Prop. I. It is here supposed, that the In­fants of Believers should by Baptism be admit­ted into the Church, and so be partakers of In­fant Priveledges.

THeir sinne and misery is come upon them without any actual consent of their own, by the will of others; and the Remedy must [Page 5] be applyed to them accordingly, not by any actual consent of their own (which is as impossible) but by the will of others, as the Condition, and by the Gift of God as the Cause. In his dealing with mankind; God is not so much more prone to wrath and ven­geance then to Mercy, as to put Infants into the Comminatory terrible part of the Cove­nant, with their Parents, and not into the Remedying part; and to condemn them for their first Fathers Covenant-breaking, and give them no help from their gracious Parents Covenant-keeping; and to fetch weight from Parents sinnes to weigh down the scale of Vindictive Justice, and to put nothing from the gracious Parents into the other end. Yet is it not to Infants as the meer Natural Issue of godly Parents, that God extendeth this Grace. But 1. As they are Naturally their Own, the Parents have a Power of them to dispose of them for their good. 2. Every man that is Sanctified, hath devoted himself, and in Generall, all that he hath to God; ac­cording to the several 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 are thus Devoted unto God. 4. It is the revealed Will of God, that Infants should [Page 6] be Actually Dedicated and Devoted to him. 5 He that requireth us to make this Dedica­tion, doth imply therein a promise of his Acceptance of what is Dedicated to him by his command. For his precepts are not vain or delusory. 6. He hath also expressly signi­fied this in Scripture Promises, extending his Covenant to the seed of the Faithfull, and telling us that his Kingdom is of such. 7. This Dedication is to be made by Baptism, the Ordinance which God hath appointed to that End; and in which he is ready to sig­nifie his Acceptance, that so there may be a mutual solemn Covenant.

The Servants of God before Christ's com­ing were enabled and required to enter their Infants into the Covenant os God, some­time (and ordinarily) in Circumcision, and sometime (as in the wilderness, Deut. 29) without it. And they have the same Natural Interest, and as large a discovery that it's the Will of God, for the Dedicating of their Chil­dren, to God, and Choosing for them, and entering them into the holy Covenant, now as then. If then a Child that had no exercise of its own will, might by the Will of his Parents choose the Lord, and be entered into Covenant with him, it is then so still. God hath no where reverst or abrogated that Command, [Page 7] which obliged Parents to enter their Chil­dren into Covenant with God, and Devote them to him. Nay Christ chid those that would keep them from him, because his Kingdom, that is, his Church, is of such. A place that doth purposely and plainly ex­press the continuance of his Love to Infants, and yet the Gospel entertaineth them as rea­dily as the Law or Promise before did. Oft and again doth Christ signifie to the Jews 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 same Olive hath he engraffed the Gentile Church. Infants are members of all Commonwealths on the face of the earth, though they know not what a Common­wealth is, nor yet what soveraignty or sub­jection mean. And he that should say they are no members, because they are Imperfect members, would but be laughed at. And Christ hath not cast them out of his family or Commonwealth, nor shut the door a­gainst the [...]

And that in this Infant state they are capa­ble of many Priveledges is apparent. They have Original sinne, which must be par­doned, or they are lost. Most of the Ana­baptists that I hear of, do hold that all the [Page 8] Infants in the world are pardoned by Christ, and shall be saved if they die in Infancy, and run in the downright Pelagian road. But this is not only utterly unproved, but con­trary to Scripture, which telleth us, that sinne is not pardoned by the bloodshed of Christ, till men be brought into Union with him, and participation of him, and for all his bloodshed, no man shall have pardon by it, till it be given him by the Act of Par­don in the Gospel. Now the Gospel no where gives out Pardon to every Infant in the world: Nay it frequently and plainly makes a difference. The Parents Will doth Accept the offer, and choose for them that cannot choose for themselves. For others, what ever God will do with them, doubt­less they have no promise of Mercy. And it's strange that they should deny Baptism to In­fants that deny not Salvation to them, yea that think (though ungroundedly) that they are all in a state of Salvation. For ei­ther Infants have Original sinne, or not: If they have none, then they [...]d no Savi­our, and must be saved without a Saviour; for the whole need not the Physician, but the sick. If they have Original sinne, and that it is pardoned to them by Christ, then how can men deny them the sign and seale of par­don, [Page 9] or the solemn investing means. If they are sure that they are washt with Christ's Blood, how can they deny to wash them with that water, that is appointed to signi­fie and invest?

Moreover, Infants are capable of many o­ther Priveledges; and of being the Adopted Sonnes of God, the Members of Christ, the Heirs of Heaven, as having Right thereto; and being the members of the Church, and being under the Special Protection and Pro­vision of God, and in a special sort parta­kers of the Prayers of the Church, with di­vers more. As in the Commonwealth, an Infant is capable of having Honour and Inhe­ritance in Right, though not Actually to use them; and of the protection of the Laws for Life, Reputation and estate; 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 Provisions from the Estate that he hath Title to.

But all this I have fuller exprest elsewhere: And I have lately read M^r Tombes's last and large Reply, to part of my Book, and ma­ny others; and must needs say that it leaves me still perswaded that it is the will of Christ that the Infants of his Servants should be De­dicated to him in Baptism, and members of [Page 10] his visible Church; and though upon the re­view of my Arguments I find that I have used too many provoaking words, for which I am heartily sorry, and desire pardon of God and him [...] yet I must say, that I am left more confident then before, that the cause is Gods which M^r Tombes opposeth: Of which if God will, I intend yet to give some further account: In the mean time I deal with this but as a Supposition that is already sufficient­ly proved, though all men, yea all good men see not the sufficiency of the proofe.

Prop. 2. There are many Priveledges be­longing to the Adult Members of the Church, which Infant members are not capable of.

THis is true both of Natural and Moral Capacities: The Priviledges wich I mean are, the pardon of many actual sinnes, com­mitted since they are Adult; the exercise of all Holy Graces; Knowing God; Loving him; Trusting him; Serving him; the Com­munion that we have with God herein; as particularly in Prayer, in holy Praises and Thanksgivings, in Heavenly Meditations; The Peace and Joy that followeth Believing, and the Hopes of Everlasting Life; the Com­munion [Page 11] which we have with the Church of Christ in hearing, praying, Praises, the Sacrament of the Body and Blood of Christ, in distribution by giving and receiving, and an endearing holy Love within: These and many more Priveledges are proper to the Adult.

That Infants are not Naturally capable of these, is as needless to prove, as that they are Infants: And then that they are not Mo­rally capable, is an inseparable consequent. For though Natural Capacity may be with­out Moral, yet Moral cannot be without Natural: In point of Duty, Infants are not bound to the work; as to Hear, Pray, Prayse, &c. beyond the Natural Capacity of their Intellects and bodies: And so in point of Benefit, we must have more sobrie­ty, then to suppose God to make over any Benefit to them which they are not capable of. All this is plain.

Prop. 3. The Continuation of Priveledges re­ceived in Infancy, is part of the Priveledges of the Adult; or the Restoration of them if they be lost.

IF the cause discontinue, the effect will cease. Adult Priveledges comprehend the [Page 12] Infant Priviledges, partly as that which i [...] Perfect comprehendeth the Imperfect, an [...] partly as the whole comprehendeth the parts; and partly as the thing Continued is the same with the thing Begun. Infant Priviledges would all cease with Infancy, if the Causes or Conditions cease, and there be no other Cause for their continuance. God never took Infants into his Church and Covenant, with a purpose so to continue them, without any other Condition then that upon which they were admitted. This is past denyal, and will be more cleared in the next.

Prop. 4. The Title-Condition of Infant Church-membership and Priviledges, is not the same with the Title-Condition of the Church-membership and Priviledges of the Adult; so that if this new Con­dition be not performed when See the Ru­brick of the Common Prayer Book before Confir­mation after cited. men come to Age, their former Title ceaseth, and there is no o­ther that ariseth in his stead.

1. WE are agreed I think, that our Title, (which is Fundamentum Juris) is Gods G. Cassander Consult. de Con­firm. Hujusmo­di sa [...]e Institu­tionem seu Ca­techismi expli­cationem in pue­ris fieri debe­ere, & Veteres praecipiunt, & Recenciores quoque ex utra­que parte con­sentiunt. Vide August. Serm. 116. in Ramis Palmarum, & Wallafridum de rebus Eccle­siast. cap. 26. & quae scripst Ruardus Tap­penus Lovan. Tom. 2. ad il­lud Calvini In­stit. c. 17. Covenant, Graunt, or Guift. As it is his Precept that constitut­eth [Page 13] our Duty, so it is his Pro­mise or Deed of Gift which is our title to the Benefit.

2. And we are agreed I hope, that this Promise, or Grant from God is Conditio­nal, For if Church-member­ship and Priviledges be Abso­lutly Given, then it is to All, or but to Some: Not to All; for then the Church, and the world are all one; and then it is not Ecclesia, caetus evo­catus; and then Heathens and Infidels have right; which are things that no Christian, I think will grant: If it be but Some that have Title, then there must be some Note to know them by: or else the some will be equal to All or to None. And if they be Marked out, then it must be by Name or by Descripti­on: Not by Name; for we find the contrary. Scripture doth not Name all that have Title to Church Priviledges. If it be by Description, it is either by meer Physical, or by Moral Qua­lifications that they are described: The for­mer, none doth imagine, that I hear of. If they are Moral Qualifications, then either [Page 14] they are such as are prerequisite to our Right and Priviledges, or not: That they are pre­requisite all must confess that read the Pro­mise, and all do confess that they are prere­quisite to all the following Priviledges: And if Prerequisite, then either as Means or no Means. The later none can affirm, without going against so much light, as ordinary Christians have still ready at hand to confute them with: And if they are required as Means, then either as Causes or Conditions: And I think you will sooner yield them to be Conditions then Causes, though either Con­cession sufficeth to the end that is before us.

But of this we need to say no more, both because it is commonly confessed, and because that the words of the Promises are so plaine, and undenyable, being uttered in Conditio­nal terms.

Nor is this either inconsistent with, or any way unsuitable to an Absolute Decree: For as a Threatning, so the Conditionality of a Promise, are Instruments admirably suited to the accomplishment of an Absolute Pur­pose or Decree. He that is fully Resolved to save us, or to give us the Priviledges of his Church, will deal with us as men, in bring­ing us to the possession of the intended bene­fits; and therefore will by Threats and Con­ditional [Page 15] promises excite us to a careful perform­ance of the Condition: and that Grace which is resolved to effect the very Condition in us, is also resolved to make a Conditional Promise, yea and a Threatening the Instrument of effe­cting it.

3. Note, that the great Question, whether all the Infants of true Believers are certainly Justified, or whether some of them have but lower Priviledges, is not here to be determi­ned, but, in a fitter place: And therefore I determine not what Priviledges they are that will cease, if our Infant Title cease. But that according to the tenour of the Promise, the Continuance of them, with the Addition of the Priviledges proper to the Adult, are all laid upon a New Condition.

4. Note also, that when I call it another or different Condition, I mean not that it is different in the Nature of the Act, but in the Agent or Subject. It is the same kind of Faith which at first is required in the Parent, for the Childs behoof, and that astreward is re­quired in our selves. But the Condition of the Infants Title is but this, that he be the Child of a Believer, Dedicated to God: But the Condition of the Title of persons at Age is, that they be themselves Believers, that have Dedicated themselves to God. The [Page 16] Faith of the Parent, is the Condition of In­fant Title; and the Faith of the person him­self, 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 1. They are uncapable of Believing with­out a Miracle: 2. If they were not (as some Lutherans fondly think) yet it's certain that we are uncapable of discerning by such a sign. I think no Minister that I know will judge what Infants do themselves believe, that he may baptise them. 3. And I think no man that looks on the Command, or Promise, and the Person 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 Personal Believing is the Con­dition of the Title of them at Age, is as farre past doubt: and it's proved thus.

Arg. 1. The Promise it self doth expresly re­quire a Faith of our own, of all the Adult that will have part in the Priviledges: there­fore it is a Faith of our Own that is the Con­dition of our Title, Mark 16. 16. He that Believeth and is Baptized shall be saved, and he that Believeth not shall be damned, Act. 8. 36, 37. And the Eunuch said, See here is wa­ter, [Page 17] what doth hinder me to be baptized? And Philip said, If thou believest with all thy heart, thou maist, Act. 2. 38, 41. Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of sinnes, &c. Then they that gladly received his word were baptized, Act. 10. 44, 47, 48. Act. 16. 14, 15. & 30. 32, 33. Rom. [...]0. 12, 13, 14. With many other Texts, do put this out of doubt.

Argument 2. We were engaged in our Infant baptismal Covenant to Believe and Re­pent, when we came to Age, as a means to our reception of the Benefits of the Cove­nant, proper to the Adult: therefore we must perform our Covenant, and use this means, if we will have the benefits.

Arg. 3. If another Condition were not of Necessity to the Aged, beside the Condi­tion that was necessary to them in Infancy, then Turks, Jews, and Heathens, should have right to Church-membership, and Pri­viledges of the Adult: But the Consequent is notoriously false: therefore so is the Ante­cedent.

The Reason of the Consequent is evident. Because a man that hath believing Parents, may turn Turk (as is known in thousands of Janizaries) or Jew, or Pagan: and there­fore [Page 18] if it were enough, that he was the Child of a Believer, his Title to Church Pri­viledges would still continue. And so among professed Christians, the Child of a Believer may turn Heretick, or notoriously pro­phane and scandalous, and yet have Title to Church Priviledges, if his first Title still hold, and a personal Faith be not a necessary Con­dition of his Right. Adde to these the many Arguments tending to confirm the point in hand, which I have laid down on another occasion in my D [...]sputations of Right to Sa­craments. But I think I need not spend more words to perswade any Christians, that our Parents Faith will not serve to give us Title to the Church Priviledges of the Adult, but we lose our Right even to Church-member­ship it self, if when we come to Age, we adde not a personal Faith (or profession at least) of our own.

I only adde that this is a truth so farre past doubt, that even the Papists and the Greeks have put it into their Canons. For the for­mer, you may find it in the Decrees, Part. 3. dist. 3. pag. (mihi) 1241. cited out of Au­gustin in these words Parvulus qui baptizantur, si ad ann [...]s rationales veniens, non crediderit, nec ab illicitis abstinuerit, nihil ei prodest, quod pa [...]vulus accepit. That is, An Infant [Page 19] that is baptized, if comming to years of discre­tion, he do not believe, nor abstain from things unlawfull, that which he received in Infancy, doth profit him nothing.

And for the Greeks, that this is accor­ding to their mind, you may see in Zonaras in Comment. in Epist. Canon Can. 45. cited ex Basilii Mag. Epist. 2. ad Amphiloch. thus, Siquis acc [...]pto nomine Christianismi, Christum contumeliâ afficit, nulla est illi appellationis utilitas: that is; If any one ha­ving received the Name of Christianity, shall reproach Christ, he hath no profit by the Name. On which Zonaras addeth Qui Christo cre­didit, & Christianus appellatus est, cum ex Divinis praeceptis vitam instituere oportet, ut hac ratione Deus per ipsum glorificetur, quem-admodum illis verbis praecipitur, sic luceat Lux vestra coram hominibus, &c. Siquis au­tem nominatur quidem Christianus, Dei vero praecepta transgreditur, contumeliam irro­gat Christo, cujus de nomine appellatur, nec quicquam ex eâ appellatione utilitatis trahit: That is, Seeing he believed in Christ, and is called a Christian, ought to order his life by the Commandements of God, that so God may be glorified by him; according to that [Let your light so shine before men, &c.] If any one that is called a Christian, shall transgress Gods [Page 20] Commands, he brings a reproach on Christ, by whose name he is called; and he shall not re­ceive the least profit by that Title, or Name. This is somewhat higher then the point needs▪ that I bring it for.

And indeed, it were a strange thing, if all other Infidels should be shut out of the Priviledges of the Church, except only the treacherous Covenant▪ breaking Infidel; (for such are all that being baptized in Infancy, prove no Christians when they come to Age.) As if perfidiousness would give him right.

Prop. 5. As a Personal Faith is the Condition before God of Title to the Priviledges of the Adult; so the Profession of this Faith, is the Condition of his Right before the Church; and without this Profession, he is not to be tak [...]n as an Adult membtr, nor admitted to the Priviledges of such.

THis Proposition also, as the Sunne, re­vealeth its self by its own light, and therefore commandeth me to say but little for the Confirmation of it.

Arg. 1. The Church cannot judge of things unknown: Non entium, & non appa­rentium eadem est ratio: Not to appear, and [Page 21] not to be, is all one as to the judgment of the Church. We are not searchers of the heart; and therefore we must judge by the discoveries of the heart, by outward signes.

Arg. 2. If Profession of Faith were not necessary Coram Ecclesiâ to mens Church-membership and Priviledges, then Infidels and Heathens would have Right, as was said in the former case, and also the Church and the world would be confounded, and the Church would be no Church: But these are consequents that I hope no Christians will have a favourable thought of: and therefore they should reject the Antecedent.

Arg. 3. It is a granted case among all Christians, that Profession is thus necessary: the Apostles and Ancient Churches admitted none without it: nor no more must we. Though all require not the same manner of Profession, yet that Profession it self is the least that can be required of any man, that lay­eth claim to Church Priviledges and Ordi­nances proper to Adult members: this we are all agreed in, and therefore I need not adde more proof, where I find no Contro­versie.

But yet as commonly as we are agreed on this, yet because it is the very point which most of the stress of our present Disputation [Page 22] lieth on, it may not be amiss to foresee what may possibly be Objected by any new comers hereafeter.

Object. Perhaps some may say, 1. That we find no mention of Professions required in Scriputure: 2. It is not probable that Peter received a Profession from those thou­sands whom he so suddenly Baptized. 3 Our Churches have been true Churches without such a Profession, personally and distinctly made: therefore it may be so still. To these briefly, yet satisfactorily.

1. The Scripture gives us abundant proof that a plain Profession was made in those times by such as were baptized at Age, and so admitted (by reason of their ripeness and capacity) into the Church, and to the spe­ciall Communion and Priviledges of the Adult at once. To say much of the times of the old Testament, or before Christ, would be but to interrupt you with less pertinent things: Yet there it is apparent, that all the people were solemnly engaged in Covenant with God, by Moses, more then once: and that this was renewed by Joshua, and other godly Princes; and that Asa made the people not only enter into a Covenant to seek the Lord God of their fathers, with all their hearts, and with all their Soul: But that [Page 23] whosoever would not seek him should be put to death, whether smal or great, man or woman: And they sware to the Lord with a loud voice, and with shoutings, and with trumpets, and with cornets, 2 Chron. 15. 12, 13, 14. So following Princes called the people to this open Covenanting. But this is not all: To take the Lord only to be their God, (with the rest of the Law) was the very essence of an Isarelites Religion, which they did not on­ly openly Profess, but excessively sometimes glory in. As Circumcision sealed the Cove­nant (and therefore supposed the Covenant) to Infants and aged whoever were circumci­sed; so had they many sorts of Sacrifice, and other worship, in which they all were open­ly to profess the same Religion and Cove­nant. Many Purifications also, and Sancti­fyings of the people they had: and many fi­gures of the Covenant. I am the Lord thy God, &c. Thou shalt have no other Gods be­fore me, &c. was the tenour of the Cove­nant which every Israelite expressly and by frequent acts professed to consent to: The Law is called a Covenant, which all were to own, and avouch the Lord to be their God, and themselves his people. See Deut. 26. 17, 18. & chap. 29. 10, 11, 14, &c. 2 King. 23. 3. 2 Chron. 23. 3, 16. & chap. 29. 10. [Page 24] Ezr. 10. 3. Neh. 9. 38. Psal. 50. 5. Ezek. 20. 37. Jer. 50. 5. Isa. 56. 4, 5. Exod. 34. 27. Psal. 103. 18. & 25. 10. & 18. 10, &c.

And yet I hope no Chhistian would wish that we should deal no more openly and clearly with God, the Church, and our selves, in daies of Gospel Light and wor­ship, then the Jews were to do in their darker state, under obscure Types and shadows.

We find that when John Baptist set up his Ministry, he caused the people to Confess their sinnes, Matth. 3. 6. And if we confess our sinnes, God is faithfull and just to forgive us our sinnes, 1 Joh. 1. 19. And whereas some say, that John Baptized them, that he calleth a Ge­neration of Vipers; I Answer, 1. We will be­lieve that when they prove it. It seems rather that he put them back. 2. If he did Baptize them, it was not till they Confessed their sinnes (before that all did,) and it seems by his charge, till they promised to bring forth fruits meet for Repentance, Matth. 3. 8.

Christ would not have so instructed Nico­demus in the Nature and necessity of Regene­ration, before he was a Disciple, if a Pro­fessed or Apparent preparation had not been necessary. Nor would he ordinarily have [Page 25] taught men the Necessity of denying them­selves, and forsaking all for a treasure in Hea­ven, with such like, if they would be his Disciples, if the Profession of so doing had not been Necessary, to their visible Di­scipleship.

I grant that so full a Profession was not made before Christs Resurrection as after: For many Articles of our Belief were after­ward made Necessary: And the Apostles themselves were unacquainted with what the weakest Christian did afterwards believe. But still the Essentials of Faith, then Necessary in existence to mens Justification, were Neces­sary in Profession to mens visible Christianity or Church-membership.

As to those Acts. 2. 37. &c. It is plain, that they made an open Profession, if you Consider 1. That they were openly told the Doctrine which they must be baptized into, if they did consent: 2. It is said, They that gladly received that word, were baptized. 3. It is certain therefore that they first testi­fied their glad reception of the Word. 4. We may not imagine that Peter was God, or knew the hearts of all those thousands, and therefore he must know it by their Profession, that they gladly received the Word. 5. Their own mouths cry out for advice in order to [Page 26] their Salvation. 6. It had been absurd for the Apostles to attempt to baptize men, that had not first professed their Consent. 7. The Scripture gives us not the full historical Nar­ration of all that was said and done in such Cases, but of so much as was Necessary. 8. The Institution and Nature of the Ordi­nance tells us, that Baptism could not be ad­ministred without a Profession, to the Adult: For they were to be Baptzed into the Name of Father, Sonne, and Holy Ghost, and therefore were to profess that they believed in Father, Sonne, and Holy Ghost. Yea the very receiving of Baptism was an Actuall Pro­fession. 9. The constant Practice of the Uni­versal Church, hath given us by infallible Tra­dition, as full assurance of the order of Bap­tism, and in particular of an Exprss Profes­sion 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 those daies a more notorious Profession to be so Baptized, and to joyn in the holy Assem­blies then now it is. When the Profession of Christianity did hazard mens liberties, estates, and lives, to be openly then Bapti­zed upon Covenanting with God the Father, Sonne, and Holy Ghost, and openly joyn with a hated, persecuted sort of men, was [Page 27] an eminent sort of Profession. It being also usually Private in houses, as separated from the main body of the people, and not in pub­like places like ours, where men are (justly) driven to come as leaners for instruction.

Moreover, it's said of all that were Bapti­zed (being then at Age) that they first Be­lieved: And how could the Baptizers know that they believed, but by their Profession: Yea, it's said of Simon Magus, that he Belie­ved and was Baptized; which (though he might really have some historical Faith, yet) implyeth, that he openly Professed more then he indeed had, or else he had scarce been Baptized. Which hath caused Interpreters to judge, that by Faith is meant a Profession of Faith. And if so, then sure a Profession was still Necessary.

Yea, Christ in his Commission directeth his Apostles to make Disciples, and then Bap­tize them; promising, that he that believeth and is Baptized shall be saved. And who can tell whether a man be a Disciple, a Believer, or an Infidel, but by his Profession.

How was it known but by their Profession, that the Samaritans Believed Philip, preach­ing the things concerning the Kingdom of God, and the Name of Jesus Christ, before they were Baptized both men and women? Act. 8. 12.

Philip caused the Eunuch to profess befor [...] he would Baptise him, that he believ [...] that Jesus Christ is the Sonne of God; whic [...] upon his teaching the rest, did import th [...] rest, if it were not more fully (as is likest) Professed, Act. 8 37, 38.

Saul had more then a bare Profession be­fore Baptism, Acts 9. 5, 15, 17.

Cornelius and his company had a Profession and more, for they had the Holy Ghost powred on th [...]m, speaking with tongues, and magnifying God: (that use of the gift of tongues imparting more then the gift it self,) Acts 10. 46. Yea, the Spirit bid Peter, Go and not doubt, Acts 11. 12. And it was such a gift of the Spirit, as caused the Apo­stles to conclude, that God had granted the Gen­tiles Repentance unto life, Acts 11. 18.

How was it known but by their Profession? Acts 11. 21. That that great number Be­lieved and turned to the Lord, And the Grace of God was such as Barnabas saw, vers. 23.

And when Saul after his Baptism assayed to joyn himself to the Disciples at Jerusalem, they so suspected him, that they would not receive him, till Barnabas took him and brought him to the Apostles, and declared to them, how God had dealt with him, and how boldly at Damascus he had preached in [Page 29] the Name of Jesus; which shews that they admitted not men to their Communion, till their Profession seemed Credible to them. For no doubt but Saul told them himself that he was a Believer, before he was put to make use of the testimony of Barnabas.

The Converted Gentiles, Acts 13. 48. shewed their Belief and gladness, and openly glorified the Word of the Lord. How but by a Profession did it come to pass, that the great multitude at Iconium, both Jews and Greeks, were known to be Believers, Acts 14. 1. The same I may say of the Jaylour, Acts 16. Who by works as well as words declared his Conversion. And the Bereans, Acts 17. 12. And the Athenians, Acts 17. 34. And Crispus with the Corinthians, Acts 18. 8.

Acts 19. 18. The believing Ephesians, Confessed and shewed their deeds, and many of them burnt as many of their Books of ill Arts as came to fifty thousand pieces of silver.

In a word, it is the standing Rule, that If thou confess with thy mouth the Lord Jesus, and believe in thy heart that God raised him from the dead, thou shalt be saved, For with the heart man believeth unto Righteousnes: and with the mouth Confession is made unto Sal­vation. He that bids us Receive him that is weak in the Faith, but not to doubtfull dispu­tations, [Page 30] implieth, that we must not receive [...] them that Profess not at least a weak Faith [...] Heb. 5. & 6. 1, 2, 3. Shew that the Princi­ples of the Doctrine of Christ, were first laid as the Foundation; before Baptism. And who received those Principles could not be known but by a Profession.

To this let me adde, that Poenitentiam agere was judged by the Ancient Doctours, the Repentance that was prerequisite to Baptism: and that is, A manifested, professed Re­pentance.

Gods order is (to the Adult) first to send Preachers to proclaim the Gospel; and when by that men are brought so farre, as to Pro­fess or manifest that their eies are opened, and that they are turned from darkness to light, and from the power of Satan unto God, then must they be Baptized, for the Remission of their sinnes, and to receive the Inheritance among the Sanctified by Faith in Christ, Acts 26. 17, 18.

As their sinnes are not forgiven them till they are Converted, Mark 4. 12. So they must not be Baptised for the forgiveness of sinnes, till they Profess themselves Conver­ted: Seeing to the Church non esse, & non ap­parere is all one. Repentance towards God, and Faith towards our Lord Jesus Christ, is [Page 31] the summe of that Preaching that maketh Di­sciples, Acts 20. 21. And therefore both these must by Profession seem to be received, before any at age are Baptized.

If as many as are Baptized into Christ, are Baptized into his death; and are buried with him by Baptism into his death, that like as Christ was raised from the dead, so we also should walk in Newness of life, Rom. 6. 4, 5. Then no doubt but such as were to be Bapti­zed, did first Pro [...]ess this mortification, and a consent to be buried and revived with Christ, and to live to him in Newness of life. For Paul was never so much for the Opus operatum above the Papsts, as to think that the Baptizing of an Infidel, might effect these high and excellent things. And he that Pro­fesseth not Faith, nor ever did, is to the Church an Infidel.

In our Baptism we put off the body of the sinnes of the flesh, by the Circumcision of Christ, being buried with him, and rising with him through Faith—quickned with him, and having all our trespasses forgiven, Col. 3. 11, 12, 13. And will any man, yea, will Paul, ascribe all this to those that did not so much as Profess the things signified, or the necessary Condition? Will Baptism, in the judgment of a wise man, do all this for an [Page 32] Infidel, or one that Professeth not to be a Christian?

Baptism is said to save us, 1 Pet. 3. 21. And therefore they that will be Baptized must profess the qualifications necessary to the Saved.

The Key's of the Kingdom of Heaven are put into the Churches hands; and they that are loosed on Earth shall be loosed in Heaven (if the Key do not erre) And therefore Pa­stours of the Church must absolve none (by Baptism) that do not by Profession seem to be Absolvable in Heaven: They must Pro­fess to have the old man Crucisied with Christ, that the Body of sinne might be destroyed, that hence [...]orth they might not serve sinne, Rom. 6. 5, 6, 7, 8.

As many a [...] have been Baptized into Christ, have put on Christ, and are all one in Christ Jesus: and are Abrahams Seed, and Heirs, according to promise, Gal. 3. 27, 28, 29. This speaks the Apostle of the Pr [...]bability groun­ded on a credible Prosession. And therefore▪ it is clear, that the Profession was presuppo­sed, that might support this charitable judg­ment. Our Baptism is the Solemnizing of our Marriage with Christ. And its a new and [...]trang kind of Marriage, where there is no Profession of Consent.

The Baptized are in Scripture called men Washed, Sanctified, Justified, &c. 1 Cor. 6. 11. 1 Cor. 14. 33. They are all called Saints, and Churches of Saints, 1 Cor. 1. 2. All Christians are called Sanctified ones, or Saints; therefore its certaine that they pro­fessed themselves such.

But why should I go any further in this, when the main substance of my Dispute of Right to the Sacraments proves it? I intreat the Reader that would have more, to prove not only the Necessity of a Profession, but also of the Profession of a Saving Faith, to peruse that Book, or at least the second Di­sputation, where are Twenty Arguments for it; and the sence of all the Ancient Churches there cited out of Mr Gatakers Col­lections. See also Dr Hammonds many te­stimonies to prove the use of the Abrenuntia­tion, Paraenes. pag. 18, 19, 20. I love not needlesly to recite whath others have alrea­dy cited. But he that knows not, that the Universal Church from the daies of the Apo­stles, hath baptized the Adult, upon a per­sonal Profession of Faith, and Repentance, and Vow, or Promise, or Covenant for obe­dience, knows little of what the Church hath Practised. And I hope few sober men will be found that will be so singular and self­conceited, [Page 34] as to contradict the Practise o [...] the Universal Church in such a case as this, and set up their own private judgment against it, and go about to perswade us to a new way of Church enterance, and admission, now in the end of the world. Blame me not to be confident with you, where I have so good ground as Scripture, and so good company, as the Primitive Universal Church.

To this let me adde, that most, or too many, that we are to receive to the Privi­ledges of Adult members, have violated their Baptism-Covenant, and proved ungodly after Baptism, and that by open, notorious Scandals. Now Scripture, and the Practice of the Universal Ancient Church direct us, to require of these an open Confession of sinne: For they need an Absolution, and not a meer Confirmation. It is past all contro­versie, that such have both an open Confessi­on and Profession to make. Yea, how scru­pulous the Ancient Church was of Receiving and Absolving such violators of the Baptis­mal Covenant; and on how severe terms they did it, is known to all, that know any thing of those times. I pray amongst others see what Grotius (Discus. Apol. Rivet. pag. 221, 222.) citeth from Irenaeus, Tertullian, Pacianus, Hierom, &c. ad pag. 235. n.

And as to the last Objection (that our Churches were true Churches, when we made no particular Professions.) I Answer 1. With­out some Profession of true Christianity, our Churches could not have been true Churches. And therefore against those that would prove them no Churches, we plead (and justly) that a Profession was made by them. 2. But I pray you mark, that that will prove a Church to be a true Church, which will not prove every person in the Parish, to be a true Member of that Church. 3. And he that thinks it enough, that our Churches have a meer Metaphysical Verity, (such as Bishop Hall, and multitudes of Learned Protestants allow the Church of Rome it self) is as good a friend to it, as he is to his wife or child, that will let them go naked; yea, and be contented, that they catch the plague, or lea­prosie, yea, and plead for it too; and all, because they have still the Truth of Humane Nature.

I know that any thing that may truly be called a Profession, will (in that point) seem to prove the Being of the Church. But as it will not seem to prove the well-being; so an obscure Profession doth but obscurely prove the Being of it: which an open, plain Profession doth more clearly prove. Let us [Page 36] not befriend either the Kingdom of dark­ness, or the Seperatists so much, as to leave our Churches so open to their exceptions, and so apt to cherish and befriend their igno­rance, and infidelity of the world. If com­ing to Church, and sitting there be some­what a probable argument, that men do im­plicitly believe, as that Church believes; yet, it's a very dark proof, that they understand what the Church believes: especially when experience hath acquainted us with the Con­tray of many of them.

But now I have said this much for a perso­nal and plain Profession, I would faine know what any man hath against it. The Church through the great mercy of God, hath yet liberty to use it. And we see how many thou­sands make a blind kind of shew of Christia­nity, going from one publike duty to ano­ther, and knowing not what Albaspin. in Tertul. de Prae­script. c. 43. p. 308. Non nisi magna cum de­liberatione quenquam in so­cietatem & communionem Ecclesiarum venire patie­bantur—A [...]t igitur diu multumque Or­thadoxos deli­berare, quorum Sententiis sub­scribere, quos­ve in societatem ejusdem Eccle­siae & corporis recipere debe­ant: contra vero haereticos ullo discrimine cum omnibus haereticis pacem miscere. they do. And is there not need that they should be brought out into the open light, and see their way? If Covenant­ing with God the Father, Son, and Holy Ghost, be the Es­sence of our Christianity; in the Name of God, I desire you to consider whether it be [Page 37] a thing to be hudled up in the dark? Unless it be mens de­sign to hide the Nature of Christianity, and keep peo­ple in destructive ignorance, and delude their Souls with a name and shew of a Religion, which they understand not; they will surely be willing that men should know the Cove­nant that they make, and un­derstand what they do, be­fore they enter into a Marriage bond with Christ, (if at Age) or own it, if they have been entered in infan­cy, Why should we choose Darkness ra­ther then Light? Why should an Implicit Covenant and Profession be pleaded for? when the being of a Profession is palam fateri, openly to make known; and when we know by sad experience, that when we have all done the best we can, to make our ignorant people understand, we shall find enough ado to accomplish it. Ignorance hath no need of frendship: especially from Ministers it deser­veth none: especially in so great a point as the Covenant that men make with Christ. We have wares that deserve the light, and need not a dark shop. We have a Master [Page 38] that we need not be affraid, or ashamed, ex­plicitly and publickly to confess. It be­seemes not so high and honourable a Professi­on as that of a Christian, to be lapt up in obscurity. Such a Glorious state as Sonne­ship to God, to be an Heir of Heaven, &c. should be entered into with great solemnity, and owned accordingly at our first rationall acceptance and acknowledgment. Kings are Crowned more solemnly, then poor men take possession of their cottages. Christ will be ashamed of them before the Angels, that are ashamed of him before men, and will confess them before his Father, that confess him before men. Christianity is not a game to be plaid under-board. Why then should any be against an open Professing, and Covenanting with Christ? If it be need­full that we Covenant, certainly the plainest and most explicite Covenanting is the best. And what will be his portion, that hath a male in his flock, and offer [...]th the worst, yea the halt and blind to God?

Let us therefore deal as openly, and plain­ly, and understandingly in the Covenant of God as we can, and not contrive it in the greatest darkness that is consistent with the Essence of a Church. Nay let us not tempt men to unchurch us, or separate from us, [Page 39] by leaving our cause to such Arguments as this: [such a man sitteth among other hearers, in the Congregation: therefore he maketh a Profession of the Christian Faith;] lest they think it followeth not [therefore he seemeth to understand the Christian Faith;] much less [he Professeth it:] especially when it's known that so many understand it not; and that the Papists in their writings, maintain it lawfull, for them to be present Vid. Thom. à Jesu de Con­vers. Omn. Gen­tium de hac quest. at our Assemblies; and Infidels tell us, that they can hear any man, and do come thither.

Nehemiah caused the Jews to subscribe the Covenant, and seal it, (c. 9. v. 38.) Even under the Law it was the character of visible Saints, to make a Covenant with God by Sacrifice, Psal. 50. 5. At least now God hath caused us to pass under the Rod. Let us yield to be brought under the bond of the Covenant, Ezek. 20. 37. And let us as weeping Israel and Judah, Seek the Lord our God, and ask the way to Zion, with our faces thitherward, saying; come and let us joyne our selves to the Lord, in a perpetual Covenant, that shall not be forgotten, Jer. 50. 4, 5. Let us take hold of his Covenant, and choose the things that please him, that he may bring us into his holy Mou [...]tain, and make us joyfull [Page 40] in his house of Prayer, and our Sacrifices may be accepted on his Altar, Isa. 56. 4, 6, 7. Are not these the daies of which it is said, Isa. 44. 3, 4, 5. I will poure water on him that is thir­sty, and floods upon the dry ground: I will poure my Spirit on thy seed, and my blessing on thine offspring; and they shall spring as among the grass, as willows by the water cour­ses. One shall say, I am the Lords; and ano­ther shall call himself by the name of Jacob, and another shall subscribe with his hand unto the Lord; and surname himself by the name of Is­rael. I would have as little Covenanting for doubtfull, or needless, or mutable things, in Church or State, as is possible: but in the great things of our Salvation, even the Es­sence of Christianity, we cannot be bound too fast, nor deal too understandingly, and openly with God.

Prop. 6. It is not every kind of Profession, that is the Condition, or necessary qualifi­cation of those that are to be admitted to the Priviledges of Adult members, but such a Profession as God hath made necessary, by his express Word, and by the Nature of the Object, and the Ʋses, and Ends, to which be doth require it.

THe Negative is not controverted among us. If any were so quarrelsom or igno­rant, it's easily proved. And I shall do it briefly, but satisfactorily, in the opening of the Affirmative.

I have proved in my first Disputation of Right to Sacramen [...]s, (which I desire the Reader, that would have further satisfacti­on, to peruse) the Necessity of these fol­lowing Qualifications of this Profession.

1. In General, as to the Object of our Faith, it must be a Profession of true Christianity, and no less. It must be a Profession of our entertainment, both of the Truth of the Gospel, and of the Good therein Revealed and offered. More particularly, it must be a Profession, that we believe in God the Fa­ther, Sonne, and Holy Ghost, as to the Nature, persons, and works, which they [Page 42] have done or undertaken for us. Yet more particularly, and explicitly: It must be a Profession, 1. That we Believe in God the Father, and so the pure Deity, as our Cre­atour, Soveraign, and chief Good, who gave us the Law of Nature, by breaking of which, we have lost our selves, and all our part in Everlasting Life. 2. That we Believe in Jesus Christ, God and Man, that taking our Nature, fulfilled the Law, overcame the Devil, dyed as a Sacrifice for our sinnes, Rose again, and conqured death, ascened into Heaven, where he is Lord of all, and the King, Prophet, and Priest of his Church, in Glory with the Father: That he hath offered himself with Pardon, and Eternal Life, to all that will accept him, on his terms: and that he will come again at last to Raise us from death, and judge the world, and Justifie his Saints, and bring them to Eternal Glory, and cast the wieked into utter misery. 3. That we Believe in God the Holy Ghost, that Inspired the Pro­phets and Apostles, to deliver, and confirm the Word of God, and who is the Sancti­fier of all that shall be saved, illuminating their understandings; & changing their hearts and lives, humbling them for their sinne and misery, causing them to believe in Christ, [Page 43] the Remedie, and heartily and thankfully accept him; Possessing them with an hearty Love of God, and a heavenly mind, and a hatred of sinne, and Love of Holiness, and turning the principal bent of their hearts and lives, to the Pleasing of God, and the at­taining of Eternal Life. This much must be believed, and the Belief of this much, must be somehow Professed.

