be as liable to any juft Accufati- on , before the Commiffioners for EjcSi- on , as the Approved , publike M'wilers are : That fo if he be proved to be wicked and fcandalous , or to preach any thing cx« cepted from Toleration , by the Legvfla- tours , the faid Commiffioncrs may be Au- thorized , to deprive them of their Tole- ration , as they do others of their pub- Ique fhtion and maintenance. And this is a raoft Rerfonable and neocflary thing, 1. For elfc the Publike Minifters will be hardlier dealt with then they. It is fup- pofed chat there's fo much difference in the foundc j 14 CeftfirmdtU* &Refl*uration tbtN^ceffarj foundcfs of their Doftrinc , that one de- ferveth the pubiike encouragement , as well as the other deferveth a Toleration : Or clfe the Law-givers, would make no diffe- rence. And that being fuppofed , if they fhall not be qucftionable , as well as we, nor their R'ghc forfeitable as well as ours, they arc more chcrifticd proportionally || then others. I 2. And if yoa do not this, it's as goodjc do nothing , but epenly Dcenfe Heathens, and Papifts, and all Blafpheamers : Fof they will make s fairc Confeffion , till they have got their feald Toleration , and then preach contrary to that profeffion. Two forts wef,, know this to b; true by; i. Papifts, that are forJ| ; Equivocation , and Men tal Refervation, in their Profeffions and Oathes: or for the Popes to dif- penfe with them. 2. Hea"- Lj thens and Infidels that be- Q lieve not , that there is Li any (lane , or D:vil, or^ e . Hell , or Heaven , anut the inventions of men , and that the vnave-Pnefts do perfwade men that there .re Devils, and Hell, as a bugbearc to nake them do what they would have them, ni ail Religion is but deceit. Such Hea» hens, arc the predominant Seft in maay )laccs , and higher in England, then once thought to have fctn them. And if all uch perfidious Infidels and Jefuites , (hall • uve leave to BUfphcame God, Chrift, and jj Scripture, becaafe they once mr.de an Or- 'hoeoxe Profefiion , then let Hell be turned •oofc upon our people, and the Devil that i*vas bound up from deceiving the Nations, ►fiave a Toleration from the Magiftrace to do t«iis worft. rt Thus I have (hswed that Migiftratcs, if rfhey will , may helpc the Church 'without any 3 1 6 Can firm*tion& Reft aurathn the NecejJ** any danger of per fceuting the Truth, if they take not Popery , damnable Herefie , ani Heathenifm for Truth. I. If the Approver! keep the doore of Toleration , as well as o; Publike Maintenance and Miniftry. 2. If 3 Church Juftice , or Civil Agent , do keef the Churches Peace. 3. If the Civil Vificei dopurpofely take cognifance of the ftacc o Parities , and fee the Laws put in executi on. 4. If the Comrniffionersfor Eje&ions have power of Judging all Seducers , an< Biafphearaers , as well as the publike Mini fters. And if thefe only have the Coercivi Power; but fomc able , chofen, godly Mi nifters be joyned with them for Advice an Exhortation : as Magiftrates and Miniftet fate together before the daics of willUm tk Cenquerour. Joh. 13. 17, If jc know thefe things happy are je if ye do them. Luke 12. 4; tiAndthefervmt Which knew his Lords WU and prepared not y nor did according to hi mil % /hall be beaten much. Finitur Hehr. 13. 1*648. v and 7 / fixy. ijfPojtjcript. jfy*- Re a d s r , AS great and needfull a duty as this is, that I have here propofed , and as clear as it is , and commonly agreed on by all the Parties before mention- ed, I am yet fa* from expeding, that all men (hould acknowledg it and obey it ; or that no perfon of contrary apprehenfions or intentions, (hould rife up againftit as an enemy , with all the ftrength that the mca- fure of his wit and paffions can prepare. We cannot fpeak for God himfelf, for Chrift, for Scripture , for mens own Salvation, but we meet with contradiction and rtfiftancc, even from them that we would fave. And were it not for this , what blefTed work would the Gofpel make ? and why might wc not hope, that all our people (hould be fa- ved? No wonder then, if when ever we at* tempt Reformation or Reconciliation , we meet with Learned, Reverend Kunquamenim, Brcthen that come againft m, ah Luthenis armed with platfiblc cavil?, V™ kt <**** « ' j a cle J ia wJ 1 "'Mr and contempts , and caft away Kevcyc J nd ^ the medicine as dangerous, or mu. ungracefully and ftrenuoufly vindicate the Difcafe that fhould be healed : And were it not that the Church hath many, very many fuch , what fhould have kept us unhealed f& long ^ And who could have continued our deformities and divifions, and fruftrated fuch means as have been ufed for our cure? . Sa- tan is not fo poore a Politician, as to be with- out his Agents in our Ecclefiaftikc Armies, and Councils, and Pulpits «co fpeak for his caufe and do his work , and rcfift and fru* ftrate that which would difpleafe him; and all this under pretence of enmity to Satan, andfricndfhiptoChrili, and a betrer doing of his work. As the names of the chiefeft of Chrift Servants, were not caft out as H»ly f > but as evil, Luk.6. 22. So their Do&rine was not caft out as Truth , nor as Sfi Bight continueth, though Xe never make Profejfton of the Chriftian Faith, nor perfond/lj renewed the Covenant vith Cod that we made in B~ptifm. tsfnd herefore though injome cafes , fuch an appro* ^d Proffjfitn be a duty , jet u not any more ecejjarj to our Church- fl 'ate , and Right to | he Communion of the Adult y then that Vec ' ^ere borne Church-members , and fo Hapti* 'ied. Ilothing but Her e fie , Schifme , cr ffpeftacie can cut tu tff. And therefore all I hat fttrc Baptized , and are >:ot thta cut tff, are Pofifcnft. areJtiSChhrch>mnnhrs 9 and have Right to all the Ordinances in the Church. Anfa. i . I have faid enough to this alrea« dy tofatisfic the confederate impartial Rea der ; proving the Ncceffity of a perfonall Faith before God, and of fome Profcffion of it Ecclefia fudice ,before the Church, to the Being of the faid Title of the Adult , as it* Condition: and that all Scripture-Examples do make for the Confirmation of this Truth. Moreover let me addc , to anfwer the new, or forefeen aflaults, i. Iftherebcno word of Promife in the Scripture % that giveth the Priviledge of Adult'Communion to any, upon their Infant title-condition only, nor any example in the Gofpel , or the ancient Church , that any poffefled or ufed that Priviiedg upon that Title-condition only , then are we not to imagine that the Infant Title-condition atone* isfufficient to the faid Privilcdge; But th< Antecedent is true ; as hath in part been ma nifeftcd , and wili be more , when the Dif fenter (hall bring forth his pretended Evi dences, by which his Title ihould be prctj. ved. : [: 2. The Titlc.condition of Infants is neb, fufficient to make any morally capable of tl Ends of Adult-Communion : therefore it n not fufficienc to make them capable of a pro- per, plenary Right tQ fuch Communion. For the Right iod Relation arc for tbefc Ends^ if a natural incapacity may confift with a PIe« nary Tide , fo cannot a Moral. No man can really poffefs and exercifc the Communi- on of the Adult intrinfically without Faith, or extrinfecall without Profcffion of Faith: therefore no man without Faith or Profef- fion of Faith , can have a plenary Right to that Communion. For a man to have a ple- nary Right to praife God, and cdeberatc with the Church the memorial of our Re- demption K and participate of the Redeemer, and his Benefics , that believeth not in him, is a palpable abfurdity. 