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<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>CONFIRMATION
<HI>AND</HI>
RESTAURATION,
The nece&s;&s;ary means of
REFORMATION,
<HI>And</HI>
RECONCILIATION;
For the Healing of the Corruptions and
Divi&s;ions of the Churches:</P>
<P>Submi&s;&s;ively, but earne&s;tly tendered to the
Con&s;ideration of the Soveraigne Powers, Magi|&s;trates,
Mini&s;ters, and People, that they may a|wake,
and be up and doing in the Execution of
&s;o much, as appeareth to be nece&s;&s;ary as they are
true to Chri&s;t, his Church and Go&s;pel, and to
their own and others Souls, and to the Peace and
wellfare of the Nations; and as they will an&s;wer
the neglect to Chri&s;t, at their Peril.</P>
<P>By <HI>Richard Baxter,</HI> an unworthy Mini&s;ter of Chri&s;t,
that longeth to &s;ee the Healing of the Churches.</P>
<Q><BIBL>I&s;a. 44. 3, 4, 5.</BIBL>
<P>For I will pour water on him that is thir|&s;ty,
and floods upon the dry ground: I will pour my
Spirit on thy &s;eed, and my Ble&s;&s;ing upon thine Off&s;pring,
and they &s;hall &s;pring as among the gra&s;s, as willows by
the water-cour&s;es. One &s;hall &s;ay, <HI>I am the Lords,</HI>
and another &s;hall call him&s;elf by the name of <HI>Jacob;</HI>
and another &s;hall <HI>Sub&s;cribe with his hand unto the
Lord,</HI> and &s;urname him&s;elf by the name of <HI>I&s;rael.</HI></P></Q>
<P><HI>London,</HI> Printed by <HI>A. M.</HI> for <HI>Nevil Simmons</HI> Book|&s;eller
in <HI>Kedermin&s;ter,</HI> and are to be &s;old by
<HI>Jo&s;eph Granford,</HI> at the <HI>Kings-Head</HI> in
<HI>Pauls</HI> Church-yard, 1658.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE
READER.</HEAD>
<OPENER><SALUTE>Chri&s;tian Reader;</SALUTE></OPENER>
<P>_HAving in divers
writings, moved
for the Re&s;titu|tion
of a &s;olemn
Tran&s;ition, of all that
pa&s;s from an Infant-&s;tate
of Church-member&s;hip,
into the number of the
Adult, and are admitted
<PB REF="3">
to their Priviledges, and
the A&s;&s;ociated Mini&s;ters
of this County, having
made it an Article of their
Agreement, at la&s;t came
forth an excellent Exer|citation
on Confirmation,
written by Mr. <HI>Jonathan
Hanmer,</HI> very learnedly
and piou&s;ly, endeavour|ing
the Re&s;toration of this
Practice. Being very glad
of &s;o good a work, upon
an invitation, I prefixed an
Epi&s;tle before it; which
hath occa&s;ioned this fol|lowing
<PB REF="3">
Di&s;putation. For
when the Book was read,
the de&s;igne was Generally
approved, (as farre as I
can learne) and very
acceptable to good men of
all parties. But many of
them called to me, to try
whether &s;ome more Scrip|ture
proofes might not be
brought for it, that the
<HI>Preceptive,</HI> as well as the
<HI>Mediate</HI> Nece&s;sity might
appeare. At the de&s;ire
of &s;ome Reverend God|ly
Brethren, I ha&s;tily
<PB REF="4">
drew up this which is
here offered you; 1. Part|ly
to &s;atisfie them in the
point of Scripture Evi|dence;
2. But principal|ly
to &s;atisfie my own ear|ne&s;t
de&s;ires, after the Re|formation,
and Healing
of the Churches, to
which I do very confi|dently
apprehend, this
excellent work to have a
&s;ingular tendencie. Here
is a Medicine &s;o effectual
to Heale our Breaches,
and &s;et our di&s;ordered So|cieties
<PB REF="4">
in joynt, (being
owned in whole by the
<HI>Epi&s;copall, Presbyterian,
Congregational,</HI> and <HI>Era|&s;tian,</HI>
and in half, by the
<HI>Anabapti&s;ts</HI>) that no|thing
but our own &s;elf-conceitedne&s;s;
perver&s;|ne&s;s,
lazyne&s;s, or wilfull
enmity to the Peace of the
Churches, is able to de|prive
us of a ble&s;&s;ed &s;uc|ce&s;s.