2. As to the Acts of the thing Professed, it must be, not only the naked Assent of the Un­derstanding; but both this Assent that the Gos­pel is true, and a Consent of the Will, to take God the Father, Sonne, and Holy Ghost, to the forementioned Ends, in the forementioned Relations; and to give up our selves unfeignedly to him, renouncing the flesh, the world, and the Devil.

3. As to the Nature of the Profession it self. 1. It must in General be Credible: For no man is bound to Believe that which is In­credible. The words are the signs of the mind, and as such they are to be uttered, and received. If they be contrary to the mind, they are false; and if wilfully contrary, they are a lie: And God doth not make a lie to be the Condition of Church-membership, or Priviledges; nor doth he bind his Mini­sters, or Church, to believe a known lie: [Page 44] Nothing but Real, or seeming truth is to be believed. 2. More particular­ly, the Profession which we Therefore it is to be made at years of un­derstanding. The Papists themselves say in their Cate­chism, com­posed for the Armenians, Translated by Peter Paulus. pag 194. Tum recipiendum est Sacramentum hoc, quando ad usum rationis pervenit homo, fidemque profi­teri incipit, & ut confirmetur, & stabiliatur in gratia opus ha­bet. speak of, must have these Qua­lifications.

1. It must be, or seem to be Ʋnderstanding. Ignorant is non est Consensus. If a Parrat could say the Creed, it were not a Credible Profession of Faith. Therefore the Ancient Church was wont by Cate­chists, to prepare them to un­derstand, the Doctrine which they were to believe, and profess. This is past Contro­versie. I think no Minister would take that mans Profes­sion, that seemeth not to Un­derstand what he saith.

2. No Profession is Credi­ble, but that which is, or seems to be serious. He that speaks in scorn, or jest, is not to be believed, as one that speaks his mind; nor is it to pass for a Pro­fession.

3. No Profession is credible or sufficient, but that which is, or seems to be Free and Voluntary. Though some force, or out­ward [Page 45] urgencies in some cases may help to in­cline the will, yet willing it must be; or it is not a Credible Profession. He that Pro­fesseth himself a Christian, when a sword or Pistol is at his brest, is not to be Credited, if he continue it not when he is free. And also that which is done in a meer Passion without Deliberation, is not to be taken as the act of the Man, and a true expression of the bent of his mind; unless he afterwards stand to it upon Deliberation.

4. It must be a Profession not nullified by a contradiction in word or deed. Though their may an obscure contradiction, not un­derstood, consist with it; or a contradiction only in Degree; as Lord I believe, help thou my unbelief: yet there must be no contra­diction of the Essentials of our Profession, that nullifieth it, by shewing that we lie, or speak against the bent of our hearts. If a Minister can by contrary words or deeds dis­prove the Profession of the party, he is not to believe it, or accept it. For we are not to believe without Evidence of Credibility, much less against it. I have given instances of this in the foresaid Disputation of Sacra­crament, pag. 10.

5. When by Covenant-breaking, and Perfidiousness, or often Lying, a man is be­come [Page 46] Incredible, having forfeited the Credi [...] of his word, with wise and charitable men [...] this man must give us a Practical, as well a [...] Verbal Profession, before we can again ad [...] mit him, to the Priviledges of the Church [...] For though we are not to be so strict, as som [...] old Fathers seem to have been, and the N [...] vations were, that would not admit suc [...] Penitents again into the Church at all, b [...] leave them to Gods own Judgment; ye [...] must we not go against Reason and Scripture [...] and the Nature of the thing, in believin [...] that which is not to be believed; nor to ca [...] by all Order and Discipline, and prostitut [...] Gods Ordinances to the lusts of men, an [...] make them a scorn, or level the Church o [...] Christ with the world.

The Testimonies cited by me on anothe [...] occasion, in the foresaid Disputations, she [...] the Judgment of Protestants in these Points, and somewhat of the Judgment of Antiquity. I shall [...]ceite but those on the Title page o [...] the third Disputation.

Tertullian Apologet. cap. 16. Sed die [...] etiam de nostris, excedere quosdam à Regul [...] disciplinae. Desinunt tum Christiani habe [...] penes nos: Philosophi verò illi cum talibus fa [...] ctis, in Nomine & honore Sapientiae persev [...] rant: that is, But you'l say, that even o [...] [Page 47] ours, some swarve from (or forsake) the Rules of Discipline.

Answ. They cease then to be counted Chri­stians with us: But your Philosophers with such deeds, do keep the Name and honour of Wisdom.

The Judgment of the French Professours at Saumours, you have in these words, Thes. Salmuriens. vol. 3. pag. 39. Thes. 39. Sacramenta non con [...]eruntur nisi iis, qui vel findem habent vel salt [...]m eam prae se ferant, adeò ut nullis certis argumentis compertum esse possit, eam esse ementitam: that is, Sacraments are conferred on none, but those that either have Faith, or at least pretend (or Profess) to have it, so that it cannot by any certain Ar­guments be proved to be feigned.

The Judgment of the Scottish Divines, may be much discovered in these two Testimonies following: Gillespie, Aaron's Rod Blossom­ing, pag. 514. [I believe no consci [...]ncious Minister would adventure to Baptise one; who hath manifest and infallible signs of unregene­ration. Sure we cannot be answerable to God, if we should minister Baptism, to a man whose works and words, do manifestly declare him to be an unregenerated, unconverted Person. And if we may not initiate such a one, how shall we bring him to the Lords Table.]

Rutherford, Due Right of Presbyteries, pag. 231. n. 2. But saith Robinson, most of England, are ignorant of the first Rudi­ments and Foundations of Religion; and there­fore cannot be a Church.

Answ. Such are materially not the Visibl [...] Church, and have not a Profession; and ar [...] to be taught; and if they will fully remain in that darkness, are to be cast out.

If you would have the Testimonies of Pro­testants, you may read above threescore of them, expressly maintaining that it is a Pro­fession of Saving Faith that is prerequisite to to our Right of Sacraments, cited in my fore­mentioned Disputation second. To which I adde 33. more, cited to a like purpose in my fift Disputation of Sacraments: And to these adde the large testimony of Davenant, with his many Arguments, on Colos. 1. vers. 18. too large to recite.

And for the later sort of Episcopal Divines, that they also agree in the same, I will satis­fie you from an Eminent man among them, Mr Herbert Thorndike, in his Discourse of the Right of the Church, pag. 31, 32. where he saith [And hereby we see how binding and loosing sinnes, is attributed to the Keyes of the Church: Which being made a Visible Society, by the power of holding Assemblies, to which [Page 49] no man is to be admitted, till there be just pre­sumption, that he is of the Heavenly Jerusa­lem, that is above.] I shall adde more from him anon.

Somewhat I have elswhere cited, of the Fathers Judgments in this Point, and more anon I shall have occasion to produce. But in a Point that we are agreed on (that is not Every Profession, but only a Credible Profes­sion of true Christianity, even of Faith and Repentance, that must be taken as Satisfa­ctory by the Church) I hope I may spare any further proof.

Prop. 7. The Profession of those that expect the Church-sttate and Priviledges of the Adult is to be tried, judged, and Appro­ved by the Pastours of the Church, to whose Office it is that this belongeth.

THis Proposition hath two parts: 1. That it is not a Profession untryed, and un­approved, that must serve the turn. 2. That the trying and approving of it, belongeth to the Office of the Pastours of the Church.

The first is grounded by almost all Christi­ans that I know of, and therefore need not many words.

[Page 50]1. If every man should be the sole Judge of the soundness, and validity of his own Pro­fession, then Hereticks, and Heathens, and Infidels may 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 Christians. And we see that it is the custom of Hereticks to intrude: And who shall say to any of them, why do you so, if themselves are the only Judges? We meet daily among our own neighbours, with abun­dance that know not whether Christ be God or man; nor who he is, nor what he hath done for us, nor why he came into the world, and are ignorant of almost all the Es­sentials of the Christian Faith; and with a­bundance more that live in common drunken­ness, scorning at holy duties, and at a God­ly life, and hating those that use it, and gi­ving up themselves wholly to the flesh, and the world: And yet all these men are so con­fident of the soundness, and validity of their own Profession, that they will hate that Minister, that shall make any question of their Right to the Priviledges of the Church. I speak not by hear say, or conjecture, but by sad experience. And if they be their own Judges, all these will be approved, and ad­mitted; [Page 51] and indeed, what man would not be admitted where Christianity is in credit, or hath any worldly advantages? so that it's certain, that this would pluck up the hedg, and lay open the Vineyard of Christ unto the wilderness. For self-love is such a powerfull blinding thing, that it will make every man almost, especially of the worser sort, ap­prove of that which is their Own.

2. If every man should be the sole Judge of his own, Profession, and fitness for Church Priviledges, then there could be no Communion of Saints: For all the most ig­norant and impious persons, would intrude into our Communion; and it would be a Communion not only of actual, but of pro­fessed impious men. But the consequent is intollerable, as being contrary to an Article of our Belief, and a principal part of Chri­stian practice.

3. If each man, were the only Judge of his own Profession, then there could be no ex­ercise of Church Discipline, nor keeping, or casting out the wicked: But the consequent is unsufferable: Therefore.

4. If each man be the only Judge of his own Profession, then the Church is an un­guided, ungoverned Society: but the Con­sequent is false; therefore so is the Antecedent.

[Page 52]2. And now I prove that it belongeth to the Office of the Ministers to judge of, and approve, the Profession of such as ex­pect admission, or the Priveledges of the Church.

1. If persons are not the sole Judges them­selves, then it must belong to the Minister to judge: But the Antecedent is before proved: The Consequence is proved thus: It must be­long either to the Pastours, or the Magi­strate only, or the people only; or to all, or some of these conjunctly. Not to the Ma­gistrate only: for 1. No man that I know of affirmeth it. 2. It is another mans office. Not to the people only: for 1. None that I know of affirmeth this, They all include the Pastours. 2. As I said, it is made part of the Pastours office. If you say that it belongs to Magistrates, People, and Pastours jointly, then you include the Pastours: And I grant that in some sort it belongs to them, but in a different sort, as I shall tell you under the next Proposition.

2. It is to Ministers as such that the Keys of the Kingdom of Heaven are committed: but to approve of the Profession of such as are to be admitted into the Church, or to its Priviledges, is part of the exercise of the Key's of the Kingdom: therefore it is Mini­sters, [Page 53] to whom it belongeth thus to judge and approve.

I have proved in another place, (and so have many others, more at large) that the Key's were not given to Peter, or to the Apostles, as to private men, for so they were not; nor as to a Church of private Chri­stians; for so they were not, nor the repre­sentatives of any such: nor yet as to Apo­stles only; for then they should have belon­ged to none but themselves; the contrary whereof is certain: nor as to fixed Diocesan Bishops; for such they were not: and it's generally granted that the Key's belong also to Presbyters, either wholly, or the chief of them, and particularly, that in question: Nor yet were the Key's given them only as a Synod, or Presbyterie; for Peter was not such: and this in question hath ever been ex­ercised by such Ministers.

Arg. 3. The Rulers of the Church are the lawful Judges, or Approvers of the Profession of those that come into the Church, or de­mand the Priviledges of it: But it is the Mi­nisters of Christ, that are the Rulers of the Church, as is exprest, 1 Thes. 12. Acts 2. 28. Heb. 13. 7. & 17. 24. 1 Tim. 5. 17. Therefore.

Arg. 4. Those that are by Office the Stewards [Page 54] of the Mysteries of God, and Rulers over his houshould, to give them meat in due season, which they must do as faithfull and wise ser­vants, till their Lord cometh; are the men that must judge of, and approve the qualifi­cations of those that come under their Stew­ardship, Government, and Administration, of these Mysteries. But such are the Mini­sters of Christ, 1 Cor. 4. 1. Matth. 24. 45, 46, 47 Therefore.

Arg 5. To whom it belongeth, to re­ceive men at age into the Church; to restore by Absolution, them that fell off, and to Ad­minister Christ's Ordinances to those that are within; to them doth it belong to try, judge, and approve of them, that are to be thus re­ceived, absolved, or that expect the Privi­ledges of the Church: But it belongeth to Christ's Ministers to receive men, absolve them, and administer the Ordinances to them: Therefore. The Antecedent is com­monly granted, and plain in Scripture. The Consequence hath Reason so evident, as needs no confirmation.

Arg. 6. If all that enter into the Church, or that are restored by Asolution, or are sta­ted in a Right to Church Priviledges of the Adult, are there withall engaged into a mu­tual, voluntary Relation to Christs Mini­sters, [Page 55] then must their Profession be judged of & approved by Christs Ministers: but the An­tecedent is certain: Therefore so is the Con­sequent. The Antecedent is cleare, because 1. All that enter into the Universal Church, do enter under the hand of the Ministerie, and thereby acknowledg their Relation to them, and Authority to admit them. 2. Because all such do engage themselves to be Christs Disciples, and learn of him as their Master, not as coming down from Heaven, to teach them personally, but as teaching them by his Word, Spirit, and Ministers conjunctly, saying (Luke 10 16) He that heareth you, heareth me, and he that despiseth you, despis­eth me. 3. Because they all engage them­selves to take Christ for their King, who ruleth them by his Laws and Officers; and his Ministers are his Ruling Officers, 1 Tim. 5. 17. Heb. 12. 7. & 17. 24. 1 Thes. 5. 12. 4. Because they are all engaged to take Christ for the great High Priest of the Church, who hath appointed his Ministers, to officiate un­der him, in leading them in publike Wor­ship of the Church; and in offering up the Praises of God, and blessing the people, and praying for them and celeberating the Com­memoration, and Representation of Christs Sacrifice on the Cross. 5. Because they that [Page 56] enter into a particular Church, where only the constant stated use of holy Ordinances, and Priviledges, are to be had, (though occasionally elswhere) do enter into a Rela­tion to the Pastours of that particular Church; as members of their flock and Church; whom they must oversee, and watch over: all this is past controversie.

And then for the Consequent of the major Proposition (that therefore Ministers must approve of their Profession) I prove it thus. Ministers are naturally free-men, as well as others: and therefore no man can become a member of their charge, and put them upon so great duty as the Relation doth require, against their wils, without their consent, and contrary to their Judgment, and Con­sciences. It is an exceeding great burden that lieth on us, and a great deal of work that is required of us, to each particular Soul: in our charge we must exhort, instruct, admonish, in season, and out of season, pub­likly, and privately, and watch over, and govern them, visit them in sickness, comfort, strengthen them, &c. O what a mountain lieth on me, and how should I bear it, if God did not support me? And if every man that will, shall make me more work, and put himself under my Care, without my Con­sent, [Page 57] then I am so far from being a free-man, as all other are, that I am enslaved, and un­done in slavery. For 1. They may oppress me when they will with Number; and so many may flock in to my charge, in despight of me, as shall nullifie the particular Church, and by the magnitude make it another thing, by making it uncapable of its ends, 2. And hereby they may force me to leave undone my duty, both to them and others, by oppres­sing me with work: For when I have ten times more then I can teach and oversee, I must needs neglect them, all or most. 3. And they may abuse the Church, and me with the evil qualities, as well as the excessive quantity of members; and we shall be obli­ged to give that which is holy to dogs, and to use those as Church members, that are enemies to the Church; and to administrate Sacraments to any, that will have them, how unfit soever; 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 stie of swine: For besides that all the worst may at pleasure be members of it, all men that are faithfull, (or most at least) will runne away from the Ministry, and sooner turn Chimny-sweepers then Pastours. For [Page 58] what man dare venture his Soul on so great [...] charge, for which he knows he must give an account, when he is certain to leave un­done the work of his Office, in so great a measure, and when he knows he may be thus opprest in soul and body, and so un­done by wicked men, when ever they please [...] yea, if they purposely do it to despight him.

Arg. 7. That which belongeth to all other Superiors, in voluntary Relations, is, not to be denied to Ministers in theirs: but a free consent, and Approbation of them, that they are related to, belongs to all other Superior, voluntary Relations: Therefore to us.

A Schoolmaster, is to Approve the capa­city of his Schollars; and a Physician is to judge of the fitness of a person to be his pa­tient, and his fitness for this or that medi­cine in particular. Not only a Master would take it ill, if he may not have the approba­tion of his own servants, but have as many, and as bad thrust on him, as shall please; 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 please. And are the Pastour of Christs Church, the only slaves on [Page 59] earth? How improbable a thing is this?

Arg. 8. That Relation which must be ra­tionally, regularly, and faithfully managed, must be rationally, regularly, and freely entered (for otherwise we cannot so manage it) But the Relation of a Minister to each member of his charge must be thus managed: Therefore.

Arg. 9. It is plainly exprest in the Mini­sters Commission, that he is to approve of the Profession of Disciples: therefore it be­longeth to his Office, Matth. 28. 19. Go Disciple all Nations, baptizing them—teaching them to observe all things—Which plainly manifesteth, that it's they that must judge, when a man is made a Di­sciple, and when not, or else how can they either Baptize them as such, or teach them the Precepts of Christ as such? So when he giveth to his servants the Key's of the Kingdom, Matth. 18, &c. it sheweth that they are to judge who is to be admitted, and who not, as is aforesaid: or else he would never have set them at the door, 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 his own Reason and Conscience, and to act [Page 60] against them. But thus it would be if we have not the approving of the Profession, or Qua­lification of those that we must administer them to: Therefore—He that is to Exe­cute here is to judge: For 1. Else you will force Ministers to go against their Reason, and Conscience in all administrations. 2. You will deny them so much as Judicium Discreti­onis, which you allow to every Christian, much more Judicium Directionis, which be­longeth to their Office. Every man must judge and understand what he doth, and why he doth it: you will not force the people to participate of Sacraments, against their Con­sciences. Why then should Ministers be for­ced to Give them against their Consciences? Administring is their work: and therefore they must know why they do it, and on what grounds: Else you will make them but like hangmen, or worse, if they must do Ex­ecution against their judgments, because it is anothers judgment. And whose judgment is it, that we must follow, when we go against our own?

Arg. 11. If it belong to Christ, to pass an open Approbation, of the Qualification of such as are to be admitted into his Church, or to his special Ordinances, or Church Pri­viledges, then doth it belong to the Mini­sters [Page 61] of Christ, as his instruments: But it doth belong to Christ. 1. For all that enter either into an Infant, or Adult Church-state, do joyn themselves into a neer Relation to Christ: And will Christ have men married to him, and made his children, and mem­bers, and servants, without his Approba­tion of them, or against his particular will? 2. All that thus come into the Church, or are restored, and claim Church-priviledges, do expect, and claime the Benefits of Christ, and the greatest benifits in the world. And shall any man have Christs great, and preci­ous Benefits against his will, and without his Approbation? It may be you'l say, that he hath already expressed his consent in the free Promise of the Gospel, to all believers. I An­swer: He hath so to Believers: but he hath done it only to Believers, and he hath not said in the Gospel that you are a Believer.

Object. But it's sufficient, that my own Conscience beare me witnes.

I Answer, It is so, as to all Its before pro­ved, that men are not here their own judges. matters of Conscience, that are to be transacted only between God and you, as about your Justification, and Glorificati­on, &c. (And yet in this case, Ministe­rial Absolution is a great means to help the [Page 62] Peace of your Consciences.) But where t [...] Minister hath to do with you, by Admin [...] ­strations, and the Church hath to do wi [...] you in the way of Communion, there they must know what they do, and why, an [...] must have some expression, of what you sa [...] your Conscience testifieth to you.

And the Consequence of the Major i [...] plain, (that if it belongs thus to Christ t [...] approve, then it belongs to his Ministers,) 1. Because he appointeth not personally on earth, nor useth, or approveth any other way, to signifie his own Approbation of you in particular, for a Church-state, and Pri­viledges. 2. Because he hath expresly in­trusted his Ministers with this Power, as to speak to men in Christs stead, 2 Cor. 5. 19. So to espouse them to Christ their husband, that we may present them a chast Virgin to Christ, 2 Cor. 11. 2. Yea, and hereupon they are to give up themselves to the Lord first, and to us by the Will of God, 2 Cor. 8. 5. Christs Ministers are his Agents, or Embas­sadours, as to solicite men in his Name to be Reconciled to him, so to Approve them in his Name, and tell them that he is Reconciled to them. And therefore they are to deliver Himself, his Body, and Blood, in his Name to them in the Lords Supper; and to bind, [Page 63] and loose in his Name; and whatsoever they loose on earth, (according to his Promise) shall be loosed in Heaven: So much of his work doth Christ by his Officers.

And even mens first Faith is a Believing the Preacher, and Christ by them, Acts 8. 12. They believed Philip preaching, &c.

Arg. 12. To whomsoever the Labour be­longeth, to them, the Power of doing it be­longeth: But it is to Ministers that the La­bour of trying and judging of such Professi­ons, and Qualifications, belongeth; There­fore it is to Ministers, that the power be­longeth.

The Major is undoubted: for else we must be bound by God, to do that which we have no Power (or Authority) to do, and o­thers must have Power to do it, and not be bound to it, which are both senseless. The Minor I prove.

1. From the frequent Commands of Scri­pture, that lay this burden on the Ministers, but not Magistrates or People (in the way that's now in Question) All the directions, and Canons which Paul giveth to Timothy, Titus, to the Elders of Ephesus, Acts 20. and other Pastours, together with the Exhorta­tions to performance, and terrible charges given them to be faithfull, do shew that [Page 64] it's they that must do the work.

2. From common consent: all would have the honour and Power: but who besides the Pastours would have the work, and care, and severe Obligations to perform it? Will Magistrates, or all the people undertake it, to try, and judge of the Professions of every man that enters upon Adult Church-member­ship, or Priviledges, of such as are to be resto­red? They that will undertake this work must attend it, and give themselves wholly to it, and conferre with the persons, and do so much work as our people would be hardly brought to do (if they were able) It's unexperien­ced Rashness, and perversness, that makes them so jealous of the Ministers Power in such cases, and some of them to reproach us for it. Ah blind unthankful Souls! Do you know what the Ministry and this Power is? It is a power to be the servants of all; a power to spend and be spent, even for the unthankfull. It's a Power to do the most toylsome, and displeasing work to flesh and blood, one of them in the world; such as flesh calls a very drudgery. I profess unfeignedly that i [...] God had left it to my choice, and I should consult with flesh and blood, I had rather preach twice or thrice a week for nothing, and do no more, then to have this Power (a duty [Page 65] of judging and governing this one Parish, though I had for it many hundred pounds a year. Nothing doth bring so much trouble upon us, as that Power which unthankfull persons scorn at. I had rather, if I might consult with flesh and blood, be advanced to the Power, of holding or driving plow for you, if not of sweeping your streets. (Though yet because of Gods interest, and the ends of the work, I count it the happi­est life in the world.) And do you grudg us such a Power as this? Would you grudg me the Power of threshing your corn? Or will you grudg a Physician the Power of judging of your disease, and the Remedy, to save your life? Or a School-master the Power of examining, and teaching your children? Do the work, and take the Pow­er, if you are able, and can go through with it, and spare not.

Arg. 13. It is only the Ministers of Christ, that are Able and Capable to receive the Power, and do the work: and therefore it is they only that have Authority thereto.

Nothing but the Antecedent needs proofe. And that I prove by three several En­ablements, which Ministers have, and others want. 1. Ministers only have ability of Mind, for the work of this tryal, and Ap­probation. [Page 66] Here I speak of them Ordinari­ly, and I have these grounds for it. 1. God hath commanded that the most knowing able, faithfull, holy men, shall be destinated to this work, 1 Tim 3. Tit. 1. &c. And therefore it is supposed that usually they are such, or else it's the shame of the Magistrate that should see to it. 2. It's they only that se [...] themselves apart to the work and study from their youth, for the accomplishments that are requisi [...]e, (unless here and there one of other so [...]s) And men are likeliest to be un­derstanding in that, which they have all their daies set themselves to study. 3. We see by experience that they are the most able, un­less [...]t be (alas how few) here and there a godly studious Gentleman, or other per­son: who are most of them too blame, that they become not Ministers, I think.

2. It is only the Ministers, who being se­parated to the Gospel and Work of God, do lay by all other business, and give them­selves wholly to these things. Gentlemen, (much less all the people of the Church,) cannot lay by their callings to attend this business of trying, and judging of mens Pro­fessions as Ministers must do, if they will be faithfull. Should private members have so much Church governing work as some cut [Page 67] out for them, and should they bear such a burden, as some would lay upon them, un­der the name of Power and Priviledges, it would undo them soul or body, or both: they would find time little enough for it in some places, if they all cast off their outward callings.

And 3. The Pastours only are capable, because of Unity. For should the People have this work, as some would have it, the multitude would hinder execution, and they would turn all to wrangling. 1. Such bo­dies move slowly. 2. Multitude with that di­vesity of parts and minds that is among them, would set them by the eares; and the Church would be almost alway in a flame. If every man that is to make Profession of his Faith, on this or the like occasion, must be tryed and judged by all; some would approve, and others would disapprove and reject, in most or very many cases. Whereas the Pa­stours being single, or not many, and more experienced, and able, and vacant for a full enquiry, have less reason to be partiall in­jurious, or disagreed.

Arg. 14. The Practice of the Apostles, Evangelists, and the Pastours of Christ's Church in all Ages, doth put us quite out of doubt, that it is not only belonging to the [Page 68] Ministerill Office, to judge and approve of such Professions, but that it is a very great part of that Office.

John Baptist received, and judged of the Profession of his Penitents, before he did baptize them. The twelve Apostles, Mat. 10. 13, 14. Were to judge of the worthiness, or unworthiness, of those that they were to abide with, Mark 6. 11. Who were the Judges or Approvers of the Profession of the 3000 Converts, Acts. 2. 41. but the Apo­stles that Baptized them, or judged them to be Baptized? Who else approved of all the believers that were added, Acts 5. 14. even multitudes both of men and women? They that Continued in the Apostles Doctrine and fellowship, (Acts 2. 43.) and under their Government, no doubt entered at first under their conduct. Philip was the Judge of the Eunuch's Profession, Acts 8. 37, 38. Ana­nias was scrupulous of admitting Paul, but as God himselfe Approved of him to Anani­as (Acts 9. 13, 14, 15.) So Ananias al­so must ministerially approve him (vers. 17.) Who judged of Lidia's Profession, and the Jaylours, (Acts 16) but the Apostles, or other Ministers of Christ? What need we instance any more, when we all know, that no Convert entered at Age into the Church, [Page 69] but under the hand of some Minister of Christ, that did Baptize him, or appoint him to be Baptized.

Object. But this is not our Case, for we were Baptized in Infancy, and are in the Church already.

Answ. You entred not into the number of Adult and more perfect Members in your In­fancy; nor did you make any personal Pro­fession in your Infancy: That's yet to be done. Your Parents Profession will serve you no longer then your Infant state. These being not in the Gospel Church before, were at once Baptized, and entered thereby into the Number of the Adult members. So would we do if we converted those that were the seed of Heathens or Infidels. But though this be not your Case in respect of Baptism, and an Infant Church-state, yet this is your own Case in regard of personal Profession, and Adult Church-state.

If the Ministers of Christ in Scripture time, admitted none into an Adult Church-state, and to the Priviledges of such, but upon a Personal Profession, approved by the said Ministers, then neither must we do so now. But the Antecedent is past doubt? Therefore.—

The Reasons of the Consequence is, be­cause [Page 70] the Scripture is our Rule, and the Reasons of the Cases are the same. If you say with the Anabaptists, that I may as well argue from the Apostles example, for the Baptizing of the Aged: I Answer so I will, when the Case is the same: when they are converted from Infidelity, or are not born and baptized into the Gospel-Church be­fore: The Apostles did not Baptize at Age, any person that was born of believing Pa­rents in the Gospel-Church, after Baptism was instituted. As to them that say, that Ma [...]y was a Christian, and Anabap. Object. Answ. yet Christ was not Baptized till full Age. I Answer, 1. That Mary was not a Baptized person: 2. That Baptism into the Name of the Father, Sonne, and Holy Ghost, was not Instituted in Christs Infancy: How should he be Baptized in Infancy, when there was no such Ordi­nance of God in the world, as Gospel Bap­tism, or Johns Baptism? If you think Bap­tism, and Profession, or Church-member­ship so inseparable, that we must not re­quire such a Profession, but in order to Bap­ [...]ism. 1. You speak without proof. 2. You speak even contrary to the experience of the Jewish Church: where in the wilderness, Circumcision was separated from Profession, [Page 71] and Church-membership, both of Infants, and Adult, the later being without the for­mer. 3. If we may be Baptized in Infancy, without a Personal Profession, then they are separable: but the Antecedent is proved in due place. 4. No man denieth that I know of, but that Personal Profession approved by the Ministers, is necessary in several Ca­ses, after Baptism. But all the examples of the Baptized Adult in the New Testament, will fully prove, that all men should enter into the state and number of Adult Church-members, upon a Personal Profession appro­ved by the Ministers of Christ: for so did all in the Scripture terms, on Reasons common to them and us: and no man can put by the obligation of the example, by any pretence of an imparity of Reason, but what will be as strong to evacuate almost all Scripture ex­ample, and much of the commands. But as to the Baptizing persons at Age, we will do the same, when the persons are such, as the Apostles baptized: and that they baptized none others, was never yet proved; but more said for the Affirmative.

And ever since the Apostles daies, it hath been the constant Practice of the Church, that the Profession, and claim of the Adult should be tried by the Ministers of Christ. [Page 72] 1. In Case of Infant Baptism, the Minister was to receive and approve the Parents Pro­fession. 2. In Case of the Baptism of the Aged, they alwaies entred under the tryal, approbation, or hand of the Minister. 3. In Case of the Confirming of those at Age, that were Baptized in Infancy, it was alwaies done under the hand and judgment of the Mi­nister. 4. In Case of Absolution of those that fell after either Infant, or Adult Baptism, it was alwaies upon a Profession approved by the Minister. To prove these things is vaine, it being the Subject of so many Canons, and so commonly known, both by Record and Practice.

M^r Herbert Thorndike, in his forcited Discourse of the Right of the Church, is full upon it, pag 32. he saith, As the Power of Judging who is, and who is not thus Qua­lified, presupposes a Profession, so that an In­struction, obliging the obedience of them; which seek R [...]mission of sinnes, by the Gospel, and therefore confidently assuring it to them, which conform themselves. In a word, be­cause admitting to, and excluding from the Church, is, or ought to be, a just and law­full presumption of admitting to, or excluding from Heaven, (N. B.) it is morally and le­gally the same act, that entitleth to Heaven, [Page 73] and to the Church; that maketh an heir of Life Everlasting, and a Christian; because he that obeyeth the Church, in submitting to the Gospel, is as certainly a member of the In­visible, as of the Visible Church. You see here in his Judgment, both what kind of Profession it must be, and who is the Judge of it (of which he is more large.) And sure­ly they that see Confirmation, and Penance, or Absolution, grown up to the reputation of proper Sacraments, and understandeth how they came to it, will never question whether the Universal Church, hath still ta­ken the Pastours for the lawfull Judges, and Approvers of that Confession, and Pro­fession, which in such Cases was requisite.

And that it was a Profession, both of sa­ving Faith, and Repentance, that was ex­pected by the Church; which the Pastours were to Judge of: I mentioned some plain testimonies of Antiquity. Apol. pag. 95. to which I shall adde some more.

Justin Martyr, Apolog. 2. Expressing how Baptism was then admitted to the Adult, saith, As many as being perswaded, do believe these things to be true which we teach, and do promise to live according to them, they first learn, by prayer and fasting, to beg pardon of God, for their former sinnes, our selves also [Page 74] joyning our prayer and fasting: then they a [...] brought to the water, and born againe, i [...] the same way a [...] we our selves were born again [...] And of the Lords Supper he saith, This foo [...] we [...]all the Eucharist, to which no man is ad­mitted, but he that believeth the truth of our Doctrine, being washed in the Laver of Rege­generation, for Remission of sinne, and that s [...] liveth as Christ hath taught.

Nazianzen. O [...]at. 40 vol. 1. pag. 641. The force and faculty of Baptism, is nothing else, but a Covenant entered with God, for a second (or new) life, and a more pure course of l [...]ving. And therefore that we should a [...] exceedingly feare, and with all diligence keep our soules, lest we be found to have violated this Covenant. Basil's words, and many more to the like purpose, there recited I for­beare.

And that a man baptized, is not so much as to be taken for a Christian, if by word or deed he nullifie that Profession (much more when he never made a Personal Profession, when he is at Age) the Ancients common­monly agree. Some I cited before: Tertul­lian again saith, Apol. cap. 44. Speaking of the Jaylor, Nemo illic Christianus, nisi plane tantum Christianus; aut se & aliud, jam non Christianus.

Athenagoras, in Legat. pro Christ. pag. 3. Nullus Christianus malus est nisi haut profes­sionem simulaverit.

Damascene Orthodox. fid. lib. 4. cap. 11. pag. 303. Qui enim secundum traditionem Catholicae Ecclesiae credit, sed communicat operibus Diabolo, infidelis est.

Salvian. de Gubern. lib. 4. in the begin­ing: Nam cum hoc sit hominis Christi [...]ni fi­des, fideliter Christi mandata servare, fit absque dubio ut nec fidem babeat qui infidelis est, nec Christum credat qui Christi mandata conculcat. Ac per hoc totum in id revolvitur, ut qui Christiani nominis opus non agit, Chri­stianus non esse videatur. Nomen enim sine actu atque officio suo nihil est.

Cyprian, de dupl. Mart. Frustra misce­tur caetui Sanctorum, in Templo manufacto, si submotus est ab universo Corpore Mystico Christi.

August. de Baptis. cont. Donatist. lib. 4. cap. 2. Ad Ecclesiam non pertinent omnes qui sunt intus, sed qui sunt in ea piè viventes. Et cap. 4. In corpore unicae columbae, nec here­tici, nec improbi nominantur.

See the like passages of the Ancient School­men, cited by Davenant in Colos. 1. 18. pag. 118.

And thus I have shewed you the Necessity [Page 76] of a Profession, and of what sort of Profes­sion, and that the Pastours of the Church are by Office appointed by Christ, to try, approve, and receive it.

Prop. 8. Though it belong to the Pastours Office to judge of the Profession of such expe­ctants, yet are they bound up by the Laws of Christ, what Profession to accept, and what to refuse: and if by breaking these Laws they shall dangerously, or grosly wrong the Church: it belongeth to the Magistrate to correct them, and to the people to admonish them, and disown their sinne.

IN summe, as is aforesaid, It is a credible Profession of true Christianity, which they must accept. And as that which seemeth not to be Understanding, and serious, and vo­luntary, and deliberate, is not credible; nor that which is Nullified by Verbal, or Actual Contradiction; nor that which is made by one that hath forfeited the credit of his word; so on the other side, a Credible mans Profession is his Title-condition, in the Judgment of the Church, or that Evidence of the Condition that we must take up with: And if a man produce the Positive Evidence of [Page 77] his Title, we must be able to disprove, and invalidate it, before we reject him: so that it is a Profession of true Christianity, which we cannot prove to be false, at least by a Violent Presumption, (as the Lawyers speak) which we must accept.

By this it appears, 1. That a grosly igno­rant person, that knoweth not the Essentials of Christianity, is not to be taken for a Pro­fessed Christian. For tryal of such, the Or­dinance of Parliament, of October 20. 1645. doth give us satisfaction (recited in the form of Church Government, of March 29. 1648.) 2. Nor one that denieth any of the said Essentials Heretically. 3. Nor one that speaketh Ludicrously, and jestingly. 4. Nor one that speaks in a Passion, not deliberatly. 5. Nor one that is manifestly forced and un­willing. 6. Nor one that saith and unsaith. 7. Nor one whose life doth prove his Pro­fession to be incredible. 8. Nor one that hath perfidiously been a breaker of Covenant with God already, till his reformed life shall recover the credit of his word. So that with a Credible person, his bare Profession is Evi­dence fefore the Church of his Right; and we must prove him a Lyar, or false in his Profession, before we can reject him. But a man that hath been wicked, after open [Page 78] Covenanting with God, or Profession [...] Christianity, hath forfeited his credit, an [...] therefore must shew us a new life, as well a [...] a verbal Profession, before be is to be re [...] stored t [...] his Priviledges. In the first case (with a Credible person) we must prove h [...] Profession false, before we reject him: bu [...] in the second Case (with an incredible person) he must Evidence his Profession to be true, by probable Evidences, that shall make it cre­dible. If I thought that the very light an [...] law of Nature, joyned with the known Ge [...] neral Rules of Scripture, did not put thu [...] past Controversie, with most judicious Chri­stians, I should stand to prove all this by parts.

But on the other side, it is hence manifest, 1. That the Pastours of the Church, must re­fuse no man that hath the least degree of Grace, or makes a credible Profession of the least. 2. And that we must nor require as a matter of Necessity, such ripe, or clear, and judicious expressions, from the ignorant, bashful, or such, as for want of use and good breeding, are unable to express their minds, as we may from others. If a man, or woman be unable in good sence to express their Faith, in the very Essentials, or to reveale the Grace of God within them: yet if upon [Page 79] our Interrogations, and helping them, they can do it in any intelligible manner, so that we do but perceive that it is a sound Profession in the Essentials, which they Meane, though they cannot handsomly utter it, we may not reject any such as these. 3. Note also, that defects in Knowledg must be indeed exceed­ing gross, where the person is willing to be taught, and Ruled by Christ, and use his means, and thus seems to Love God, and Holiness, before they will warrant us to re­ject them. Should the Judgments of such persons seem unacquainted with some funda­mentals, about the Trinity, and the like mysteries, I should search them better, and I should plainly tell them presently of the truth, and if they received Information, I should not reject a willing Soul. The very Apostles of Christ had the Sacrament admini­stred to them by himself, when they did not understand and believe, the Death and Re­surrection of Christ. I know that this will not warrant us to give such persons the Eu­charist now; because that those great Truths were not then of such great Necessity, as af­ter Christs Death and Resurrection they did become; as being not so fully revealed, nor the Actual belief of them so peremptorily imposed. But yet it shews us this much, [Page 80] that even in persons admitted to the Lords Supper, if there be but a Belief in God the Father, Sonne, and Holy Ghost, and the Points of Absolute Necessity, (though in rude and unperfect conception) and a Love to Christ, and a willingness [...]o Learn of him, and obey him, a great deale of lamentable ignorance may be born with, in those that have wanted either Means of knowledg, and clear discoveries of the Truth, or natural ripeness of understanding to receive it. You see then that Pastours are not Arbitrary, nor meerly left to their own wills.

Prop. 9. It is most evident that Mini­sters, People, and Magistrates, have each a Power of Judging; but different, as they have different works.