3. If themeer Title- Condition of Infant* will fervc in foro Eccltfia , for the Adulr, then it will fervc alfo in foro Dei: For the Church looks but to the outward appearance, or viability of that , whofe. Reality andfln- terity Godcxpefteth. And it is Gods Co- venant that givethusour Right: and there- fore if the Churh find us to have true Right, >itmuft find us receiving it from Gods Cove- nant; and therefore find us the heires of fi the promife : The Reafon why the Church t takes cur R rth Privilcdges for a fufficicnt ^ Title Condi: on, isbcrmfc God is fsppofed * Y fo roffjcrtpr. fo to take it. But that this will not ferve the Adult in for* Dei is manifeft; becsufe God will not own fuch Infidels, as nei- ther have Faich t nor a Profcffion of it. 4/ If the Title Condi ion of Infidels may fcrve them when Adult, then is there no perfonal difference in ads or, qualities; no not fo much as in Profcflion , required oil our part, to diltinguilh Chriftians from In- fidels and Atheifts : ( re quired I mean as ne- ceflhry Conditions ) But the Consequent is abfurd : therefore fo is the Antecedent. If 4 no differencing charsder between Aftual Be. licvers and Infidels or Atheifts , be made thus necefftry, then the Church and the the Infidel world, are laid together; and the Body of Chrift ? and confequently Chrift himfclf is dishonoured , andblafphearned , as common and uncleane. But if any perfonal difference be neceffrry , it rauft be the perfo- nal Profeilion of Chriftianity , or nothing leffe then this can be it. For our Birth- Priviiedge cannot be it.' Atheifts and Infi- dels are borne of Chriftian Parents. Much of" the Turkifti Army of Janizaries , have their Birth" Priviledgcs to (hew, as well as we It is a probable /Argument : Such an Infant is facrnecf Chrift i an Parents : therefore he wilt be an A dual Believer. But it is not a pre- bab/e iable Argument , Such d man at age , that profeffeth not Chriftianity , had Chrifiian fa* rents ; therefe) ike is a believer ; much lefs; therefore he h*d Right to the Benefits of the Covenant , whether he be an Attual Believer cr net. If Christians have no vifible note, by which they muft be known from Infidels, then either the Church is not Vifible , or Infidels may be 4 the Vifible Church, with- out fo much as difowning their Infidelity. 5. l( the Tieie'Condition of Infants may fuffice the Adult for Church-Right and Com- munion , then Hereticks and Apoftatcs havi fuch Right : But the Confequcntis denyed by them that I now difputc with. They con- fefs that Heretic and fome Schifm, and Apo- ftacie, do cut off from the Church, and fo from this Right. But it's p!aine that fuch Hereticks and Apoftatcs have that which was their Infant- Condition : as they were the feed of Believers in Infancy , fo they are fir.ee Apoftacy: They ceafe not to be the feed of Bel e vers , by their renouncing Chrift. If this therefore would prove a Right \x\-filint Infidels , it will prove a R ; ght in profejr Apcflatcs Objcd. The Apcftates cafi awaj their Right , dult, then no Parent is neceffarily obliegcd profeflc himfelf a Chriftian, or a&ual! be- ever , m order to prove theintereft of his "hild to {Baptifm (nor any that offer him in he Parents ftead.) For it is fufficicnt if the arents (or fufceptors) fay, We Were In* ant* members and Baptized, and therefore cur bddmufi be fo : but whether "toe are attuall Velievrrs, new, it is not nece(farj that We tell to Bur thcConfcquent is fo abfurd, that jhocver fliould have offered a Child to B$p* fm on thefe terras in the Ar.cient Church , (or (or any Church that 1 know of, till very late- ly) woiald have bin rejected. The accep- tance and Bapafm of our Infants,is one of the priviledges of Believers : But no one hath right to this priviledg (chat his children be thus accepted into the Church) upon a bare Infant-Title, without the profeifion of a per- fonaU aduall Faith. Therefore,^. 8 If the oppofed Doftrine fhould hole good^then all the worli hath right to Church- Communion, (or Miiion* of Infidels^at leaftj But the confequent isfalfe : therefore fo is the Antecedent. The reafon of the Confe- rence is plain ; becaufe Noah was a Church* member, and all the world came out of his Loynes : And the men of ThracU y "Bitty* nU, and moft of Afia, where Mahomet h worfhipped may iay , 0*r Ancefiors \X>erc Chriflians : Therefore the Birth. privileges ftill going dov^n from generation to generati- on even to the Thousandth generation , it jnuft follow that the prefenc generation of Mahometans and other Infidels, are Church n members ftili : For they loft noc their nam* rail Relation to their Parents. 9. It Will not prove a Society of AdxitX pcrfons to be a Chrifiian Church , \$ theyi have no mire but their Infant*Condirion therefore it mil noc prove a Jingle perfon to be Pcjtjcnpt. a Member of the Church* That which is nc- rflkry to make a foeiety,a Chriitian focicty ,is ceffary to make a perlbu,a Chriitian pcrfon. ut 1 hope none will deny, but that lotr.e kind fProfcflion is neceflary to make, or prove company of men, to be a Chnftian Church : icreforc fome profcilion is neceiiary to make, r provea man, to be a Church- member. 10. If Infant-conditions will fuffice to the ^dulc for Church- membdVihip, and tommoa rivilcdgcs, then will they fervc for Juftifica- ion,and Salvation^ that are fpeciall pnviledg- s : But the Confcqucnt ii faife : therefore i'o the Antecedent. The rcafon of the eonfe- uencc is, becaufe though the benefits be va- ous, yet the Covenant and Conditions are le fame, by which we have right to one and n d the other. It is the Appearan&e of the 3 ime Faith, by profcflion before men, that i ive Tirle, Coram ecclefta, whofe inward fin- it :rity giveth right Cortm Deo , (as was a« ol >refaid)And God giveth Title to all the blel- ^ngs of the Covenant , Coram Deo on the jj ime condition?. And there is alio a parity freafon. For if it be enough to prove our J ght to Adult Communion (to praifc God, -y »d have all his ordinances and helps in the ,; Ihurch, &c .) that we had Chriftian Parents, to len muft it be enough to prove our Title in k all Pofi/cript all the reft of eur benefits. The ancient Fa- thers and Churehes thought that Baptifm du as certainly give the Infant rightly Baptized a right to pardon ofOriginallfin, and etcr- tiall life, a* to outward Church- priviledges. And if the fame Covenant give both on the fame condition , then he that hath the condi- tion of one, hath of both. I have proved in another Difputatiog, that God hath hot two Covenants of grace on his part, ohe of fpiri- tuall or inward mercies , and another of out- ward Ordinanccs$and that he giveth not thefc inward benefics and the outward fignes oi them ,upon various conditions,but on thefame ii. Faith or the profeffion of it in the A dult, is either neceflary te Church- communi on,or unnecelTary; ifunneccflary, then Chri« ftiamhaveno more to do in the Church ther Heathens • if ncceffary, then cither as a meei dutj^t as a conditioner other means Not as meer duty; for then ftill the Infidels fhoul be equally received, though not applauded It muft be therefore neceffary as a meanes And the very words of the promif: tells what fortofrneanesitis, that makes Faith t be its condition. 