2. VVHen the Question is, To whom the Sacraments, and other Ordi­nances, and Church-Relations, and Privi­ledges are to be Ministerially deliverd as from Christ, and to whom not? Here the Ministers of Christ are the Judges. And so are they, when the Question is, Whom must we teach, direct, and perswade, and in Christs Name command the people to avoid, or to hold Com­munion [Page 81] with? For those two are our own work in the Execution. And if either Magi­strate, people, or any other must be Judge, where Ministers must Execute and work; Then 1. We have not that common Judicium Discretionis to guide our own actions, which is allowed, and Necessary to [...]very Christi­an. 2. Then the Rulers of the Church, are not only degraded, and made no Rulers, but are put into that slavery, and subjection to them, that are commanded to obey them, which no Pastour must desire the People, or any one of them to be in. For we must not deny them a Judgment of Discretion, about their own actions. 3. And by this course, Ministers that are the Eies of the Body, must not only be guided by other parts, but they must execute against their own Knowledg, and Conscience, when other men miss-judge. 4. And if so, either God commandeth us to sinne, when ever people, or Magistrates bid us, (which none dare say) or else it is no sinne, when it doth but get their Vote: and so we may warrantably do what the Ma­gistrate bids us, (as Hobbs thinks) or what the people bids us, (as others as unreason­ably think) As if it would be a sufficient ex­cuse for me, to say, Lord I did what the Magistrate, or the Major Vote of the people [Page 82] bid me, though it was that which thou for­bidest. 5. If the people have no such Power over one another, then they have none over their Rulers or Guides: But they have none such over one another. Indeed in order to Unity, a Major Vote may (not effectually oblige) but occasion an obligation: But as to Government, let them shew us if they can from Scripture, where the Major Vote of a Church hath the Government of the Lesser part, or that the Lesser may go against their own Judgment, and Conscience, meer­ly because the greater part requireth it. This Governing Vote, is as strange a thing to the Scripture as a Pope is. 6. Pastours, or General unfixed Ministers, may receive per­sons into the Ʋniversal Church sometime, without receiving them into any particular Church: And what have any people there to do with the tryal, or Approbation of their Profession or Qualifications? One can lay no more claim to it then another. And sure all the world must not have the tryal of them. 7. What people did Philip advise with before he Baptized the Eunuch? Or who but Philip alone was judge of his Pro­fession? What Vote approved of the 3000 Converts, Acts 2. or of Paul, Acts 9. or of Lydia, or the Gaoler, Acts 16. or any [Page 83] other that ever were admitted by the Mini­sters of Christ in Scripture times. And what Magistrates were the Approvers for 300 years after Christ? No nor after. 8. If in this part of our Office we must obey men, against God (whether Magistrate or People) then in other parts: And so if the Vote of the Church, or Magistrate, forbid me to pray or preach against Pride, Covetous­ness or Drunkenness, I must obey them, that is, I must obey men before God, and please men, and be no longer the Minister of Christ. 9. What can be more plainly con­trary to Scripture, then for the people by a Major Vote, to Rule those whom God com­mandeth to obey, as their Rulers? Heb. 13. 7. & 17. 24. 1 Tim. 5. 17. 1 Thes. 5. 12. Acts 20, &c.

Object. Pastours have but a Ministerial Ruling Power.

Answ. Who doubts of that? But is a Ministerial Rule no Rule? No man on earth hath more then a Ministerial Power: For all are under God, and the Redeemer. All Judges, Justices, and other Officers in the Commonwealth, have but a Ministerial Rule as Officers: But is that no Rule? Or shall the People therefore Rule these Rulers? We are Christs Ministers for the people: we are [Page 84] theirs finally, but have our Power from Christ only Efficiently. If the People are the Rulers, who are the Ruled? It's a strange society, when the Ruling, and Ru­led part is the same; where all the Body is a Head and an Eye. 10. If People or Ma­gistrates will oblige the Ministers by their Power, whom they shall Baptize, Confirm, or Absolve, and what Profession they shall accept; then must the People and Magi­strates undertake to Answer it before God, and to bear all the blam, and punishment, if we miscarry in obedience to them. And truly if they dare undertake this, we should gladly accept of the condition, with a thou­sand thankes, if we could but be sure that God would give us leave, and thus acquit us, and accept of our service on these terms. O then how easy a thing were it to obey, rather then to Rule. So much for the Power of the Ministers in this (and other such like) worke.

2. When the Question is, Whether such a Professor be fit for our own Communion or not, and whether it be our duty to avoid him or not, then the People have a Judgment of Discretion: Not a Governing Judgment, as the Pastours have; but a Judgment that must be the Immediate Guide of their Actions. [Page 85] Yet this is to be thus exercised: They are to look to Gods Word as the Rule, and to trust that with a Divine Faith: They are al­so to look at the Judgment and Directions of the Pastours, that are their authorized Guides; and to trust them as the Officers of Christ. For the Word is their Regulating Guide; the Pastours are their authorized Directing Guides; and their own Under­standings are their Immediate Discerning Guides. So that they must not be wise in their own conceits, nor leane to their own Understanding, without the use of Scripture, and Ministery; but use their Understandings for the improvement of these. So that if they know not that the Postours of the Church do mislead them, contrary to the Word of God, they cannot deny them obe­dience (For the command to obey them is unquestionable.) Or if they have not a grounded strong presumption, or probabi­lity of it, they may not suspend their obedi­ence; but must leave the Pastours to the work of their Office, and trust them in it, and avoid those whom they reject, and hold communion with those whom they accept, and introduce, confirm, or restore. But in case they know that a Pastour leadeth them into sinne, they are not to follow him: and [Page 86] if they have just ground for a strong suspicion of it, they must suspend, and consult with other Pastours, and get full information: For Christian People are not to be Ruled as beasts, but as the Children of God; and must understand what they are required to do, and why, as being free Subjects, (though Subjects) in the Kingdom of Christ, and to be governed accordingly.

3. When the Question is, Whether Mini­sters are to be punished for abusing their Pow­er, Receiving or Rejecting men to the injurie of the Church, and contrary to the Word of God: here the Magistrate is the Judge. For as forcing, or punishing corporally is his work, so he must be the Judge, where he is the executioner, or else he should be forced to go against his own Judgment, and to be a meer servile executioner, which were to him an insufferable injury.

But here, 1. The Magistrate must not give the Minister a Law to Govern the Church by; (unless the determination of circumstantial appendants) but must see that we Govern it according to the Word of God, our only and sufficient Rule. 2. And he must not be over busy, nor unnecessarily intermeddle in the works of another Office, nor be too confident of his own Understanding in the [Page 87] matters of the Pastours work, as if he knew better then they. 3. But he must correct or cast out those Ministers that will not obey the Word of God; Punishing us for break­ing the old Rule, and not making new Rules for us, is their work, so be it, he can procure a better supply; 4. In this case, if the Ma­gistrates Judgment be right, he doth his du­ty, and Ministers must obey him: If he erre, he may be guilty of persecution, in hindering good, under pretence of punishing evil. If his errour tend not to the destruction, or great and certain hurt of the Church; the Ministers whom he casteth out, are bound to obey him, and give place to others, and bestow their labours, in some other Coun­try, or in some other kind at home: But if his errour lead him to destructive persecution, we must Passively submit, but not Actively, or Negatively obey him, but must preach as long as we are able, and do our duty, till by prison, or death he stop us in the exercise.

Prop. 10. To this Ministerial Approbation of the Profession, and Qualification of the ex­pectant, there is to be adjoyned a Ministerial Investiture, or Delivery of the Benefit expected.

THis is the proper work of the Ministers of Christ. He that is Himself in the Heavenly Glory, hath left his Spirit within to draw men to him, and his Ministers with­out, to Deliver up the Counter-covenant on his part, in his Name, and to espouse them to Christ, and to Accept them in his Name, and stead. And this Investiture is one of the principal parts of the Nature and use of Sa­craments, which all have not fully Con­sidered of. The Papists tell us of seven Sa­craments, Baptism, Confirmation, Pen­nance, Orders, the Eucharist, Matrimony, and Extream Unction. Calvin sticks not to yield them three. The name Sacrament be­ing not in Scripture, but of meer Ecclesia­stik use, and being a word that will stretch, I distinguish between three sorts of Sacra­ments. 1. For any Divine Institution which notably signifieth Spiritual Grace: And so (though I think Extream Unction none, as being now no duty, yet) I doubt not but [Page 89] there's more then seaven. 2. For any so­lemn Investiture of a person by Ministerial Delivery, in a state of Church priviledges, or some special Gospel-mercy. And so I grant that there are five Sacraments: Bap­tism, Confirmation, Absolution, the Lords Supper, and Odination. As a man that de­livereth Possession of a house, doth deliver the Key to him that enters; and as we are Invested in the Possession of land, by the de­livery of a twig and turfe; and as Ministers were wont to be invested, or have Induction into the Churches by giving them the Books, and the Bell-ropes; and as women were wont to be married with a ring, and as a Prince doth Knight a man by a sword; so Christ by his Ministers doth first by Baptism Invest us in our Church-state, and Infant-priviledges: and by Confirmation, confirm us in our Church-state, and Invest us with a Right to the Priviledges of the Adult: and by Absolu­tion reinvest us in the Priviledges that we had forfeited: and by the Lords Supper Deliver to us Christ and his Benefits, for our ordi­nary nourishment, and growth in Grace: and by Ordination he Investeth the pardon ordained with Ministerial Power. 3. But taking the word Sacrament in that strictest sence, as our Divines define a Sacrament, [Page 90] as it is an outward signe of Christs Institution, for the obsignation of the full Covenant of Grace, betwixt him and the Covenanter, and a delivery, Representation, and Inve­stiture of the Grace, or Benefits of that Co­venant; thus we have only two Sacra­ments, Baptism, and the Lords Supper. But truly I would not quarrel with them for the meer name, as to the five which I men­tioned.

Prop. 11. The solemn Ministerial Investi­ture of Professours, into the Right of the Church-priviledges of the Adult, is either 1. Of the unbaptized, who are now first entered. 2. Or of the Baptized in Infancy, that never proved ungodly, nor violated that first Covenant. 3. Or of those Baptized, whether in Infancy or at Age, that have since Proved wicked, and broke that Co­venant. The first of these Investitures is, to be by Baptism; the second by Confirma­tion; and the third by Absolution. So that the solemn Investiture that I am pleading for, is by Confirmation to one sort (that never proved ungodly since their Baptism) and by Absolution to the other sort that broke their Covenant.

THe Baptism of the Adult, we have not now to do with. Of those that are Bap­tized in Infancy, some do betimes receive the secret seeds of Grace, which by the blessing of a holy education, (and some among the prophane) is stirring within them, accor­ding to their capacity, and working them to God by actual desires, and working them from all known sinne, and entertaining fur­ther Grace, and turning them into actual [Page 92] acquaintance with Christ, as soone as they arrive at full natural capacity: so that they never were Actual ungodly persons. To these their Investiture in the state of Adult-members upon their personal Approved Pro­fession, is a Confirmation of the mutuall Co­venant that it findeth them under, and of them in that Covenant.

But there are others (I doubt the most) that since their infant Baptism, have pro­ved Actual wicked ungodly persons; if not openly flagitious and scandalous, yet at least, unacquainted with any special sanctifying work, till after they attain to the full years of discretion. These break De Exhomolo­ges. vide Al­bespin in Ter­tul. de Paenit. c. 10. pag 297. & Observ pas­sim. their Covenant made with God in Baptism, in which they were devoted to him, and en­gaged to live to him, forsak­ing the flesh, the world, and the Devil. And therefore these must come in as Penitents (even as if they had proved wicked after an Adult Baptism, they must do:) and therefore it is first an Absolution which they must receive: not only a Particular Absolution from an Act of haynous sinne (which afterwards may be re­newed upon particular penitence) but a Ge­neral Absolution from a state of sinne. Yet [Page 93] this doth consequently participate of the Na­ture of the former, and hath a Confirmation in it, or with it: Not a Confirmation in the wicked state that such have lived in, but a Renewal, and solemn Confirming of the Covenant, between God and them, which in Baptism was made. So that to such it is as an Absolution and Confirmation Conjunct.

Prop. 12. This solemn Investiture on perso­nal Profession, being thus proved the Or­dinance of God, for the solemn renewing of the Covenant of Grace, between God and the Adult Covenanter, it must needs fol­low, that it is a corroborating Ordinance, and that corroborating Grace is to be expe­cted in it from God, by all that come to it in sincerity of heart: And so it hath the name of Confirmation upon that account also.

THe Papists quarrel with us, and curse us in the Counsel of Trent, for denying their Ends of Confirmation, and making it another thing. But they [...]sly describe our Opinion: We do not take it to be a meer Catechising, or receiving the Catechized to the Lords Supper, or to a higher form: But we take it to be the Approbation of the per­son [...]l [Page 94] Profession of them that claime a Title to the Church-state, and Priviledg of the Adult, and an Investing them solemnly therein, upon the solemn Renewal (and personal Adult enterance) into Covenant with God. Now in this Renewed Cove­nant, as they give up themselves to Christ afresh, and personally engage themselves to him, and renounce his enemies, owning their Infant-Baptism, when this was done by others in their names, so God is ready on his part to bless his own Ordinance, with the Collation of that Corroborating Grace, which the Nature of the Renewed Covenant doth import. Otherwise God should ap­point us means in vain, and fail them in the Use of his own Ordinances, that use them as he hath appointed: which is not to be ima­gined: Though the unsound hypocritical Receivers may miss of this blessing; and though as the Degrees of Coroborating Grace, God is free to give it out as he pleas­eth. So that the Papists shall have no cause to say, that we needlesly, or erroneously do deny either the name of Confirmation, or the true use and ends of it, or the notional Title of a Sacrament to it in a larger (yet not the largest) sence. We affect not to fly fur­ther from them, then we needs must; [Page 95] much less to fly from the Ancient Practice of the Universal Church: But we must crave their pardon, if we introduce not their An­ointing (though ancient) seeing when it was used of old but as an Indifferent Cere­monie, they have turned it now into a pro­per, necessary Sacramental signe: And if we give not the Confirmed a boxe on the eare, as they do for a holy signe, or abuse it not as they in many respects, and turne it not into a meer deceiving formality, in this also we must needs crave their pardon. So much of the Name, and Ends of Confirmation.

Prop. 13. Ministerial Imposition of hands in Confirmation, and the fore-described sort of Absolution, is a lawfull, and con­venient Ceremony, and ordinarily to be used, as it hath been of old by the Ʋni­versall Church. But yet it is not of such Necessity, but that we must dispense in this Ceremony with scrupulous Consciences, that cannot be satisfied to submit to it.

THus must we take heed of both extreams: either of rejecting a Ceremony, that hath so much to be said for it as this hath: or of making it more Necessary then it is, to [Page 96] the wrong of tender Consciences, that are not yet ripe enough, to be well informed of it, and to Answer the Objections that they have heard against it; nor yet to receive your Answers.

1. For the first Part of Grotius Epist. 154. p. 377, 378. Mihi legendo compertum est manuum impositionem caeremoniam fuisse Judaicam, usurpa­tam, non Lege ullâ Divinâ, sed mori­bus, ubicunque pre­candi pro aliquo cau­sa quaedam emerse­rat. Tunc enim Ju­daei orabant ut sie Dei essicacia esset super illum, sicut manus, essicaciae symbolum, ei imponebantur. Hunc quemque morem ut Synagogae pleraque se­cutus est Christus, si­ve pueris benedicen­dum fuit, sive aegro­tis adhibenda sanatio addita, ut semper honos Patri habere­tur, prece. Eodem more non ex ullo prae­cepto, est quod Apo­stoli manus imposuere iis, quibus ignoto ante hac jure dona conspi­cua Sancti Spiritus precando conferebam: quod Presbyteri eun­dem ritum adhibuere non tantum in alle­gendis presbiteris, puta Timotheo, 1 Tim. 4. 15. Sed & ipsis Apostolis, ubi novi aliquid opis aggrederentur, Act. 13. 2. Ita ut si quotiens manus imponitur toties Sa­cramentum est, jam nulla futu [...]a sit ad precandum pro aliquo occasio, quae non eo nomine veniat; quod nec vocis Origo, nec veterum in eâ usus repudiat. Et ex una hâc non imperata sed usitâ Judaeis Christianisque caeremonia, exstiter [...]ecirc; illa, quae dicuntur Sacramenta confirmationis, Ordinationis, Paenitentiae, extremae unctionis immo & Matrimonii. the Proposition, I think it may suffice, 1. That Imposition of hands was used in Scripture times, and so used, as may invite us to imitation, but not deter us from it at all. 2. And that it hath been since of ordinary use in the Universal Church, in this very case, so that no other Original of it can be found, but Apostolical; yea we have exceeding probable evidence, that the use of it was never in­terrupted, from the daies of the Apostles, down to the Reformation. 3. N [...]r is it laid aside in many of the Reformed Churches. So that you will find that as it's easie to prove Law­ful, [Page 97] so it's more likely to be a Divine Institution, Necessary Necessitate prae­cepti, then to be unlaw­full.

I shall purposely say the less of it, because Mr Hanmer hath said so much already as to the Judgment of the Ancients; and my in­tent is to pretermit that part (or say less to it) which he hath performed. But that it is Lawfull and fit, if not of some Necessity, I shall prove by the forementioned Evi­dence.

1. Imposition of hands, is allowed in Scrip­ture, to be used Generally by Spiritual Supe­riours, to signifie their Will and Desire, that the Blessing may fall on the Inferiour, or the Gift, or Power be conferred on him, for which they have a call to mediate: So that it is not [Page 98] confined to any particular Blessing, Power, or Ordinance. And therefore if there had been no example of the use of it, in this par­ticular case (of Confirmation, or Absolu­tion) yet hence it is proved to be Lawful and Meet, because it hath this General use and allowance. The Lifting up of Hands in Prayer was used to signifie from whom and whence they did expect the blessing; even from our Father which is in Heaven: And the Laying of Hands on the Head of the person, in or after Prayer, was used as an Applicatory signe, to signifie the Terminus ad quem of the bles­sing desired, or the Person, on whom they would have it bestowed. And as you will not cast away the use of Lifting up of Hands, though it be for such mercies, as you read no Scripture instance, that Hands were lift up for; because the General warrant is sufficient; so you have as little reason, to scruple or cast away the Laying on of Hands, though in such cases as you read not that the sign was used for in Scripture; because the unlimited Gene­rall use, is sufficient warrant, in such parti­cular cases. God shewed that the very out­ward signe of Lifting up of the hands, was not to be despised, when Ameleck had the better when Moses hands fell down, though through weakness, so that Aaron and [Page 99] Hur were fain to underset them, Exod. 17. And I think we have no reason to contemn the Laying on of hands, which in Grounds and Nature is so neer kin to the other. And as spreading forth the hands, doth not cease to be good and meet, for all that God hath said he will not heare them that spread forth hands that are full of blood, Isa. 1. 15. So the Laying on of hands doth not cease to be good and meet, though in some cases the Blessing do not follow it. Still we must every where Lift up holy hands in Prayer, without wrath and doubting, 1 Tim. 2 8. Though the signe be not of absolute Necessity in every Prayer, yet it is very meet, and too much neglected among us. And so I may say of the other. When Solomon prayed in the Temple he spread forth his hands towards Heaven, 1 King 8. 22. And so he supposed all would do, that lookt to be heard by the God of Heaven, when vers. 38. he prayeth for the people thus: What Prayer and Supplication soever be made by any man, or by all thy People Israel, which shall know every man the plague of his own heart (that was their Prayer-Book) and spread forth his hands towards this house, then heare thou in Heaven thy dwelling place, and forgive, and doe, &c. see vers. 54. 2 Chron. 6. 12, 13. We must lift up our Hearts with [Page 100] our Hands to God in the Heavens, Lam. 3. 41. We must prepare our hearts, and stretch out our hands towards him, Job 11. 13. Praying to a strange God, is signified by stretching out the hand to him, Psal. 44. 20. Even in Praises the people were to Lift up their hands towards Heaven, Neh. 8. 6. Yea and in Blessing, Lifting up the Hands was used to signifie whence the Blessing came, Luke 24. 50. Now this being so commonly applied, the other that is so neer a kin to it, may without scruple be used in any case that that falls under the foredescribed General case. Indeed every man must lift up hands, because every man must pray, (and it is an engagment, that those hands that are lifted up to God, be not used in wicked works:) but Laying on of hands is ordinarily the Act of a Superiour, to the Ends abovesaid.

Thus Jacob, Gen. 48. 14, 15. Laid his hands on the sonnes of Joseph in blessing them. Moses laid his hands on Joshua, when he or­dained him his successour, Num. 27. 18, 23. & Deut. 34. 9. Yea even in the execution of evil they laid on hands, as an Applicatory signe, as in Sacrificeing; as if they should say, Not on m [...], but on this substitute let the Evil of punishment be. See Levit. 16. 21, 22. Exod. 29. 10, 15. Lev. 4. 15. & 8. 14. 22. [Page 101] Numb. 8. 12. Yea in putting a Blasphemer and Curser to death, they first laid their hands on his head, as an Applicatory signe, in whom the fault was, and to whom the punishment did belong, Lev. 24. 14. In the Ordination, or Consecration of the Levites, the people were to lay their hands on them, Numb. 8. 10. Not to give them Authority, but to Consecrate and give them up to God. By Laying on of the hands, as an Applicatory signe, did Christ and his Disciples heale dis­eases, &c. Mark 5. 23. Where note, that the Ruler of the Synagogue Jairus, took this as an ordinary signe of conferring blessings from a Superiour, and therefore he mention­eth it with the blessing desired, Mark 6. 5. & 8. 23, 25. Luke 13. 13. & 4. 40. So you may see also the Apostles did; yea, and other believers, as the promise runs, Mark 16. 18. Acts 28. 8. Also by laying on of hands, as an Applicatory signe, they invested the seaven Deacons in their Office. Acts 6. 6. And the Prophets, and Teachers in the Church of Antioch, separated Barnabas and Paul, to the work that God appointed them, Acts 13. 2, 3. By Fasting, and Prayer, and Imposition of hands. And Timothy received his Ministerial Gift, by the Laying on of Pauls hands, and the hands of the Presbitery. [Page 102] 1 Tim 4. 14. and 2 Tim. 1. 6. If this last Text be understood of the Ministerial Ordi­nation and Gift, which I rather think is meant of the Apostolical Imposition of hands, after Baptism, for giving of the Holy Ghost. So that this signe was used upon several occa­sions, and is not at all forbidden in this, di­rectly, nor indirectly, and therefore it is undoubtedly lawful: seing that without doubt the less is blessed of the greater, Heb. 7. 7. and the Duty and Power of the Pastour to Bless the person in this case is unquestiona­ble, and this Imposition of hands is an allowed signe in Blessing, as Lifting up the hands is, in Praying; here is Scripture enough to prove it Lawful, and very meet.

2. But let us enquire yet whether the Scripture lay not Leg Albaspin. Observat. 31. lib. 2. p. 166, 167, 168. some kind of obligation on us, to use this Ceremony, in Con­firmation. To which end let these several things be well considered.

1. We find in Scripture a Blessing of C [...]urch-members, with Laying on of hands. 2. We find in Scriptture, that the Holy Ghost is in a special manner promised to Believers, over and above that measure of the Spirit, which caused them to believe. 3. We find that Prayer with Laying on of hands, was the [Page 103] outward means to be used by Christs Mini­sters, for the procuring of this blessing. 4. We find that this was a fixed Ordinance to the Church, and not a temporary thing. Lay all this together, and you will see as much as my Proposition doth affirm. Let's try the proof of it.

I. Though the proof of the first be not Necessary to the main point, yet it somewhat strengtheneth the cause, Mark 10. 16. Christ took the Children up in his armes, put his hands upon them, and blessed them so, Math. 19. 15. This is not I confess a Con­firmation upon personal Profession, which I am now pleading for: But this is a Benedi­ction by laying on of hands: And the sub­jects of it were such Children as were Mem­bers at least of the Jewish Church, being be­fore Circumcized.

II. But to come neerer the matter; let us enquire what this Gift of the Holy Ghost was, that is promised to Believers. What­soever the Pelagians say, the Scripture assu­reth us that Faith and Repentance which go before Baptism in the Adult, are the gifts of the Holy Ghost: and yet for all that the Ho­ly Ghost is to be given afterward. And though very often this after gift is manifested by Tongues, and Prophesie, and Miracles, [Page 104] yet that is not all that's meant in the promise of the Holy Ghost. Gad hath not tyed Him­self by that promise to any one sort of those extraordinary Gifts, no nor constantly to give any of them: But he hath promised in General to give Believers the Spirit: and therefore there is some other standing gift, for which the Spirit is promised to all such. And indeed the Spirit promised is One, though the gifts are many; and the many sorts of gifts make not many Spirits. If any man therefore shall ask, whether by the Promised Spirit be meant Sanctification, or Miracles, or Prophesie, &c. I Answer with Paul, There are diversities of Gifts, but the same Spirit, as there are differences of administrations, but the same Lord, and diversities of operations, but the same God, 1 Cor. 12. 4, 5, 6. It is there­fore no wiser a question to ask, whether by the Spirit be meant this gift, or that, when it is only the Spirit in General that is promised, then to ask, whether by the Lord be meant this or that administration; and whether by God be meant this or that operati­on. To one is given the word of Wisdom by the Spirit, and to another the word of Knowledg, by the same Spirit, to another Faith by the same Spirit, &c. vers. 8, 9, 10. Now I con­fess if any man can prove that this prom [...]se [Page 105] 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, 1 Cor. 12. 12, 13. It is the gift of the Spirit, by which we are One body, which is called Christs, by which we are all baptized into this one body; and such members as have a lively fellow-feeling of each others state, vers. 26. 27. Yea such as giveth to the Elect, the excel­lent, durable grace of Charity, vers. 31. and Chap. 13.

Gal. 4. 6. And because ye are Sonnes, God hath sent forth the Spirit of his Sonne into your hearts, crying Abba, Father. Note here, that it is not only the gift of Mira [...]s, but the Spirit of Adoption that is here mentioned; and that it's given to Believers, because they are Sonnes. And all the first part of Rom. 8. to vers. 29. doth shew, that it is the Spirit of Adoption, Supplication, and that by which we mortifie the flesh, that is given to Be­lievers.

2 Cor. 1. 21, 22 Now he which stablisheth us with you in Christ, and hath anointed us, is God who hath also sealed us, and given the earnest of the Spirit in our hearts. It is not the common gifts of the Spirit only that are here spoken of, nor is it the first gift of Faith, [Page 106] but it is Confirmation, or inward establish­ment in Christ, and that Spirit, which is the Fathers Seal upon us, and the earnest of the Inheritance. I believe not that it is outward Anointing, or sealing with the signe of the Cross, that is here mentioned, as many Papists dreame; but inward unction, seal, earnest, and confirmation by the Spirit, are here exprest. So 2 Cor. 5. 5. Zach. 12. 10. It is the Spirit of Grace and Supplication that is promised to the Church. And see the pat­tern in Christ our head, on whom after Bap­tism the Spirit descended, and to whom it is promised, Matth. 12. 18.

Ephes. [...]. 13, 14. In whom also after yee believed, yee were sealed with the Holy Spirit of promise, which is the earnest of our Inheri­tance. Here it's evident that it's such a gift of the Spirit, which is an Earnest of Heaven that is given to men, after they be­lieve.

Joh. 7. 39. For the Holy Ghost was not yet given them because that Jesus was not yet Glo­rified. Yet the Apostles had Saving Faith then. And that it is not meant only of the Apostles extraordinary gifts of Miracles, the foregoeing words shew: He that believeth on me, out of his belly shall flow living waters: but this he spake of the Spirit, which they [Page 107] that believe on him should receive.

By all this it is evident, that there was an Eminent gift of the Holy Ghost promised to them that had already the grace of Faith, and Repentance, and Love to Christ, wrought in them by the Holy Ghost; and that though this Eminent Gift, did very much consist in gifts of Languages, Prophesie, and mighty works for the Confirmation of Christs Do­ctrine which was then to be planted in the world: yet was it not only in those gifts; but as some had only those common (though extraordinary) gifts, for the good of the Church; so some had an Eminent addition of Special Gifts, to seal them up to the day of Redemption, and be the earnest of the Inhe­ritance, to the saving of the Soul. If you ask, Wherein these special Eminent Gifts of the Holy Ghost do consist, I Answer: 1. In a clearer knowledge of Christ, and the My­steries ☞ of the Gospel; not an uneffectu­al, but a powerful, affecting, practical Knowledge. 2. In a fuller measure of Love, agreeable to this Knowledg. 3. In Joy and Peace, and sweet Consolation. 4. In esta­blishment, and corroboration, and firmer resolution for Christ, and everlasting Life.

For the understanding of which we must know, that as the Doctrine is the Means of [Page 108] conveying the Spirit, so the Spirit given is answerable to the Doctrine, and Admini­stration that men are under. It's a very great question whether Adam in Innocency had the Spirit or not? But as the Administration ac­cording to the meer Light, and Law of Na­ture, is eminently in Scripture attributed to the Father, so Adam certainly may be well said to have had the Spirit of the Father, to enable him with gifts that were answerable to the Law that he was under, and the state that he was in: But we cannot fitly say that he had that which the Scripture calleth the Spirit of the Sonne, as not being under the Administration of the Sonne. But after the Promise till the coming of Christ, as the Ad­ministration was mixt of Law and Promise, Nature and Grace, as the dawning of the day before Sunne rising doth partake of dark­ness and of Light, so the Spirit that was then given, was answerable to the Administrati­on and Doctrine. And therefore as there was somewhat of the Gospel in those times, though yet God hath not thought it meet to call it (at least usually) by that name, but rather by the name of the Promises, and Prophecies of Christ; so there was somewhat of the Spirit of Christ, though it be not usu­ally so called, but when it appeared in some [Page 109] eminent Servants of Christ, as the Prophets were, in whom the Spirit of Christ is said to have been, 1 Pet. 1. 11. Now as it was part of that work ascribed to the Father, to send and give the Sonne, and to Give men to the Sonne; so commonly those Gifts are ascrbed to Him which are cotained in these expressions, and are the accomplishment of this work; And that not only in the old Te­stament, but in the New: and therefore it is called the Giving and the Drawing of the Father, by which we are brought to Believe in the Sonne; though yet the Grace of Faith is a special Saving Grace, and not common to the wicked, as the Papists dreame, because they find an uneffectual Assent to be com­mon.

But now, as Christ at his coming doth bring to the world a clearer Light▪ and ful­ler Revelation of Himself, and the mysteries of Redemption, and bring Life and Immor­tality to Light in the Gospel; and as the ris­ing Sunne, dispelleth the remnants of Le­gal darkness, and his Doctrine is fully called The Gospel, the Testament of Jesus Christ, so answerably he doth by, and with this Do­ctrine, give out such a measure of the Spirit, to the Church; as is Eminently called the Spirit of Jesus Christ. Which carryeth us [Page 110] higher then the first Grace of Faith and Re­pentance, to those fuller degrees which wer [...] not ordinary, no not to the Godly in th [...] time of the Law. And as this Spirit o [...] Christ did extrinsecally shine in the Glory o [...] tongues and wonderous works, while thos [...] were necessary to the Church, and Christ [...] service; so both then, and ever after it doth work (but in various degrees) for the San­ctifying of believers, and conforming their hearts and lives to Christ; in his humiliation, patience, self-denial, meekness, contempt of the world, obedience, &c. till at last we be conformed to him in his Glory.

III. I have cleared the second Point, (that there is an Eminent Gift of the Holy Ghost to be expected after our first Believing, even such as ceased not with Miracles: I now come to the third point, which is, That Ministerial Prayer with Laying on of hands, was the Scripture-way for the giving of this Eminent gift of the Spirit.

For the understanding of this, observe these things: 1. How Sacraments, and In­vesting signes, conferre Grace. 2. How the Spirit is given in Baptisme 3. How far God hath, as it were, tyed himself to Or­dinances for conferring Grace. 4. What proof the Scripture yields us of the Proposi­tion. [Page 111] 5. What aptitude there is in Mini­sterial Confirmation, for the attainment of these ends.

1. We find in Scripture, that Sacraments are not appointed (nor to be used, accor­ding to the intent of the instituter) for the con­ferring of that Grace which men have not in any degree already: but they are, 1. Partly a Solemn Investiture in that which before we had a Fundamental Right to: as the Listing of a Souldiour, or the solemnization of Mar­riage after a firm contract; the Crowning of a King; the delivering possession by a Key, a twig, or turf; the Knighting a man by a sword, &c. This is as to Relative be­nefits, and Right to Phycal benefits. 2. And withal they are by actual excitation of Grace, to Increase the Inherent Grace received, and so to give us more. All this is evident in Baptism it self, where we are to receive both Remission of sinnes, with right to Everla­sting Life, and also an increase of Grace in the Adult: And yet no man at age, is to come to Baptism (to require it) that is not a Penitent Believer already, and consequent­ly that hath not the beginning of special Sa­ving Grace, and somewhat of Christ, and the Holy Ghost; and title to forgiveness, and Everlasting Life. For he is under the [Page 112] promise that Whoesoever believeth, shall not perish, but have Everlasting Life: and a Papist will grant, that the Votum Baptismi may serve to his Salvation, if he die without it. And the case of Infants is the same as to these Mercies which are Necessary to their state of life. Their Parents must be Believers, before they Dedicate them to God, and con­sequently the Child hath the Covenant right before it is sealed. And it is ridiculous in the Papists to damn all Infants, for want of Bap­tism, and not the Aged; and to make the Votum to serve for the Parent, and yet not for his Child, when yet the Parents Faith must serve to prove his Title to Baptism it self. But to leave these Corrupters, and Innovatours; we see now what is to be ex­pected by Confirmation: Not that men that have no signes of Corroborating Grace, should come thither first to receive it; but that such as appe [...] Initially Resolved, Con­firmed, and Corroborated, may be (though not by a full and proper Sacrament, yet) Mi­nisterially; 1. Invested into the state of the Confirmed, and their Priviledges, which is a higher form in the Schoole of Christ. 2. And may receive yet further Confirmation, and Corroboration by Gods Approbation, and Ordinance.

[Page 113]2. But hath not Baptism done all this al­ready, seeing we are Baptized into the Name of the Holy Ghost? This is our second Point to be resolved. I Answer, It is a great er­rour, to think that Adult P [...]rsons that have nothing of the Holy Ghost, may demand Baptism, and that Baptism doth not give the Holy Ghost: But yet it's one thing to give the Holy Gh [...]st in Relation, and Funda­mental Right, and another thing to give the Graces of the Spirit; and it's one thing to seale and increase the Initial, Special Grace of the Spirit, and another thing to Invest in a stablishing degree: And so it is evident that Baptism, as such is appointed but for the two first: That is, 1. As we must have some Faith and Repentance, before a person at age may come to Baptism, and so must have Fundamental Right by promise, to Christ, and pardon, and life, so this is sealed in Bap­tism, and we are solemnly Invested in it, and our Grace excited for increase: But it is not requisi [...]e that a man have a further degree of Grace before he come. 2. In Baptism, it is our very Relation to God, as our Father and God, to Christ as our Saviour, and to the Holy Ghost as our Sanctifier, that is sealed to us, and we are Invested with: which is the Foundation of all that afterward [Page 114] from the Spirit is given us. As in Marriage, the persons in Relation, are given to each other for Marriage ends; So in Baptism, God the Father, Sonne, and Holy Ghost, one God in three persons, are solemnly gi­ven to us in Relation to themselves, for Chri­stian, Baptismal Ends. But as after Mar­riage, the man takes home his wife, and de­livereth her a possession of his house first, and after admits her to bed and board, accor­ding to his Covenant, so Christ doth after Baptism, take home the Christian into his Church, and admit him to the several Privi­ledges of it, in the season, and manner as he seeth meer. So that as all the good that we do after Baptism, is but the fulfilling of our Baptismal Covenant, and yet we did not the good when we Covenanted to do it: So all the after-Mercies, that God giveth us by promise (at least) on his part, are but the ful­filling, or fruits of his Baptismal Covenant; and that he did not give them in our Baptism. So that Confirmation is no full, and proper Gospel Sacrament as Baptism is, but a par­ticular subsequent Investiture, in some of the fruits of Baptism it self, in the season of them.

3. But have we any certainty, that this Ordinance shall prove effectually confirming to [Page 115] us? If not it will be but an [...] Cere­mony. This is our third Que [...]o [...]: [...]o [...]hich I Answer: 1. Ordinances are [...], which we must use, and in which we must wait on God for his blessing, if we will have it: and therefore in the way of Duty, we must be found. 2. What if you have not a certainty that your Prayer shall be granted, will you not therefore pray? Or if you are not cer­tain that a Sermon shall profit you, will you not hear it? Or that Reading shall profit you, will you not read? Or that the Lords Supper shall increase your Grace; will you not use it? 3. But I may say more: If you come prepared, you may be sure of a Bles­sing in some degree: As it is not every one that Prayeth, and heareth, and Receiveth the Lords Supper, that shall certainly have the blessing, but the prepared Soul that is the subject of the promise, which is annexed to that Ordinance; so it is not every one, that is externally Confirmed by Prayer, and Imposition of [...]ands, that shall be sure of the Blessing, but the S [...]ul th [...] i [...] prepared, as aforedescribed. 4. But yet the [...]al De­grees of Blessing, God hath kept [...] own hand, and not affixed the [...] by p [...]mise to any person, in any Ordinance: H [...]y bless the Word, Prayer, the Lords Supper, &c. [Page 116] to one true Christian more then to another, and yet perform his promise to them all: and so he may this outward Confirmation.

3. But what proofe is there in Scripture of such an Ordinance, or Practice? That's our fourth Question: To which I Answer, 1. For the main Point in question, it's alrea­dy proved, beyond all Controversie, viz. the Necessity of a Personal Profession, and Covenant, before men be admitted to the Church-priviledges of the Adult, and that it belongeth to the Office of Christ's Mini­sters to judge of, and approve this Professi­on, &c. It is none of this that we have now to prove, but only the Manner of Ad­misson hereupon, whether it be to be done by Prayer with Benediction, and Imposition of hands: And it is not the Lawfulness of this; for that's proved before: but whether this Manner and Solemnity be a thing which ordi­narily we should observe? And that it is so, this seems to me to prove, 1. As beyond Controversie it belongeth to Spiritual Supe­riours, even the Ministers of Christ, to Pray for the people, and Bless them, so this must be in a special manner exercised up­on great and special Occasion: But the Ad­mission of the Adult upon their personal Co­venanting and Profession, is a great and [Page 117] special Occasion: This is as good an Argument as we have for stated Family-prayer, that I remember; and it's cleerly good for both.

1. I should but trouble you to prove the General Part of the Major, that it belong­eth to the Pastours to Pray for, and Bless the people Ministerially. 2. And the applica­tion to this season is proved thus; 1. All things are Sanctified by the Word and Prayer: Therefore this. 2. If the great and special works, and changes of our lives, be not thus to be Sanctified, much less the smaller; and so the whole Command would be void. We agree, that at Marriage, at our Investi­ture in the Ministerial Office, &c. there must be Ministerial Prayer, and Benediction, usually to Sanctifie it to the faithful: But here there is as great, if not greater reason for it, the change and blessing being in some sort greater As some doubt whether Conversi­on, or building up be the greater work (and give it to the later, that they may conclude the la [...]er only to be the work of Pastours, and the former, but of gif­ted priva [...]e m [...]n (so the doubt in this case, is on the same ground, whether Baptizing and Con­firming, be not as great as Ordaining, (and some give it to the later, le [...]t Pres­byters be thought to have power to ordain.) But I An­swer both as Aquila in Scotell. in sent. 4. Des. 7. 8. & 2. pag. 816. In the case os Confirmation: Quando benefit comparatio ha­rum gratiarum: hae potest fieri dupliciter. Ʋno modo sine Praecisione; & sic omnino major est gratia con [...]ir­mationis, quam Baptismalis; sicut bene & perfecte vi­vere, est melius quam vivere: si autem fiat compara­tio harum gratiarum cum praecisione, sic major est gra­tia Baptismalis quam confirmationis, quia majoris virtutis est mortu [...]m vivificare, quam [...]ficatum fortisicare. So I say between Initiating a Christian, and Initia­ting a Minister..