12. I would know of my ? elver fary, wf a he would do with the Son of a Believer tha were unbaptized at 40. or 50. years of age wouk { — _ _ _j^ j would he Baptize him wkhou* a profeffion of attuall Faith of his own, or not * if he would, then he would make new fafhioned Chnftians and Churches ; and might Ba prize all the po- ftcrity of the Apoftates , or the ancient Chri- ftians in the world, that would confent. Yea, hecould not indeed Baptize them; for Bap- ttfm cffentially containetli a profeffion of cenfent unto the Covenant , which there- fore others make for Infants, that have the difpofc of them. But if he would no* Baptize fuch, wichouc profeffion, then it fecms he takes not their Birth- priviledg?s to be a: fufficicnt condition of their Title there- unco. 13. A Covenant breaker can claim no right to the benefits of the Covenant (fup« poling him to violate the main conditions on- which the benefits are fufpended) But all 15 thofe at capable age that have nothing but A their Infant condition to (hew, arc Covc- i nant breakers-.therefore they have no right to' i the benefits of the Covenant They therefore fewere engaged perfcnatly to be icveinGod tithe Father , Son, and Holy G!oft , when they came to fhe ufeofreafon; we luvecaufe therefore to fee whether they have broke, or hi kept this Covenant^ and if they have broke jit, they can at prefer.t claim no Title to che' i iftnffits. Z 14. Htf 1 4. He that comet h to Qod mttfl believe that god id , and that he u a Rervarder of them that diligently feel^ him : Therefore thofc that profefs not this belief, cannot come to God, and confequ ently not have Communion with the Church, without Faith it is impoflible to fleafe GoK Heb. 1 1. 5, 6, Therefore with- out a profeilion of Faith, itisimpoffiblcto have right to juft Communion; which is purpofcly for the pleafing of God. ©bje&. But (its faid) Infants have Faith^ that is , a Relative Frith, and a Faderall Faith , as Well as a Relative Fader all Holinefs: Their right id not only in their Parents, but in themfelves ; and therefore their Faith U in themfelves : and this continueth With the aged , till Her eft e and Schifme cut it 4. Anfw. Call any thing under Heaven by the name of Faith, fo you will but explain your meaning , and we will quarrell as little as may be with you about wonJs : But litrlc know we what you mean by Relative or Fx- derall Faith, unlefsit be plainly, tobtfemtn^ fiellum, the feed of believers : that there is a Relative and Farderall Holinefs, is Scripture *Dottrinr, and good fenfe : For the formal! nature of the thing is a relation which com- monly is expreffed by the name of Holinefs, and 2nd which in that phrafeis implyed. But I remember not that Scripture ever fpeaks of a Relative or Faedcrall Faith i For I believe not that it was Infants, that Chrift calls the lit- He ones that believe in him. And Faith being an a& or habit,you rauft mean fome other /pedes of Faith , which confifteth in relation. I know it not, nor will I ufe your Language; though I think it more tolerable to call the In- fant Relatively a Believer, the** to fay he hath Relative Faith ; for in fo faying, no more is meant, but lUatbtis&Difciple of Chrift, or belongs to him as he is the Seed of a 'Believer in Covenant. But let this v^ordof FaderaS Relative Faith be ufed by you as you plcafc : If the thing fignified by it beany more then I have cxprcfled , you fhou!d tell us what you mean : If it be no more but to be the Seed of a 'Believer , then we doubt not but this cominueth when they come to age : but it doth them no good at age , as to the conti- nuing of their Title to Churcb.memberfhip before God without a Faith of their own, nor before the Church without a pfofeflion of it. That the Infant himfelf is the Subjeft of his | own Right js a thing that no man,that I know makes doubr of, that belicveth him to have a- ny Right : But the aSive m$\n condition of that right is not to be performed by himfelf Z 2 but Toftferift. but by the Parent ; and only the Tafflve Condition is to be found in hirafelf, that he be the Seed of that Parent : If he muft be a BelUvers Seed , its the Parent that muli Be" lieve : Bat that will not fcrve his turnc at age, if he do not alfo believe himfelf. 1 15. It is granted by the DifFenters, that tbe ignorant/or all their Infant Title,have no Im* mediate right to the Communion of the Church. And we will not contend about names : this fatisfieth us in the roaine. It is not Aftuall right, if it be not immediate ple- nary right : that which they call a remote right, is properly no a&uall right, but a term: of Diminution, as to ir$ when right hath two Conditions , you may call it right, when the firft and greateft is performed : but aftualty it is none, till all be performed : For it Is ftill but Conditional!, while any part of the Condition is unperformed, faith Learned M r Fullwood. page 274. 7 &* t file to give all their due, is ofindifpenfable Obligation : but feeing ignorant perfons, have no fuch immediate right in the Smpirjtehat injur) or Wrong u there dent them ? Objcd: But ignorance doth not wholly cut a man off from the Church : For fuch a know* leage goeth net to tht rfence of te Chmch j for its form is focietj or Cmmmitj. Anfv. Pififcript. Anfacr. i. Its fufficient to our prcfcnc purpofe, that it excludeth men raeritorioufly from immediate i[ no ^ c r^ t right to the Communion of the the objeftion Adult. 2. Ignorance qua talU extendeth to, tntterUllj, is no fin (asinlde- or Ignorance ots.Paraly ticks ? ,) aad thcr- £ *5$f* fore cues not off, But ignorance in a Subjcft , where knowledg fhould be found, is culpable , and complicate alwaics with Infidelity, or not believing j and there- fore doth declare the perfon to be matter un- capable. If you choofc to fay, it cnts not of, Ieafilycaa prove, thnit tntnifefteth that he is not in the Invifible, and ought not to be efteemed of the vifible Church , by reafon of his incapacity • his former Titleceafing , for want of the condition of its continuation. Knowledge in the capable Adult , is an eflentiallto the Church, as ijccutj. A Church \%nfocietj ofChriflians; As it is afoGtctj^ Chri* ftianitj is not cffentiall to it, and fo not Know- ledge : For there are Jocitties of Heathens, ind Infidels enow. But as it is a ChriJJiiH ocecy, Knowledge is eflentiall to it ; ard herefore, as it is a Church. It's cflntiall to field of wheat, that there be Reheat in it : Or o a heape of whear, that it be of whar. A^d et not as a field, or as a h*p : for there *ire Z 3 heaps Poftfcrift. m • ; — ; V • heaps of dirt alfo. The aggregation of a number of individuals, makes it a Community* and the form of the body aggregated,as to the nrotuall relation of the parts, makes it a Body politick or foeiety. But the cffentiall quali- fication of the Individuals, viz, Chrijlianitj, is cfTentiall to that foeiety in facie y as a Chri- Jiian Ghmch. And Faith in the Adult is cf- fentiall to Ghriftianity , and Knowledge i$ eflentiall to Faith, or inseparable from it„ Qbjcft. Then ene Jhonld not take another tQ be a Chfirch~member % till he u fatisfied of hi? Knowledge, -which mere ajlranger thing. tsfnfw. Not fo ftrangeas true : fuppofing him an Adalt Perfon capable ofKnowledg. Forhecannotbefattsfiedof his Faith, with- out being fatisfied ofKnowledg ; nor of his Chriftianity without his Faith : For we arc Vet unacquainred with the Chriftian Infidels. But then Confider, what muft be fatif- fadory to other nen concerning their Bro» thers knpwledg. It muft farisfie chem, that he is by the Paftours of the Church, who are to judge, approved and annumerated with Believers : and that he profefleth himfelf to be a Believer, which cannot be without know- ledge : This muft fatisfie them, till he nullifie this evidence, by a clean bewraying of his In- fidelity. Objeft, Foftjtrift. Objcft. But the Serif turt faith not that : ignorant ferfons cannot he Church members, tr fo much as that they ought meerly for their ignorance to be excommunicate. ^/fnfw. Doth [) not the Scripture exclude vifible unbelievers, and take in only vifible believers (of the A- Ji duU) and make the Church a focicty of Be- lievers feparatcd from unbelievers ? Such ig- norance therefore as is effcntiall to, or infe- parable from Infidelity $ is in Scripture made tht very brand of them, that arc without, ex- cluded from the Church. If our Gofpellbe hid, it is hid to them that are loft , in *>hom the God of this ftorld hath blinded the mindes of them that believe not^ left the light oftheglor rious G off ell of Chrift , &e. 2 Cor. 4. 