And as this is plain for Ministerial Prayer and Be­nediction, so it seems that the Weight and Na­ture of the work, doth determin us to the signe of Imposition of hands, seeing God hath not tyed [Page 118] it to any one or two par­ticular cases, but made it a signe of General use, in Spiritual Benediction, and Collations of authority, from a Superiour, or great and special Occa­sions.

2. But we have yet a more clear proof from Scripture example, Acts 8. 15, 16, 17. Peter and John were sent to Samaria, when they heard that they believed, and when they were come down, they Prayed for them, that they might receive the Holy Ghost; for as yet he was fallen on none of them: only they were Baptized in the Name of the Lord Jesus: Th [...] laid they their hands on them, and they received the Holy Ghost. So [Page 119] Acts 19. 5, 6. When they herad this, they were Baptized in the Name of the Lord Jesus: And when Paul had laid his hands upon them, the Holy Ghost came on them, and they spake with Tongues, and Prophesied. And Acts 9. 17. Ananias laid his hands on Saul (before Converted by a voice from Heaven, though not Baptized) that he might receive his sight and the Holy Ghost at once.

And this was the gift that Simon Magus would have bought with money. And it seemeth to me most probable, that this was the gift that Timothy received by Laying on of Pauls hands (which being for the ser­vice of the Church, 1 Cor. 12. 7. He was to stirre up, and exercise in his Ministry) 2 Tim. 1. 6. And that the Laying on of the hands of the Presbytery, 1 Tim. 4. 14. was at another time. That the Holy Ghost was then given by Prayer, with Imposition of hands, is thus evident.

IV. But the last Point remaineth, Whe­ther this were not Temporary and now ceased: (whether I shall 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 ceased: That's the task of them that affirm it ceased. [Page 120] If I shew them an obligation once laid, they must prove it taken off. Their only Argu­ment is, that the persons and occasion were only extraordinary, and are ceased, and therefore so is the signe or means. To which I Answer, 1. By denying the Antecedent; both as to persons and occasion: They were not Only extraordinary. 2. By the denying the Consequence, as it is inferred from the persons: For extraordinary persons were our patterns for ordinary, durable works.

But I prove the Negative: 1. The Use and Ends of the Ancient Imposition of hands do still continue: Therefore we are to judge that the signe and means is not to cease. For the proofe 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 Holy Ghost that was given, but also Corro­borating Grace. And the necessity and actual collation, and use of this doth still con­tinue.

2. There is still a discernable Aptitude in the means to these necessary Ends. The Bap­tized believer may yet want th [...] Joy of the Ho­ly Ghost, and boldness of Access to God, and the shedding abroad of fuller Love in the heart, Rom. 5. 5. And that Consolation which is [Page 121] much of the work of the promised Spirit, which therefore is called the Comforter; and that Corroboration, and Stability which he needeth. Now to have a Messenger of Christ that hath received a binding and loosing power, in the Name of Christ to Encourage us in our Profession, and to put up Solemn Prayers for us, and as it were take us by the hand, and place us in the higher form (at least, to place us at our first personal Profession, among Adult believers) and make particu­lar application of the Promise to us, and Bless us in the Name of Christ, by virtue of their Ministerial Office; this must needs tend much to confirm, and comfort, and encou­rage the weak. Though still further Mini­sterial Confirmation by Praying, and Exhor­tation will be necessary to the end, Acts 14. 22. & 15. 31, 32.

3. The Scripture signifieth to us, that Imposition of hands was of standing use in the Church, and therefore not to cease with Miracles. In Heb. 6. 2. We find it named among the parts of the Foundation, Laying on of hands. Now all the doubt is, what Imposition of hands is there mentioned. 1. For them that think the Apostle meaneth Jewish Imposition, when he mentioneth the Chri­stian Foundation Points, I think their Opi­nion [Page 122] saveth me the labour of Confuting it. 2. Either then it is Imposition of hands, in case of Ordination, or in case of Confirma­tion, or in case of Absolution, or for wor­king Miraculous cures. The last alone it can­not be, because we find it among Foundati­on Points, and find it a continued thing; and because there is no evidence, to lead us to such a restrained exposition. And if it be in the case of Absolution, or Ordination, that Imposition is to continue, it will by conse­quence be proved, that it no more ceaseth here then there. And usually they that question the use of it in one case, question it in the rest. 3. For my part, I think that it is no one of these cases alone, that the Scripture here speaketh of, but of the Power and use of it in General, for the Ministers of Christ to be his Instruments, in conferring Evan­gelical Gifts, and Power, by imposition of hands. We must not limit, and restrain the sence of Scripture, without Evident cause. It is as if the Apostle had said, You are long agoe taught the Necessity of Repenting, and forsaking the works of Death, and of Belie­ving in the true God, and of being Dedicated, and Engaged to Father, Sonne, and Holy Ghost in the Baptismal Covenant, in which you your selves have been consecrated unto God, and [Page 123] received the remission of sinne; and you have seen the Power that is given to the Ministers of Christ, that by their Prayers, and Imposition of hands, Miracles have been wrought to con­firm their Doctrine, and Grace is given to confirm the Soul, and Absolution and Peace is given to the Penitent, and Ministeriall Power delivered to others, &c. But however you understand this Imposition of hands, without apparent violence, you must con­fess either Imposition in the case that we are speaking of, or that which will warrant it, and stands on the same ground, to be here meant.

So 1 Tim. 5. 22. Lay hands suddenly on no man, neither be partaker of other mens sinnes. Some think that here is meant Impo­sition of hands in Ordination, and some that it's meant only of Confirmation, and some of Absolution; but however, it will help us in the following Argument.

4. Scripture fully proveth that Laying on of hands, is a thing to be continued to other Ʋses, where the reason of continuance is the same: Therefore we are not to judge it ceased as to this use. This Text last named, shews that it is a standing, or continued thing; and if for Absolution, then for Confirmation; and if for Ordination, then for both the other. [Page 124] So 1 Tim. 4. 14. sheweth, that the Presby­tery did lay hands on Timothy in Ordination: And if it cease not to this, it ceaseth not to other continuing uses.

This much from Scripture, for Impositi­on of hands, is more then Nothing, though it may not be so full as you expected: But o [...] the contrary, Nothing is brought to prove it unlawfull, that's worth the mentioning.

The last thing that I have to do, is to argue from the Practice of the Church, as the Expo­sition of these texts of Scripture. If the Uni­versal Church of Christ have used Confirmati­on by Prayer, and Laying on of hands, as a Practice received from the Apostles, and no other beginning of it can be found; then have we no reason to think the Ceremony to be cea­sed, or to interpret the forementioned Scrip­ture, contrary to this Practice of the Universal Church: But the Antecedent is true, as I now come briefly to prove, supposing what Mr Hanmer hath said. It is commonly known, that the Ancientest Canons of the Church do speak of this as the unquestioned Practice and duty of the Church: So that to recite Canons were loss of time in so known a case. And if any say that Anointing and Crossing were Anci­ent; I Answer, 1. That they were as ancient in the Popish use, as the Matter of a Sacra­ment, [Page 125] or as necessary signes, is not true, nor proved, but disproved by our Writers, against the Popish Con­firmation frequently. 2. Greg. M. in Epist. ad Quirin. (Leg. inter Usserii Hyber­ni [...]. Epist. 2. p. 6.) Et quidem ab anti­qua Patrum insti­tutione didicimus, ut qui apud haeresin in Trinitatis Nomine Baptizantur, cum ad Sanctam Ecclesiam redeunt, aut unctio­ne Chrismatis, aut Impositione manuum, aut solâ prosessione fidei, ad sinum ma­tris Ecclesiae revocen­tur. Nor can it be proved that they were as Ancient as Indifferent things. 3. We prove the contrary, be­cause they were never used in Scripture times, their being no mention of them. 4. So that we bring Antiquity but to prove the continuance of a Scripture Practice, and so to clear the sence of it: But the Papists plead the Fathers, for that which Scripture is a stranger to.

If Ignatius ad Heronem Diaconum be ge­nuine, there's this testimony, Nihil sine Episcopis operare. Sacerdotes enim sunt: tu autem Diaconus Sacerdotum: Illi baptizant, sacrificant, manus imponunt, tu autem ipsis ministra. I recite it out of Ʋshers' Latin co­py, as supposed the most pure.

Tertullian lib. de Proscript. cap. 36. ap­pealing to the practice of the Apostle John, in the Africane Churches, mentioneth, as [Page 126] his Faith that he taught; one God the Cre­atour, and Jesus Christ the Sonne of God, and the Resurrection of the body, and that he joyned the Law and Prophets, with the Evangelical, and Apostolik Writings, and thence drunk this Faith: And of his Practice he saith, Aquâ signat, Sancto Spiritu vestit; Euchristiâ pascit; as three distinct Ordi­nances. Lib. de Baptismo cap. 8. Having mentioned [...]aptism, (and the Unction joy­ned to that, and not then to Confirmation) he addeth, De hinc manus imponitur, per benedictionem advocans, & invitans Spiritum Sanctum.

Idem de Resur. Carn. cap. 8. Sed & caro abluitur, ut anima emaculetur: Caro un­guitur, ut anima consecretur: Caro signa­tur, ut & anima muniatur: Caro manus Impositione adumbratur, ut & anima Spiritu illuminetur.

Cyprian ad Stephan. Epist. 72: Et ad Ju­baian, is too much for it. I will not trouble you in citing any Writers, since General Councels were in use, because their testimo­ny is enough. He that would see such, may read Barronius ad An. 35. at large. So much for the proof of the fitness of Imposition of hands in Confirmation.

I come now to the second Part of my Pro­position, [Page 127] viz. That this Ceremony is not of such Necessity, as that such as scruple it, should be denied liberty of forbearing the recep­tion of it, if they submit to the Ministerial tryal and Approbation of their Profession, and admission, and reception to Church-pri­viledges.

For proof of this con­sider, The Ancient Church also used it so variously, as that it is plain, they fixed it to no one case alone. Of the divers [...] cases, in which they Impo­sed hands (on the Catechumens, and soure times on the Penitents, and di­vers other,) You may see in Albaspi­naeus Observationes, Obs. 31, 32. & pas­sim. Grotius Epist. 154. p. 379. Ma­nus impositas bapti­ [...]atis, nisi ab iis, qui jus ha [...]erent conferen­di caelestia illa dona, primus temporibus non apparet. Serius id in­troductum est in Epis­coporum honorem, quo mag [...]s in Apost [...]licum jus successisse crede­rentur. Nec causa abe­rat, quam Caer [...]mo­niae illi, velut natu­ralem diximus, prae­candi scilicet Deum, ut ei qui baptizatus jam fidem erat Pro­fessus, ea largiri vel­let, quae ad praestan­dum in fide, maxi­mè in periculis gra­vibus, sunt necessa­ria. 1. That we do not find that God any where Institued this signe, as a matter of Necessity, still without interruption, to be used; but only that by holy men it was applyed as a convenient signe, or gesture to the works, in which they used it. Even as Lifting up of hands in Prayer was ordinarily used as a fit gesture, no [...] wilfully to be neglected without cause, and yet not of flat necessity; or as kneeling in Prayer, is ordinarily meer, but not alway necessary. We find no more Scripture for the one then for the other: [Page 128] Which indeed sheweth on one side, how causeless it is to question the Law­fullness of it, any more then of Li [...]ting up the the hands, or Kneeling; and yet how little reason there is on the other side, to make it a matter of flat necessity.

2. As we find that Kneeling in Prayer, and Lifting up the hands were oft omitted, so we find that sometime the Holy Ghost is given before Baptism, o [...] Imposition of hands, Acts 10. And we find not that the Apo­stles used it to all (though I confess the Ne­gative arguing is infirm, yet it seems not probable, that this was alwaies done.

3. It is somewhat suspicious to find in Ju­stin Martyr's description, of the Christian Churches Practices, no mention of this, nor any Sacrament, but Baptism, and the Lords Supper, nor any of the Roman Ceremo­nies: And Irenaeus, and some other are si­lent in it.

4. God maketh no Ceremonies under the Gospel so necessary, (except the two Sa­craments) nor layeth so great a stress on [Page 129] them as under the Law: And therefore we are not to interpret the Gospel as laying mens Sal­vation, or the Peace of the Church on any Ce­rimonies; unless we find it clearly expressed.

5. For all that I have said from Scripture for Imposition of hands in Confirmation, though the lawfulness of it is proved past doubt, yet the proofe of the duty of using it, is lyable to so many Objections, as that I must needs con­clude, that the Gospel tenderness & the sense of our mutual infirmities, and our care of tender Consciences and of the Churches Peace, should restrain all the Sons of Piety and Peace, from making it a matter of flat Necessity, and for­cing them that scruple it, to submit to it.

And now having said thus much of Impo­sition of hands, and Confirmation, as grounded on the Apostles example; I must agai [...]e and againe remember you, that this is in a manner but ex abundanti, and that the cause that I am pleading, doth not at all need it; but that I did before most clearly manifest the Truth of my position upon other grounds, upon which I shall proceed: and having shewed the Necessity of Ministe­rial judging of mens Profession, and the per­sonal Covenanting of the Adult, and the Lawfullness of imposing hands therein, I go on as to the manner.

Prop. 14. Though in Receiving Adult per­sons out of Infidelity by Baptism into the Church; a sudden Profession without any stay to see their Reformation, may serve turn; yet in the receiving those that were Baptized heretofore, into the Number of Adult-members, or to the Priviledges of such, their lives must be enquired after, which must be such as do not confute their Profession.

VVE find in Scripture, that the Con­verted were suddenly Baptized, and they stayed not for any Reformation of life to go before. Indeed the Ancient Chrches aferwards kept their Catechumens long in ex­pectation; but that was not to see their lives first reformed, but that they might have time to teach them the Doctrine of Christ, which they must know before they could be Converts indeed. The Apostles did sudden­ly Baptize, converted Jews and Proselites, be­cause Leg. quae habet Gro­tius Discus. Apol. Ri­ve [...]. p. 235. Cum an­tecedentib. ex Antiq. & de suis. they had so much preparatory knowledg, as that a shorter teaching might acquaint them with the Christian doctrine. But the Heathens [Page 131] must belong in learning so much as the Jews knew before Conversion.

Yet if the Catechumens did fall into gross sinne in time of their expectation and lear­ning, they were so much the longer delayed, because it signifyed, that their first professed desires of entering into the Church, upon Christs terms, were not right.

But the Baptized stand upon other terms: For 1. They are already in Covenant with God the Father, Sonne, and Holy Ghost; and have renounced the flesh, the world, and the Devil, and promised obedience to God, and to live according to their Cove­nant. And this the Church hath still required of them, as I shewed out of Justin Martyr, and others before Read the whole order of Baptism in Dionysius ibid. c. 4. Dio­nysius (or whoever else) in lib. de Hierarch. Eccles. saith, Ipse autem se omni. no ea quae tradentur, se­quuturum esse pollicetur: And Ex eo praeterca quaerit, num ita instituat vivere, cum promi­sit asseverationibus, &c. upon which saith Albaspinaeus, Quia scilicet fidem Christia­nam, Christianumque vivendi genus, & mores, sese complexos persequnturisque juca­bant, antequam baptizarentur. (in Tertul. de Paenit. pag. 289.) & Postea. Non ac­cedebant [Page 132] ad Baptismum nisi de rebus fidei plane instructi, id est, de Dei magnitudine, & po­testate rebusque quae in Evangeliis continentur, u [...]o excepto Eucharistiae mysterio; neque bap­tizabantur, nisi postquam ea omnia se credere jurassent, quorum fides a side poenitentiae inci­piebat, &c. Et in sequ. Jucaban [...] in Baptis­mo solennibus verbis, se nunquam That is not to turn to an ungodly life, but to endea­vour and perform sincere obedience. Albaspin. in Tertul. de Paenintent. cap. 7. Sexcentis locis, non dicam hoc capite; u­nam ait tantum a la­vacro veniam superes­se, neque ullum pri­mis illis temporibus inter privatam aut publicam graviorum criminum discrimen invenient. Vide cae­tera. peccaturos; deinde renunciabant Dia­bolo & pompis ejus. De­nique Censurâ, si peccarent post baptismum coerceban­tur. So that men that are engaged in covenant with God, must keep Co­venant, or manifest them­selves Penitent, for the violation of it, before they are admitted to fur­ther Priviledges. There is a long time, in which they grow up from an In­fant-state to an Adult; and how they live in that time, must be enquired after.

2. Otherwise the Apostate would have equal Acceptance and Priviledges with the Faithfull.

3. And so Penitence and Absolution [Page 133] would be excluded and confounded with meer Confirmation.

4. Moreover the Baptized are obliged to be responsible for their lives, being under the Government of Christs Ministers, and among his Saints.

5. For the sake of their own Souls, and of the Church and Ordinances, we must endea­vour to preserve them from Corruption, which lying Professions would introduce; and therefore must not overlook, or neglect such Evidence as is within our reach.

6. Else Ministers that are by office to judg of their Profession, would be unfaithfull Judges, and forfeit their trust, if they shall wilfully neglect any Evidence within their cognisance, by which they may be enabled to judge.

But yet it is not the certainty of inward sa­ving Grace, that we must find out by mens lives; for no man can have such certainty of another: but only that their lives be not such, as Null and Invalidate, and confute their Profession, and they live not in the perfidi­ous violation of their Baptismal Covenant.

Prop. 15. It is not of flat Necessity that the Profession of the Expectant be made in the open Congregation, or before many, in or­der to his Confirmation and Admittance.

PRoved, 1. It is not of Necessity, that Converted Infidels be admitted by Bap­tism into the state of Adult-members, upon a Publique Profession in a Congregation: therefore it is not of Necessity, that others be so admitted in Confirmation. The Ante­cedent is proved by the instance of the Eu­nuch, Acts 8. whom Philip Baptized in their way, and the Jaylour and his houshold, Acts 16. Baptzed in the night at home. The Consequence is proved by the propriety of reason and case.

2. If a man may by Confirmation be ad­mitted into the Number of Adult Christians, in the Church Universal, without being ad­mitted into a particular Church, then his Profession and Admission need not (in that case) to be before the Congregation: But the Antecedent is true: as I prove thus. A man may by Adult Baptism, be admitted first into the Universal Church only: (As was the Eunuch, the Jaylour, Lydia, Ser­gius Paulus, and every first Convert in any [Page 135] City, where the Apostles came:) There­fore a man may by Confirmation be admit­ted into the Number of the Adult, in the Catholick Church only: For the reason is the same, and the former admitteth them into the same number.

The Consequence of the Major is plain. For no one Congregation more then another, can claim the cognisance of the Admission of a member into the Universal Church, or Con­firming them in it.

3. Scripture hath no where made such Pub­lique Admission to be of constant Necessity: therefore it is not so.

4. Else none could be Admitted, or Con­firmed when persecution hindereth Church Assemblies.

5. The Church is to believe and trust the Pastours, to whom it doth by office belong to try and admit them.

6. General unfixed Minister's may thus try, approve, and confirm, who are not Pastours of any particular Church: (such as Apostles, Evangelists, and others were:) therefore they are not alwaies to do it before a paricular Church: Nor indeed did they al­way do so.

Prop. 16. When a Person is admitted among the Adult-members of a Particular Church; as well as the Ʋniversal, his Profession and Admission must be either be­fore the Church, or Satisfactorily made Known to the Church at least, who must Approve of it by a Judgment of Discretion, in order to their Communion with him: and this among us is the ordinary case; because it is the duty of all that have opportunity, to joyn themselves to some particular Church; and it is in such Churches, that Commu­nion in publique Worship and Order must be had, either statedly, or transiently and temporarily.

1. THe solemnity it self of our Transition into the number of Adult-members, and their Communion, is of very great ad­vantage, as I shall manifest more anon.

2. We that are com­monly Read Dr Hammond's Pract. Catech. l. 5. §. 4. pag. 298, 299. Of the Communion of Saints. Albaspinaeus in Ter­tul. de Paenitent. cap. 8, 9. pag. 291. Cum pro foribus Tem­pli starent paeniten­tes, pretereuntibus sa­cerdotibus, caeteris­que fidelibus omni­bus, omnino dolentis animi signis paenitentiam suam te­stabantur, lacrymis non parcebant, precibus institebant, volvebantur, & si quae alia habet paenitentia, quae mise­recordiam movere possint; non omittebant, ut pacem re­cupearent. Primum ante sacerdotes procumbebant, mar­tyribus deinde adgeniculabantur, caeteris deni que fra­tribus & viduis, ut ait Pacianus, enixè supplicabant, ut à Deo & ab Ecclesiâ veniam pro se impetrarent. against the private Admission of Infants (at least except in some ur­gent case) have less rea­son to be for the private Transition and Admis­sion of men among the [Page 137] Adult, and that into a particular Governed Church.

3. The whole Society among whom such a person is entered, do owe him much duty and brotherly assistance: They must Love him with a special Love: They must live, though not in a Levelling, yet in a Charita­ble Community with him, not shutting up the bowels of Compassion from him, when they see him in want, but relieving him, as if they sufferd with him: They are not only to Love him, and [...]elieve him as a man; but as one of Christ's little ones, or friends; yea as his brethren, yea as loving and relieving Christ in them, Matth. 25. 35. to the end. They must receive and relieve a Disciple in the name of a Disciple. Besides this, they must have Church-Union and Communion with him, as one Body; and must pray for him, and rejoice with him in Gods Praises, and [Page 138] the Lords Supper, and watch over him, and admonish and reprove him in sinne, for his recovery; and avoid him if he walk dis­orderly, and be impenitent in scandalous sinne, &c.

Now 1. No man can perform all this duty, to a man that he knoweth not to be thus re­lated to him: If he know not that he owes him this duty, any more then to any one else in the world, how shall he pay it him? To say that we are bound to take all men, that converse with us, to be such; is to say, that Christians must renounce their witts, and turn the Church into Bedlam.

2. And as this proves, that the Church-members must be made known to one ano­ther, so it proves that they must have a Judgment of Discretion in receiving them: (though the Pastours have the Judgment of Governing Direction.) For 1. God hath not left the Pastours at liberty, to take in whom they Please; but hath described what Profession they shall accept, or what per­sons they shall admit, and whom they shall reject. If therefore the Pastours go against the Word of God, then this following is the peoples duty: 1. If they know not the er­rour, or the case he doubtfull, they are to rest in Obedience to their Pastours, (for [Page 139] that's undoubtedly their duty) the work being the Pastours and not theirs. 2. But if the case be plainly contrary to the Scripture, (as if he would admit an Impenitent Drun­kard, Fornicatour, &c.) they must dis­own his sinne, that it lie not upon them, and refuse private familiarity with that person; but not withdraw from publick Ordinances, because of his presence. For when they have done their duty, and rid themselves of the guilt by a dissent, the person is to them as Morrally absent, though Locally and Phy­sically present; and the Ordinance is not de­filed to them by his Corporal presence; but the guilt will lie on the Rulers of the Church: otherwise, all Churches should be broken in pieces, is the people must seperate, when every one that they are confident is unworthy is Introduced: and the Governed will be­come the Governours. 3. But if it be not a few that the Pastours thus introduce against the certain Word of God; but so many and such as will corrupt the substance of the Church, and make it an uncapable ☞ matter for the form, and so to become another thing, and destroy the very Ends of Church-association, so that it is no longer a Communion of Saints; then the people fearing God, are bound to stop this [Page 140] before it have quite corrupted the Church, by admonishing the Pastours, and advising with neighbour Churches to admonish them; and if that prevail not, by rejecting them: and if they cannot do so, by reason of a Ma­jor Vote of uncapable persons, they ought to withdraw themselves, and worship God in such a Church as is tru­ly capable of the Name Albaspin. ubi sup. Animadvertendum est, paenitentes non solum haec & similia egisse, ut cum Deo in gratiam redirent, verum etiam ut sacer­dotes, & caeteros fratres aequiores habe­rent, in quorum ar­bitrio & judicio non­nunquam erat, eos in Ecclesia revocare. I cite this to shew what Conisance the people were to have of such affairs. and Ends: And this is a Lawfull and Necessary se­paration; of which as it is a duty, God is the Cause; and as it is a for­saking of the rest, the culpable cause is only in themselves. I can easily prove all this, but that I think it needless tedious­ness.

4. And indeed it would be very hard measure, if at the corrupt administra­tion of a carnal, or carless, or erroneous Pastour, all the Church must be under an Obligation to give their estates by way of relief to every one, that he will put the name of a Christian and Church member upon un­worthily: Then may he force them to main­tain [Page 141] all the beggars and rogues about them, though they were Infidels and impious men. I speak not of the common relief of the nee­dy; for that I know they owe to an Infidel: but of the special Community, which Charity must make among the Disciples of Christ. It's against all Reason, that an erring or careless Pastour, shall thus Command all the Peoples estates, by introducing such without their consent, whom they are bound thus to maintaine.

5. Yea indeed, the Spirit of God, is in the Saints, a Spirit of discerning: so that it is not Possible that all the Church should in their Affections obey such a corrupt Administra­tour, by Loving all the notorious, ungodly men, as Saints, with the special Love of bre­thren, whom he will carelesly, or errone­ously put in the place of Saints. I cannot possibly Love that man as a Saint, or Disci­ple of Christ, that I am certain is his enemy, and none such.

I conclude therefore, that though the peo­ple be not Church-governours by a Vote (that's a great errour) yet they have a Judgment of Discerning, according to which, they must obey, or reject their Pastours ad­ministrations. And he that denyeth this, and would have them yield an Absolute obe­dience, [Page 142] without trying, choosing and refu­sing, would not only make the Pastours to be of a Papal streine, but would give them a Jesuitical Obedience, above what the mode­rate Papists give the Pope. And therefore seeing that ad finem there is a Necessity that the People consent, (or else they cannot Obey, nor hold communion with the per­son) therefore there is also the same Necesi­ty ad finem that they have satisfaction offe­red them, and have either the cognisance of the Profession, and admission of the person, or that they be satisfied in the fidelity of their Pastours in Administration, and that he seek their consent; or (which is best) that some chosen persons do Represent them, and be present at such Professions with the Pastours; and the Pastours, and their own Delegates together, do acquaint the Congregation of all that are Admitted, and of their Satisfa­ctory Prfession, that they may hold Com­munion with them. This I speak of those (which are very many) that are fit for Church-communion, and yet through bash­fullness, or want of utterance, are unable to make a Publike Profession before all (The choisest Christians that I have known, have been such:) But those that are able, should rather in Publike make their own Profession.

Object. But what if one part of the Congre­gation approve of the Person and Profession, and the other disallow it?

Answ. 1. They are to be governed by the Pastours. 2. And consult with the Pastours of Neighbour Churches, in cases of great weight aed danger. 3. And the lesser part of the Church, in doubtfull cases, and tolle­rable differences, is to yield to the greater part: Not as if a Major Vote had the Go­vernment of the rest (much less of their Go­vernours;) but in Order to Ʋnity the fewer must submit.

Quest. But what if the people would have the Pastour Baptize, Confirm, or introduce an open hereticke, or wicked person in his im­penitency?

Answ. The Pastour must obey God, and refuse to obey them.

Quest. And what if the People think a man unfit, whom the Pastour would Approve and Introduce?

Answ. 1. He may admit him into the Universal Church: notwithstanding their unjust refusall. 2. He hath power to Admit him into that particular Church, against their unjust dissent, as he is the Ruler of the Church, and the Administratour of the Or­dinances. 3. He hath Authority to per­swade [Page 144] and command them from Christ, to hold communion with the person, and do their duty to him: which if they do not they commit a double sinne: one of un­justice and uncharitableness, in a causless re­jecting of a member of Christ; and another of disobedience, against the fifth Comman­dement. 4. But yet the Pastours cannot force the people to obey their advice, and command, nor effectually procure it per­haps. 5. And therefore their forementio­ned Power is not alwaies to be exercised. For it is in vaine to use a means, that will ra­ther hinder the End then attain to it; and so is at that time, no means. Sometimes the Pastour may see just cause to exercise all this Power, and execute his part of Church com­munion with the person, in administring the Ordinances to him, and leave the people an­swerable to God, for refusing their part: But this is not an usual case: Usually, if he see the People resolve against Communion, with that person (how fit soever,) be is pub­lickly to cleare himself by disallowing them in their sinne, and reproving them for it, and leaving the blame on them; and then in Prudence to forbear the Intruding of the person; because no duty is at all times a duty to be performed; and especially when the [Page 145] hurt that will follow upon it, in the divisions of the Church, is like to be far greater then the good, if it be done. 6. But if the Church should be so corrupted, as that the Major Vote doth set against Faith and God­lines as such, and so will not admit a sound member to be added to them, the Pastour with the Minor part, may after due Admo­nition and Patience, as justly reject the guil­ty and obstinate, as if they were but one man, and not a Major part.

What is said of this case of Admission, holds also of Rejection by Excommunicati­on, and of other Antecedent acts of Disci­pline.

4. Lastly, If Excommunication must usu­ally be done in publique, before the whole Church, that they may know whom to avoid, and know the Reason of it; then Ad­mission must usually be done in publique (the Person or the Pastour, opening the case to the people) that they may know whom to have Communion with; and know the Reason of of it: but the Antecedent is confessed by al­most all. And its proved plainly by Paul's practice and direction, 1 Cor 5. through­out: And it was the custom of the Christian Churches in Tertullians daies, Apolog. cap. 39. There also (in the Christian meeting for [Page 146] Worship) are exercised exhortations, casti­gations and the Divine Censure: for Judg­ment is passed with great deliberation, or weight, as with men that are assured of the presence, or sight of God: and it is the highes [...] Representation of the Judgment to come, if any one so offend, as that he be discharged, or banished from Communion of Prayer, and of the Assembly, and of all holy Commerce, or fellowship.

Abundance more out of Cyprian, and o­thers might be easily produced, to prove that this which I have spoken, was the an­cient interest of the people in these Church-affaires: Yea in the choise of their Pastours, yea and in rejecting unworthy Pastours, Cy­prian saith, they had a chief Interest: Not by Ruling Power, but by a prudent exer­cise of obedience, choosing the good, and refusing the evil. Self-preservation is natu­rall to every body, where it is not by evil means, and to the hurt of the Publike State. It's hard if a Natural body may not lawfully refuse, or cast up Poison, if a Governour should give it them. God bindeth none to the perdition of their Souls; nor any holy Society to destroy it self, or suffer it self to be destroyed, or corrupted by others, with­out the use of all just means, to resist the [Page 147] bane. But of this I shall desire the Reader, that would know the Judgment and Practice of the Ancient Church, to peruse D^r Blondel de To recite more af­ter all those of Blon­del, is but to do a needless work. There's enough to satisfie all that are moderate for Popu­lar Interest. Jure plebis in Regimine Ecclesiast. adjoyned to that excellent piece of Grotius de Imperio sum­marum Pot [...]statum circa Sacra.

This much may satisfie you, that it should not be usually a secret but a solemn Transi­tion from an Infant-state of membership, in­to an Adult-state; and that by a publike Pro­fession or Notification of it, the particular Church should have satisfaction herein.

Prop 17. It is convenient, though not of Ne­cessity, that every Church do keep a Regi­ster, of all that are admitted thus into the Number of the Adult-members.

AS we were wont to keep a Register of the Infants Baptized, so have we as much Reason, of the Adult, Approved and Confirmed or Restored. Corporations of old, were wont to keep a book of the names of their Burgesses or Citizens: in respect to [Page 148] which, God is said to have a Book of Life, wherein he writes mens names, and out of which he blots them, speaking after the manner of men. The Church hath great reason for this practice, the business being of so great weight; tha [...]we forget not who are of our Communion: which without a Register, in great Congregations, must needs be done. If any be so vaine, as to demand a Scripture-proofe of this; let him first bring me a Scripture-proofe, that he may read with spectacles, or write a Ser­mon from the Preachers mouth, or use Notes in the Pulpit, or print, &c. and then I will give him proofe of this: In the mean time, if this do not satisfie him, he shall have liberty to disuse it.

Prop. 18. Those that were never thus Mini­sterially and Explicitly Approved, Con­firmed or Absolved (after an ungodly life,) but have been permitted without it, to joyne ordinarily with the Church in Pray­er and Praises, and have been admitted to the Communion of the Church, in the Lords Supper, are approved and confirmed, Eminently though not Formally: though in so doing, both the Pastours and themselves did sin against God, by the violation of his holy Order. So that such may be a true Church, though much corrupted or disor­dered.

THis I adde for two Reasons: 1. To con­fute them that say our Churches are no true Churches, for want of an explicite Pro­fession. 2. And to acquaint you who it is among us, that are, or are not to be called to Confirmation.

1. It is not the degree of clearness and openness in our Profession, or in the Mi­nisterial Approbation or Admission, that is Essential to a Church-member. An obscure Profession may be truly a Profession. Some obscure Profession, hath been ordinarily made by our people in this Land heretofore, [Page 150] by their ordinary hearing the Word, and standing up at the Recital of the Creed; and joyning with the Church in Prayer and Praise, and confessing the Scriptures to be the Word of God, and acknowledging the Mi­nistry: And a further Profession they made, by actual receiving the Lords Supper, which is a silent Profession of their Faith in Christ. And though they were not solemnly Appro­ved and Confirmed, (except that one of ma­ny, had a Cerimonious Confirmation from the Bishop in their Childhood) yet were they Actually admitted to daily Communi­on with the Church, and the special part of Communion in the Lords Supper. And though this Profession and admission was la­mentably defective, (of which more anon) yet it is such as may prove our ordinary As­semblies 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, should be now called out to Confirmation, by Imposition of hands; though where there is just cause to question their Knowledg, Faith, or lives, they may by the Postour be called to give an account of them; and put upon a clearer Profession then they have yet made: But sure when they have been admit­ted [Page 151] to the Lords Supper, by any regular Ministry and Church, they are to be taken for Adult-members, till they are justly cast out, or do cast out themselves. For the more Perfect doth include the less Perfect in it: If a man be ordained a Presbyter, that was never ordained Deacon, he is not to be called back againe and made a Deacon. If you make a man free of your Trade, before he was ever bound prentice; you cannot call him back againe, and bind him prentice after this. If the University give a man the De­gree of Doctor of Divinity, or Master of Arts, that never took Degree of Batchelour of Divinity, or of Arts, they cannot after­wards call him back to take his Batchelours Degree. If you have irregularly admitted the untryed, unapproved, unconfirmed to the Lord Supper, you have Eminenter, though not Formaliter Confirmed and Ap­proved him though irregularly. Of this more anon.

Prop. 19. So exceeding great and many are the mischiefs that have befallen us, by the neglect of a solemn meet Transition from an Infant, into the Adult Church state, and which undoubtedly will continue, till this be remedyed, that all Magistrates, Mi­nisters, and People, that dissemble not, in professing themselves to be Christians, should with speed and diligence attempt the Cure.

LEt us here take a view of the case of our Nation, and Congregations, and then consider of the effects and consequents.

All the people of our Parishes, (except Anabaptists) do bring their Children to be Baptized; which if it were faithfully done, were a happy means of an early engagement unto Christ, and a happy enterance upon further mercy.) Multitudes of those know not what Baptism is, nor to what use and end it is appointed, nor what benefit their Children may receive by it: (I speak upon too sure and large experience) nor do they know what Christianity is, nor who Jesus Christ is, nor what it is, that they are to do in Baptism: But there they make a promise customarily, as they are bid, in words not [Page 153] understood, that they will acquaint their chil­dren at age with the Covenant there made (which they never understood themselves) and that they will educate them in Godliness, when they hate Godliness at the heart. And when they come home, they performe their promise accordingly: They teach them no­thing of the Doctrine of Christianity, and the life to come, but they give them up to the flesh and the world, which there in words they did renounce; and they teach them by their daily examples to curse, and swear, and raise, and to be proud and covetuous, and voluptuous, serving their bellies in stead of God; and hateful reproaching a godly life, instead of teaching it their Children. These Children are customarily brought to the As­semblies, where they heare the plainest teaching, without understanding, or re­garding it, and grow hardened under daily reproofs and exhortations; living as their Parents taught them, some in gross ig­norance and worldlyness, without any signes of Godlyness, further then to come to Church; some in Drunkenness, some in Whoredom, abundance in a malignant ha­tred of a holy life, making them that use it the common scorne, and taking them for the hatefullest persons in the Parish, or Country [Page 154] where they live: For custome sake, and to quiet their Conscience in their sinne, they will come to the Lords Table, if they be ad­mitted by the Pastour, and may have it in their mode and way: And if a Minister shall desire them to come to him first, that he may understand their knowledg and Profession, they scorn it; and ask him by what Authori­ty he would examine them, and what proof he hath that men must be examined, before they be admitted to the Lords Supper? And some self-conceited, half-witted Writers have taught them this lesson, and made Mi­nisterial tryal and Approbation odious to them. But because they were once Baptized, and have since come to hear and joyne with us in the Assembly, therefore they think that they have right to all Ordinances, and are true Christians and Adult members of the Church; and also exempt from the Govern­ment of the Pastours, that require them to submit to the means of their own good. In the Bishops daies, some few of them were Confirmed: (in the Country where I lived, about one of ten or twenty) and what that was, and how it was done I can tell you, but what I once made tryall of. When I was a Schoole boy, about 15 years of age, the Bishop coming into the Country, many [Page 155] [...]ent in to him to be Confirmed: we that [...]ere boies, runne out to see the Bishop [...]mong the rest, not knowing any thing of [...]he meaning of the business: when we came [...]hither, we met about thirty or fourty in all, [...]f our own stature and temper, that had [...]ome for to be Bishopt, as then it was called: The Bishop examined us not at all in one Ar­ [...]icle of the Faith; but in a Church-yard, in [...]ast, we were set in a rank, and he past ha­ [...]tily over us, laying his hands on our head, [...]nd saying a few words, which neither I nor [...]ny that I spoke with, understood; so hasti­ [...]y were they uttered, and a very short pray­ [...]r recited, and there was an end. But whe­ [...]hey we were Christians or Infidels, or knew [...]o much as that there was a God, the Bishop [...]ittle knew, nor enquired. And yet he was [...]ne of the best Bishops esteemed in England. And though the Canons require, that the Cu­ [...]ate or Minister send a Certificate that chil­dren have learnt the Catechism; yet there was no such thing done, but we runne of our own accord to see the Bishop only; and al­most all the rest of the County, had not this much: This was the old careless practice of [...]his Excellent Duty of Confirmation. Some few (perhaps halfe a Parish in the best places) will send their children to Church, to be [Page 156] catechized yet; but even those few that lear [...] the words for the most part understand no [...] what they say, and are as ignorant of th [...] matters, as if they never learnt the words [...] This is the common way, by which our Pa­rishes come to be Churches, and our People [...] to be Christians; supposing some to be mi [...] among them, that are more Faithfully de­voted to God in Baptism, and better educa­ted, in the feare of God.