3 , 4. That Preaching which Dijciplethmtn, Mat. 28. 19. Doth give them Knowledge or clfc ic could not give them Faith. For it openeth their eyes and turneth them from darknefs to light, Sec Aft. 26. 18. And furcly we are tranflatedout of the power sfdarl^neffe into the Kingdome of Chrift, Col. I. 14* Thofe that in time paft Were not a people , but now are the people of tht living God y are called out of darfyeffe into his marvellous Ufht % 1 Pet. 2 9, 10. And what Communion hath light Vtitk darknejfe, right eoufneffe frith uirighteoufnefe^ Chrift with BeliaUjho 'Believer Vtiththe Infi» Z 4 dti 9 ropjcnp. pi lr.( pi dell* 2 Cor. 6, 14,15,16. Objeft. If KnmUdg as fuch, Were necejfa* rj to member fbip 9 then none could he a member Without it 9 But that's not Jo, Anfw. i. Knowledg as fuch is neeeflary no otherwife, then Faith as fuch , and all one; you may therefore as well plead thus againli the necefluy of Faith. 2. And we grant that neither Knowledg, nor Faith, are neeeflary to I to uncapable Subje&s , that is , in thcmfclve** |W You know Faith ki Infants^ (fuch as ttvcall Faith J j$ not neeeflary to their Juftification ; and yec will you fay, it is not neeeflary to the Adult? The promife hath made it neeeflary to he Capable. 3. And we grant that nei- ther Knowledg, nor Faith ( juftifying or dog- piaticali) are neeeflary tothebeingofa vifi. ble Member, that is meerly fuch : God only feech the heart. But yet the appearance or pr§feJpon of Faith, and fo of Knowledge , in the cflentials of Chriftianity , is of heccf- ficy. 4. But though a perfonall Faith, or Know*, lcdg f in truth or in profeflion, be net neeefla- ry to an Infant, either for Member (hip or Justification, yet their Parenfs Faith or Pro- feflion is necefTary : orelfe the promife is to more,then Believers and their Stcd^uod reftat frs andtitp. Objeft. fyftfcrif*. Objed. B ut a Negative confent ufuf$cicnt % to continue fuch in Covenantees before Were ad* mitted in Infancy } or at acre : And thti Nega- tive confent, U but non* aft nail di(fent , or 4 non- renouncing of the ^ of pell : %And there- fere, as Pofrive confent, fo atiuaU Faith and Knowledge, are not neceffarj. %Anf&. A dangerous doftrine ! A negative confent is no confent . Should a man never I" Why then (hould the ears rhinke of God , of men be abufed by the ch [ ii J or He * ven ' i .■ . and lo never have il raw, when there is no- aauall dilTcrit , he thing to anfwer it? A wcrC yetan Atheift Negative Faith , in eng- and Infidell : Much li(h is Infidelity , or not more when he A«r- believing. Is not this a erh 1 3Xld , zh "i° Te , * , r i . r l mult needs think of delufory teaching of the ^ , for then it is Church, to call unbelief impoffible, the will by the name of Nega- fhould neither dif- rive Faith, or Negative ^nt nor confent Confa* , If a Mock a i£*22£* bruit, or a Sabject other- m uu have a poficive wiCe Naturally uncapa- difcovery: perhaps ble, be the Subject; then many a Janizary nc- indeed it is inculpable, and verrenouncrdChr.ft VT A r m words, nor many your Negative Confen: or anochcr chiIdc J f Faith, is properly but a Chriftians, that is Negative diflent, or unbe* carried awav,wherc lief. But if a capable ^y never heard of obliged Poftfcrip. oblieged perfon be the Subjed ( which is our cafe) then your Negative confent is in englifh privative not contenting, and privative unbe- lief, or rejeding Chrift. What a meannefs is here to convey flat Infidels into the Church. or continue them there, under theCloakeof an abufive name ! even by calling a non-dif- fenting con jund with their Infidelity, or not confenting to the Covenant of grace , by the name of Negative confent* Were it a perfon that had entered at age, yet if he have after- ward but your Negative confent, (which is neither to confent or diffent) he is an Apo- ftate : And if he rcfufe confent, when called .to it, by his lawfull governours , he gives oc- cafion to be fufpeded of Apoftacie , much more when he continuerh to refufe confent , when fo much of the life and pradife of Chri- ftianity confifteth in it,and in the manifeftation of it. Biir efpecially when perfons were Bap- tized in Infancy , and never yet profefied a Faith or Confent of their own. If that man that had no Faith but his Parents, (and his be* ing a Believers feed, which jr^call Faedcrafr Faith) (hill be continued at age a Member of the Church, by a nor-aduall diffenting or renouncing Chrift, by expreffe words, then lets talk no more of a Church, nor abufe poor Heathens and Infidels fo much as to queftion their I Pofifcript. their falvation, or fet them below us. Buc again, I anfweryeu, that not conferring, is diffentingin thcinward ad; it is undoubted, that he that for one year, or rnoneth doth noc confent, doth certainly diffent. There's no middle ftate between Believers and Infidels; Confemers, and Refufcrs. ;How (hall they ef r cape that negkft offo great falvation? Negle- cting, and not confentingin a capable invited Subjeft is certain Infidelity : and therefore in thecxtcrnallprofcflion, wemuft judge ac- cordingly. He that will not confefs Chrift, even in a Chriftian Church , and a peaceable age, defcrves not to be called a Chriftian ; He that is not for him is againft him. Objc'ft. *B fit Gods Covenant by his demerits , till his fault be proved , and fentence be paiflfed. But in the former cafe he is Exeommmunicatc ipfo jure % which is more then dejure. We call him excommu. j nicate dejnrt % who ought to be excomrnucate nicate de jaBo ; but wc call him excommuni- ipfo jure , which is afluallj excommunicated by the Lnw , without any further fentence of a Judge, the L*w it felf fufficing toena ble men to the execution : fo the Law o! Chrift commanding us to avoid and have no company with Drunkards , Adulterers, He reticks , &c. if any be Notorioufly fuch, pa& doubr, every man is obliged by thit Lfw to avoid them in their feveral capacities , after the due admonitions given them f which the Law rcquireth , whether the Paftours cenfurc 'them or no : but his cenfure layeth on them a double obligation. Objeft. If fyickednefs cut off a man, ex* 'communication cannot do it , bustufe it is dene already. A*fw. 1 P^fcript. Anfvp. Iftoifkednefs being not Notorious do >nly cut him off meritorioufly and de jure only be excommunicate , then AQual excom- munication muft do thac which was no! m£Ih- tlly done, but ought to be done. But if by the Notoriety of the crime he be cut off */>/* ure, the Sentence yet may do the fame thing, >y adding a Second Obligation to the firft. A Traitour in aftual profecution of the Sovc- raigne , feeking his life , is condemned ipfi ure , and any Subjeft may kill him without entence: and yet he may be proclaimed or cntencedaTraitourforall that. Objcdk It u proved by fome Writers, that r uch perfons as have neither grace indeed nor nfhew^ way jet have both a real and vijlble 7 ntereft in the Covenant and Church : and the Arguments for this are yet unanfwered : thert* 'ore perfons baptized in Infancy are in tkt Church and Covenant at aqe , though thej tever by Proftjpon made fo much as a Jhcrp of irace. Anfw. It was never proved by any Wri^ er, nor ever will be, that ny perfon at age , and I would fully an- mural capacity ought to fwer fuch kind of >e a member of the writmgs , but thac -w t fy -,, ■(, i judicious Readers Jhurch of Chnft , under are awery of fuch hcGofpd (no nor un- contend^, &thi R k dec Pofifcrift. it not worth the der the Law neither) with Readers time, or out a (hew of grace , even mine - cf Faith, by his Profef- fion of confent to the HolyCovenant.It's the Arguments agaiaft them that remaine unan- swered : But that all their Arguments, that I remember, are fufficicntly aniwered , I fhall take for granted , till I fee a Reply. And for them that tell us of the Church- member- fhip of the Adult, confidered without Rc- fpeft to faving Grace, I (hall regard them^ when they have proved, either that Faith and Repentance are no faving Graces; or that Profeffion of Faith hath no Refped: to Faith; or that men may have Title to Church* mem* berfhip, without refpett to Profeffion of Faith ; even of their Parents, if they arc Ifll fantsj or their own,if at age. All thefe three' points arc yet unproved, If any think the learned Mr. Fullmoi to be of another mind, let them judgbyhis own words : Of the Vifible Church , cap. 2%*pag* i8o.Salth he; However I humbly con- ceive, though more then a bare hifiorical faiti fhouU berecfuifte , yet lefs then a Faith than ffiftjfietb ( Ido net fay lefs th\;n the Profeffion thereof) nuy truly entitle te Vifible Church* metxbe>jb m >p &c. mark the Parenthcfis. Anc inhisEpift, Prcpof. 3>&4» Frwtht Vnm* Ttffcript. fesit feems at leajl probable to me , that the Church ts to have fome kind of rejpett unto the faving condition of the per /on Shee is about to admit into Communis* * &c. 4. Tet I humb- ly conceive that more then a bare eutward Pro* ftfjion U recjuifite y to give real Inter eft in tht Vifible Church , and the Priviledges thereof, before God} Though no more u requiftte to give vifible Inter eft before men , &c And for Im- mediate right to the Communion of the Church in the Lords Supper ; he faith \ pag* 27 O. where there u want of Knowledg (wbcthtr naturally or morally) there , we are fure^ the Condition of Right is wanting; and confecjuenfy admiffion is to be denied % Vohen all is dine. And for the imine defigne of this Book, he faith, Append, pag. i, 2. (men- tioning Mr. Hanmcr's Book ) Some hap- pily may be willing to furmife that our two Fro- pofttiens are irreconcileable , and interpret me an enemy to that mofl ancient , ufefull , and dc fire able Ordinance* wherefore . if I may foffibly prevent fo fcandalous a cenfure y I fljal! not venture toh Id my Reader i* fo long ftiff>ence t till he come to the pages , Vvhere Con- firmation is onfidtred in the Book^i nor jrt barely to acknowltdg my allowance of it under my hand • but after mj humble thanks hear- tily tendered to our worthy Author , for his A a excellent Pofifcrift. excellent paines , in fo fieafonable a Stfbjett > I do alf&prefume earned ly to beftcch mj Reve- rend Br ether en , that What Mr. Baxter hath fo fmartly pre fed upon the Minifirj about it, may be fpeedilj and ferioujly confidered, and undertaken by m. And many pages after he addes 7. Tea , though after all due paints and endeavour es ufedjwe fbouldnot be able to recon- cile our principles in every pnnt , jet iftyc can tneet in the fame praElice about Confirmation , though on fome fmal differing grounds \ fthj may not the Church be happily edified , and the peace thereof in a meafure obtained % byfuch an Zfnitj ; Uniformity in practice , white the perfons differing b*t in lighter matters , may waiieupon the Lord in this good fervice , for the great b I effing of Unanimity , promifed a/fo? OhjVft. But he addcth the provifo , that Confirmation be not thought to have any ingre- diency into the nature or being of our member* fb

ions we have , to require an open, clcare, intelligible Profcflion : And he that is jaftly called to for fuch , giveth caufe to the Church to quertien him of Apoftacy , if he refufe without caufe. So that of the three Conditi- ons in qutli ion, the firft ( which is our Infant- conditiofl) is utterly inefficient to the capa- ble Adult : and the feeond (which is an ob- fcurc fignification of our mind , by our Chru- ftian pra&ifcs ) may fcrve ad ejfe, at leaft when no more is required : and tJjie third (which is an open approved Profefiion by word or fubferipdon ) is neceflary ordinarily ad bene ejfe. Thus farre we are agred : But what if we were not ? Muft we therefore refufe to agree': in the prafticeoftheaforefaid Confirmation!! Will any good and peaceable man refufe tQ? joyne with thofc thit think it neceflary to* AdulcChurch-memberfhip? If this opinion (of the faid Non necdlicy ) had been an Ar- ticle of Faith , and among the necefT 17 Credent of the Church , we (houid have had it in fome Creed , or heard more of the ne- cdTny rojtjcript. ceffity of it then wc have done, from the Ancient Churches. If we meet about the tgend* in our pra&icc , let men take head bow they divide from fuch as differ in the Meafins of their Praftice , till they can prove that they deny fome Article of the Faith, which is of nccefficy to be believed. And as for the peoples urii:t:efs, or any disturbance that will follow thereupon : i. If there be fuch a thing , it will be much long of the Minifters: Let them unanimoufly agree, and tbey may do well enough with the pco^ pie , or much the better. But when Mini- fters themfelvcs arc the bellows of fcftion, and think they can never fufficiently vilifie dif- Icnters , and fo have themfelvcs taught the people to take fach a Pra&ice for a Trelati- calif off try , or formtlitj $ or for an Indepen- dent rigidity and extreamitj > no wonder, if when they come to pra&ice their duty , they meet with fuch reproaches from the people,as they have taught them. 2. But fuppofc that people would difturb us , that may in fome cafes excufc us, as to the mode of Confirmati- on , or Profeflion: but no unficnefs of the people can excufe us,as to the fubfttnee of the nry; the requiring and approving their ofefiion. We arc faKeto ournuft, and the Church of God , if to avoid cif.urHa.nre, A a 3 we Foftjcnpt. I we will confound Believers and Infidels , and deftrey the nature of the Church and Or- dinances, under pretence of the peoples good. Gbjeft. But it wedldbeyeur only fate and happy conrfe t§ exercife 'Difcipline upon all that are baptized in their Infancy ; whether at age thej confent or m : And finding them in the Church § jw mufi dofe. Anfa. I have faid enough to this before. Have they that talk thus, tried this courfe, or have they not ? If they have not , we will beare with them as well meaning men , that talk of what they never tryed ; as we would do with a confident man,that would condemn theadionsof Souldioursand Seamen, that h'mfelf was never in at