2. Now let us see what are the real, visi­ble, undenyable fruits of this defective sin­ful course. Because men build upon this Fun [...] damental falshood, that infant Baptism upon the Parents Profession, doth give the [...] right to the Church-state and Priviledges o [...] the Adult, without any personal Profession and Covenanting with God, when they come to the use of reason, which the Church must have cognisance of; and so they that entred somewhat more Regularly into an Infant [...] Church state, do become Adult-members secretly, unobservedly, and no body well knows how: Hereupon it followeth,

1. That our Churches are lamentably cor­rupted and diseased, (though they are true Churches, and have Life in them) while they are made so like the unbelieving and un­godly world; and the Garden of Christ is [Page 157] made too like the common wilderness For Heathens, and Impious persons, and all sorts of the unclean (almost) are the mem­bers of them, where Parishes, or Parish-meetings are made convertible with Churches. I would make the case neither worse nor bet­ter then it is. Till within these few years, I knew but very imperfectly how it is, and I thought the case had been better with some, and worse with others then I have found it upon tryall. And had I not set upon the du­ty of Personal instruction, I should never have known the state of the people: But now we have dealt with them almost all in private personally, I shall truly tell you the state of this Parish, by which you may conjecture at the rest of the Nation. I know not a Con­gregation in England that hath in it Propor­tionably so many that fear God: and yet our whole Parish consisteth of all these sorts following. 1. Among eight hundred Fami­lies, there are about five hundred persons, such as the vulgar call precise, that are ra­ted to be serious Professours of Religion, (or perhaps somewhat more) These live in Uni­ty, and seem to me to seek first the Kingdom of God and his Righteousness; and are of as peaceable, harmless, humble Spirits, and as unanimous without inclination to Sects, or [Page 158] O [...]tentation of their parts, as any people [...] know. 2. Besides these there are some o [...] competent Knowledg and exterior perfor­mances, and lives so blameless, that we ca [...] gather from them no certain Proofe, or vio­lent Presumption that they are ungodly, o [...] that their Profession is not sincere. So ma­ny of these joyning with the rest, as mak [...] about six hundered, do own their Church-membership, and consent to live under s [...] much of Church-Order and Government, [...] unquestionably belongeth to Presbyters t [...] exercise, and to be my Pastoral charge [...]

3. Besides these, there are some that are tractable and of willing minds; that by their [...] expressions seem to be ignorant of the very Essentials of Christanity; which yet I find to have obscure conceptions of the truth, when I have condescendingly better searcht them, and helped them by my enquiries. These al­so (as weak in the Faith) we receive. Of this fourth sort I hope are many that truly fear God, that some on one pretence, and some on an other, for­bear to joyn with us in the Communi­on of the Church, in the Lords Sup­per: but yet heare, and live in love and peace with us. And some do joyn with us (on the grounds as godly strangers may be admitted) somtime in the Lords Supper; that yet expresly own not a membership in the particular Church. 4. Some there are that are of com­petent understandings, and of lives so blameless, that we durst not reject them; but they hold off themselves, because they are taught to question, if [Page 159] not to disown our Admi­nistrations; for all that, we give liberty to all that in tollerable things do dif­fer. 5. Some there are, that are secret Heathens, believing with Aristotle, that the world was from Eternity; making a scorn of Christ, and Moses, and Heaven, and Hell, and Scripture, and Ministers, and all Religion; thinking that there is no Devill, no Im­mortality of the Soul, or Everlasting Life: But this they reveale only in secret, to those that they find capable, by viciousness, un­setledness, or any malignity, or discontent against the Godly, or the Orders of the Church: And yet for the hiding of their minds, they will hear and urge us to baptize their children, and openly make the most Orthodox Confessions, and secretly deride it when they have done, as I can prove. And this is the only differing party among us, in Judgment and designe, that is in danger of leaven­ing As I would not have mentioned the faults of any of my Parishioners, but on this necessity of opening the state of the Nation de faclo, so they have no rea­son to take it ill of me. For 1. I ac­cuse none by name, much less the Gene­rality. 2. The Inno­cent do themselves know, and bewail the sinnes that I mention. 3. I am so far from making them worse then other Parishes, that I unseignedily pro­ses [...], that I do not know any other in England of so much Godliness, and tractableness; which testimony is true, and more to their honour, then the mentioning of the remnants of igno­rance and ungodly­ness is to their dis­honour. If it be thus, here, how much worse is it in most parts of the Land? many, that God for­saketh. 6. many there are that have tollerable [Page 160] knowledg, and live in some notorious, scanda­lous sins: some in gros [...] Covetuousness, and these will not be convinced: some in common drun­kenness, and those will confess their faults, and promise amendment [...] hundred times over, and be drunk within a few daies againe; and thus have spent the most part of their lives: some in a [...] constant [...]ipling, drink­ing as great a quantity, but bearing it better a­way: some in ordinary swearing, cursing, ribal­dry, whoredomes some­times. Many in neglect [...] of all Family-duties, and the Lords Day: and some in hatefull, bitter scorns at Prayer, holy Con­ference, Church-Order and holy living, and the people that use it; some­times rising up in tumults against the Offi­cers [Page 161] that endeavour to punish a drunkard, or Sabboth breaker, and rescuing them, and seeking the ruine of the Officers. 7. Some there are that are of more tractable disposi­tions, but really know not what a Christian is: that heare us from day to day, yea and some few of them learn the words of the Catechism, and yet know not almost any more, then the veryest Heathen in America. They all confess, that we must mend our lives, and serve God: but they know not that God is Eternal, or that Christ is God, or that he is man, but say, he is a Spirit; some say neither God nor man; some say God and not man; some say man and not God: abun­dance say, He was man on earth, but now He is not: Abundance know not what He came to do in the world: nor that there is any satisfaction made for sinne, but what we must make our selves; and they tell me, they trust to nothing for Pardon and Salvati­on, but Gods Mercy, and their good ser­ving him (which is only saying every night and morning in bed, or as they undress them, the Lords Prayer▪ and the Creed for a Prayer, and comming to Church.) They say openly, they do not know of any surety that we have, or any that hath borne the punishment of our sinne, or suffered for us: And when I [Page 162] repeat the History of the Incarnation, life, death, and resurrection of Christ to them, they stand wondering, and say, they never heard it before: what the Holy Ghost is, they know not: nor what Sanctification, Faith, or Justification is: nor what Bap­tism is; nor the Lords Supper; nor to what use, but in general, for our Salvation. What a Church is, they know not; nor what is the Office of Pastour or People, save only to preach and hear, and give and receive the Sacraments. If I ask them what Christianity is, the best answer is, that it is a serving God as well as we can, or as God will give us leave. So that there is scarce an Article of the Creed, or veny few that they tolerably understand. Nay one of a­bout fourescore yeares of age (now dead) thought Christ was the Sunne, that shineth in the Firmament; and the Holy Ghost was the Moone. 8. Many there be, that joyne this Heathenish ignorance, and wicked obsti­nacy together; hating to be instructed; scorning to come neer me, to be taught, and to be told of their sinne, when they come. They will raile at us bitterly behind ou [...] backs, if we will not let them have their own will and way about the Sacraments, and all Church-affaires: but they will not sub­mit [Page 163] to that Teaching, that should bring them to know what Christ or Christianity is. 9. Some there be that are of tollerable know­ledg, and no Drunkards, nor Whore­mongers that the world knoweth of, but of more plausible lives, and have some formes os Prayer in their families: but yet live in idle or tipling company, or spend their lives in vanity, and hate more a diligent serving of God, and heavenly life, then the open Drunkars do: These make it their work to possess people with a hatred of strict Profes­sours, and of our Churches and Administra­tions, and to that end get all the books that are written for admitting all to the Lords Table, that they can light of; and contrary to the I have but very few of these; but I know neighbour Parishes that have too ma­ny, to the grief of their godly Mini­sters. Authors meanings, they make them Engines to harden others in their Im­piety, and hatred of Re­formation: The like use they make of the Writings of many Dis­senting Divines, about Church-government; or any from whence they may fetch matter of reproach against the Pastours and Ordinances This tenth sort, are some of them infe­cted by the Infidels (who are all for Hobs his Necessity) but most of them have got it, I know not how: but so many are possessed by these conceits, that I little thought, that neer so many of the ungodly vul­gar, had so abused the Doctrine of Pre­destination and Grace; as if they had been hired to disgrace it. among us. 10. Another sort there are, that are [Page 164] deeply possest with a con­ceit, that God having determined before we are borne, whether we shall be saved or not, it is in vaine to strive; for if we be predestinated, we shall be saved what ever we do; and if we be not, we shall not, what ever we do; and that we can do nothing of our selves, nor have a good thought, but by the Grace of God, and if God will give it us, we shall have it; and the Devil [...] cannot prevaile against him: but if he will not give it us, it's in vaine to seek it; for it is not in him that willeth, nor in him that runneth, but in God that sheweth Mercy; and there­fore they give up themselves to security and ungodliness, because they cannot do no­thing of themselves. And thus by misunder­standing some Texts of Scripture, and abu­sing some Truths of God, they are hardened in ungodliness, thinking that all is long of God: and they will not so much as promise Reformation, nor promise to use the means, because they say, they cannot tell whether God will put it into their hearts: and [Page 165] it is all as he will. 11. Besides these, there is one or two honest; ignorant Professours, that are turned Anabaptists, and joyne with the Church of them in the next Parish. 12. And 12. Our Pa [...]ts are but few; but if the rest of them be such as ours, their Church hath small reason to boast of its Holiness. Beside, if all these were fit to be mem­bers, yet we must know their own consent, which meer living in the Parish, or comming to Church doth not signifie. some Papists are among us; and whether only those that stay from the Assemblies, I cannot say.

Of these twelve sorts of People, this Parish is composed; which I there­fore mention, that the state of our Parishes may be truly known; while others are compared with this: For every one hath not had the opportuni­ties which I have had, to know all their peo­ple, or the most.

And now if all these are fit to go for Chri­stians, then must we make a new kind of Christianity; and a new Gospel, and a new Christ. And if all these are fit to be Church-members, then we must make a new kind of Churches?

And why then may not those be Christi­ans and Church-members, that never heard of the Name of Christ, as well as many of these?

[Page 166]2. By this untried Entrance of all sorts in­to our Churches, we bring a dishonour on the very Christian Name, and so on the Lord Jesus himself, and on his Gospel and holy [...]aies. Christianity is not a matter of meer Opinion: Christ came not into the world only to perswade men to have high thoughts of him, but to save his people from their sinnes, and to destroy the works of the Devil. And when the Church of Christ shall be turned into a den of thieves, or a sty of swine, what a great dishonour is it to the Lord? As if we would perswade the world, that his servants are no holier then others, and differ but in an Opinion from the world. Christ needeth not Disciples, and therefore will not take in all that refuse to come upon his terms; but hath fixed his terms, and will have only those that will yield to them. Though I abhorre the rigor of the contrary extreame, that would make the Church narrower then it is, and pinne it up in so small a number, as would tempt men to doubt of Christianity it self; and teacheth men to exclude their bretheren, meerly be­cause they are themselves uncharitable Judges, when they are not able to disprove their Pro­fession; yet must I also detest this horrible dishonouring of the Lord, as if his Body [Page 167] were no better than the army of the Devil.

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

4. Hereby also we confound the ancient Order of Catechumens, or Expectants with [Page 168] the true members of the Church, and lay the Church and the p [...]rch, yea and the Church-yard, if not the commons, all to­gether. By which also our Preaching and Administrations are confounded: so that whereas the Ancient Churches had their Common Sermons (and some Prayers) which were fitted to the unconverted or Ex­pectants; and had also both Doctrine, Prai­ers, Praises, and other worship, proper to the Church (especially on the Lords Daies) we must now speak to all, and joyn with all; and the Church, and the Enemies of the Church must sing the same Praises, as if they were one body. And God is not the God of confusion but of order in the Churches. He that put two sorts of Preaching and Do­ctrine into the Apostles Commission, Matth. 28. 19, 20. One for making Disciples and another for the edifying and guidance of Di­sciples, did never intend, that these should be confounded.

5. And then by this means, the Souls of millions of poore people are deprived of the great benefits of the Ordinances and Admi­nistrations suitable to their state. The be­getting Word goeth before the feeding, strengthning Word, even before the milk for babes. The laying of the foundation [Page 169] must go before our building thereon. Every one will thrive best in his Own Element and place. A fish will not prosper on dry land, nor a man under water. The womb is the only place for the Embrio and unborn child, though not for those that have seen the Sun. If you will break the shell before the Chicken be hatcht, that you may hasten its produ­ction, or honour it with a premature asso­ciation with the rest that see the Sunne, your foolish charity will be the death of it. And so deale abundance of mistaken Zealots with the Souls of men; who cry out against the wisest and most conscionable Ministers, as if they were unchristning the People, and un­doing the world, because they would feed them with food convenient for them, and will not be such hasty midwives, as to cast the mother into her throws, if not rip her up, that shee may have the child at her bre [...]sts, which should yet be many daies or moneths in the womb. Moreover they thus cause our people, to lose all that benefit of preparations, and solemn Engagement to Christ: of which more anon among the Be­nefits.

6. By this means also the Souls of our poor people are deluded, and they are made believe that they are Christians when they [Page 170] are not, and in a state of Salvation, when it's no such thing. A [...] Mr Thorndicke saith (as M^r Thorndicke, see D^r Hammond's Pra­ctic. Catech. lib. 2. §. 2. p. 103. & l. 6. §. 2. pag. 311, 313, 314, 319, 320, 321, 322, 323, &c. aforecited) No man is to be admitted to the Assem­blies (or visible societies of Christians) till there be just presumption that he is of the Heavenly Jerusalem that is above:—And admitting to, and excluding from the Church is, or ought to be a just and Lawful presumption, of admitting to, or excluding from Heaven: It is morally and legally the same act that entitleth to Heaven, and to the Church, that maketh an heir of life Everla­sting and a Christian:—And if so, th [...] what greater mischief can we do the Soul of an ungodly man, then so to delude him, by our admitting him into the Church, and make him believe he is in a state of Salvation, when it's no such thing? False faith, and false hopes, are the things that fill Hell, and are the common undoing of the world: And all that ever we can do, is too little to cure it. When I bend all my studies and labours, but to make a wicked man know that he is wicked, I can­not procure it. I can make him believe that he is a sinner, but not that he is an uncon­verted, ungodly sinner, and in a state of [Page 171] Condemnation. O the power of blinding felf-love! that will not suffer them to see themselves miserable, when they see them­selves sinfull, and all because they would not have it so; when yet it's most visible to o­thers. And shall we all joyne to strengthen this potent Enemy? and lay this snare, and thrust men headlong into Hell, that are run­ning down-hill so fast already: and all under pretence of Charity and Compassion?

7. We shall put them by this means into a way, not only of losing the fruit of Ordi­nances, but of misapplying all to the in­creasing of their deceit: When we preach Peace to the true believer, the wicked will misapply it, and say, it belongs to them: When we speak against the unbelievers and ungodly, they'l think that this is not their part, but bless themselves because they are Christians. In our praises they are tempted with the Pharisee to thank God, and perhaps for mercies which they never had, as Justi­fication, Adoption, Sanctification, &c. The Sacraments by misapplication will con­firm them in Presumption. And thus as they enter by deceit, among Adult-believers, so will they turn all the Ordinances of God, and the Priviledges of the Church to feed that deceit, more effectuall then among the ex­pectants [Page 172] it would have been.

8. But the greatest mischief that troubleth me to think of, is this; that by this hastening and admitting all the unprepared into the Number of Adult-Christians, and members of the Church; we do either put a necessity upon our selves to throw away Church-di­scipline, or else to be most probably the damnation of our peoples Souls, and make them desperate, and almost past all hope, or remedy. I must confess, that what I am saying now, I was not sensible of, till lately that experience made me sensible: While I medled not with Publike reproofs or cen­sures, I disputed of these things, without that experience, which I now find is one of the greatest helps to resolve such doubts; which makes me bold to tell the Church, that the Practice of so much Discipline as we are agreed in, is a likelyer way, to bring us all to agreement in the rest, then all our Di­soutings will do without it: And that I re­solve hereafter, to take that man for an in­competent Judge, and unmeet Disputer about Church discipline, that never exercised it, or lived where it was exercised: And I shall hereafter suspect their judgments, and be al­most as loath to follow such, as to follow a sw [...]er, that never was before in the wa­ [...]er, [Page 173] or a Pilote that was never before at sea; or a Souldiour that never saw warres before, but have only learned their skill by the Book. Our case stands thus: If we take all our Pa­rishes according to the old Church-constitu­tion, to be particular Churches, and all the Parishiones to be members, then either we must exercise the Discipline which Christ hath commanded, or not. If not, then we disobey our Lord and Master, and own such [...] Church, as is utterly uncapable of Church- [...]nds, and consequently of the essence, see­ [...]ng that it is a Relative being. For it's sup­posed that it is not for any unusual accident, [...]hat we cannot exercise this Discipline, but [...]rom the very Church constitution, or inca­pacity of the matter. And then 1. We shall [...]e Traitours to Christ, under the name of Pastours, if we will wilfully cast out his Mi­ [...]isterial, Kingly Government. 2. We shall [...]etray the Church to licentiousness. And [...]. We shall set up a new Church-way, which [...]s contrary, to that which hath been practi­ [...]ed in all ages, from the Apostles daies, till [...]mpiety had overspread the Christian world. He that dare take on him to be an Overseer [...]nd Ruler of the Church, and not to over­ [...]e and rule it, and dare settle on such a Church-state, as is uncapable of Discipline, [Page 174] is so perfidious to Christ, and venture [...] so boldly, to make the Church anoth [...] thing, that I am resolved not to be his fo [...] lower.

But if we shall exercise the Discipline [...] Christ upon all in our ordinary Parishe [...] what work shall we make? I will tell yo [...] what work, from so much experience, [...] that no reasonings can any more perswad [...] me to believe the contrary, then that wor [...] wood is not bitter, or snow not cold.

1. We shall have such a multitude to exco [...] municate, or reject that it will make the sentence grow almost contemptible by the com­monness. 2. We shall so extreamly e [...] rage the spirits of the people, that we sh [...] go in continual danger of our lives: Amon [...] so many that are publikly reproved, and ca [...] out, it's two to one, but some despera [...] villains will be studying revenge. But a [...] this is nothing: but tha [...] which sticks upon m [...] This is no disho­nour to the Disci­pline: for we find it hath great effect on such as are capa­ble of it. heart is this: 3. We sha [...] be the cruellest enemies t [...] the Souls of our poor peo­ple in the world: and po [...] them the very next ste [...] to Hell. For as soon as ever we have rejected them, and cast them under publiqu [...] [Page 175] shame, they hate us to the heart, and either will never heare us more, or heare us with so much harted and malice, or bitterness of spirit, that they are never like to profit by us. If you say that doubtless Discipline will have better fruits, if it be an Ordinance of God: I Answer 1. It's no time now in the end of the world, to question whether that be an Ordinance of God, which Scripture speaks for so fully, and so plainly; and which the Catholike Church hath so long practised, and that with such severity as it hath done. 2. I know the Discipline is of excellent use, and is likely to have excellent effects: But upon whom? Upon such as are fit to come under Discipline, and with such I have seen the usefulness of it: but with the rest it makes them next to mad. They that before would patiently hear me, in the plainest, sharpest Sermons that I could preach, and would quietly bear any private admonition, when once they are publickly admonished and cast out, are filled with the gall of malice and indignation, and never more likely to profit by a Sermon. Nay they set themselves with malice, to reproach and oppose, and stir up others; and fall in to any party, that will receive them that are enemies to the Ministry: so that I looke upon [Page 176] some of them, when once they are cast out, almost as if they were already in Hell: For they are desperately hardened against any fur­ther means of their recovery. 3. Yea I am perswaded, that if we exercise Christs Disci­pline according to the Scripture Rule, upon all in the Parishes in England, it would en­danger a rebellion; and the rage of the peo­ple would make them ready, to take any op­portunity to rise up against the Soveraigne Power, that doth maintaine and protect us; and if we were not protected, we should soone have enough of it.

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

Answ. I am as much against a rash, un­necessary censure, or use of the severity of Discipline, as another: I know that a fly must not be killed with a beetle. Let it be ex­ercised but according to the Parliaments Or­dinance, called The form of Church-Govern­ment, to be used in the Church of England and Ireland, Aug. 29. 1648. Or let it be exercised but with one half, or the sixth part of the severity of the Ancient Canons of the Church, and you shall certainly see the effects [Page 177] that I tell you of. Do you think to use it but with few, when Impenitent, scandalous sinners are so many? But perhaps you think to use it only in terrorem or now and then one, and let others alone that are in the same case. But 1. That's the same diso­bedience to God, as to use it upon none at all. He that hath commanded us to reject a Heretick, to have no company with the disor­derly livers, to turn away from scandalous, ungodly men, and not to enter with drun­kards, railers, &c. hath not bid us do thus by some but by all. 2. God condemneth partiality. 3. Your Partiality will presently be so noted by men, that it will turn to your reproach, and make both you and your Discipline odious, when they can say, He cast out one, and forbeareth others in the same case.

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

Answ. 1. How can you tell how many Paul cast out? 2. Doth he not give the Church a flat command to cast out and avoid the rest, 1 Cor. 5. 11, 12. When will you make us believe, that Paul at that time com­manded them to do that which he would not have them do? 3. Corinth had manv of [Page 178] fendours, whom Paul in that Epistle repre­hendeth: but can you prove that any of them were obstinately Impenitent, after admoni­tion? I know you cannot.

But perhaps you'l think that you should by the preparatory, private admonition so bow them, and work upon them, that few of them should be so obstinate as to fall under censure.

I answer, You speak this because you ne­ver tried, and know not the world. I must presume to tell you (though to tell you the reasons be unmeet) that there's but few men in England must expect more advantages for Interest in their people, then I have in mine: and yet all's nothing, when I come to exer­cise Discipline, and cross their selfish, sen­sual inclinations. Those that will tell me, they are beholden to me for their lives, yet will not heare me when I perswade them to any humbling confession. Those that can­not hide their sinne, will confess it, and commit it over and over: will you accept of their private Confession for Satisfaction, that will publickly slander their Neighbours, or be I desire those that are overridgid and uncharitable in cen­suring others, not to extend these complaints to more then I extend them: nor to take it as an occasion for the unchurching of whole Parishes, or any one particular person, without sufficient evidence. For I must profess that I meet with hundreds in my Pa­rish, that I can com­fortably hold Com­munion with, that some men of stri­cter principles, or more censorious di­spositions would reject: Yea, and I take abundance for truly goldy men, that are not noted for any eminency of Religion, perhaps their parties, or cal­lings, or opportu­nites, being such as keep them much from the Knowledg of others. drunk openly every week or month, or swear eve­ry day. But many of [Page 179] them will not so much as confess before a few Mi­nisters or Officers of the Church, that they have sinned, but will stand im­penitently in it to the last. Let me intreat them with­all the submissiveness and earnestness that I can, when one hath beat or slandred another, or in the like cases, if I would kneel to them, I cannot get many of them once (Hypocritically) to say, I am sorry, or I did a­miss: And those that do say so, in a cold, Hypo­critical, heartless man­ner, will joyne with it such bitter words, against the accuser or reprover, and shew such hatred to those that admonish them, that declareth their impenitency. If you have such extraordinary abilities, to melt and mollifie hardened sinners, more then we have, you are the more unexcusably un­faithful [Page 180] to God and man, that will not use them. And all are not so haypy as to have your conquering parts. For my part I can say in uprightness of heart, that I do what I can do, (abating those neglects which are the consequents of any frailty) and if I knew how to do more, I would, with study, preach­ing, conference, labour or estate; and yet with abundance I am not able to prevaile, so much as to make them capable of Disci­pline. So that I see plainly by unquestiona­ble experience, that either we must have Churches without the Discipline of Christ, and be Rulers without Ruling it; or else we must utterly undo our people, body and Soul for ever, and plunge them into a despe­rate state, and make all our following la­bous in vaine to multitudes of them: Or else we must take another course, then to admit all our Parishes to Adult Church-mem­bership, as was formerly done, without preparation, and fitness for such a state.

And yet in their blindness, Gentlemen, Ministers, and all that plead for common Church-membership, pretend to be chari­table to the Peoples Souls, when they are exercising this grievous cruelty. It is just as if in Mercy to the schoole-boyes, you should set them, that cannot read English, in the [Page 181] highest form, where they must make Ora­tions in Latine and Greek [...], or else be whipt: would they thank you for such advancement. It is as if you should put an ignorant unexer­cised, cowardly Soldier, or one that is but learning to use his armes, into the front of the Battaile, for his honour: or as if you should prefer a Pupill to be a Tutour, or put a freshman in the Doctors chaire, or admit a new baptized Novice to be a Pastour of the Church, where the blood of the people shall be required at his hands; or as if to honour him, you should admit any common Marri­ner to the Pilots place, or any Apotheca­ry to play the Physician to other mens ruine, and his owne shame. If you set such Chil­dren on horsback, while you pretend their good, you will break their necks. No man is safe out of his own ranck and place: If the Husbandman know that every sort of plants and graine, must have their proper soile and season, and the Gardner knoweth that several herbs and flowers, must be variously manured, or else they will not prosper; why should we be less wise in the Work of God? As Countrey Schooles are Semina­ries to the Academies, so the state of Cate­chumens or Expectants is the Seminary to the Church, and the state of Infant Church-membership, [Page 182] the Seminary to the state of the Adult, into which they must be seaso­nably and solemnly transplanted, when they are ripe and ready, and not before. Truly our me [...]cifull hastlings do but yoake untamed bullocks, that are fitter to strive and tyre themselves then to plow; and do but saddle such wild, unbroken colts, as are liker to break their own and their riders necks, then to go the journy which they are designed for. In the state of Expectants, these men may profit by Preparing Ordinances, and the season may come, when they may fitly be transplanted: But if we put them inter fi­deles that are infideles, among Actual Belie­vers, and Adult Church-members that are not such, nor prepared for the station, we bring them under a Discipline which will ex­asperate them, and turn them to be malig­nant enemies, and undoe them for ever. The Disposition of the matter, must go be­fore the Reception of the forme: For undis­posed matter will not receive it. As the Ope­ration followeth the Being, and the Dispo­sition, so we must employ every person and thing, in such operations only, as their Be­ing and Qualification is capable of, and suited to. A due placing of all according to their Qualifications, is the chiefest part of [Page 183] our Government. Misplace but one wheel in your watch, and try how it will go. If any person or thing be not good in his Own place, he will be much worse out of in, it the place of his Superiour. Fire is better in the chimny then in your bed, or upon your Table: A good Cleark may make but a sorry Counseller; and a good Subject may make but an ill Magistrate: And many a man becomes the seat of a Justice, that would not become the Princes Throne. If you would not undoe mens Souls by a Discipline, which they cannot bear; let them stay in the Semi­nary of Expectants, till they are ripe for it.

Object. But how do the Churches of France, Holland, Geneva and Scotland, that have exercised Discipline upon all?

Answ. 1. Must I be sent to another Na­tion to know that which I have made tryall of, and attained the certain knowledg of, at home? I was never in France, nor at Ge­neva, and therefore I know not what num­ber of obstinate, impenitent, scandalous persons are there, nor how many that know who Jesus Christ is, nor what a Christian, or a Church is: but I have been in England, and I partly know what store of these are there, and what usage they will bear, and what not. 2. Either other Churches have such [Page 184] materials as our Parishes, or not. If not, their cause is none of ours: If they have, then either they exercise Christs Discipline on them faithfully, and impartially or not: If not, then they are not to be imitated by us in their negligence, unfaithfullness, or partiality. If they do, and yet do not undo the people, they have not such a people as ours, or else they have other means to further their ends. 3. The truth is, as in France they are but a Melancthon Epist. (Impres. Lugdun. 1647.) ad Domi­nicum Schleupne­rum, saith. 1. Quia in tanta multitudine vix pauci sunt Chri­stiani, & apti qui Sacramento fruantur, cavendum est ne vul­gus invitetur ad pro­phanandum Corpus Domini. Lege Calvin. In­stitut. lib. 4. cap. 12. §. 1, 2. Zanch. de Ecclesia. vol. 3. fol. 123, 124, 134, 135. and others ci­ted in the Preface of my Reformed Pastor. people gathered from a­mong the Papists, whose Church doth drink up most of the scumme; so the other Churches: 1. Are too lamentably careless, partial, or de­fective, in executing their own Discipline: And if I should come to think it lawfull, to forbear the Execution of it upon nine­teene, I should soone think it lawfull to forbear the twentieth: And then what should I think of Scripture, and the Ca­nons of the universal Church. 2. By this [Page 185] neglect it is, that Reformed Churches have contracted the greatest dishonour that is up­on them, while they are sound in Doctrine, and have Learned Pastours, able to con­found the Romish adversaries; but alas, too many unmeet Church-members. 3. They have (and Scotland had till lately) the Ma­gistrates Sword to drive men on, and force them to submit to Discipline, which is not our case, nor was the case of the Primitive Church. It is not there the Churches censure that doth the work, but the Magistrates Sword, no more then it was with our Bi­shops in England. 4. And yet what work a little exercise of Discipline made, may ap­pear in the case of Calvin, at Geneva, when for suspending the Sacrament, when the people were in enmity, he was banished Ge­neva, and their dogs called by the name of Calvin; and when the suspending of one Bertelerius could put them all into such a flame.

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

Answ. This doth but beg the Question: Gods Ordinances are not for destruction, but edification; at least as to the multitude of the ungodly, they tend to their Conver­sion, [Page 186] and not to their perdition. Is that likely to be Gods Ordinance, which certain experience telleth us, will put such multi­tudes of men into a hopeless case, or next to hopeless? Ministers are appointed to make Disciples, and gather men to Christ, and further their Conversion, and not plunge them into a remediless state, and to hurry them all unprepared into Church-communi­on, that they may be thrust out againe, and brought to hate the Church. It's anothers work to advance them to the Pinacle of the Temple, that he may cast them down head­long. And I yet never knew the man, nor saw his face, that practised what this Ob­jection pleads for; and exercised Discipline, faithfully on a whole Parish. Nor do I be­lieve that any man can do it that would; un­less the Magistrate do it for him. For he cannot do it without the peoples consent: and if he sentence such to be avoided by the people, they will despise his sentence, and hold communion with them the more, and do as our Drunkards do, when one of their Companions is put in the stocks, bring him Ale and good cheare, and eat, and drink, and make merry with him, if the Magistrate restraine them not.

Object. But Excommunication must not be [Page 187] used, till all other remedies will do no good: and when all will do no good, what good will it do such to be kept under other means?

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

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

Object. Your very keeping them from the Communion of the Church, and not Approving or Confirming them, would [Page 189] as much exasperate them.

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

9. And by this admitting all men without tryal and Confirmation, to come unobser­vedly into the state of Adult-Christians, we breed and feed continual heartburnings a­gainst the Ministers of Christ; while we are necessitated to do our work upon such unpre­pared Souls. And how much the hatred and contempt of Ministers doth conduce to the destruction of the people, Satan is not igno­rant, that is the diligent promoter of it.

10. By this means also we frustrate our own studies, and Ministerial Labours, to abundance of our people. Partly by delud­ing them actually, in the Reception of them among Christians, that really are no Chri­stians, and partly by this provocation of their hatred.

11. By this means also we breed and feed abundance of Controversies in the Church: For when once we displace any parts of the frame, we shall find almost all in pieces, and [Page 190] one errour draweth on so many, that Con­troversies grow numerous, and will never be reconciled by meere words and writings, till we actually set the Church in joynt againe.

12. By this course also we lay open the Ordinances of God, to a continual propha­nation, while abundance that know not who Christ is, nor what Christianity is, are ad­mitted as Christians, to our Christian Com­munion: and so themselves are involved in more sinne, and Gods own Worship tur­ned into Provocation; so that we may feare lest God should frown upon our Assemblies, and withdraw the tokens of his Presence, and deny his blessing to those prophaned Ordi­nances. Though the innocent may still have their share in the blessing, yet may the Pa­stours and the guilty majority, deeply suffer by this great abuse of holy things.

13. By this means also it is that so many Scruples are cast in our way, about Admi­nistrations, and reception of Ordinances; and the comfort of Ministers and people in them, is much abated.

14. And I doubt it is a hinderance to the Conversion of many sects about us, and of many ungodly ones among us, who if they saw the primitive holiness of [Page 191] Churches might be drawn in.

15. And it much corrupteth the Com­munion of Saints, and turneth it to another thing; when this Holy Communion is so much of our duty and our comfort, and such a Representation of Heaven it self.

16. And if it be not a practical denial of some of the Articles of our Faith, it's well. We say there, that we Believe the Catholike Church to be Holy, and that it is a Com­munion of Saints, that is by the parts of it, to be exercised. And shall we deny this in our works, which in words we profess.

17. By this means also we dishonour the work of Reformation, when we hinder the fruits of it, that should be visible to the world; and make men believe that it lieth but in a change of bare opinions. They that see no great difference between the Reformed and the Romanists in their lives, will think it is no great matter, which side they are joyned to. It's noted by some Protestant Writers, that when Luther opposed Popery in Germany, abundance of the common li­centious people, that were weary of Popish Confessions, and Penances, did joyne with those that were [...]ruly conscientious, and dis­honoured the Reformation by their lives, though they increased the number, and did [Page 192] the service as Erasmus his Gospeller, that used to carry a bottle of wine, and Erasmus New Testament, with great brass bosses, and when he disputed with a Papist, knockt him about the pate with the Bible, and so confuted him.

18. And by this means we give the Papists more roome then they should have, to re­proach our Churches, and glory compara­tively of the Holiness of theirs. Though I know that their glory is exceeding unreasona­ble, and that our Impurities are no more to theirs, then a few boiles to a Leprosie; yet we do ill to give them so much occasion, as we do, who are ready to make the worst of all.

19. By this means also we leave all Sects, to quarrel with us, and dispute against us, even whether we be true Churches of Christ or not, because our Adult-profession and Covenant is no more express, and discerna­ble, then it is. And though we have enough to prove our selves a Church, yet do we leave them under their temptations, and our selves under the obloquy. And indeed we perversly maintain our own dishonour, while we think it a condition to be rested in, if we can but prove our selves true Churches; when our Learned Divines do give as much to [Page 193] the Romanists themselves, though not as Pa­pal, yet as Christian. A Leper is a true man, and yet his cure is a thing to be de­sired.

20. Lastly, By this means also we tempt many well meaning people among us, to a dangerour separation from us, and to fly from our Churches, as if they would fall on their heads; and we too much harden those that are already separated: and all because we will not yield to the healing of our own diseases, or will do little or nothing to pro­cure it. I know these men have no just ground for their hard conclusions, and cen­sures of us; but we have little reason to give them this occasion, and cast a stumbling­block in the way of so many precious Souls.

To what is here briefly thrust together, if the Reader will adde the twelve Reasons, in my Christian Concord, pag. 11, 12, 13, 14. and what's said in my book of Right to Sa­craments, where these matters, or those that sustaine them, are handled more at large, I suppose he may easily be con­vinced, that the former Church-Gover­nours, in England, have been lamentably neg­ligent, and our Churches by their means are much disordered, and that the present Mini­sters should be more forward, and diligent, [Page 194] and unanimous for the cure, and that the Magistrate, if he love the Church of Christ, and the Souls of men, should spee­dily afford his help, and all too little to re­medy these great and many evils, which we have let in, by suffering such a loose, unob­served transition from the state of Infant Church-members, or from Apostacy, into the number of Adult-members, without Ap­proved Profession and Confirmation.

Prop. 20. So many and great are the Be­nefits, that would follow the general pra­ctice of this duty, of Trying, Approving, and Confirming (or Absolving) all those that enter into the number of Adult Chri­stians, that it should mightily provoke all Christian Magistrates, Ministers, and People, to joyne in a speedy and vigorous execution of it.

1. ONe excellent fruit of this Practice, will be the great increase of Know­ledge, and godliness, and the destruction of ignorance, and notorious impiety. This is an effect, most apparent in the Causes. When men are made to understand, that by the Law of God, seconded by the co [...]mon [Page 195] consent of the Church, and the most Learn­ed, Godly Pastours, and (if it may be) by the Law of the Land; no man is to be accounted, or numbered with Adult-Chri­stians, but those that make a sober, serious, understanding Profession of Christianity, re­nouncing the flesh, the world, and the De­vil; and not contradicting, and nullifying this Profession, by a wicked life; this will engage Parents, to teach their Children, and Children themselves to learn what Christia­nity is, when they cannot have the Name, or the honour, and the Priviledges of Chri­stians, without some Credible Appearance of the thing. For doubtles while Christia­nity is in credit, the same motives that now prevaile with the multitude to seeme Chri­stians, and to desire the Baptism of their Children, will continue then, to make them desire to be numbred with Christians, when they are at age: and so will provoke them to do that, without which they know they connot be esteemed Christians. And as it's now a common thing to be baptized in Infan­cy, so will it be then a common thing, for our young people to learn the Principles of Christianity, yea and to rerform their lives, (I hope with the most) when they under­stand, that else they must be taken to be no [Page 196] Christians. And if it were but the making of the understanding Profession, and outside of Christianity, to be commoner among us, it would be a most precious fruit of our en­deavours. But much more, when true Christianity it selfe, in the life and power of it, would also be more common. As no doubt but it would: For the Knowledg of the Letter, is the way to the receiving of the Spirit: & among multitudes that have the out­side of true Religion, there will be far more, that have the life and soule of it, then among those that have not so much as the outside. Any man in reason may foresee, that if we be openly agreed, and it be publikely enacted, or declared, that none be taken into the number of Adult Christians, nor admitted to their Priviledges, till they have made an Approved Profession of Christianity, and so be received by Jesus Christ himself, acting by his Ministers, it will set all that care for the Name, or hopes or Privilidges of Christians, to learn, and be, and do, that which they know will be so required of them. Whereas, as things go now in most places, they may bring their Children to Baptism, without understanding what Baptism is; and those Children may slide into the state of the Adult-Christians, and possess the Name, and [Page 197] place, and outward Communion, and other honours and Priviledges of such, without knowing whether Christ were a man or a wo­man, or who he is, or what business he came about into the world: And when no outward Necessity is laid upon them by the Church, to know more, or to seem better, no won­der if so many Heathens do sit among Chri­stians, and if the multitude looke not much after knowledg or Godliness.

2. And moreover it will be a very great helpe to their Consciences, in order to the convincing them of their sinne and misery, and of the insufficiency of that Condition which multitudes do now rest in; and so to waken them to look after a safer state, and to be what they must seem to be; if they will be taken to be Christians. It is a great help to the deceiving of the multitude of the un­godly, to be currantly esteemed Christians, when they are not: And self-love is such a blinding thing, that a little help will go farre with it, in the promoting of such deceits. Naturally men are very easily brought to think well of themselves, and hardly brought to confess their misery. Every man almost will easily confess himself a sinner, and a ve­ry great sinner, so you will but allow him to be a Christian, and a pardoned sinner. For [Page 198] this is a common confession, and brings no very terrible Conclusion, and message to the Soul. But when a man must confess himself, no true Christian, but unsanctified, unpar­doned, and a slave of Satan, this is as much as to confess himself in a state of damnation, in which if he die he is lost for ever, and men are hardly drawn to believe so terri­ble a Conclusion: when yet it is so necessary where it is true, that we can scarce imagine how a man can be saved without it. He that knoweth not himselfe to be out of his way, will hardly be perswaded to turne back: And he that knows not himself to be unpardoned, will hardly value or seek a pardon: And he that thinks he is sanctified, and a true Chri­stian already, will seek to be made what he takes himself already to be. And how much Reputation doth, to help or hinder men, even in self-judging, is easily perceived. Now here is a threefold Reputation, of very great moment, to concurre, either for mens Deception, or Conversion. 1. The Repu­tation of Prince and Parliament, and so of Law-givers and Rulers of the Nation, who by their Laws do manifest, whom they esteem good Christians, and this the people very much look at. 2. The Reputation of all the Pastours of the Church, which is to [Page 199] be manifested in their Agreements, Confes­sions, or Declarations and Practices. 3. The common consent of Christian people, which is to be manifested by their actions, accor­ding to the Laws of Christ, and the Directi­on of their Guides. If Magistrates, Ministers and people do concurre, to repute all the Infi­dels, and utterly Ignorant, wicked men among us to be Christians, how many thou­sand Souls may this deceive, and undo for ever? Whereas, If Magistrates, Ministers, and People that feare God, would all agree accordng to the Laws of Christ, to esteem none Adult-Christians, but those that by a Credible Profession of Christianity, do seem to be such, it would abundantly help to con­vince them of their misery, and the need of Christ and Grace, and the absolute necessity of a change. We see even among good men, in the case of a particular sinne, how much common Reputation, doth help to hinder the work upon their Consciences: Among the Reformed Churches beyond the Sea, what Conscience is troubled for these actions, or omissions on the Lords Day, which in Eng­land would much trouble men of the same temper in other things. Among several Sects it troubleth them not, freely to revile the Servants of Christ that are against them, [Page 200] because they finde it rather go for commenda­ble, then much condemnable, by those whom they most esteem. Among the Papists, the believing in a Vice-Christ, and the worshiping of his Image and Cross, with Divine Wor­ship, and also the consecrated Host, and the condemning all the Churches of Christ that do it not, do goe for Virtues, and Chri­stian Practices, though they are most hay­nous, odious sinnes; and what is it but com­mon Reputation of Princes and Priests, and multitudes of people, that could make so many, yea and such persons as some of them are, to continue in such sinnes, as if they were a part, yea an essential part of holi­ness, and one generation to succeed another in them. Were these sinnes 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 strange to see the power of Reputation.