warres, nor at Sea. But if they have tryed it , what kind of Di- fcipline do they exercife ? Would they make us believe, that they arc able in a Parifti of 4000, or 5000, or 6oco Souls, to exercife the Difcipline mentioned in Scripture, and the Canons of &he Ancient Churches , and,, that upon fuch perfons, as our Parifhes com- monly confift of ? I know they cannot do it : I have had tryall to tell me what a man can do. With the help of divers Minifters, and many hundred godly people, to watch , #ycr others , and promote this work , I am not fojtjcrtft. not able to do it on all this Parifh , if I might. There is fo many offendours weekely to be dealt with , and fo much time required to bearc witneflcs, and adraonifh them, that it's more then I could pofiibly do. How Biftiops dealc with Dioceflcs , let them fee themfelves. And if we could do it , yet the people will not confcnt.If you fend for them, they will not come neer you : If you ad- monifh them in the Congregation by name, they will have an A&ion at Law againft you, if they can ? How ever , you will have fuch a multitude enraged by the cxercifc of Difci* pline, if it be faithfully (though never (o tenderly done ) that the Church will be in a flame, and your Mmiftry hated, and the people undone , as I have before declared. So that it s but a name of Difcipline,to the de- ftruftion of difcipline, that this Objedion pleadcth for ; or clfe it di(honoure:h it fclf and the Authors. And as they do by Difcipline , fo they do by Chriftian Charity , which is a greater thing. Of old, theVifible members of the Church w*rc the Objefts of brorhcrly Chri- ftian Love : And fo as they feemed to them to be Believers and penitcat perfons, the li- ving members did love all the body with that fpecial Love , that was the matter of A a 4 the tojtjcrift. the new Commandment , and proved them to be Chnft's Difciples. No man knew the hearts of others , and therefore knew not who&i to Lv*ve as Chriftians infallibly difcer- ned. But the Profeffion of Saving Faith and Holinefs , being then ( and ever ) the tcft of AdulNmemaers, they took all the mem- bers of the Vifiblc Church a? credibly of the invtfible ; though with different degrees of Credibility. And accordingly they loved them all , with a Cbriftian fpceial Love , of the fame fpecies, though with different degrees of that Love. Whereas this Popifti new found tnck , of makmg a new common fort of Fatth , and Vifible memberfhip, that hath no refped to faving Faith , doth teach al! Chriftians , to Love the members of the Vifible Church, but with a common love; and relieve and help them, but with a com- mon Charity. And fo the device mo con- fine our fpecial Brotherly Love and Chari- ty f to a corner of the Vifible Church ; to a few , whom we will pltafe to think to be godly. I have oft marvelled in obferving feme Learned Divines , that bend that way , that they think compaflion, and Chriftian Cha- rity is on their fide. What Chanty can their Podrine glory of? Jhey will be fo mercU full Toftfcrift. full to Infidels, that arc uneapablc of a Church-ftate , as to plead them into the Church; and when they arc there, they leave thcra under the curfe , and in a ftate of dam- nation in their own judgments ; teaching us to judge uncharitably , of the Vifible Church in general for their fakes ; and to look on them as without refpeft to any faving grace, and fo without any fpecial Love. A cold comfort 1 to bring them into no more capa- city of God* Mercy , nor of our Charity; but into much more capacity of aggravated damnation : which they might better have prevented by being kept in their proper fta- tion , till they were capable of more. I con- fefs ( though my belief of mens Profcfiion, have different degrees, as I fee in them dif- ferent degrees of Credibility) yet I have Cha- ritabler thoughts of the members of the Vifi- ble Church , then thefe that make fo low and mifcrablea defcription of them. And though I know that there arc abundance among them, that are Hypocrites , andun- fandified f yet know I none but Slints and Hypocrites, that arc tolerable in the Church; nor will I accufe particular pcrfons of Hypo- crifie, till I havecaufe. Neither in my fc- cret , or open cenfurcs , will I pluekup the tares upon any fuch terms , as will not ftand with Poftfcript. with the fafcty of the wheate , but rather let them grow together in my eftceme in the Church , till the cimc of harveft. And that I may think charitably of the Church , and walk charitably in, and towards it, therefore I would not have it confift of fuch notorious, ungodly , or heretical men , as are uncapa- ble obje&s of Chriftian, Brotherly Love* For Hercfie, the forefaid learned Brother tells us, that it cuts men off from the Church. I fay fo to ( racritorioufly at Ieaft ) if by Herefiebe meant the cxclufion of any eflcn- tial Article of the Chriftian Faith; But pag. 199, where he faith , the Contreverfe* may fa eaftly ended , by parting (l*ld cum rejponderit , /i- lemniter utique Jignandus eft y & eccle+ fit more trattandus. Obedience it felf was promifed , and a confent to it pro. fefTed before Baptifm then , and pvec lince Chriftian Baptifiw was known. Idem Epiftol. 1 19. Ad fanuar. cap. 2. Secundum ha*c fidem & fpem & dile~ fiicnem , qua cdipimm efe fub gratia y jam commortm fumtu cum Chrifto , & confffultiper b apt if mum in morte,8co Bap» tifm Poftfcrift. tifm then fuppofeth credibly Faith, Hope and Love. Idem Epift. 23. Having (hewed why Parents Faith profiteth Infants, and ycc their after-fins hurt them not , faith Cum autem home japtre ctperit, non il- lud Sacrament urn repetit , fed intelltpt : ejufque verkati confona etiam vohtntate coaptabitur. Hoc quamdiu non potest (N» B.) valtbit Sacramentum ad ejvu tute- lam adverfus contraries poteftntes : & tantum valebit, utfi ante ration** ufum ex hac vita emigraverit , per ipfum Sa- cramentum Ecclefia charitate ab ilia condemnation^ qut per unum hominem in- travit in mundum , Chriftiano adjutori$ liberetur. Hoc qui non credit % & fieri non pojfe arbitritur f proftclo infidel?* eft 9 etfi habeat fidei Sacrament urn , longeque melior eft Hie parvulus , qui etiam ft ]?- dem nondum habeat in cogit^tione , non ei tamen ebicm contraries, cogitationif tp* ft nit , untie Sacr amentum ejus falubriter percipi?. And faith the Synod of Dort. ^Artic. I. 8. 