3. Moreover, this course would be an ex­cellent help to the Labours of the Ministers of Christ, for mens Salvation. They would better understand and apply our Sermons: whereas now, they lose the benefit by mis­applying them. Now we must labour all our lives, (and with most, in vaine) to make unbelievers, and ungodly persons un­derstand [Page 201] what they are, and no means will serve to convince many people, that they are not truly Christians, that know not what it is to be a Christian, or that hate it and fight against it. When they all go together under the name of Christians, what ever comforts they hear offered to Believers, they take them to themselves, or mistake them as offered to them; and all the threatnings that are uttered against unbelievers, they put by and think it is not they that they are spoken against. But if once we could but get men to stand in their own places, and to know themselves; how easily then would our mes­sage work? Me thinks the Devil should not be able, to keep one man of an hundred in his power, if they knew themselves to be in his power; nor one of an hundred, in a state of ungodliness and condemnation if they knew that they are in such a state. At least, I am sure men will not so numerously, nor easily runne into Hell, when they know they are going into it, as when they are confident that they are good Christians, and in the way to Heaven.

4. If this foredescribed Confirmation be practised, it will more powerfully oblige our people to Christ, then a secret sliding into the number of Adult-Christians will do. [Page 202] And doubtless solemn engagements and obli­gations, have some force upon Conscience, to hold men to Christ, and restraine them from sinne: or else Baptism it self would be much frustrate; and the Jews should not have been so often called by Moses, Joshua, Asa, and other Princes, to renew their Co­venant with God. But with us, men feel no such bonds upon them. And many question whether they are bound at all, by their Pa­rents promises for them in Baptism.

5. The profiting of our people will be much greater in their own place: when those that are not yet fit for Adult-membership, and Priviledges, are kept in the place of Ca­techumens or Expectants. Every thing doth thrive and prosper best in its own place: If you teare them not out of the Churches wombe, till they are ready for the birth, they will prosper there, that else may pe­rish. Your Corne will best prosper in the cold earth, where it seems to be dead and bu­ried, till the Springing time shall come. And you should not violently unhose the eares, till Nature put them forth. The first digestion must be wrought, before the se­cond, and Nature must have time allowed it, and the stomack must not too hastily let go the food, if you would have good sanguifi­cation [Page 203] and nutrition follow. Men think they do a great kindness to grosly ignorant, or impious men, to take them into the Church before they are capable of such a station, and the work, or Priviledges thereto belonging: but alas, they do but hurry them to perditi­on, by thrusting them out of the state, where they might have thriven in preparation to a Church-state, into a state which will set them abundance of work, which they are utterly unfit for, and under the pretence of benefits and Priviledges, will occasion abundance of aggravations of their sinnes. A boy in his A, B, C. will learne better in his own place, among his fellows, then in a higher form, where he hath work set him, which he is un­capable of doing.

6. By this means also Church-Discipline will attain its Ends; It will awe and preserve the Church, and terrifie, and reduce offen­dours, and help them to Repentance, and preserve the order of the Church and Gos­pel; when it is exercised upon such as are ca­pable of it; that know the nature of it, and either are habitually diposed to profit by it, or at least understand, what it was that they were engaged to, and understandingly con­sent to live under such a Discipline: and when it is exercised upon few, and we have [Page 204] not such multitudes to sweep out of the Church.

7. By this means, both Church-associati­ons, and Ordinances may attaine their Ends; and people will be capable of doing the duty of Christians to one another, when others are capable of receiving it. Church-members are bound to exhort one another daily, while it is called to day, lest any be hardened by the deceitfullness of sinne, Heb. 3. 13. and to teach and admonish one another, Col. 3. 16. But before swine, we must not cast such pearls, nor give that which is holy to dogs, Matth. 7. 6. Therefore it necessarily followeth, that dogs and swine should be kept out of the Church, and cast out if they be crept in. Nothing hath more destroyed that Charitable Community, which should be among the members of the Church, and that loving and relieving Christ in Church-members, then the crowding of such into the place, as indeed are Satans members, and appeare not capa­ble of that special Love, nor are capable of returning it to others.

8. This will make easy the Ministers work, and free him from abundance of hatred, trouble, and disadvantage, when like a workmans tooles in his shop, that all are in their place, and so at hand when he should [Page 205] use them, so his Hearers are in order, and each one lookes but for his portion, and none are snatching at our fingers, for the Childrens bread, that belongs not to them, and men be not drawn to bate and raile at Ministers, for not fullfiling their desires.

9. By this means also, the Ordinances will be more purely administred, agreeably to their Nature, and the Institution: And so God will bless them more to his Church, and own his people, with the fuller discoveries of his presence, and take pleasure in the As­semblies and services of his Saints.

10. By this means also, the Communion of the Saints, (and the holy Ordinances of God) will be abundantly more sweet to his Servants, when we have it in the appointed way, and it is not imbittered to us, by the pollutions of Infidels, and notorious ungod­ly men. Though yet I know, that in a neg­ligent polluted Church, Gods Servants may have their share of comfort, in his Ordi­nances, when they have done their own du­ty for Reformation, without success.

11. By this means the Church, and the Christian Religion will be more honorable in the eyes of the world, who judge by the members and professours lives, before they can judge of the thing as in it self: And as [Page 206] Christ will be thus honoured, and the mouths of adversaries of all sorts stopped, so it will do much to further their Conversion, when they have such a help to see the beauty of the Church and Christian Faith. Many more such benefits I would name, but that you may gather some of them, from what was said of the contrary incommodities: Only I adde

12. Lastly, it is a way that is admirably suited both to Reformation, and Reconci­liation; to Unity, as well as Purity: which removeth many of the Impediments, that else would trouble us in the way. For as all wicked men will agree against it, as they will against any holy practice, so all parties con­siderable among us, do in their doctrine and professions owne it; and it will suit the Prin­ciples, or the Ends of all that fear God, ei­ther wholly or very farre. I shall here di­stinctly shew you, 1. That the Episcopal: 2. Presbyterians: 3. Independants: 4. An­abaptists: 5. Yea and I may put in, the Pa­pists themselves, have no reason to be against this practice; but all of them have great rea­son to promote it, supposing them to be what they are.

1. That it is so far agreeable with the Do­ctrine of the Church of England, that our [Page 207] Episcopal party have reason to be for it, ap­peareth: 1. By the Rubricke, The rest of the Rubricke see after. for Confirmation, in the Com­mon-Prayer Book, which saith as followeth, The Cu­rate of every Parish, or some other at his ap­pointment, shall diligently upon Sundaies and Holydaies, halfe an houre before Evening-Prayer, openly in the Church, instruct and examine so many Children of his Parish, sent unto him, as the time will serve, and as he shall think convenient, in some part of this Ca­techism. And all Fathers, Mothers, Ma­sters, and Dames, shall cause their Chil­dren, Servants, and Prentices (which have not learned their Catechism) come to the Church at the time appointed, and obedient­ly to hear, and be ordered by the Curate, un­til such time as they have learned, all that is appointed here for them to learn. And when­soever the Bishop shall give knowledg, for Chil­dren to be brought before him, to any conveni­ent place for their Confirmation, then shall the Curate of every Parish, either bring, or send in writing, the names of all those Chil­dren of his Parish, which can say the Articles of the Faith, the Lords Prayer, and the ten Commandements, and also how many of them can answer to the other Questions, contained in [Page 208] this Catechism. And there shall none be ad­mitted to the Holy Communion, till such time as he can say the Catechism, and be Con­firmed.

So that you see we must not admit any, but the Confirmed to the Sacrament. And I suppose in common reason, they will ex­tend this to the Aged, as well as unto Chil­dren, seing ignorance in them is more intol­lerable: And indeed the words themselves exclude the unconfirmed, and that cannot say the Catechism, from the Sacrament, of what age soever. 2. And I may take it for granted, that The first part of the Rubricke anon cited, al­so proves this. it is not bare saying the Cate­chism, that they expect, but also a Profession that they owne their Baptismal-Covenant to God the Father, Sonne, and Holy Ghost: And also that it be a Profession somewhat understood; and not barely to say the words which they understand not, as a Parot doth. And this I prove to be their meaning, (yea and also that they live a Christian life) from the Prayer in Confirmation, adjoyned, which is this; Almighty and Everlasting God, wh [...] hast vouchsafed to regenerate these thy Servants by water and the Holy Ghost, and hast given unto them forgiveness of all their sinnes; [Page 209] strengthen them, we beseech thee O Lord with the Holy Ghost the Comforter, and daily in­crease in them the mani [...]old gifts of Grace, the Spirit of Wisdom and Ʋnderstanding, the Spi­rit of Counsell, and Ghostly strength, the Spirit of Knowledg and true Godliness. So that here you see that the Church of England supposeth all those that are to be Confirmed, to have already the Holy Ghost, and the Spirit of Wisdom, Understanding, Coun­sell, Knowledg, and true Godliness: which they beg of God, as to an increase only for the Confirmed. And sure they do not think that every notorious, ungodly man, hath the Spirit of true Godliness, if he can but say the Catechism; or that every ignorant person or Infidel hath the Spirit of Knowledg, Wis­dom, &c. as soon as he can speak the words which he understands not. And in the fol­lowing Prayer they say, We have laid our hands on them, to certifie them (by this signe) of thy favour and gracious goodness towards them. And sure they will not think to Certi­fie men that know not what Christianity is, or that live not Christian lives, for this fa­vour of God towards them, meerly because they say the words which they do not under­stand. So that if they will but let men un­derstand what they do, and make good [Page 210] what is here expressed, we are agreed with them that stand for Common-Prayer, that such as are unconfirmed be not admitted to the Holy Communion. And as for the person Confirming, I shall speak to that anon.

2. I will next speake of De hoc dissidium nul­lum futurm Spe­rem, &c. De tempo­re Confirmationis, Vi­deo bonis viris utrius­que partis non displi­cere, si ejus usus ad aetatem paulio adul­tiorem differatur,—ut parentibus, suscep­toribus, & Ecclesi­arum prefectis occa­sio detur, pueros de side quam in Baptismo professi sunt, diligen­tius instituendi & admonendi. Georg. Cassander, in Con­sult. de Confirmatio­ne. the Papists, because in their words I shall have opportunity to recite some more of our Own, even those of the Canons Convocat. London, An. 1603. c. 60. I will pass by Frans. de S. Clara, and such Reconcilers, lest you say, that is not the common Judgment of the Papists: And at this time it may suffice to instance in one, that most petu­lant, insolent Jesuite, Hen. Fitz Simon, in his Bri­tanomach. lib. 3. cap. 4. pag. 289, 290, 291. Where he reciteth the words of our Canon, that seing it was a so­lemn, ancient, laudable custom in the Church of God, observed even from the daies of the Apostles, that all Bishops laying hands on [Page 211] those that were Baptized in Infancy, and are instructed in the Catechism of the Christian Religion, should Pray over them, and bless them, which we commonly call Confirmation,—we will and ordaine that every Bishop, or his suffragane, do in their proper person, diligently observe this right and custom, in their ordina­ry visitation. To which saith the Jesuite, What do I heare?—All this is very Ortho­dox, very Catholike, if uttered in good sad­ness—And citing the Rubricke before­mentioned, he mentioneth the Conference at Hampton Court, pag. 10, 11, 32, 33. That the Doctrine of Confirmation was part of the Apostles Catechism, rashly rejected by some Churches, but in Calvins Judgment to be ta­ken up againe, and is ungrateful to the Puri­tans only, because they may not themselves ad­minister it. And pag. 64. he would per­swade us, that most certainly the Bishops borrowed this passage from the Ehemists Test. Annot. in Heb. 6. 2. against the Puri­tans. More he adds from Resp Oxon. ad Li­bel. supplic. Covell, &c. and concludes, All this the Fermalist [...]es (as he constantly calls that party) do freely grant us, then which the Catholikes themselves, as to the sound of the words, seem scarce able to thinke, or speak any thing more honourable of Confirmation. [Page 212] And that you may see how farre he accepts also of Calvins concession, he doth with ostentation cite the words of Calvin, in Act. 2. and Instit. lib. 4. cap. 19. §. 28. that It's incredible that the Apostles should use Imposi­tion of hands, but by Chrsts Command: and that it was not an empty signe, and that it is to be accounted for a Sacrament. So that these two parties cannot be against us, in the matter of Confirmation, though I know that the Papists are against us, for laying by their ceremonies and abuse of it.

3. And as for the Presbyterians, they can­not be against it: For 1. The most eminent Divines of that Judgment, have written for it, of whom I could cite abundance: But Calvin, Hyperius, and others, cited by Mr. Hanmer already, sufficiently declare their desires, after the restoring of Confirmation: And Chemnitius a Lutheran is large for it, and others of that way. 2. And it is so clearly usefull and necessary to the Reform­ing of distempers in the Church, and the qui­et of the Ministry, and the safe and succesfull exercise of Discipline, that I know they will heartily consent to it.

4 And for the Congregational party, 1. Some of them have declared their Judg­ments for it, in [...]he approving or promoting [Page 213] Mr. Hanmer's Book. 2. And I have spoke with some of the most eminent of that mind, that are for it. 3. And the solemn Cove­nant or Profession, which they require of all that enter among them, as Church-mem­bers, doth shew that they are for it in the substance, though how far they like, or dislike the signe of Imposition of hands I know not. It is the want of this, that they are so much offended with in our Parish-Church, and therefore doubtless they will consent.

5. And For Anabaptists, though we can­not expect their full consent, because they admit not Infants into the Visible Church, and therefore Baptise those whom we Con­firme or Restore, yet doubtless they will like this as next to that which they suppose to be the right: and because we come as neare to them as is fit and lawfull for us to do, it is the likeliest way to abate their censures, and procure with them so much Peace, as in reason Some few also there are, that are Anti­paedobaptists (against baptizing Infants) and yet not Anabap­tists (as not judging it a Nulli [...]y, nor to be iterated) And these, one would think we might live at Peace with. may be expected, with men that differ from us in the point of Infant-Bap­tism. Three sorts of them, I suppose we may meet with: 1. Some that grant [Page 214] that Infants are Christs Disciples, Christian, and Vissible Church-members, but yet think that Bap­tism is not for their admission, but only for the Adult. I confess I know of none so mo­derate, nor am I sure there are any such, but by hearsay, or conjecture: But if there be, our differences with these men would be most in the External signe. If they do but as much by Infants, as the express words of the Gospel do commend, and Christ chid his Disciples for opposing, that is, if they yield that they shall be offered unto Christ, and that the Minister of Christ do in his Name, Receive them, lay his hands on them, and bless them, because of such is the King­dom of God; and then baptize them, when at age they make a personal Profession; and if we on the other side offer them to Christ, and the Minister in his Name accept them by Bap­tism, and at age confirm them, upon their personal Covenanting or Profession, the dif­ference here would be most, that they change the outward signe, and they use Imposition of hands when we use Baptism, and we use Bap­tism when they use Impsition. And with such it were easy for moderate men to hold bro­therly Love and Peace. 2. Some we shall [Page 215] meet with, that deny Infants to be Visible Church-members, and yet think the Infants of Believers, to have some promises more then the rest of the world, or at least that they are Candidati Christianismi, Expectants of a Church-state, and are as soone as they understand any thing, to be bred up as Cate­chumens in the Church seminaries, and to be Baptizd, as soone as they are actual Belie­vers. And as far as I understand them, some of them will consent that they be offered and dedicated to God in Infancy, and solemnly received, by Ministerial imposition of hands, into the state of Expectants. If these men be of peaceable, moderate Spirits, and agree with us in other matters of Religion (in the sub­stance at least) they must needs acknowledg, that in the foredescribed practice of Confir­mation, we come so neere them, that they cannot deny us brotherly Love and Peace. For I hope they will not think, that they may lawfully deny these (yea or their com­munion) to all that be not punctually of their opinion, against the Church-member­ship and Baptism of Infants. 3 And as for all the rest of the Anabaptists, that hold also the doctrine of Pelagianism, or Socinianism, or Libertinism, or Familism, or Quakers, or Heathenism, they are not in a capacity [Page 216] for us, to treat with about Accomodation, or Christian Peace.

But yet, as to all the intemperate, divi­ding, unpeaceable Anabaptists, that will but reproach us for our drawing so neer them, at least we shall have this advantage against their reasonings, that we shall be far better able to manifest the variety of them, then otherwise we could do. For whereas their common Argument against In­fant Baptism is, that it defileth the Church, by letting in all the Children in the Nation, which must be cast out againe, or the most will be openly vile; and that it defraudeth the Adult of the benefits of solemn Engage­ment to Christ; all this will be taken off by Confirmation, and will lie no more on us, then on themselves, seeing by this means, we can as faithfully hold the Church door against the Adult, that are unfit to enter in­to the number, as they can.

And here I shall intreat the moderate, god­ly persons among us, that are of the Episco­pal, Presbyterian, Congregational, or Era­stian Judgment, yea and the first and second sort of Anabaptists, to consider how neerly we are all Agreed, or how neer to an A­greement, when we are not aware of it, or live at such a distance, as if we were not [Page 217] aware of it: And whether it be not our duty to close upon this Practice, at least much nearer then we are? It is a sad and fearfull case, when men Professing Godliness, and all pretending to a Love of Unity, Peace and Holiness, shall hate or oppose each other, and separate from each other, upon a pretence that we differ in things that we are agreed in; and when such shall perswade the common Enemies, and the ignorant people, that we differ where we do not: as if the Enemy had not already matter enough of reproach a­gainst us, nor the ignorant matter enough of temptation and offence, but we must falsly give them more, by seeming to differ when there is no such thing. And if this be caused, by any mens hating their own Principles, when they see them in anothers hand, or yet by hating the Practice of their own Princi­ples, I leave it to the consideration of sober men, whether such are liker to the Ministers of Christ, or Satan.

Give me leave here a little, by way of Ap­plication, to review what I said concerning our Accord.

1. How much many Brethren of the Epis­copal Judgment, do censure other mens at­tempts, for Reforming their Congregations, is too open to be hid. But how little cause [Page 218] they have to be offended with any Moderate attempts, let their own forecited Principles be judge. I know that it is the Administra­tion or Government of the Churches, that seems by the noise of Opposition among us, to be the greatest point of differences: But as far as I can descern, it is not so. The Constitution of our Churches is the great diffe­rence: It's a shame to speake it: we differ most where we are Agreed. I have so much experience of the minds of Godly Ministers, and private men in England, that I dare boldly say, would we but all Agree in Pra­ctice, in the constituting our Churches of due Materials, where for ought I know, we are almost all Agreed in Principles, there were no Probability, that all the rest of our disagreements, would keep us at a quarter of the distance as we are. Truly the com­mon, honest, godly people, stick not much on the difference in formalities, and extrin­sick modes of Government: If they heare a Minister pray heartily, preach soundly, ju­diciously and powerfully, live holily and righteously, and charitably, and beate down sinne, and set himself to promote true Piety, they are (commonly where I am ac­quainted) if not indifferent what form of Government he is for, yet at least, can ea­sily [Page 219] beare with him, though he differ from them. Let us have the Work of God well done, and we shall care the less who it is that doth it. The greatest offence, that com­monly is taken against Episcopacy is, 1. The former viciousness, negligence and persecu­tion, that men of that way were guilty of; and 2. Because men know that a Diocesan Bishop hath so much work upon his hands, that he will certainly leave the far greatest part undone. So that the Question is not so much who shall do the work, as whether it shall be done or not.

But now if this Principle were Practised, in which we are Agreed, about Confirmation, or at least, a Publicke Profession, that so our Churches might be constituted of fit ma­terials, and not be pestered with so many In­fidels, or persons so Ignorant as that they know not Christ; or persons so notoriously vicious, as that they are openly bruitish and prophane, and make a very scorne of Ho­nesty and Godliness, this would do much to heale all the rest of our Divisions. The Country knows, that the reason why the multitude of Ignorant, ungodly people are for Episcopacy, is principally because they think that Government will do as it did, and rather curbe the Precisians (as they call [Page 220] them) then them, and will not trouble them with a Differencing discipline or administra­tions, nor urge them so hard to labour for Knowledg, and live a Godly life. Take away this conceit from them, by the faithfull practice of your own Principles, and they will hate you as much as others. What great satisfaction would you give to all that fear God among us, if you would Practise but that which the Rubricke of the Common-Prayer Book requireth of you, in this one point? For it requireth not only a Learning of the Catechism, but also a publike owning of their Baptismal Covenant in the face of the Congregation, and a solemn Promise to live a holy, obedient life: and this at full age; and after this they must be Confirmed, before they be admitted to the Sacrament of the Eucharist. That it may appeare how fully we are Agre­ed in this point, I shall transcribe some more of the Rubricke of Confirmation, which is as followeth.

The Reasons given, why none shall be Con­firmed, till they can answer such questions of the Catechism, as they shall be apposed in, are these, 1. Because that when Chil­dren come to the years of discretion, and have learned what their Godfathers and Godmothers promised for them in Baptism, they may then [Page 221] themselves with their own mouth, and with their own consent, openly before the Curch ra­tifie and confirme the same; and also promise, that by the Grace of God they will evermore en­deavour themselves, faithfully to observe and keep such things as they by their own mouth and confession have assented unto. 2. For asmuch as Confirmation is ministred to them that be baptised, that by imposition of hands and pray­er they may receive strength and defence, a­gainst all temptations to sinne, and the assaults of the world and the Devil, it i [...] most meet to be admitted, when Children come to that age, that partly by the frailty of their own flesh, partly by the assaults of the world and the De­vil, they begin to be in danger, to fall into sundry kinds of sinne. 3. For that it is agree­able with the usage of the Church in times past: whereby it was ordained, that Confirmation should be ministred to them that were of perfect age, that they being instructed in Christs Reli­gion, should openly Profess their own Faith, and promise to be obedient to the Will of God.

This, with what was before cited shews, that in this main Point we are agreed with the Brethren of the Episcopal Judgment, and therefore may expect their concurrence: and to that end, we desire them to promote the Practice of their own Principles: and let us [Page 222] not leave the Work of God undone, while we strive who shall do it or rather who shall not do it. If the Canons allow the Bishops suffragane to do it, you may beare with others of the same order to do it, rather then leave it undone.

2. And for the Presbyterians, I intreat them to Consider, 1. Huw much the faith­full practise of this duty, will put by all the offence and mistaking-reasons of the Erasti­ans, who ask them so earnestly, how they can prove that people must be examined by the Minister, in order to the Lords Supper, any more then in order to a day of thanksgiving? I know it is an easy matter, to prove that a Pastour may call his People to private, per­sonal Instruction, at any fit season; and therefore before a Sacrament when he sees just cause: and they are bound to obey him, ordinarily, by virtue of the general precept, Heb. 13. 17. Obey them that Rule over you, &c. But if you make this the season and use of your Examination, to admit men out of a state either of Catechumens, or In­fant-members, into the number of Adult-members, and never trouble them afterward with Examinations, unless upon some special occasion, or in your ordinary course of per­sonal Instruction, this would put by the op­position [Page 223] of gain [...]ayers; and I think, satisfie all of them that have any sober considerations and love to the prosperity of the Church.

2. And consider also how much this way would facilitate your course of Discipline: you would be much more clearly satisfied, who are your Church members, and of your special charge, and on whom you are speci­ally bound to exercise Discipline, and to whom you owe your special care and labour: and your people will be better satisfied then now they are, both of the quality, and re­gular reception of members, and who they be, to whom they owe the special Duty of members, and whom they are more speci­ally bound to communicate their worldly goods in their necessity. How much uncer­tainty, confusion, dissatisfiedness and neglect of duty, remaineth in those Congregations, where this work is quite ommitted, is obvious to common observa­tions.

3. And if any should have a jealousie of this designe, as seeming to set up the Con­gregational way of Covenanting, I intreat such to remember; 1 What an enemy to the Unity of the Church, and how unbeseeming a charitable Christian, a spirit of causeless jealousie is. 2. That it should be the more [Page 224] gratefull to you, because it is acceptable to your Brethren: If you are Lovers of Unity and Peace, you will be far from avoiding a Practice, because those hold it with whom you would be united, that is, because it tends to Unity; but rather you will be glad of such a healing means. 3. Consider that it is no more the Congregational mens Prin­ciple, then the Episcopal, Presbyterians and the Erastians. It is our common Principle, let us therefore make it our common Pra­ctice; an easy, a reasonable way of Agree­ment. The not Practising of this, hath cast us into confusions; and the Practise of it must be it, that must restore our Church Order, and heale most of our Divisions. I know it is agreeable to your Judgments. I move you not to forsake your Principles, but to Practice them. Do but enrol those only for your Adult Church-members, that are Confirmed, or Approv [...], upon a per­sonal credible Profession, of true Christia­nity, and consent to live under your Ministe­rial Discipline; and it will do more, then you can easily now apprehend, for an Union with your Brethren, and for the closing of the sad, and long-continued divisions of the Churches.

3. And to the Congregational Brethren, I [Page 225] may boldly say, it is a Practice so suitable to your own Practice already, (though I think it is a more Regular performance of it that I propound, then most have used) that in reason we may expect your approbation and concurrence. Perhaps you'l feare that some of your Brethren may slubber over the work, and make but a Ceremony of it: But so may some of your Own mind, if they be personally remiss and negligent, as well as others. And perhaps others will feare lest you should use it over rigorously, and make it a pretence for excluding many that are not to be excluded. But this will be according to the Prudence, and Charity of particular Pa­stours; and is nothing to those Principles, in which we are all agreed. Only I beseech you in the feare of God, take heed of giving just occasion of this offence. Be not Righteous overmuch: Remember how tender Christ is of his litle ones: and how he is displeased with those that keep them from him: and will not break the bruised Reed: If he carry the Lambs in his armes, and gently drive those that are with-young, it beseemes not us to turn them out of the fold, or to disowne them. We are commanded to Receive him that is weak in the Faith, though not to doubt­full disputations, Rom. 15. 1. It's a con­junction [Page 226] of impiety, injustice and uncharita­bleness, to thrust back those that Christ would have admitted. It's Impiety, to rob Christ of his Church-members, and diminish his Visible Flock, and wrong those whom he values as his Jewels, and is tender of, as the apple of his eye. It is great Injustice, to defraud men of their Due, in so great a mat­ter as his Church priviledges and helps to Hea­ven. It's greater Injustice, then to turn them out of their houses and lands; for the Benefits are greater. It's Ʋncharitableness, to deale so cruelly with us, in matters of such Consequence. And it's the greater, 1. Be­cause it is none of our own, but our Masters treasure which we deny them. 2. And be­cause we are Conscious, if we are Christians indeed, of so much sinne and unworthyness our selves, as should provoke us to deale the more tenderly and compassionately with others. I would not have you blind under pretence of Charity, nor to let in known swine, for feare of keeping out the sheep. But remember that when the case is but so doubtfull and difficult, that you cannot know certainly the tares from the wheat, or can­not make a separation without a danger of pulling up the wheate with the tares, it's better let both alone till harvest. We will [Page 227] not be wilfully guilty of mens Lying, or Hy­pocritical Professions: but if they be guilty of them, we may yet believe, that God hath much service for Hypocrites in his Church. And the number shall be some ho­nour to him; and some encouragement to some that are yet without, to draw neerer us. Though it be the Intention of Christ in Insti­tuting his Ordinances, and the Intention of the Church, that men be truly Penitent believers before they are Baptized (at age) or admitted into the number of Adult Church-members, and to the Lords Table; and so never made the Eucharist an Ordinance which is Primarily and Directly intended for Conversion of the unregenerate, and which known ungodly men may seeke, and be ad­mitted to, in order to their Conversion: (Bellarmin himself confessing that such come into the Church praeter intentionens Ecclesiae) Yet Christ that knew abundance of unsound Professours would thrust themselves into the Church, hath provided those Ordinances there, which conduce much to their regene­ration: And even the Lords Supper, though instituted primarily for another use, may be a means of this, to those that yet unwor­thily drew neer it. However, if we be commanded to invite, yea and compel men [Page 228] to come in to the Church, that the house of Christ may be filled, we must not be too scrupulous in admitting them, nor to busy in keeping them back. If any where, it's here that Christ is like to say, Odi servum ni­mis diligentem. If men make a Credible Pro­fession, I dare not refuse them: Nor dare I by my uncharitable Incredulity, take that for Incredible, which I cannot Prove to be so. His Profession is the Evidence of his Title with the Church. If I will deny him when he seeks admittance, I must disprove that Pro­fession, and shew it to be invalid. Truly much experience hath taught me, that many that were never commonly noted for Godliness, and that through bashfulness, or want of expressions, or the hinderance of carnal friends, and worldly affaires, have lived as strangers to those that are eminent for the feare of God, have yet at last, disclosed themselves to me, to have been humble, se­rious Christians many years, as far as I was able to judge. Especially take heed how you slight or reject people for want of parts, or gifts, or utterance. I have known excellent Christians, that through bashfulness are not able to give an account of their knowledg of the very fundamentals of Religion, to a per­son whom they much Reverence, and are in [Page 229] awe of. And I meet with many ignorant people, that in answer to many of my Que­stions do seem to be ignorant of Christ him­self, who yet shew the contrary, when by other words, I have caused them better to understand me. If people be but desirous, and willing and diligent, it must be very gross Ignorance indeed, that must warrant us to refuse them. Many thousands are guil­ty of wrong intruding into the Church, when the Ministers and Church were not guilty of wrong admitting them, but had been cul­pable if they had refused them.

I speak all this to the Congregational Bre­thren rather then the rest, because they are most suspected to be overstrict in their ad­missions; and because I would intreate them, to avoid all just occasions of offence and dis­union in their Practise, when we are all so happily agreed in our Principles, in this great point, of the Necessity of an Approved Pro­fession.

4. And for the Erastians, as in the point of Discipline, they commonly contend with us upon a meer mistake, thinking we claime a proper Imperium, or Magisterial Power, when as we claime but the Power of an Em­bassadour, with such a kind of Power, as a Physician hath over his Patients, or as Plato [Page 230] or Zeno had in their Schooles, (besides the Ministerial Power in Worshiping) so their Principal quarrel with us, will be removed by the Practice of Confirmation. You talk much of the Sacraments being converting Ordinances, and against examining men i [...] order to the Lords Supper, and keeping me [...] away. But are you not Agreed with us, tha [...] a personal understanding, serious Profession o [...] Christianity, even of Faith, and Repen­tance (which conteineth a Renouncing th [...] flesh, the world, and the Devil) is necessi­ry to those that will (either by Baptism o [...] Confirmation) be admitted into the Num­ber of Adult-members of the Church? An [...] do you not grant that the Adult, whethe [...] before Baptism or Confirmation, are to be tried and approved by the Pastours, before they Baptize them, or Confirm them [...] Grant us but this (and that the ancient Disci­pline should be exercised in the Church, which the Scriptures and all the Church Canons do record) and wee shall be agreed with you in a moment. For Baptism we are no stricter then the Common-Prayer Book, that required that the party (by him self or others) did Promise and vow 1. T [...] forsake the Devil and all his works, the Pomp [...] and vanities of the wicked world, and all th [...] [Page 231] sinfull lusts of the flesh. 2. To believe all the Ar­ticles of the Christian Faith. 3. To keep Gods holy will and Commandements, and walk in the same all the daies of his life. That so, it may be truly said of the Baptized, that he is made a member of Christ, a Child of God, and an inheritour, (or heir) of the Kingdom of Heaven: and of the Confirmed, we expect but that which is here said to be given and assured in Baptism, viz. A Death unto sinne, and a New birth unto Righteousness; that be­ing by Nature born in sinne, and the children of wrath, we are hereby made the Children of Grace: yea we expect but what is required of persons to be baptized; viz Repentance where­by they forsak [...] sinne; and Faith, whereby they stedfastly believe the Promises of God made to them in that Sacrament. All these are the words of the Catechism in the Common-Prayer Book. Yea we expect but that open Profession before the Congregation, which the forecited Rubricke of Confirmation re­quireth: no nor alway so much as that. So that I may well suppose, that no Godly, moderate man of the Erastian way, can dis­sent from us in this point of Confirmation: And a Consent in this, will be next to a Con­sent in all, between us and them.

5. And for the Anabaptists themselves, [Page 232] though we expect not their Consent, yet we may well expect their Moderation, and non­opposition, and that as we thus draw as neer them, as possibly (in our present judg­ment) we can, so they would lay by all bit­terness and reproach, and divisive carriage, and come as neer us as they can. And as now with the more moderate of them, our diffe­rence appeareth less then many of them ima­gined, so it may appear, that the distance in affection and Communion shall be no grea­ter then there is cause. The odium of Di­vision, and unpeaceableness, hath so long laine upon their party, that methinks they should be willing to have it taken off. And there is no way to take it off, but their visi­ble amendment; by becoming Lovers and Promoters of Union, Communion, and Peace among the Churches of Christ. Men will never take your opinion to be of God, while general experience shall shew them, that it will not stand with that Love, Union, and Communion of the Saints, but engageth almost all that receive it, in Divisions, Op­position, and Reproach, of the Servants of Christ and his Churches. Though you think your own Opinion right, let it not so farre dispossess you of Charity, and Reason, as to unchurch all the Churches of Christ, that [Page 233] thinke otherwise, or to cast off Communion with the Godly, that are not of your Opi­nion; as long as we come so near you, as to take none into the Number of Adult Church-members, but those that are Confirmed, or Ap­proved by Christs Ministers, upon their perso­nal, credible Profession of Faith and Holiness.

Lay all this together, and we may well conclude, that this Practice of Ministerial Approbation, and Confirmation, (or Re­storation) of all that are admitted into the Number of Adult-Christians, or visible Church-members, and to their Priviledges, is so necessary, and so admirably fitted, both for Reformation, and Reconciliation, of the Episcopal, Presbyterian, Independants, Era­stian and moderate Anabaptists, and to stop the mouths of the Intemperate, and of the Papists, that all Magistrates, Ministers and People, that love the Churches Purity and Peace, and long to see it clensed and healed, should gladly embrace it, and vigorously promote it it.

I Have two things yet more to do upon this Subject. 1. To answer some Objections, and 2. To give some Directions to all sorts, for the effectual putting it in execution. The Objections are these.

Object. 1. You will tempt the Anabaptists to say, that this is but a shift of our own devi­sing, instead of Baptism, lest we should yield to them, when we are convinced of the Nece [...] sity of a personal Covenanting by the Adult.

Answ. There is no Ordinance or Truth of God, that will not be spoken against by mi­staking men: and yet we must not therefore cast them away. Nor is it the way to vindi­cate a Truth or Ordinance from reproach, to disclame it, and so to reproach it actually our selves. Nor is it the way to get advan­tage of an adversary, to fly fom him too far into the contrary extreame, but rather to come as neare him as the truth will give us leave. And to the Anabaptists Objection, we shall give them our reasons against their way, in a fitter place, and have already done it. We are most certain that the Ser­vants of God of old (both with Circumsion and without it, Deut. 29.) did enter their children into Covenant with God, as well as themselves. And if it be the express Word of God, that both Infants and Aged should be entered and engaged to him in Cove­nant, we will obey his Word, and do both, though the Anabaptists will do but the one. He must have a hard face, that will deny that it was once the duty of Parents, to offer their [Page 235] children to God, and enter them into Co­venant with him: and when they have pro­ved that this Duty or Power is recalled, (which I never yet saw done, no not in Mr. Tombes his last Voluminous Review) then we will forbeare it; but till then it is not mens talk and confident words, that must make a tender Conscience yield, to omit so great and plain a duty, or give up so great a Mer­cy as this is. I am sure that Infants were then no more able to believe themselves, nor en­ter themselves in Covenant with God then now: and I am sure the Parents by Gods ap­pointment, did it for them, offering and engageing them to God, and that God here­upon is called their God, and they his peo­ple: and that usually the signe of the Cove­nant was annexed. And I am sure that Parents have as much Natural Interest in their chil­dren now as then: And I never yet saw where God had acquit us of this duty, or withdrawn this Mercy from us, and our seed.

Object. 2. The proof which you bring for this Confirmation is so obscure, that it is not like to be generally received.

Answ. It was generally received in almost all the Churches on earth, till lately: And as far as I plead for it, it is yet Doctrinally at least owned and maintained, even by those [Page 236] Churches that practically have disused it Of all the Christians on Earth, I suppose there is a thousand if not ten thousand for it, (do­ctrinally or dogmatically) for one that is against it, if we judge by the Laws, Confes­sions, and writings of their guides. Though the Greeks I know do not own the Popish Confirmation, nor have it not so formally as they should, and the Papists have corrup­ted it by their abuse; yet the thing in sub­stance is owned dogmatically by almost all the Christian world: And they must be very singular persons that disowne 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 constant family Prayer, for Infant Baptism, and many a holy Duty, which yet we have sufficient proof for. What would you have plainer? Is there the least doubt of it, whether a Presonal Profession and Covenanting with God, be necessary to him that will be taken i [...]to the Number of Adult Christians, and possess their Priviledges and Communion? Or whether this Profession must be approved by the Pastour, of the Church, and known to them that must hold Communion with him? Prove if you can, that ever one man was admitted among Adult-Christians, to enjoy Communion with them, [Page 237] without such a personal Profession. You can­not prove it. If Infant-Covenanting were enough for the Adult, then Infidels are Be­lievers.

3. Object But this will make Ministers to be Lords of the Church: when no man can be taken into the Church, or possess the Privi­ledges of a Christian, till he be Approved by them This will put a Tyrannical Power into their hands.

Answ. 1. Such a Tyranical Power as eve­ry Physician hath, who may choose or refuse his patients; or every School-master hath that may choose or refuse his Schollars, if he engage not himself to the contrary, as Plato, Zeno, and every Philosopher did in his Schoole.

2. It is such a Tyranny as Christ hath un­questionably set up; and to accuse him of setting up Tyranny, is an unkind part of them that look to be saved by him.

3. It is a Power that hath Constantly been exercised by the Officers of Christ, and did not men smel out the Tyranny of it till now? What Prince did govern the Church doores, and judge who should be admitted, from the daies of Christ, till Constantines daies, when the Church was at the purest; yea or ever after for many a hundred yeares? Did not [Page 238] all the Apostles, and every Preacher of the Gospel Baptize those that they convetred, and judge of them whether they were Bap­tizable? And did not the Bishops Confirm the Baptized, without consulting another Power? Half that were admitted into the Church by Baptism, (and more) for some hundred yeares after Christ, were the Adult: and of these, the Pastour required a perso­nal Covenant and Profession. The other half were their Infants: and for them they required the Parents Profession, and enter­ing them into Covenant: But still the Pa­stours were the Judges, who were the ad­ministers.

4. If you think it too much Power for us, I beseech you think it too much work for us: and dreame not that we have a work, and not Power to do it, or discern what we do. Set others to do it, that you can better trust.

5. Who would you have trusted with this Power? Some body must have it. I have proved to you fully, that every man must not be the sole Judge of his own fitness for Baptism or Church Priviledges: and that the people or Magistrates are not the sole or chief Judges: and who should it be but they, to whom it is committed by Christ in their call to the office of the Ministry?

[Page 239]6. Ministers (as I before shewed) have no Tyrannical or Arbitrary Power. For Christ hath tied them by a Law, who to ad­mit, and whom to reject. And if they dis­obey this Law, the Magistrate may correct them: So that in the exercise of this Tyranni­cal Power, every Minister is under the lash of the Magistrates violence, (if he grosly of­fend) whereas none of the people are under any violence, or force from us to obey us; but if all of them disobey us and rebel, it is their own loss, and we have no remedy. This is the Tyranny.

7. Lastly, If you think it (as it is) so great a Power, for us to judge of mens Pro­fession and fitness for Church Priviledges, let it awaken you the more, to get the wisest, ablest men you can for the Ministry, that are fit for so a great trust. If the best that are to be got, are not in the Office, beshew our Governours, and the choosers. And if you do not cast us all out, if you can put fitter men into the place, that are meeter for the trust, beshrew you for your negligence: we give you no thanks for it. But if you have no fitter for this work and trust, will you cast [...]t upon unfitter or on none? It is a great trust for a Physician to be trusted with your lives, and a School-master and Tutour with [Page 240] your Children? But what of that? Will you therefore trust the good women, or com­mon neighbours about you with them; yea or the Magistrate himself. Or will you have no Tutours or Physicians? Or rather will you not be the more careful to keep out Em­piricks and unworthy persons, and get the ablest and faithfulest that you can. O un­thankfull men, that grudge us the Power of labouring and spending our selves for their Salvation, and judging, where we must act!

4. Object. Is it not the use of the Lords Supper to Confirm us; and do not men there re­new their Covenant and Profession? What need is there then of any more?

Answ. 1. You would think much, if at the Lords Supper we should openly call each man to a personal, explicite Profession of his Faith, and Covenanting with God: And indeed it would be a tedious, as well as un­seasonable work. It is but a general or joynt Profession of all together, that is there re­newed: and notwithstanding that, there may for ought we know, be many a one there that is an Infidel, and knoweth not what Christianity is. 2. The Lords Supper is the food of the Soul, confirming by way of nu­trition and augmentation; and therefore you must shew that you are alive, before you [Page 241] may partake of it. It is a feasting upon Christ, and with him in his family, and at his Table: It is a work of Communion with Christ and with his Saints: It is one of the highest pri­viledges of the Church: And therefore you must produce your little, before you can [...]ay claim to it. If a man must be admitted to the Lords Supper, without any precedent, per­sonal Profession or Covenanting with God, upon supposition, that by the act of Recei­ving he doth all this; then men that know not whether there be a Christ, or what he is, may be admitted: For multitudes of such there are, that in Infancy were bap­tized: And I know not by seeing him re­ceive, whether he know or believe any thing of Christianity. If a man converted at Age from Heathenism, may not be ad­mitted to the Lords Table without a personal profession in Baptism, then neither may such as are baptized in Infancy, be admitted without a personal Profession, in Confirma­tion, or such as is without any other Bap­tism. Our Parents Profession will not serve our turn, in stead of our own when we come to age. And therefore this Objection is vaine, unless Infidels may be admitted to Communion, and all be common. But I need not speak much of this, because I shall [Page 242] have few such Objectours to deale with: Even the Papists themselves are many of them against promiscuous communion, though the Jesuites of late, have fitted al­most all their work, to their man pleasing designe: See Joh. Thauleri flores. cap. 23, & 24. pag. 257, &c. (An old Puritane, among the Papists) And they make confession also prerequisite.

Object. 5. According to our arguing, Confirmation is not necessary to those that were Baptized at full Age; and therefore it is not necessary to any, if not to all.

Answ. I have given some Reasons why it should be used, with all that have oppor­tunity after Baptism; but I have proved it more Necessary to those that were baptized in Infancy. And if it were Necessary to no other, it would not follow, that it is not Necessary at all, because not to all.

6. Object. Is it not better take up with a [...] Implicit Profession and Covenanting, then make so great a trouble to our selves, and disturbance among the people, as this will make?

Answ. 1. Me thinks, not only the face of the Roman Church, but of our own, might by this time have afforded us satisfying experience, what Implicit Faith, and Im­plicit [Page 243] Professions are, and to what they tend. Peruse the forementioned Evils of this course, and look upon the state of our people, where you may see them in existence, and then judge whether this Objection be answered.

2. An Implicit Profession, is the lowest and least, that in any case of extremity or necessity can be thought tolerable, and ac­cepted by God, and consistent with the life and being of a Church. And shall we deli­berately choose to offer God the w [...]rst, the least, the lowest that's possible to find accep­tance? Nay he will have the best, as he de­serves the best, or he will not accept it, when we have it to give: Shall we think that in a case of freedom, the same will be accepted, which Necessity only can excuse? Or shall we be content that our Churches have as ma­ny diseases as will consist with life and being?

3. An Implicit Profession makes or proves men but Implicit [...]ly Christians Such dumbe uncertaine signes, do leave us in So great uncertainty of the thing signified, that it seems but a very mocking of God (that will [...]ot be mocked) when we have opportunity [...]or an open Intelligible Profession, and will [...]ot use it, or require it.

4. It is against Nature for a man that hath Tongue in his head, to refuse to utter his [Page 244] mind any other wise then by dumb shews, and yet expect to be understood and accep­ted. What is the Tongue made for but to express the mind? Indeed if a man be dumb, and can neither speak not write, it is more tollerable to take an uncertaine signe from such a man; then from another that hath the use of Tongue or pen.

5. It is a very Implicite denying of Christ, which many call an Implicite Profession. If a man that hath a Tongue in his mouth, shall refuse to Profess the Christian Faith and quar­rel with the Minister that calls him to it, and say, we shall have no other Profession from him then to come to Church, and put the bread and wine into his mouth, and not to deny Christ expresly, I leave it to any reaso­nable man, whether there be not so much o [...] an Implicite denying Christ in this refusing t [...] confess him, when they are called to it by their Pastours, whom God hath commanded them to obey, and that in a case and season, when all the Church hath required it, or taught it to be due.

6. It is contrary to the honour of Christ, and the very Nature of Christianity, for men to take up with Implicite, uncertaine Professions, when we have opportunity of more open free Professions. He is not a Ma­ster [Page 245] to be ashamed of. And he will have no servants that will not confess him before men, even in the hazzard of life; much more in daies of the freedom of the Gospel: As with the heart men must believe to Righteous­ness, so with the mouth Confession is made unto Salvation, Rom. 10. 10. What reason have we to whisper or draw back, in a cause of such a nature and weight as this.

7. Shall we thus teach our people to esteem Christianity, as an unobservable thing, by no more observing it? The So­lemnity of mens Transition into the Adult­state of actual Believers, doth make it more Observable in the eyes of men; and they will see that there is more in it, then commonly is now esteemed. I find by experience that our people hate no preaching more, then Differencing Preaching, which leaves or shuts them out from the number of the San­ctified, and sets them as one the left-hand, in the face of the Congregation, and judg­eth them before the time: but faine they would have Ministry confound and jumble all together: And then you may make them as great sinners as you will, so you will make them no worse then the Justified, that are forgiven, and shall be saved. And so in Practice, they love no differencing waies: [Page 246] But shall we so far gratifie the Devil and the flesh? No: we must labour to make the dif­ference between Christs Servants and the world, as conspicuous as we can! that the Consciences of poor sinners, may rather be wakened, then cheated by us: And there­fore we should choose the most solemn Transition, and Record the names of the Confirmed, and let the people be brought to a publike Observation, of the Necessity of Faith and Holiness, while the Covenant and Profession of it is made so Necessary.

8. That is the best means, that is fittest to attain the End; The End of a Covenant is to Oblige, and the End of a Profession to de­clare the mind: And I pray you which is fittest for these Ends: An Express Profession and Covenant, or a dumbe uncertain signe, by coming to Church; paying Tithes? &c.

9. Such dumb Professions are less tolerable now, because we have many in our Assem­blies that we know to be no Christians. I know of many that will heare, that be­lieve no life to come, and secretly make a scorne of Christ and Scripture, and many more that know not what Christianity is, as is aforesaid. Now shall we take up with such signes of Christianity, as we see and know are commonly used by Infidels, [Page 247] when we may have better?

10. It is essential to a Profession to be in some measure explicit: for Profiteri is but palàm vel publicè fateri; It is no Profession if it be not, or pretend not to be, an Ex­pression of the mind: And therefore to be Im­plicite and not Express, is so far to be against the very Nature of the Profession; in that measure as your Profession is Implicite (as it's called) and not Express, in that measure it is no Profession at all.

Object. 7. But when you have the most ex­press Covenant or Profession, you are not sure that it is true, and that the man is a believer at the heart.

Answ. 1. I am sure that it's Truly a Pro­fession, that is, a Pretended signe of the mind, though I am not sure that it's True Profession, that is, a True infallible signe of the mind: I can know the metaphysical, though not the Morall Truth of it. And then I can be sure that I do my duty, and take up accor­ding to the Directions of Christ. It is his work to judge the heart immediately, as be­ing his prerogative to know it: but it's my work to judge of the Credibility of the Pro­fession. 2. And what if I have no infallible Certainty? Must I therefore throw up all, and make the Pastoral Church-government [Page 248] to be void, and cast open the Vineyard of Christ to the wilderness, and not so much as require a Credibility, because we cannot have an Infallibility? This may not be.

Object. 8. But this will encourage the Ana­baptists and Congregational, in their Express Covenantings, by our coming so neer them?

Answ. 1. I may better say, you will make men Anabaptists, and drive them too far, by your loosness, and willfully shunning plaine duty. How can weake professours be drawn to think well of that party, which they see do shun so needfull a Work of God? 2. Love and Peace will teach all Christians to say, that it's the best for Unity and heal­ing of our breaches, to come as neare dis­senting Brethren as we may, and not to fly the further from them. At least we may not run from truth and duty, that we may be unlike our dissenting Brethren. 3. And I take it to be my duty to tell this alowd to the Christian world, that after long contest with the Ana­baptists, and opposition of their waies, I am grown (as I confidently think) to this dis­covery of the mind of God in suffering them among us; that he had this great truth and duty, to which he saw it necessary to awake us; the Church having been so lamentably defiled, Discipline made an impossible thing, [Page 249] and mens Salvation grievously hindred, by the common secret, unobserved transition of all people into the name, and number, and Priviledges of Adult-Christians; therefore did God permit these men, to step too far on the other side, that the noise might be the greater, and his call the more observable; so that they are his messengers, calling aloud to England, and all other Christian Churches in Europe, to keep the doore, and repaire the hedge, and no more to take an Infant-baptism, and Profession of our Pa­rents, as a sufficient Evidence of the Title of the Adult, to the Name, or Place, or Pri­veledges of Christians; but to give them In­fant Priviledges upon the Parents Profession; but to require of them a sober, serious Pro­fession and Covenanting by themselves, in owning their Baptismal Covenant, before we number them with Adult-Christians: And that God hath suffered the Anabaptists to make such a stirre among us, will prove a mercy to us in the End, if we have the wit and grace to learn this, upon this trouble­some occasion; and then the Reformation will do us more good, then ever the Ana­baptists did us harm. But if we will not learne, nor obey Gods call, we must yet looke to be molested by them more, or [Page 250] else to do and suffer worse.

Object. 9. But if you will not take a non-renouncing of Christ, and Infant Baptism as sufficient, without a Personal Covenant and Profession, you may on the same grounds call men every week to such a Profession, because that the former Profession shews not what they afterwards are, but what then they are.

Answ. 1. The case is quite another: In your instance, it is but the continuance of the same Profession and Condition that is re­quisite: And I am bound to take it as conti­nued, while I have no Evidence to question it, and see the performance of it, as far as belongeth to my cognisance. But in my case the Conditions and the Professions are not the same: A new Condition of Right, is ne­cessary to the Adult, which they had not at all in their Infant Baptism. Then they ente­red upon their Parents Faith or Profession; but at age they must necessarily have a Faith, or Profession of their own, or else they actu­ally cease to be Christians.

2. And yet let me adde, that frequent Professions of Faith, and renewing Cove­nant with God, have ever been used in the Church; both before Christs Incarnation and since, and indeed, the Lords Supper doth import it: And for my part, I thinke [Page 251] it a very convenient, edifying course, to have the Articles of our Faith every day re­peated, as the Belief of that Church, and the people to stand up at it, to signifie their con­sent; so be it, you will not take up with this silent Profession alone, and exclude a more explicite one, when it is requisite. But this fitly signifieth our standing to the first.

Object. 10. But this will cast you upon the same difficulties which you Object to the Ana­baptists; you will not know at what Age to take men for Adult-Christians.

Answ. 1. We shall not accept them for their Age, but for their Profession: And we can easily tell when they offer themselves to tryal and Profession, and desire the Com­munion of the Church: As the Ancient Churches could tell when their Catechumens were to be baptized.

2. And for the time when we must judge their Infant Church-state to cease, if they own not the Covenant personally, we cannot set a certaine yeare, nor is it necessary: but when their Infancy ceaseth, then their In­fant-state ceaseth: That is, when they come to the full or competent use of Reason: But then observe, 1. That if they be called at such a time to profess their Faith, and own their Covenant, and refuse it, then we must [Page 252] judge them refusers of Christianity unless the Reasons of the Refusal allows another judgment. 2. Or if they will sully neglect for a considerable space, to own their Bap­tismal Covenant, and to seeke a standing among the Adult-Christians, it's a strong presumption that they are Backsliders. 3. If they only suspend their personal Profession [...]t age, we must only suspend our Judgment, till we have some light to discern the cause and cannot be sure that there are Deserters or Apostates. 4. But we are sure that they are not to be numbred by the Church among Adult Christians, till they have produced the Evidence of their Title, which is no other then A Credible, Personal Profession. So that it's easy to know when any such person is to be admitted, and publikely owned as an Actual Believer, though it be not so easy to discern of all, before that time, whether they are to be reckoned as Desertours or not. He that wilfully neglecteth to come among the Adult Christians, long after he hath the full use of Reason (which is not with all at the same age) is to be much suspected, at least: And commoly about 16, or 17, or 18, years of age, is the time when we have rea­son to expect that they should seek the Com­munion and Priviledges of the Adult: For [Page 253] about that age, they have a competent use of Reason.

Object. 11. But if you admit them into the Church in Infancy, say the Anabaptists, you will be obliged to excommunicate them all, that prove ungodly when they come to age, and not to let them silently pass out of the Church again.

Answ. Excommunication is either an ex­cluding them from all Relation of members to the Catholike Church, or from the actual Communion of the Church, or from both. The former we can do but Declaratively. In the latter we also adjoyne the charge of God, for the execution of the sentence. But those that were never personal Professours of Faith, nor admitted into the Communion of Adult-Christians, are not fit to be cast out of it: And this is the common use of Excom­munication, to remove those, as unfit, from the Communion of the Adult, that once were in it, and forfeit that Communion: which cannot belong to them that never were in it. And for our Declaring them Deser­tours or Apostates, we may do it upon just occasion, but we are not bound to do it pub­likely by all that are guilty; this being not the Excommunication, that is so enjoyned in the Scriptures. Where do you find that the Church in Scripture-times or after, was wont [Page 254] to Excommunicate Apostates? And yet Apo­states were formerly of the Church. It is those that hang on, and pretend still to be of the Church, and intrude into the Actual Communion of it, that we must cast out, when th [...]y deserve it.

Object. 12. But if they cease to be Chri­stians, you must Baptize them againe, if you will receive them.

Answ. No such matter: The Anabaptists themselves will not Rebaptize an Apostate, when he returneth to the Church. He is to be received by Confession and Absolution, and not by Baptism. If a Christian turn Turk, and afterward Return, he is not to be Re­baptized.

Object. 13. But by this means you will unchristen the people, and then they will be exasperated, and turn Heathens, or hearken to any seducers that will mislead them.

Answ. 1. No: we will unchristen no man: but do that honour to Christianity, and that right to the Church and the Soules of men, as to make a difference between Christians and Infidels, and that somewhat wider then the bare Names. He that is a Christian shall be more encouraged by this course, and he that is not, cannot be un­christened by us. If men will not unchristen [Page 255] themselves, they need not fear lest the just trying and approving of their Christianity should unchristen them. 2. How little ho­nour it is to Christ and the Church, to have the number made up, by such as we would disallow; I have shewed you before, and al­so what a mischief that is to themselves, which some would give them as a benefit. 3. If Magistrates and Ministers do their duty, (yea or but Ministers alone) they will better be kept from Heathenism, or other evils in the state of Expectants and Catechumens, then in the state of Church-members, where Discipline will make them mad.

Object. 14. But at least your designe lookes as if you would keep the Children of all such unchristened; and what work would that make?

Answ. I medle not with that Question, but leave every man to his own Judgment. And if I did my self keep off such children, I think it would prove but very few. For 1. I would refuse none of the Parents that had aliquid Christi, that made but a Credible Profession of Christianity. 2. I am per­swaded that this Practise would bring almost all the people to a tollerable Profession, when they know it is expected, and what lieth on it. 3. Upon experience now I find, that [Page 256] both the Parents are seldom so bad as to be uncapable of offering their child to God, (in the Judgment of the Church) Nay common­ly here the more one of the persons is in scan­dalous sinne, the more the other hates it: And they are seldom both grosly ignorant. And those that were delayed on these terms, would receive no wrong by it. Gods way is the best. The Children of unbelievers must not be inchurched in waies of our devising, nor respected before the honour of Christ, and the common good of the Church of God. But of this I say againe, I interpose not my Judgment, but leave each man to his own.

Object. 15. But though Confirmation be a duty, yet none but Bishops have power to do it: and therefore it is not a lawfull thing for Pres­byters to attempt it.

Answ. 1. What mean you by Bishops? It is a word that Leg. Grotii, Epist. 162. ad Bignon: p. 397. Clem. Roman. against a low­er Episcopacy, then ours. hath, by mens application, got so many significations, that we may well expect that you give us the Definition of a Bi­shop, before you make him the matter of your Dispute. And yet I have read so many Bookes that Dispute for Epis­copy, and so few that tels us what they [Page 257] mean by it; that I must needs say, that most of them lose their labour, with such as I. If by a Bishop you mean, such as our English Bishops were, or any fixed Pastour of many particular Churches, I deny that such were ever Instituted by Christ, much less have they the sole Power of such administrations.

2. Do you meane that it is by Gods Law, or the Laws of men, that Diocesan Bishops only may Confirm? If by Gods Laws, prove it, Petav. himself saith, Dissert. Ec [...]les lib 1. cap. 3. pag. 35. [...]g­norare non p [...]tu [...]t Hie­ronimus quibusdam in locis absente Episco­po Presbyteros idem illud Sacramentum Confirmationis dedis­se: quod de A gypto testatur commentari­us, &c. And p. 36. he saith, [...]ons [...]at o­lim solos Episcop [...]s or­dinariò jure [...]am bap­tismum, quam paeni­tentium reconciliatio­ne administrasse. So that they may then as well forbid [...]res­byters to Baptize. and we shall quickly yield. But that it's very unlikely you should do If you say that only the Apostles had this Power, I Answer, 1. That [...]hen fixed Dio­cesan Bishops had none of it: For the Apostles were none such. 2. Then Timothy, Titus, [...]paphro­ditus, &c. when they pre­tend to have been Bi­shops, had it not. 3. Ana­nias was no Apostle, that laid hands on Paul, that he might receive the Ho­ly Ghost: of this more in on. But if you say, that this Power is [Page 258] given to the Bishops meerly by the Laws of men; then either by the Laws of Magi­strates, or of Bishops. For the former, we know of none in force with us, to that pur­pose; and if they were, it is a work without their line, which Christ hath done before them, and not left to them, to describe the Offices of his Church. And for Bishops Canons, we know no Power that any Bi­shops ever had, to make standing Laws for the Universal Church; nor of any such Laws that are obligatory to us: And the Oppo­nents themselves do violate the Canons of General Councils without scruple (as the 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 King­dom: Therefore they may take in, and Con­firm thereby.

4. Presbyters may by Baptism take in members into the Ʋniversal Church, and judge of their fitness in order thereto: there­fore much more may they Confirm them, and judge of their fitness in order thereto.

5. Its granted, that Presbyters may Ab­solve, (which was ordinarily by Imposition of hands) yea, saith Bishop Ʋsher, the Deacons were sometime allowed it: there­ [...]ore Presbyters may Confirm: Or if you [Page 259] yielded but Absolution, you would yield much of what we contend for, seeing so ma­ny violate their Baptismal Covenant, that Absolution for Restoring of them will be as necessary as Confirmation.

6. Hierome, that makes Presbyters and Bishops by Gods Law to be the same, doth yet according to the custom of the Church say, that What doth the Bishop except Ordina­tion, which the Presbyter doth not: there­fore he supposed that Presbyters might Con­firm.

7. The same Hierome expresly saith, that Imposition of hands was re­served to the Bishop, for the honour of Priesthood, rather then by Divine Or­dination: Hier. cont. Luci­fer. Ad honorem poti­us sacerd [...]tii, quam ad legis necessitat [...]m. A­lioqui si ad Eposcopi tantum imprecationem Sp. Sanctus d [...]fluit, lugendi sunt, qui in vinculis aut castellis aut in remotioribus lo­cis, per presbyteros & Diaconos Baptiza­ti, ante dormierunt, quam ab Episcopis inviserentur. Clem. Alexand. Pedag [...]g. 3. Cui im­ponet Presbyter ma­nus. Ambros. in Eph. 4. Apud Aegyptum presbyteri consignant, si praesens non sit Epis­copus. Grotius Epist. cor­des. 154. pag. 382. Si recte expendantur quae ipse Aurelius, de rebus nec vetitis, nec prohibitis disserit, non mirum si in iis alibi atque alio tempore alii fuerint mores; non erat [...]ausae satis, cur­tantis animis, tam odiosis illationibus ista quaestio tractaretur. Nam etiamsi aut baptizatus nunquam ungeretur, aut unge­retur tantum baptis­mi tempore, baptizan­te etiam presbytero. Adde etiamsi nulla subsequeretur manu­um impositio, donis illis quae per manuum impositionem confere­bant Apostoli pridem ressantibus, non ideo periret honor praesi­dentiae piscopalis, quae tunc etiam in Ec­clesia fuit cum Epis­copi & Presbyteri no­men indis [...]r [...]minatim usurparetur, & cum praesidentia illa, non Electione, quae A­lexandriae primum fi­eri cepit, Marco mor­tuo, sed participati consensus gradu de­ferretur. Therefore it is but a humane institu­tion.

8. The Episcopal Di­vines, and other Writers of their side, do com­monly maintaine the vali­dity of Presbyters Ordi­nation, viz. that in case of Necessity it is lawfull, and where there is no flat Necessity, it is not a nul­lity [Page 260] where it is irregular. I cited (Christian Con­cord, pag. 53, 54. &c.) many Bishops and their desenders, that thus justi­fie the Protestant Church­es, that have no Bishops; as Dr. Field, Bishop Downame, Bishop Jewel, Saravia, Bishop Alley, Bishop Pilkington, Bishop Bridges, Bishop Bilson, Grotius, Lord Digby, Mr. Chisenhal, Bishop Davenant, Bishop Pri­deaux, Nowel, Bishop Andrews, Mr. Chilling­worth: to whom I adde (to make up twenty) 17. Bishop Bramhal, of Schism. 18. And Dr. Stew­ard, in his Answer to Fountaines Letter. 19. Dr. Ferne, 20 And Bi­shop Ʋsher, in his Judg­ment lately published. A­bundance more might ea­sily be added: but Mr. Mason's Book in vindica­cation [Page 261] of the Ordination of the forraigne Reform­ed Churches, may serve instead of more.

9. We have no Bishop to do it: and therefore it must be done by Presby­ters: Or we have none that we know of; and non esse, & non apparere, are to us all one.

10. Presbyters may Impose hands in Or­dination, and ever did here in England: Therefore much more in Absolution and Confirmation.

11. King Charles, by the advice of his Doctours in the Isle of Wight, reserved only Ordination, and not Confirmation and Ab­solution to the Bishops.

12. Presbyters are Governours of the Churches, which are their Pastoral charge; and are called Rectors: (see Bishop Ʋshers, Reduction of Episcopacy, &c. proving it) Therefore they may do this, which is an act of Government or Guidance of the particu­lar Church.

13. Presbyters must teach and oversee the people as their charge, and deliver them the Sacrament: Therefore they must judge to whom they must do it.

[Page 262]14. A Diocesane Bishop is uncapable of do­ing it faithfully: Could one man Try, Ap­prove and Confirm faithfully, all the Souls in 200 or 300 Churches? It's known that here they did not: and it's plain they can­not. If they lay hands on them without Try­al, upon the Presbyters word, then 1. This yieldeth, all save the Ceremony, which we re­quire. 2. And it is a venturing their pra­ctises on the judgment and fidelity of other men; who may send them Infidels to be Confirmed for ough [...] they know. But if they Try themselves, they are never able to do for so many, in season: some will be old men, before the Bishop will have leisure to Confirm them; and many a hundred die without it. Nor do they know the people as their Pastours do.

15. The Doctrine and Practise of the Church of England, under the Bishops, is for the Power of Presbyters herein as far as we desire: For 1. The Presbyters of Cu­rates, had by the Rubrick, the Tryal and Approbation of those, that were sent to the Bishop for Confirmation. 2. The Bishops accordingly tooke them on their words, with a Certificate, and used not to try them them­selves, but only to Impose hands with Pray­er and blessing. 3. And this by the Canon, [Page 263] their suffragane also might do; which yield­eth that a Presbyter may do it.

16. The Pope himself doth yield that Pres­byters may do it. And Gregories Epist. to that end, is put into their Canon Law, Dist. 95. 1. part. Baptizatos etiam Chris­mate eos tangere conceditur, and Gregories Epist. to Januar Calaritan. is annexed: By which it appeareth that they took his former prohibition so ill, that he was faine to reverse it. And though c. 11. he be forbidden In­fantes signare, in the presence of the Bishop, without his command, yet so he was for­bidden also to administer the Eucharist, yea and the Rural Presbyters, might not give the cup or bread, in presence of the City Presbyters, c. 12. ex Concil. Neocaesar. 1. c. 13. But certainly this proveth neither the one nor the other, out of their Power.

17. The Papists commonly confess, that Presbyters may ex dispensatione, Confirm by Imposition of hands: so Bellarmine him­self. And the Shool-men ordinarily make it an act of the Presbyters Power.

18. If it be proper to Bishops, then ei­ther because of their Order or Jurisdiction: Nor of Order: For they are of the same Order with Presbyters, as is frequently confessed by Bishops and Papists themselves, and [Page 264] differ but in degree: Not of Jurisdiction: for it is no more an act of Jurisdiction to Confirm, then to Baptize or give the Eu­charist.

19 Protestant Divines are commonly agreed, that Confirmation is not proper to Bishops, but may be used by Presbyters. For 1. France, Belgia, Helvetia, Den­marke, Saxonie, Sweden, the Palatinate, the Countries of the D [...]ke of Brandenburge, of the D [...]ke of Bruns [...]ke, the Land-grave of H [...]ssi [...], with the res [...] of the Protestant p [...]in [...] of Germany, and also Hungarie, Tr [...]silv [...]ia, [...]he Pro [...]e [...]ants in Poland, &c. besides [...]cotland, and so many in England, are [...]il w [...]hout Bishops, having put them d [...]wn: And though three or foure of these countries have superintendents, yet they make not Confi [...]mation proper to them. 2 The English B [...]shops, ordinarily main­ta [...]ne ag [...]st the Papists, that Presbyters may Confirm, and therefore we have their concurrance, as in Dr. Field, Bishop Dow­num, Mason, and many others is appa­re [...]

20▪ If [...]ll this will not satisfie you, for P [...]ce sake we will forbeare Imposition o [...] [...]n [...]s, which you suppose to be the Bi­shops prorogative; and we will be content [Page 265] to do no more, then Presbyters alwaies did in Baptizing the Adult; even to judge and Approve of the Capacity of those whom they Baptized: and so will we only judge of the Profession and Capacity of those that we take charge of, and own as Adult Christians, and must administer the Lords Supper to: And this common reason cannot deny us.

Object. 16. But if Presbyters may do it, yet so cannot you; For you are no Presbyters, as wanting Episcopal Ordination: or else schismatical, as having cast them off to whom you were sworn.

Answ. 1. In my second sheet for the Mi­nistry, and my Christian Concord, I have answered already: And for fuller answer, I referre you to the London Ministers Vin­dication, to Mr. Mason's Vindication of the Ordination of the Protestant Church­es, &c. If Bishop Bancroft himself, as Dr. Bernard mentions, in Bishop Ʋsher's Judgment, and the rest of the Prelates, were against the reordaining the Scots Ministers, me thinks, few should be so much more in­temperate, then that intemperate Prelate, as to judge their Ordination Null. And if the Papists in the Canon Law, do judge that in some cases an excommunicate mans Ordi­nation is valid, me thinks Protestants should [Page 266] not be worse to the Church then they: Espe­cially those that are for the Necessity of an uninterrupted succession of justly ordained Pastours; who must (I dare boldly say) de­rive their succession from unmeeter, and more uncapable hands, then English Pa­stours.

2. No more is necessary to the Au­thority ☞ and just ordination of a Pastour, but that he enter according to the Laws of God; which Laws require us to submit to the tryal, of our Rulers and Brethren, Ma­gistrates (in some cases) and Pastours; and to come in according to the best means, for Election and Approbation, that are then to be had and used; but they bind us not to come in by waies Impossible, nor to see that our Antecessours through all generations have been lawfully ordained.

3. I have shewed already, and God wil­ling shall more fully do it, in a Disputation on that subject, that our English Episcopcay was not that which God established, but in­tollerably inconsistent with it: And there­fore neither are men the less Ministers for be­ing without their Ordinations, nor are they Schismaticks for consenting to their depo­sition.

4. As for breaking Oathes of Canonical [Page 267] Obedience to them, I think but few among us did take any such oath, and therefore broke none.

5. Many among us were Ordained by Bishops, and some that were Ordained took not that oath: and others that did, yet obeyed them while they stood, and what could they do more.

6 The younger sort of Ministers had no hand in taking down the Bishops; and there­fore are not sc [...]smatical thereby: And that their Ordination is no Nullity, Bshiop Ʋsher and other twenty Prelatical witnesses foreci­ted will testifie.

Object. 17. But on the contrary side it will be said, that you wou [...]d set up the Popish Sa­crament of Confirmation ag [...]ine.

Answ. The Papists have made another thing of it: They use it to Infants, and so will not we: They make a proper Sacrament of it: They make the visible signes to be A­nointing and Crossing, in the name of the Father, Sonne and Holy Ghost; and they make Imposition of hands no part of it, but cast it off, (though in words they own it) They adjoyn a boxe of the eare, to signifie, the opposition that Christs Vid. Chamier. l 4. de Sacra. cap. 10, & 11. Souldiers must expect: They make it to imprint I know not [Page 268] what indelible Caracter, and to give grace ex opere operato: They make it to be an enter­ing of us into Christs militia abusing Baptism, as being but an entering us into his Family, and not his warfare: All this is nothing to that, which I am pleading for, and which the protestant writers do wish for.

Object 18 At least you will revive the Prelatical Confirmation againe, which the old non-conformists were against.

Answ. We will revive nothing of it, but what was good: The corruption we shall omit. They did it but on a few, (contrary to their own Laws) but we would have it used to all. They Confirmed children that un­derstood not what they said: But we shall expect an understanding Profession of Faith, They did it in a hurry as an idle Ceremony: we would have it done deliberately and with great reverence. The Bishop only did it with them, that knew not whom he did Confirm, but ventured on other mens words, or with­out: But we would have the Pastour do it, that knoweth the persons, and hath time to try them, having one Parish and not two hundred to oversee.

Object. But, at least, the Papists and Prelats will be hardened or encouraged by your coming so neare them.

Answ. I will not cast off the Work of God, because that any will make [...]t an oc­casion of sinne. And I take it to be the more my duty and not the less, because it tends to Peace with all. I take it not to be any part of my Religion, to study how to cross my brethren, or forbeare a practice (yea so necessary a duty) because they like it. I de­test that principle and spirit. I rather feare, lest their own selfconceitedness, interest, prejudice and discontent, will make them dis­like it.

Object. 19. What have we to do with the signe, when the thing that occasioned the use of it is ceased? Imposition of hands was at first only for the gift of Miracles.

Answ. 1. It was much for the gift of Mi­racles, but not only. And if the giving of one sort of the Gifts of the Holy Ghost be ceased; yet the other, more excellent and necessary gifts continue; and therefore no reason the signe should cease, because it was not appropriated to the gift of Miracles. But 2. If any man scruple either the signe of Imposing hands, or the Name of Confirma­tion, we desire him his liberty: these are not the things that we contend for: Let him but yield us that which I have shewed to be most Certaine, and most usefull to the [Page 270] Church; that is, a solemn Transition out of an Infant Church-state into an Adult, under Approbation of the Pastours, and the just cog­nisance of the Church; and let him call it what he will, I shall not much contend with him about the name, or signe of Imposition.

Object. 20. Abundance of Ministers are raw, imprudent young men, and not fit to manage so great a trust: and so it will marre all; while some are so strict, that they will refuse all that seem not godly to their censorious minds; and some will be loose man-pleasers, and let in all, and turn it but to an unprofitable formality.

Answ. 1. While men are men, they will act as men. If we shall have no Church-Or­dinances and Administrations, till you are secured from humane abuse of them, you must shut up the Church doors, and give up all; and shut up your Bibles, till Papists and Infidels can find no matter of cavelling at the Translation. 2. As I said before, this in­deed should provoke the Magistrate to set a faithfull guard on the Church doores, that seeing the Pastours have so great a Trust, and the danger of abusing it is so great, the wor­thiest should be chosen that can be had. And if it be not so, you reproach your selves, that are choosers and Pastours, and have the [Page 271] Rule. Why choose you not better if you know where to find them? 3. This Obje­ction, is as much against our Judging of those that are to be Baptized, which yet the Ministers that did Baptize, have ever done, and were you not Baptized already, we must admit you, and judge who is to be admitted, as the ancient Preachers of the Gospel did. 4. The Episcopal Brethren had more wit, then to be against Confirmation, because one man may use it too strictly, and another too loosely: The Congregational men are not against Church-Covenants or Professi­ons, because one Pastour or Church may be too strict; and another too loose in judging of mens Piety: The Presbyterians are not a­gainst Trying men before admission to the Lords Supper, nor against Discipline, be­cause one Eldership may be too strict, and another too loose. The Anabaptists are not against Rebaptizing men at age, because one Minister may refuse the fit, and another may take in all that come. Why then should a possibility of Ministers miscarriage, cause you to be more against this, then all the rest? 5. If Ministers be Associated, they will be accountable for such miscariages; and the Advise and Admonition of their Brethren, may do much to prevent or reform such [Page 272] abuses: And the faithfull people of their charge, will somewhat observe them, and bid Archippus take heed to the Ministry that he hath received in the Lord, that he fulfill it, Col. 4. 17. 6. As long as you are not for­ced into our charge, but have your Liberty to choose your Pastour, (as now it is) you have the less reason for this complaint. If the Laws of Zeno or Plato be thought too strict in their Schooles, as long as the Schol­lars may choose to come there, and all vo­lunteers, they may the better beare it. 7. As I said before, the trust must be put in some or other to judge: And where can it be fitter then in them, who by study are prepared, and by office appointed by Christ hereunto. 8. If you will give a Presbytery, or one Eminent Minister in every market-Town, or visiters of your own appointment, a special care to oversee the rest in doing this, and such like works, I shall be no gainsayer, so the work be but done: the more inspecti­on and circumspection the better. 9. If one Minister refuse the fit, there be many more that will not. 10 Your Commission­ers may have power moderately to correct the Ministers abuses in their work.

But because I perceive that Rulers are un­reasonably jealous, lest the Pastours of the [Page 273] Church will do too much, rather then lest they do too little, and are more solicitous to use the bridle of restraint, then the spurre of instigation: I intreate them to consider these things:

1. That most certainly there is no part of all our Ministry, that stirs up neer so much ill will, passion, malice, yea and persecu­tions against us, as this part, about taking in and casting out, and exercising the Keyes of the Kingdom; in which you are so jealous of us.

2. And alas Ministers are flesh and Blood, as well as others: and all of them too tender of their Interest, of Profit, Reputation, and Ease: which are all contradicted notably by this work. Do you think Ministers will be so hot on it, to have their neighbours hate them and revile them, and to live as Owles in the places where they live, and to put them­selves on a great deal of trouble? Surely it is a very self-displeasing thing to the very Nature of man, unless he be a monster, to displease his neighbours, and be hated and baited by them. And it will provoke them not only to forbeare all acts of kindness or bounty, but to deny them their due maintenance, as far as ever they can: And many, if not most Ministers, have no great mind to be so used; [Page 274] nay had rather lose it, then go to Law for all their dues; the trouble, and cost, and odi­um of it is so great. So that our Parliaments have been too much afraid, lest Ministers should cease to be men, or to be sinners, and to be manpleasers, and to indulge their flesh; and lest we should runne into the fire, and lie down among the thorns, and choose a life of trouble and sufferings.

3. And me thinks experience should satis­fie men of this. Do you not see how back­ward Ministers are to Church-Reformation, and Discipline in the exercise, when they have been most forward for the Power? How little is yet done in it, for all our liberty, af­ter all our Prayers, and petitions, and writ­ing for it? Do you find in most Parishes that Ministers are prone to overdo? certainly you do not.

4. Do you not know that all the Work of God is so much against Nature, and hath such abundance of enemies and difficulties in the way, that few men are like to be guilty of over-doing? Why be you not as carefull to hinder men from overdoing in sanctifying the Lords day, in teaching and praying with their families, &c. but because you see that few need your curb. I am confident, should Parliaments do their best to drive on Mini­sters [Page 275] to such works as these, and make Laws upon Laws, to spur them to the practice, they would not be able to bring one half of us, nor the tenth man, to reach so farre, as Christ hath bound us; no nor one man of us, in all respects.

And yet I againe say, that if any rash men are overrigid and abuse their trust (which is likest to be those whose maintenance no whit cometh from the people; for in the rest there is more danger of the contrary,) we desire not that they should be exempted from the Magistrates, Ministers, or peoples due means for their amendment. But let the spurre be most used, seeing there is most need; and let us see some severe Laws, to drive us on to those duties, that flesh and blood, and all the world is so much against.

I Come now to the last part of my taske, which is to give some brief Directions for the most effectual Practice of this excellent, needfull work. And I shall first speake of the Duty of Ministers in order to it, and 2. Of the peoples Duty, and lastly of the Magistrates. The Duty of the Pastours I judge to consist in these particulars.