17, QnandcqHidtm de voluntttt Dei ex yerbo tpftus nobis tft judican* dnm , qtiod xefiatur libcros fidelium , ejfc fanttos, non quidem natxra, fed btneficio fad.rm w Fopjcnpu faderii gratmti % in quo Mi cum pa- rentibut comprehenduntur , pi) parentei de elettionc & faint e fuorum liberorum , qHQS Dcus in Infantia ex hac vita tvocat f dub it arc non decent. And if there be fuch certainty of the Ele&k on and Salvation of all fuch Infants of the godly, as ought to exclude all doubt- ing , furely the vifible Church-ftate of the Adult alfo, hath fome refped: to faving grace, fo farre as that its crediy ble fide humana that fuch have faving Faith. And faith M r FuHwood , Append, p. 6. I conceive that fuch an ones perfwalt frofejjion in his genera/l owning the true Faith , and ufuall attending Gods pnblic\ T¥$rjbip , dsth fuperadde a kinde of new right, and mingle it Vtith fuch a perfons former right t had by hu Birth priviUdge. And if the [[new Right] be not a nc* ceffary Right, I think it will prove no right. I will contend with no man whether^ the approved profefiion which I have pleaded for in this book , be the ve- ry fame thing with the Ancients con- firmation. I have given you myf thoughts of it , and I am fure the thing in queftion rq?jcr$pt. qucftion is our duty , and the name not unfit , and chat its the fane with the Confirmation owned by the Divinei of the reformed Churches, and par- ticularly with that eihbiifhed and re- commended in the Book of Common- Prayer, here in England, for the fub- fiance. I (hall conclude faith this ferious requeft to my Brethren , feconded with weighty reafons. Even that they would take heed of both cxtrcams in their judging q£ Church- members, and managing the Dis- cipline and Ordinances of Chrift. i. Should we be fo loofc as "to caft out Difcipline, or fettle the Churches either with fuch materials for quality , or quantity , as that it (hall be uncapablc of Difcipline , we (hall never be able to anfwer it to Chrift. And (hould we make a new qualification of Adult Church- members , even their Infant- Title-coRdition alone, or the profeflion of a Faith that is not feving , we (hould come too necre the making of a new Biptifm, and Church. And truly if we do but (lubber over the bufinefs , and to avoid offence or trou* I am fcnfible b!c t0 our fclvc$ , ^°^ ilfo how the take up with a profeflion utterly PofifcripK arguments for utterly incredible , cfpeeially bothextream5<; nt hefe times when we have do either drive fo much Hb d or draw the c L \* •*. Header to the tcnance from the Magiftratf, Anabaptifts. for a fuller Reformation * wc (hall be guilty of fo much injury to the Church , and the Chri- ftian name , and our people fouls • as is little confidered by many that have their eye only on the contrary ex- trcame, as if there were no danger but on one fide. 2. On the other fide, if we go fo rigidly and unrighteoufly to work , a*i fome men are bent to do , we may, accomplish thofe ends^ that we are en*| deavouring to overthrow ^ and fruftrate our own, which wc think to attain, It we will rejeft the Scriprure-aroent-Chai rader or Evidence of Title to Churchi priviledges , even a credible frofejjion of Chrifiianity , we fhali confound put felves \ and trouble the Church , anC be at a Icffc for a certain Evidence, a&< tjever know what ground to reft up on. And we fhall injure the fouls o multitudes of true Believer? , and keef out thofe, that ■ Chrift will entertain For there are no ocher terms, befide takinj Pcfifcript. taking mens profeflion by a humane Faith , on which we can admit per- ions , without excluding multitudes, that fhould not be excluded. I doubt 'cany Minifters, that have hsd a more inge* nuous education themfelves , are not fufficiently fenfifele of the great difad- vantage, that Countrey People are on- 3er, by their want of fuch Education, Many that are' bred where holy difcourfe s ftrange, and never were ufcd to my thing of that nature , no nor o common Urbanity of fpeech, or be- laviour, may be brought to hearty orrow for finne , and defires after thrift and Grace , long before they can xprefle their knowledg, or defires , fa any ach manner, as fome men do expect. Many racious fouls (as farreas lean difecrne) r ave met with , that never were noted for »iy thing extraordinary in Religion , Jough they lived among fuch. I had jither let in many, that are unrcgene- H ,me the Church, then keep out 1 ;ne that's a true Believer , if there be (,| » other remedy. The Lord Jefus that '? ed for them , and fent the Mmifttry for |em , and will at Jaft admit them into B b Heaven, Pefifcript. Heaven , will give us little thanks, for < eluding bis weakeft Members from t Church , and from the ufc of the ! crament and Communion of Saints , w have moft need of them, of any tt have right to them. For my part, dcfirc not , nor dare be guilty of t\ way of Government in the Churcl as (hall grieve thofe that Chrift woi not have grieved , and Exclude the wea and turne or keep out the Infants Grace, from the Family of the toi A companionate Minifter is likeft Chrift , that will not break the bruil reed. ^ow dealt he with the worn taken in adultery ? How tenderly excufc; he the flugg«{hneffeof his Difciples, tl could not watch and pray with him c houre , in his laft extreamity , with Spirit is billing , bat the flejh is Vbea when many now that think well of themfet would almoft excommunicate men as fmall a fault ; We know not in f cafes, what Spirit we arc of. But this is not all : I muft confl Brethren (which I befeech you patieJ to hear) thefe three things very irl ftick upon my thoughts, i. I cjul Pofifcript. t obferve, how many eminent Profcf- 5 of Piety have mifcarried, and gric- ufly mifcarried of lace , when fome lower Profeffions have flood faft. id I think God fuffers the falls of many his own , to let them know the ilty of our nature^ , and caufe them be compaffionate to others. And ic cenforious mens hearts might fmite m , if they had heard from their Ma< I , Let him that is fanltlefs y cafithefirfi e. I. And it (licks very much upon my i oghts,how fmall a handfull the cenforious n ' would reduce the Cacholike Church of \ mod experienced Chri ? t0 - f When " « K of my tiock are but about the fixth pare I render of the (can- of the world that arc at I R themfelves,and a |j Baptized Chriftfans; cl * appeareth any °' them, that are Prote- ct hope: remem- ft ants ; and of the Pro* fl the condition teftantf^ (o few, except once they were in EnJ[ i MH j that arefo ueivesin,andtheir tcjr u » r ( gs after convicti- qualified for holmcfs f ai C( and what had be- in your admifllons you 0P of them if then exfped: : and in En^Uni i ^d been caft ouc. how fmatl is the number B b 2 that Poftfcrip. .that you would admit, I am deeply aft- left you hainoufly injure the Caufc Chrift , by your e'xeeffive rigor : 2 left confining even the vifible Church ir fo exceeding fmall a compafs ; (hoi tempt men to infidelity. For he tl to day can believe,* that Chrift died 1 for one of a hundred thoufand in world, may to morrow believe, thai died for none at all. I hope the !ii flock of the Eled: , is not fo little, fome would have the vifible Church of called.. 3, We are deeply fenfible of the creafeof Infidels here in England. T| are too thick about us , under ft rail garbs , efpecially ur.der the mask Seekers ; and are pcrfwadin'g people gainft the Chriitian Faith , and true Scripture , and the life to come :: fo much do thtfe Apoftarcs now aboi that we have rtrafon • to be jealous them. And if any of you (houSd i in with good men, that are of this rious over rigorous way , confiier ftrrc they may mike ufe of fuchl fccompliih their defign*. If by] they can get almoft all the Poftfcript. n*Cburched in eftimatioa ; and fifty for ne , if not an hundred for one in l*gla*d , aftually un^Chnftened , and icir children after them left unbaptized: rhat will follow i I doubt this, if God louJd not fave us from your mifcarri* ges , When there is bit one of an j undred in all the Land, that is a Chriftian, j ic reft will want neither malice, nor pow- jf f to put an end here to the Chriftian une ; or at leaft to the liberty and |, lory of Chriftianity. They may choofc ur Parliaments for us , and in a word f , o with us what they lift i when they j|-« exifperatcd to the greatcft hatred of jL; and cue off our liberties , and fet up .