Direct. 1. Let the Pastours in each Coun­try [Page 276] meet together, and agree as one man in faithfulness, and self denial, to do their du­ty; that the most conscionable may not be liable to the reproach of singularity, be­cause the rest betray them, and the Church and Cause of Christ, by withdrawing, and leaving the work undone: so long hath the Church already suffered the neglect, even of godly Ministers, that in such a time of leave and helpe, we still hold off, and dare not venture on a little displeasure of the people, when our Ancestours ventered on the flames; I grieve to think what a shame it will be to our names, and to the Reformed Churches, and what a confusion it may bring upon our faces, before our Righteous Judge. And it is a griefe to me, if I were sure of Magi­strates assistance, that all our Enemies shall say, and that the Histories of this age shall tell posterity, that the Ministers of England, after fasting, 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 Magistrate did it: And that it must be the work of the Magistrate, after our unworthy, lazy, or treacherous desertion of it. Had we no more help then we have, we might do much, were we willing and unanimous.

Direct. 2. Let us take heed of extending these Agreements to any unnecessary Cir­cumstances, so as to lay the stress of the bu­siness on them, or to make that necessary, which is unnecessary: But let us Agree on the Generall certain points, and leave par­ticular men to their Liberty, in modes and circumstances, not judging each other, if we differ herein: or if one be more or less strict then another in the execution.

Direct. 3. Let us yet all be very carefull, that in point of tryall and judging mens Pro­fession, we avoid extreames: On one side let us not be Righteous overmuch, by keeping out any, that make the most broken, intel­ligible Profession of Faith and Repentance, and a Godly life, that may be taken for credible: and remember that we are not searchers 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 conscious of its own infirmities, and unworthiness will be very tender of con­demning another, without very satisfying Evidence. Of this I referre you to my first Dispute, of Right to Sacraments.

On the other side, let us take heed of turn­ing this duty into a meer formality, and making nothing of it, but mocking the [Page 278] Church and God. Let us not take up with a Profession of any other kind of Faith, but the true Christian sa [...]ing Faith; nor with any Profession of this Faith, which we are able to prove to be Incredible.

Direct. 4. None of the Aged that have already been admitted to the Communion of the Church in the Lords Supper, may be brought under Confirmation by Imposition of hands, as we have before shewed. But all that were yet never admitted to this spe­cial part of Communion, nor have made any solemne Approved Profession, should yet be called to it, be they young or ould, when they demand Church Communion.

If you ask me what shall be done with the rest, seeing they were admitted irregularly, without any Profession of the Faith? I An­swer, 1. Acquaint them plainly with the Nature of Christianity, and what a Church is, and what is the Office of a Pastour, and what the duty of the flock, to God, to him, and themselves, and one another. 2. Then tell them, that you resolve to proceed ac­cording to these Rules in the Government of your flock; and to exercise this Discipline. Tell them plainly (that they be not decei­ved) both what are the benefits of a Church-state and Discipline, and what are the diffi­culties [Page 279] that unprepared men are like to grudg at; and how hardly they will take it to be followed, and not suffered to rest in sinne, and openly reproved, and cast out with shame, if they will not be Penitent and Re­forme. And then tell them, that if there be any that have slipt into a Church-state (in shew) and knew not what Christianity was, or what they did, and finde themselves as yet unfit for it, if they do forbeare the Pri­viledges of the Church, till they are better prepared, and acquainted with them, and can use them to their profit, you shall in meane time be ready to Teach them publik­ly and privatly, till they are prepared: And those that are fit to continue, and use such Priviledges, advise not to forbeare them. But let them know, that you can neither take all the Parish as such for members of the Universal Church, or of your charge, and therefore must have some better Evi­dence, especially after such a confusion, that negligence hath brough into the Church: And you cannot take any man to be of your charge against his will, and therefore you must know their minds. 3. Give them no­tice, that all that own their Church-mem­bership, and will have Communion with that Church, under your Ministry and Pa­storal [Page 280] oversight, are desired by you to sig­nifie their desires, by giving in their names to the Cleark of the Parish, or some other fit person; or if they refuse that, by coming to you. 4. When you have their names, keep them some time, while you get infor­mation of the persons lives. And then give notice to all (if it may be, to avoid impu­tation of partiality; or at least of all that you have reason to suspect, of gross ignorance or impiety) by streets, Villages, or houses, to come to speak with you, on some ap­pointed daies: where you may discerne the fitness of some; and such as you find to be grosly ignorant or scandalous, advise them to stay till they are prepared, offering them your help, because else you must do that in a way of Discipline, that they are unfit to beare. 5. All that disown their own standing and Church-membership, or pre­sent Right to Priviledges, and withdraw in­to the order of Catechumens, as being igno­rant in what they did before, you may safe­ly teach them as Catechumens, and are not bound to enrage them by Church-Discipline, which they consent not to, and are not ca­pable of. 6. All those that you find tole­rable, that have owned their Churchmem­bership, and not withdrawne themselves, [Page 281] you ought to keep their names, in a Church Book for memory, and to call them solemn­ly (at some day of humiliation, or other fit season) 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 justly re­quire them there openly to renew their Pro­fession and Covenant with God 7. Your flock being then Reformed and known, you need not call them againe, to examination before particular Sacraments, or other parts of Church-communion. 8. When any mem­bers are after added, they should, if un­confirmed, and such as never did Commu­nicate, be received solemnly by Prayer and Benediction; and if they be such as have been admitted to Communion, let them be only Approved upon renewing their Pro­fession. For the one sort are Confirmed in their Relation to both Catholike and particu­lar Church; but the other, only enter then into the particular Church, being solemnly received into the Catholick Church be­fore, and perhaps into some other particu­lar Church, or into that from which they departed.

Direct. 5. If any come in that hath vio­lated his Baptismal Covenant, by a wicked [Page 282] life, he is before you Receive him, to give some open testimony of his Repentance, (if his sinne were open) that so he may be Mini­sterially Absolved, and the Church receive him, not meerly as an Adult-Believer, but as a Convert, with Praiers and Rejoicing. And the fuller Confession he makes of his un­godly life, and of the way and Love of God in his recovery, and the fuller warning he giveth others of the sinnes that he was guilty of, and the fuller he communicateth to them the Satisfying Reasons that caused him to turne, the better it is, and more suitable to the state of a Penitent: as also the fullyer he professeth his Resolution to stick close to Christ, by the help of his Grace, for the time to come.

Direct. 6. For the excecution of this, be­cause all the People cannot be still ready, nor attend, and because, it's fit they have some cognisance of these things; let some of the most sober, judicious persons, be chosen by the Church (not into Office, but as their Delegates, or Trustees) to meet with the Pastours monthly in some convenient place, where all persons may first address them­selves that seek the Priviledges of the Church (and where matters of Discipline may be first transacted, before we bring them to the Assem­bly [Page 283] yet not forbidding any other of the Church to be there present, that will. And either in that meeting may members after be admit­ted, and their names made publike at the next Communion; or else some meetings publikly appointed, foure times a yeare, or more, for admitting such in publike, as shall be found fitest: which may be at a fast before a Sacrament. And let any of the Church (at that preparative meeting) have leave to put in what exceptions they have, against the person for his Profession or Con­versation.

Direct. 7. Let the Pastours and Churches that live within the reach of any Communi­on, be as many as is possible, associate, and meet for the maintaining of Communion of Churches: (by their Officers, and Dele­gates) And those that differ in such tollera­ble matters, as may not hinder their Chri­stian or Church-Communion, and yet are not satisfied to joyne in Synods with the rest, let them Agree upon such terms of Communion and Christian correspondence as their Principles will admit. And let no stranger be admitted to our Church-commu­nion, that bringeth not a Certificate (cal­ [...]ed of old Communicatorie Letters,) or some sufficient Testimony from one of these sorts [Page 284] either the Churches neerly Associated, or those that we agree to take for Brethren. And those that bring such Certificates must be admitted by us, without any further Try­al, or Confirmation; unless there be some notable cause of suspition. But for those that live in Heretical, or Impious Societies, or such as refuse all Church order, and Communion with neighbour Churches, or are justly disowned by the Associated Churches, we should not admit them to our Communion without a particular Tryal, or a better Certificate then those Churches can give them. And thus should all the Churches be concatenated, and their Communion setled.

Direct. 8. Above all let every Minister see that he wisely and diligently carry himself to the rest of his Parish; avoiding indeed the excommunicate as Heathens: but for all that are willing to learne in an Expectant-state, let us deale lovingly, gently and ten­derly with them, denying them nothing that lawfully we can yield them, in matters of Buryal, Marrying, Praying, Preaching, or the like. And be sure to carry on the Neces­sary duty of Catechizing, and personal Con­ference and Instruction with them, family by family, by which you may the better know [Page 285] them and prepare them for Church-Commu­nion, and have opportunity to quiet them, and answer their Objections; and they may see that you cast them not off as Heathens, but only prepare them for the state and Priviledges, which they are yet unfit for.

And especially let us by all possible con­descension, meekness, loving carriage, blameless lives, and charitable contribution to the utmost of our abilities, endea­vour to win them and take off that Offence, or at least abate it, or hinder the success of the reproaches of those, that will undoubtedly be offended, by our Reformation and Disci­pline. And let us have a vigilant eye upon any Seducers, especially Infidels and Papists that may creep in among them, to take advan­tage of their discontents; that we may pru­dently and effectually counterwork them. This much faithfully done by Ministers, might be an admirable mercy to the Church.

THe Peoples duty in order to this Refor­mation before mentioned, is, 1. Of the godly, and such as are fit for Church-Com­munion: 2. Of the grosly ignorant and ungodly that are unfit.

1. The duty of the first sort lyeth in these [Page 286] Particulars. 1. They must highly value the be­nefit of Pastorall oversight and Church-Com­munion, and therefore be ready to promote any work of Reformation that is necessary, to their more fruitfull and comfortable enjoy­ment of them.

2. They must so behave themselves as may honour and further the work, and take heed of that by which it may be hindered; least they weaken our hands and be a stumbling block to others. For what can a Minister do himself, if the Church assist him not? much less if they hinder him? Especially, 1. They must take heed of scandalous sinnes, which may be a shame to their Profession, and open the mouthes of the enemies of the Church. 2. They must take heed of Sects and Divisi­ons, and quarrellings among themselves, which will break them in pieces, or hinder their Edification, and make them a stumbling block to the weak, and a laughing stock to the wicked. 3. They must take heed of surlyness and pride, and domineering carriage towards those that are yet without: And must be as eminent in meekness, and humility, and patience, and forbearance, and self-denyal, as they are in the Profession of Religion. For a proud domineering spirit, or strangeness and unnecessary distance, doth lose the un­godly, [Page 287] whom you should be means to win. 4. They must study to do all the good they can to those without; be as little as may be in executing penalties on them, and as much as may be possibly, in speaking kindly and familarly to them, and relieving them in wants, and visiting them in sickness, and think it not much to purchase their love, in order to their Salvation, with the loss of your right, or with the price of much of your worldly goods. For all men love those, or at least will less dislike them, that do no hurt to any, but do good to all, or as many as they can. To be the servants of all, is the highest Christian dignity, and the way to winne them. 5. Take heed of falling out, or contending with any of them, or of giving them any harsh, provoking words, to their faces, or be­hind their backs. But put up any wrong that is meerly your own, and is in your power to forgive, for the sake of Peace, and your own neighbours good. 6. Be not men of common spirits, or common speech, or a common conversation: but as we must make a difference between you and others in our communion and Church-administrations, so let the rest see that it is not without cause. For if you be but [Page 288] like other men, we shall seeme to be par­tial in making a difference, between you and other men. Let your Light therefore shine before men to the Glory of your Heaven­ly Father. Let them see that you despise the world, and live above it, and can ea­sily part with it; that you can forgive and bear a wrong; that your heart is in Heaven, and your treasure there; and that you are the heires of another world: Let all men heare and see by you, that you have a higher designe in your eye, then the ungodly, and that you are driving on another trade, then the men that have their portion in this life. Heaven is your Reall Glory: and to be Heavenly is your true Reputative Glory, not only in the eies of the wise, but of the common earth­worms of the world. 7. Set your selves in the most diligent and faithfull improve­ment of all your parts and Interests 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 fur­ther the Preachers work. Speake to poore people prudently, seasonably, and seri­ously about the state of their Souls, and Everlasting Life: and consult with the Mi­nisters, how to deale with them: Tell [Page 289] them in what state you find the people, and take their advice in further dealing with them. O if our neighbours would but helpe us in private, and do their parts, and not cast all the burden on the Mini­ster, there would much more be done then is [...] Nay, alas, to our grief and hindrance, some of our Professing people are so hot, and self-conceited, and proud, that unless we will outrunne our own understandings, and be ruled by them, and shut out abun­dance that the Word of God allows us not to shut out, and be Righteous overmuch, and shut up the Church of Christ, as in a nut-shell; they presently murmure and rebell, and separate, and must betake them­selve [...] to a stricter Congregation. And o­thers of them, must have us cast off Di­scipline, and cut up the hedge, and admit all to the Communion and Priviledges of the Church, and all under a blind pretense of Charity; and some Learned Gentlemen by words and writings, do enrage our igno­rant and ungodly neighbours against us, and make them believe, that we do them some grievous wrong, because we will not indeed deceive them and undo them, and set up new Church-orders (or disorders) now in the end of the world, so contrary to all [Page 290] the ancient Canons and Orders of the Church. I honour and deerly love the names of many of these studious, pious Gentle­men: But seriously I must tell them, that they want humility, and in their good mean­ings 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 so much in Church-administrations as we, nor had so much to do with ignorant Souls. And verily I must say againe, that the bare Theory maketh but a bungler in this work: I must much suspect the Judgment of that man in matters of Church-government, or dealing with poor Souls, that wants expe­rience. Let these Gentlemen, but turn Mi­nisters, (be it known to their faces, there's none of them too good for it, nor too great) and let them but try our life a little while, and I shall set more by their Judgments, then now I do. I red many a Physicians writings, before I was fit to attempt a Cure: It's a raw deceitful kind of knowledg in these pra­ctical affaires, that is not furthered by ex­perience.

2. And as for the duty of the ignorant, ungodly people, I shall say little of it, be­cause I suppose they are not like to read or [Page 291] regard what I say. Only in general, it is their first duty, to become truly godly per­sons, and so to live in communion with the Church. But upon supposition that they will not yet be such, their next choice should be to live in quiet submission to their Teachers, and patiently stay among the Catechumens, and Expectants, till they are fit for a higher place and Priviledges. And with the reaso­nableness of this motion, and how it con­duceth to their good, we should labour to acquaint them, and make them sensible of it, that they may be patient in their sta­tion.

3. OUr last work is to tell you, what is the Magistrates part, for the pro­moting of this work. And I shall urge them here to no great matters, because they shall not say, that we would either drive them in the darke upon questionable things, or put them upon that, which any reason can call persecution, or make them think, that we can do nothing but by their sword. And therefore whether they should force people to be Church-members, or Christians, or to come under Discipline, are Questions that at this time I shall not meddle with; But [Page 292] Direct. 1. It is a great part of the Magi­strates Duty to cause the people that are yet unfit In Tertullians daies, saith Albaspinaeus in Tert. de prescrip. c. 41. p. 300. The Catechumeni being somewhat instruc­ted at home, cum caeteris tandem in Ecclesia primis conci­onibus, quae in gratiam Catechumenorum ha­bebantur, intererant; quibus peractis rursus omnes iidem ipsi Ca­techumeni ex templo [...]iscedere jubebantur, ne scilicet Divina my­steria rudium con­scientia polluerentur—So that it seemes they had then in the morning a Sermon fitted for the Cate­chumens, and all the after part of the worship was more Eucharistical fitted to the Communion of Saints. for Church-communion, to keep in their visible sta­tion, and to behave them­selves as Expectants, and submit to that Instruction of their Teachers, which is necessary to prepare them for the Priviledges of the Church: and to this End the Magistrate should by Laws and Proclamations, own this Ministerial Re­formation. Alas how lit­tle knew they, what they did, that have so long been jealous of us, lest we would do too much, and under pretence of Disci­pline enflame, or abuse them by severity? When as it is a work that casteth us on so much rage and hatred, of rich and poor, and calls for such abundance of Faith and Zeale, and diligence and self-denial, when we have so little, and are commonly like other [Page 293] men addicted too much to man-pleasing, and to save our selves, that if we had all the help that Magistrates can give us, it's ten to one but we should leve the most of this work undone. Preaching is a very cheap and easy work, in comparison of Church-Govern­ment. They have taken great pains to stop poor, lazy, short-winded men from run­ing up the steepest hill, and carrying the heaviest burden, and passing through the greatest sufferings, that in those prosperous times we can expect. And indeed I know it to be true, that for all the countenance of Authority, he that will faithfully execute the Pastoral Oversight and Discipline, shall live a persecuted life, which by meer Preach­ing he might avoid.

Therefore the chief Governours of the Nation ought to make Laws, and cause them to be executed, for the constraining of the grosly Ignorant and ungodly, to heare the Word preached publikly, and to submit to be privately Catechised, and Instructed by the Ministers: and to command them patiently to waite, as learners in this Condition, till they are fit to be Approved members of the Church. These carnal people look more at the sword, and will of the Magistrate, in mat­ters of Religion, then others do; because [Page 294] they understand no other argument, and can savour nothing but the things of the flesh. Did but the Rulers of the Nation heare how they daily enquire what Religion shall be owned and setled by them, they would sure think it their duty, to lend them a little more of their help. We desire you not to drive them to Christianity, nor to Sacraments, or Church-Communion: only drive them to heare, and learne, and be instructed, that the Light of Truth may do the rest. Surely none can reasonably suspect, that this is a­gainst the Liberty of their Consciences, un­less the slavery of Satan be their Liberty: and it be their Liberty to be free from Christ, and Righteousness, and Heaven. It's hard to believe that Governour to be a Christian, that will not do this much to help his Subjects to be Christians.

Direct. 2. And as the Magistrate should constraine such People to submit to be Instru­cted, so should he constraine the Ministers to Instruct them, both by publike preach­ing, and by private conference and Catechi­zing, if they be able: and if through the greatness of the place, one Minister is not able to perform it, there should be so many maintained proportionably, to the number and necessities of Souls, as may be able. [Page 295] The Reason why Ministers themselves should be compelled by Penalties are, 1. First be­cause some are so dull, that they need the spur. 2. Because our performances will be the less resisted by the people, when they know we are forced by the Magistrate. 3. Be­cause the Magistrates Judgment puts much authority and honour on the work, in the peoples eies: compel us therefore, as well as them.

Direct. 3. The Magistrate should also im­pose a penalty upon all that undertake to be Pastours of a Church, and administer the Lords Supper, and yet will not make any necessary Tryal of the Knowledg, Faith, and Lives of those, to whom they do administer it, nor exercise any Church Discipline on the scandalous; but utterly neglect that Over­sight and Church-Government, which is as much a part of the Pastoral work, as publike preaching is. They that will undertake to be Pastours, and meddle with Sacraments, must be compelled to do the work of Pa­stours, and to dispence the Sacraments in a tollerable order. Though yet we are not for compulsion in any doubtfull points, of lesser moment, where a difference among the Godly may be tollerated: But that Pa­stours should act as no Pastours, and Re­ctors [Page 296] of the Churches be as no Rectors, and should cherish all ignorance, infidelity, and impiety, and profane Gods Ordinances, and subvert the Communion of Saints, and lay the Garden of Christ open to the com­mon wilderness, and thereby make all seeme singular to the people, that will not do as wickedly as these; this is not to be tolerated; but the Commissioners for ejecting scanda­lous Ministers, with the advice of the Assi­stants, should have power to correct them, and in case of obstinate unreformedness to eject them: Not to silence them from preaching to the Catechumens or any; but to prohibite them from the actions proper to Church Rulers or Pastours, till they will performe them more agreeably to the Scrip­ture Rule.

And this compulsion also of the Ministers, we desire especially for the peoples sake, who we are content should be excused themselves from any such penal Laws, to restraine them from Sacraments; but when they know that Ministers are under such penalties, they will beare it at their hands, and take it the better, when we deale with them, as the Word of God requireth. I heare it with my eares, to the grief of my heart, how some of my neighbour Ministers are spoken against, with [Page 297] bitterness by their people, because they give not the Lords Supper to all, even to the most ignorant and ungodly, that refuse to be in­structed; or so much as to take themselves for any members of the Ministers charge: And that which they say is, that though Bi­shops and Common Prayer be taken down, yet the giving of the Sacrament to all the Parish, is not taken down. And they that now sub­mit so quietly to the disusing of many other things, because Ministers are punishable if they use them, would also do the like in this case. And yet if you are jealous, that Mini­sters will go as far on the other hand, in re­fusing the people that are not to be refused, (though with one of an hundred, there's little feare of that) we are contented that you looke to us also in this: To which end these two things will be sufficient. 1. Let the Magistrate joyne with the Pastours and Dele­gates of the Church in their meetings, where Church affaires are transacted, that he may see what we do. If there be no Ju­stice of Peace in the Parish, let every Church have a Church-Magistrate purposely chosen by the chief Magistrate; or some Agent on his behalf deputed hereunto. 2. And let the Magistrates Agent acquaint the Commission­ers how things are transacted, in cases of [Page 298] Complaint, and let them by the advise of the Assistant Ministers, correct us as we de­serve, if you should imagine this to be ne­cessary.

Direct. 4. The Magistrate should pro­mote, encourage, countenance, yea com­mand the Pastours to Associations and Bro­therly correspondencies, for the more cau­telous, and vigorous, and effectual manage­ment of these works; and for the concatena­tion and Communion of Churches, and the right understanding of each others affaires; that he that hath Communion in one Church, may by Communicatory Letters, have Com­munion in any of the rest; and he that is cast or kept out of one, may not be received by the rest, till it be proved that he is excluded unjustly. And those that joyne not so fully as the rest, may yet be provoked to owne one another, as farre as they can; that so we may maintaine brotherly Love, with all that differ from us by tollerable defferences; and may own them as Churches, though we can­not own their different opinions or waies; and may have such Communion with them, as we may, and upon their Letters may admit their members to our Communion. This the Magistrate should at least openly pro­voke, and encourage the Churches and Pa­stours [Page 299] to; seeing no man can doubt whether it be for the edification of the Church.

Direct 5. For the better promoting of this Necessary work, I conceive it would be a very ready and unquestionable way, for the Magistrate to appoint an able, Godly, mo­derate Minister, to be a Visiter in each County, or rather in each half or quarter of a County, to see the Churches thus Reformed, and prvoke the several Pastours to their du­ty, and assist them in it, where there is need: But not to have any Episcopal power to pun­ish, or cast out any Minister, or excommu­nicate them, suspend them, or the like: But let every Visitor have an Agent of the Ma­gistrate joyned with him, armed with autho­rity to convent the Ministers, and examine witnesses, and do what more the chief Ma­gistrate shall see meet, so that still these two Visitors go together, but have not the same Authority or work; but let the Minister on­ly enquire, direct, exhort, and give ac­count and advice to the civil Visiter; and let the civil Visiter have all the Coercive Power: And let both of them transmit such causes as are exempt from their determination, to the Commissioners for ejecting scandalous Mini­nisters, who by the advise of the Assistant Ministers may determin them. These Visi­ters [Page 300] did very much to the first and great Re­formation of Scotland, when Popery had overrun all: Nor did they Scruple the using of them, for all that they were against Prelacy.

Direct. 6. It is one of the chief and un­questionable parts of the Magistrats duty, in order to the Reformation and Peace of the Churches, and the saving of mens Souls, to see that In the Ancient Church the Cate­chumeni were not suffered to fit with the Church-mem­bers, but had a se­parated place by themselves; and Ter­tullian accuseth the Hereticks for break­ing this order, ut vid. Albaspin. in Tertul. de Praescrip­tion. c. 41. p. 306. He blames them al­so that they suffered them to joyne with the Church in Prai­ers, and other holy Worship ut Albas­pin. ibid. dangerous Seducers be re­strained, from infecting and carrying away the ig­norant, ungodly, discon­tented people, that are kept under Ministerial Teaching, as Expectants, I do not move to have men driven into our Churches: Nor do I move to have an unnecessary re­straint laid upon mens tongues or pens, in case of tollerable differences, among the Servants of Christ. In this case I only desire now, that the Dis­senting Godly Brethren, would agree to­gether, to meddle with their differences no [Page 301] more then needs, and to manage their Dis­agreements with such Cautions, and in such manner, and season, and measure, as may least hinder their success in the common work, viz. the promoting of the common Fundamental Verities, and the converting and saving of the Ignorant and ungodly, and getting down the reigning sinnes of the world. And then they will find, 1. That if there be any truth in the private Opinions, which they would propagate, it will farre easier be received, when the minds of their brethren are sedate and peaceable, then when they are allarmed to the conflict, by unseaso­nable preaching for the said Opinions. 2. And that the Errours (of this lower na­ture among Brethren) which some feare a tolleration of, will sooner die of themselves for want of fewel in such Peaceable deport­ment, then when the bellowes of opposition, contradiction, reproach, and violence are blowing them up, and putting life continual­ly into them. For most Dividers are proud and selfish, and must needs be noted, for somewhat extraordinary: And you take the principal way to animate them, when you make so much ado with them: Whereas a few yeares neglect, and not observing them, as if there were no such men in the world, (un­less [Page 302] when they impose a Necessity on us) would more happily extinguish them. I speak but what I have seen and tryed. This therefore is not the matter of my present request, that Magistrates would use rigor and violence with godly men, about tollerable differences; which the Power of greater Light and Love in the contrary minded, is the principal means to reconcile.

But the thing requested now of Magi­strates is, that they would keep out the Wolves, while we are feeding the Sheep, or help us in it. That they suffer not damna­ble deceivers, or any that plainly go about to subvert mens Souls, or the state of the Church, to fall in with our Ignorant, un­godly people, in the time of their Learning and Expectancy. And as I shall be ready against any Libertine, Infidel, or Papist in the world, to prove this to be in the Magi­strates Power, and his flat duty (of which I hope no sober Christian doubteth) so I shall here lay before the Magistrate, the Rea­sons that shall evince the need of his help, in the present case.

Reason 1 The people that we now speak of, are so utterly ignorant, that it's easy to deceive them. It's no dishonour to Truth, that a foole, or a child my be deluded: but [Page 303] such are not to be left to the malice and craft of jugling enemies.

Reason 2. So wicked are the hearts of those, that we now speak of (or many of them) that they are prepared for Deceit, and willing of it Materially, though not For­mally, as such. It's easy drawing men from that which they hate, or their hearts are bent against, and to that which they Love, and their hearts are set upon. Such gunpow­der will soon take fire.

Reason 3. Our people by the foremen­tioned work of Reformation, will un­doubtedly be cast into Discontents: They will be sorely displeased with their Teach­ers; which is a small matter, were it not that it hindreth their own Salvation. They have so long been used to have their own will, and to be admitted even in Heathenish Igno­rance and Impiety to the Communion of the Saints, and all the outward Priviledges, without any considerable exercise of Disci­pline over them, that now it will be a strange provoking thing to them, when their cu­stom shall be a [...]tered. So that in the discon­tent and hatred of their minds, if Infidels, or Papists, or any such Malignant adversa­ries shall come among them, their own ma­lignity and discontent, will drive them by [Page 304] multitudes into their nets; and they will turn to the first that comes with any plausi­ble though pernicious doctrine. With half an eie we may easily see this: And therefore, if the Magistrate will not help us to quiet and secure the people, and keep off deceivers, while we are Catechising, and Instructing, and Preparing the grosly Ignorant and un­godly, it will be to the hazard of many thou­sand souls, and a temptation to many faint­hearted Ministers, againe to cast open the hedge, and lay the Churches Communion common, for feare of the ill consequence, that will follow to the people by displeasing them.

And yet I may well conclude, that though still the Church will have need of some of the Magistrates help in this same way, yet no­thing so much hereafter, as at first. 1 It is Cu­stom that most holdeth the people now, and enrageth them against the breakers of it. And when once the Custom is broken and turned, they will be much more quiet. 2. We now find the Churches in the rubbish, and have the harshest work at first to do, which will soone be over, and the Churches and minds of men more setled 3. A few yeares Pra­ctise of Confirmation, in the foredescribed way, I hope will introduce such abundance [Page 305] of Knowledg, and so increase the face of Godliness, that we shall have little need of the Magistrates helpe, in this kind as now we have. But now at first our Necessity is very great.

Reason 4. Moreover, our Doctrine and Practice is most contrary to mens sinnes, and carnall Interest, and therefore though it be True, yet it is Provoking, and seemeth to be against them; as blood letting, Fa­sting, and bitter medicines to a Child, or a foolish Patient. And therefore no won­der, if tolerated Seducers can draw them from it, by sence or non-sence, in such a case. A little Reason seemes to take men off from that, which seemes against them, or which they hate.

Reason 5. On the contrary, the Do­ctrine and Practice of Deceivers, is suited to their nature, and purposely sugered for them by Art. For Instance: If Papists fall in with them in the depth of their discon­tent, and first raile at us as no Ministers, but Lyars and Hereticks; and then revile us for receiving maintenance (which is their way, though their Clergie receive so ex­ceedingly much more) and then tell them of all their Ancestours, and then set them upon an easy, outside Piety, which ex opere [Page 306] operato, will certainly conferre grace, and shall take up at the strictest with an Auricu­ar Confession, instead of necessary humilia­tion and true Church-Discipline; and shall make those veniall, and improper sinnes, which we make damnable; and shall send many but to Purgrtory, that according to Scripture, we send to Hell. In a word, when they shall comply with carnal hearts and Interests, but as much, as Montalte the [...]an­senian sheweth us, that the Jesuites do; what wonder if our Ignorant, discontented people, do greedily swallow such baits as these, and turn to such a kind of Religiousness? And this makes the Jesuites glad of our Re­formation, and stand by us as the Crows by Sheep, that they may have our leavings, or all that we cut off: For it's Number that they regard; and if they will but believe in the Pope, they shall be welcom to them; yea, be Catholikes and be saved, though they believe not in Christ and the Holy Ghost, nor know not what Christianity is. He that thinks I wrong them: 1. Let them look on millions, and millions in their Church­es. 2. Let him but read In his Deus, natu­ra Gratia: where abundance more are cited of his side. Fr. a Sancta Clara, Problem. 15, & 16.

Reason 6. The Adversaries also are very industrious, and have many advantages of us from without. In most Churches they will meet, though with Godly, yet with young, unexperienced Disputers; because our Ministery is but Reviving, and the young ones must have time to grow. And the Jesuites, Fryars and other Missioners, have a Pope and Cardinals, and Bishops, and Princes, and Lords, and Revenews, and wealth, and Seminaries, and trayned Sol­diers in abundance, at their backs beyond. Sea, to furnish them with continual sup­ply. And how eager and busy they are, the Christian world hath had long experi­ence: so that if such be let loose on Ignorant Souls, what wonder if they prevaile?

Reason 7. And for the Event, if the Magistrates shall refuse us this Reasonable and unquestionably lawfull aide, it may be the means of the damnation of many thousand Souls. I suppose I speak to Christians, that believe that sinne is the poyson of the Soul, and believe that Faith in Christ is necessary, and that there is a Heaven and a Hell: And if so, they must needs understand, what it is, to suff [...]r men to draw their Subjects from Christ, from Scripture, from the meanes of Grace, and a Holy Life; and [Page 308] to draw them into sinne: that this is but to give men leave to do their worst, to undo and damne as many as they can; and to take them at the greatest vantage in their Igno­rance and discontent to trip up their heels, and [...]ise them into Hell. How dreadfull a thing is this to a Magistrate, once to think of, that hath but any belief of Scripture, and pitty on the Souls of men. And there­fore (as long as we do not now call upon them, so much as to force Papists, or Infi­dels either to be of our Religion, or to pro­fess that they are so, or joyne in Communi­on with us, but only desire, that they may keep their venom to themselves, and may not be suffered to take the advantage of our peoples Ignorance and Discontent) un­doubtedly the Rulers that are friends to Christ, and the Souls of men, will ne­ver find in their hearts, to deny this assi­stance.

Reason 8. And if they should deny it, in Reason they must needs see, that they will fully give up the Churches of Christ, that are under their government, to distraction and confusion. They know well enough what would come of it, if every man have but liberty to perswade their Armies into Mutinies and Rebellion; or to perswade the [Page 309] Subjects against themselves, that Rule them; or to entice mens Children, or servants to lewdness, or their wives to unchastity. And will they, under pretence of Mercy or Li­berty, permit men to do that against Christ, and the Church, and the Souls of many that are bad enough already, which they would not, they durst not permit against mens bo­dies, or against themselves, or against the Peace of the Common-wealth.

And what a dishonour will it be to Christ, to the Church, and Reformation, and Re­ligion; and what a joy to all the Enemies of these, to see that our Reformation shall breed such Confusion, and bring upon us such in­conveniencies? And all because the Magi­strate shall refuse his help.

Reason 9. And perhaps, the Magistrates will quickly find, that the Distractions of the Church will breed, and feed such Di­stractions in the Common-wealth, as may make them wish they had quenched the fire, while it was yet quenchable. Our Unity is not only Our strength, but their strength, especially if they promote it. Our Divisions weaken us as well as them. What will the Magistrate do, if he help us not in this case? Ministers cannot in Conscience al­waies forbeare their Duty, but will set about [Page 310] it? Either the Rulers will suffer us to do it, or not: If they suffer us and assist us, it will be our Peace and theirs, and our peoples good: If they suffer us and assist us not, as is now desired, we shall exasperate so ma­ny of their Sujects by our Reformation, and shutting them from Church Communion, that will shake the Peace of the Common­wealth, and the Odium will fly on the Go­vernours, for setting up a Ministry that so provoketh them, and so the people will be still in Discontents, and prepared for Rebelli­on, 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 will put down or hinder Ministers, their persecution will bring Gods Judgments on them, and turn the hearts of honest, so­ber men against them. They have seen what Deformation and persecution have done, be­fore their eies.

Reason 10. Lastly, it will bring a most heavy Guilt on the Magistrates Soul, which he will never be able to stand under, before the King of all the world. To be Guilty of the neglect of an Office so Divine, received from God, that it might be used for him; and to be Guilty of the frustrating of much of our Ministerial work; and of grieving the [Page 311] hearts of so many that feare God, and frustrating such hopes as we lately had, (to say nothing of the Prayers, teares, ha­zards, blood, and ruine of so many thou­sand, and the promises, oaths and Cove­nants to God) to be guilty of the sinnes of so many thousand, and of their everla­sting Condemnation; to be guilty of the distractions, and betraying of the Church, and cause, and people of the Lord, and to be guilty of the insultings of so many Enemies, all this and much more, that would certainly follow the denial of this moderate necessary help, would be a burden intollerable.

Direct. 7. But because both the Magi­strates, and many others are afraid, lest by going too far in such assistance, they may be guilty of Persecution, by restraining men from Preaching, or private peswasi­on, or by keeping the Ignorant and wic­ked from Church-Communion, or by com­pelling them to come to heare, and to be personally Instructed, I humbly propound these following things, for such a Regu­lation of their granted Liberty, as may free them from all danger of persecuting, without depriving us of their principall help.

[Page 312]1. If you compel not the Ignorant and ungodly to heare, and be pesonally Instru­cted, by the Minister of the Parish where they live, yet at least compel them thus to submit to some Minister: and let that Mi­nister certifie under his hand, that he takes care of him as a Catechumene, or Ex­pectant, by publike and private Instru­ction.

2. Let not every man that will, be to­lerated either to Teach, perswade, or hold Assemblies; but let your Toleration be Re­gulated, as well as your Approbation is. To which end 1. Let such persons as are thought meet for such a worke, be ap­pointed as Comissioners, to Approve, or Judge of such as shall be Tolerated through th [...] Land, as the Commissioners now Ap­proved of such, as shall have the publike maintenance. For there is no Reason, that the Tollerated should not go under Tryal, as well as the Allowed. And indeed with­out some such course to keep the Doore of Toleration, as well as the doore of pub­like Allowed Teachers, you cannot put any reasonable Laws for Toleration in Execu­tion; but any will come in, what ever your Law say. 2. Let these Commission­ers for Trying the Tolerated, have Rules [Page 313] given them by the Lawgivers, whom to Licence, or Tolerate, and whom not. 3. Let all that will gather Assemblies, or administer Sacraments, or Preach, have an Instrument of Toleration, under the hands and seale of these Commissioners, and let them be hindered, that have no such Instrument. Otherwise if you stay till they are convict of Blasphemie, they may do more mischief first, (for who will perse­cute them) then ever the Magistrate can comfortably be accountable to God for suffering.

7. When a man hath a sealed Tolerati­on, to Preach, or hold Assemblies, let him yet be as liable to any just Accusati­on, before the Commissioners for Ejecti­on, as the Approved, publike Ministers are: That so if he be proved to be wicked and scandalous, or to preach any thing ex­cepted from Toleration, by the Legisla­tours, the said Commissioners may be Au­thorized, to deprive them of their Tole­ration, as they do others of their pub­lique station and maintenance. And this is a most Rersonable and necessary thing.

1. For else the Publike Ministers will be hardlier dealt with then they. It is sup­posed that there's so much difference in the [Page 314] soundess of their Doctrine, that one de­serveth the publike encouragement, as well as the other deserveth a Toleration: Or else the Law-givers, would make no diffe­rence. And that being supposed, if they shall not be questionable, as well as we, nor their Right forfeitable as well as ours, they are more cherished proportionably then others.

2. And if you do not this, it's as good do nothing, but openly License Heathens, and Papists, and all Blaspheamers: For they will make a faire Confession, till they have got their seald Toleration, and then preach contrary to that profession. Two sorts we I humbly propound it to the Conside­ration of the Sove­raigae Rulers, whe­ther it be not fit, that the Testimo­nies of these two sorts of men, in any weighty case, against another be invalidate. And is it not a pittifull case that the lives of the godly people whom they hate, shall be at the mercy of any two of these wretches, that make no more of an oath then of ano­the [...] word. know this to be true by: 1. Papists, that are for Equivocation, and Men­tal Resorvation, in their Professions and Oathes: or for the Popes to dis­pense with them. 2. Hea­thens and Infidels that be­lieve not, that there is any sinne, or Devil, or Hell, or Heaven, and therefore care not what they sweare. And indeed [Page 315] these are the two Sects that now are up: and all other are like to fall into these. Alas by sad expe­rience I speake it: Those that will openly, and to my face make an Orthodox con [...]es­sion, do secretly harden many po [...] Souls, by making a scorne of Scripture, as a fable, and of the Immortality of the Soul and of Christ and the Holy Ghost, and Heaven and Hell, and say all these are [...]g, but the inventions of men, and that the Knave-Priests do perswade men th [...] there are Devils, and Hell, as a bugh [...] to make them do what they would have them, and all Religion is but deceit. Such Hea­thens, are the predominant S [...]ct in many places, and higher in England, then once I thought to have seen them. And if all such perfidious Infidels [...]d J [...]uites, shall have leave to Biaspheame God, Christ, and Scripture, because they once made an Or­thocoxe Profession, then let Hell be turned loose upon our people, and the Devil that was bound up from deceiving the Nations, have a Toleration from the Magistrate to do his worst.

Thus I have shewed that Magistrates, if they will, may helpe the Church without [Page 316] any danger of persecuting the Truth, if they take not Popery, damnable Heresie, and Heathenism for Truth. 1. If the Approvers keep the doore of Toleration, as well as of Publike Maintenance and Ministry. 2. If a Church Justice, or Civil Agent, do keep the Churches Peace. 3. If the Civil Visiter do purposely take cognisance of the state of Parishes, and see the Laws put in executi­on. 4. If the Commissioners for Ejections, have power of Judging all Seducers, and Blaspheamers, as well as the publike Mini­sters. And if these only have the Coercive Power; but some able, chosen, godly Mi­nisters be joyned with them for Advice and Exhortation: as Magistrates and Ministers sate together before the daies of William the Conquerour.