^fidelity or Hearhenifm by a Law. I truft Uod will never fuffcr this : But let- us take jjed of gratifying Infidels , and c&fting alt , ir fafecy upon miracles, left wz be found (c ta but foolifh builders, and tempers , God : ftill you i^ay find that over- hang is the moft effe&uall undoing, ^nd if you would find out the - moft r mgerous enemies of the Gofpcll , look c them among tho^p, that feem over alous againft the enemies of the Gofpcll, i feem to over-do; in the work of B b 3 the Toftfcrift. the Gofpcll , I defire to bring no party of godly men into fufpicion , or odium by this : but indeed I defire to couptcr* mine the Apoftates j and ir would be the moft amazing confounding thing, that could befall us in this world , if we fhould fee the Church of God berraied into the hands of Infidels , and the Gofpell loft, by the indifcreet and inconfiderate over* 1 doing of thofe well- meaning men, that did the work of Infidels, and ungodly men for them, while they thought that none were fo much againft them. If the neck o; Religion be broken among us, I am fraid the imprudent will be fome caufe that would lead us above the top of th Ladder. Sure I am between you both , you hav the eafieft way to the flefh , that ru into extreams Durftlcaft off Difcipline and only preach, and plcafe all the parif in Sacraments and other Ordinances how eafie a life ihould I have to th fle(h ? And if I durft take out one i a hundred, that are eminent in Piety that will fcarce ever call me to an penall afts of Difcipline, I (hould ha\ a much more eafie life then the forme: Bi Poftfcrift. •at they arc both fo cafie, chat I the lore fufpeft them f to be the fruit of Sic wifdomc of the flcfii Indeed, both lie extreames do caft off Difcipline, for ic moft part , whatever they pretend. >ne fort never mcane to cxercife it : ,ad the other fort extoil it; and when ley have done, they feparate a few f the beft that are like to have no ecd of the troublefoarie part of it , and > fie down without the exercife of it ; rcrending to be Phyficians, but refufing > receive the fick into their Hofpi- Is Brethren , I fpeake not as an :eufcr % but a Moaitour f and (hall >minue to pray for the Churches Pu^ :y and Peace , while I am July, ?o. 1658. B b 4 D r H. Ham. Toftfcript. . , . ■ — . ■ — — — ■ Tny H. Hammond^ In his view of the- !LJ Dire ft'. §, 41. p. 45 , 46. Fm Confirmation > which being fo long avdfi fcandaloufly neglected in this Kingdom* (though the Rule have alfo he en fe- vere , and carefull in requiring it) mil now not fo eafily be digefied, having thofe vulgar prejudices againji it • y:t rnufl t mifi folemny pro- fefi my opinion of it •, Thai it is < mofl ancient Chriftian Cufiome tending very much to Fdifcation vohich I fl)all make good by givin you this view of the manner of it. 1 is this^ that every Rett or of any Pa rifl) y or Curate of charge > fhould I a Familiar way of Chatechizin% inftndl the Tcuth of both Sexi within his Cure , in the Principle of Religion, fo far re that every one^t them before the ufuall time of comih to the Lords-Supper > flwuld be ah to wderftand the particulars of the vow, made in Baftifw } fcr the Credeac a ?id :. Poftfarip. and Facienda-, yet and fugienda alfo: what muft be Believed, what done, and what forfaken-, and be able to give an intelligent account of every one of thefe : which being done > c- very fich Childe Jo prepared) ov?ht to be brought to the Bp for Confir- mation. Wherein the intent is> that c- very fuch Child? attain d to years of Under fa)i dingy fiall fingly and fo~ lemnly before God x the Bp, and the whole Congregation , with hi? QW9 consent. , take upon him f elf the obli- gation to that , which his God-Fa~ thers and God-Mothers in Baptife , promised in his Name 5 and before all thoje Reverend Witnejjes , make a Firm y Public k , Kenned prcmife , th to difcharge that ob- ligation in every point of it > and per fev ere in it Al the 'day es of his life. Which rc[olulion and fromifc (0 hcightned with all thofe \okmni~ > will in any reafon have a wigh- Vofifcrip. u imprefion on the Child, and an in- fluence on his affions for ever af- ter. And this being thus perform* ed by him, the B? jhall fever ally imfofe his hands on every fuch Child (a ceremony ujed to this pur- fofe by Chrifi himfelf) and blej? and fray for him, that now, that the Temptations of finne begin more ftrongly in refpeff of his age, to ajjault him , he may receive Grace and Strength againfl all fuch Temp- tations or Jffaults , by way of pre- vention and fpeciall afiiflance; with- out which , obtained by Prayer from God, he will never be able to do it. This is the Sum of Confirmations and were it rightly obferved (and no man admitted to the Lords-Table, that had not thus taken the Baptijme- 1 Bond from the Sureties into his^ own Name; and no man after that, Offered to continue in the Church, which brake it wilfully s but turned out of thofe Sacred Courts by the power Peftfcript. power of the keys in Excommunication ) It would certainly prove by the Blef- fing of God, were it begun^ a mofi effetfuall meanes to keep men (at leafi within Jome terms of Chri- ftian civility , ( from fallings into o- pen Bnormious finnes - 7 afid that the defaming and cafiing out of this Jo blamelefje gainfull order , would be neceffary or ujefull to a- ny policy^ fave only to defend the Devill from fo great a blow , and to fufiaine and uphold his Kingdome , J never had yet any Temptation or Motive to fujpec? or imagine. In- fiend of considering am objections of the adverfary againft this piece y whither of Apofiolicall or Bcclefi- afiicall Difcipline (which I never heard with any colour produced) I [hall rather exprejs my mofi ^pafionate wifh unto my friends^ thofe who ftncerely wijh the good of this Nationall Chureh, that they will en- deavour their nttermofi to revive thefe Toftfcript. theft weaves of regaining of pw ritj and exemplary lives of all its. members * when Cod h re- fioring our pace pall open a doore for it. ^ i ' " -" ■ ". F l H. is. - v ~ ~~ ■ « . - * ■ Errata. ty.j p.ds.l.i.forliudsingOr.rguiding] p.75. l.is-for lterme$]r. [times,] p. 73 1.24. for admitted r. [adminillred.] p. 75- Ea.T; Ihanc-J P- 7«- I;»i*- (not.) p. 79.L12.for [them] r. [him.j p. 6*. 1. itf.r. Lthem to.] P 89-1-26. tor [pardon] r.perfon.] p.94.!-2M\ [as to the J p. 96.J. ult.r. [prove it.] p. 105.I.4. for Uhacj r. [the. p.m.l.i6.r. iphyficall.] p. 114. 1 22. for .that jr. yet. J p.n?.1.24.for [whether jr. [where.l p.ns. l.=7-r. Iprefcnptj p- 131.IJ 27.r.[Fcrfecuturofque jurabant.J p.i32.1.7.r.[mrabant.'jp.t34-'-i5. for,pro- priety]r. tpanty. ' p. 144 1-27- for [intruding] r. I introducing.) P- 177. 1.4. tor [or] r. Lon.] l.n. for [enter] r. [eate.jp i79-Marg.l.2f.r. [partes.] p. 1 8 o.1. 6. for [any] r. [ray. J p.i8?.1.24.r. [know not. | P.198.J.17 r I will not.] p.i99.1.2i.r. [help or. ! p.209.1 j.Forithe]r [thy.] l.zs-for U0rjr.L0f.lp.21 6. l.S.for [variety ir.l vanity, p.2 1 8.1.5 r.rdtference.] p.220.1.26.r.' L Chi!dren.l p.22i.l.i3.for',adm"ittedjr.radminiftred.j p.22 4 .1.2i.r.[approyed.' P -241.1.6. foi\little]r.[title.] p 242.1.io.for r .ourr.["your.J p.245. 1.21 r.ionthe.] 1.24.r. IMiniitcrs.j p.252.1.11.1. they are. j p.2S7.1.22.r.Lwhom they.) p.26 2 .!.i3.r. I do it- p.36 S .l.i6.rJaniwered this.) p.267. 1.i3-r- [and the.] p.2 7 2.1.u.r. [allave.j p.2 7 6.1.7.r.[toolong]l.S.r.[by the.] u.279- l.i*.T.!inthe.j pa?!, l.aa.for enramejr.Unflave.j P .a^r.[in theft.} p ; 3'<5- l.ult.r/Febr.13.1 Poftfcript, p 21.I.23. for[therefore]r. ithen.J p.2a.U.r.[Church^om- raunion.] p.3 3 .1.4-r.'raear.ec.j P .3i.l.8^neglettfo], p.42 l.ij.ronthe Wanes j p.46.La r. [and in the ] : I 4*