But alas, our minds
are the Subjects of the di|&s;ea&s;e;
and are &s;o alienated,
exulcerated, and &s;o &s;elf|i&s;hly
<PB REF="5">
partial and unchari|table,
that when the Pla|&s;ter
is offered us, and
Peace brought to our
doors, I mu&s;t needs expect
that many &s;hould pievi&s;h|ly
ca&s;t it away, and others
betray it, by a lazy com|mendation,
and &s;o di&s;able
the few that would be
faithfull, practical, and
indu&s;trious, from that
General &s;ucce&s;s, which
is &s;o nece&s;&s;ary and de&s;ira|ble.</P>
<P>As for them that lay all
<PB REF="5">
our Peace on <HI>Epi&s;copacy,</HI>
and <HI>Liturgie,</HI> I intend if
God will, to &s;end them af|ter
this, &s;ome Healing
motions on tho&s;e &s;ubjects
al&s;o. And if they have
no better &s;ucce&s;s, than
pre&s;ently to &s;atisfy my own
Con&s;cience, in the faithfull
performance of &s;o great a
duty, and to awaken the
De&s;ires, Endeavours and
Praiers of the more mo|derate
and Impartial, I
&s;hall not think my labour
lo&s;t. Pray for the Peace
<PB REF="6">
of <HI>Jeru&s;alem;</HI> they &s;hall
pro&s;per that love it. Let's
&s;eeke it of God, as well as
men; which is the daily,
though too defective pra|cti&s;e,
of</P>
<CLOSER><SIGNED>The mo&s;t unworthy Servant
of the King of Peace,
<HI>R. BAXTER.</HI></SIGNED>
<DATE>April 7.
1658.</DATE></CLOSER>
</DIV1>
<DIV1 TYPE="note">
<PB REF="6">
<P>If Magi&s;trates or o|thers,
who are obliged to
promote the worke, which is
here commended to them, do
want lei&s;ure, or patience to
read the whole, I de&s;ire them
to peru&s;e the&s;e following Con|tents,
and tho&s;e parts of
the Work, in which they are
mo&s;t un&s;atisfied.</P>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="7">
<PB REF="7">
<HEAD>THE
CONTENTS.</HEAD>
<P><HI>QUESTION.</HI>
WHether tho&s;e that were Bapti|zed
in Infancy, &s;hould be ad|mitted
to the Priviledges pro|per
to Adult Church-members, without
<HI>Confirmation,</HI> or <HI>Re&s;tauration,</HI> by an
<HI>Approved Profe&s;&s;ion</HI> of per&s;onal Faith
and Repentance? <HI>Neg.</HI></P>
<P>A general Rule to guide Reformers.</P>
<P><HI>PROP. I.</HI> It is &s;uppo&s;ed, that the Infants
of Believers &s;hould be admitted by
Bapti&s;m into the Church, and &s;o be
partakers of Infant-priviledges. A
<PB REF="8">
Breviate of Rea&s;ons for this.</P>
<P><HI>PROP. II.</HI> There are many Priviledges
belonging to the Adult-members of the
Church, which Infant-members are
not capable of.</P>
<P><HI>PROP. III.</HI> The Continuation of Privi|ledges
received in Infancy, is part of
the Priviledges of the Adult: or the
Re&s;toration of them, if they be lo&s;t.</P>
<P><HI>PROP. IV.</HI> The Title-Condition of In|fant
Church-member&s;hip, and Privi|ledges
is not the &s;ame with the Title-Condition
of the Church-member&s;hip
and Priviledges of the Adult; &s;o that
if this new Condition be not perform|ed,
when men come to age, their former
Title cea&s;eth, and there is no other, that
ari&s;eth in its &s;tead: Proved.</P>
<P><HI>PROP. V.</HI> As a Per&s;onal faith is the
Condition, before God, of Title to the
Priviledges of the Adult; &s;o the Pro|fe&s;sion
of this Faith, is the Condi|tion
<PB REF="8">
of his Title before the Church,
and without this Profe&s;sion, he is not
to be taken as an Adult-member, nor
admitted to the Priviledges of &s;uch.
Proved, and Vindicated from their
Objections, that plead again&s;t the
nece&s;sity of an expre&s;s Profe&s;sion:
with &s;ome Application urging to the
practice.</P>
<P><HI>PROP. VI.</HI> It is not every kind of Pro|fe&s;sion
that is the Condition, or nece&s;|&s;ary
qualification of tho&s;e, that are to be
admitted to the Priviledges of Adult-amembers,
but &s;uch a Profe&s;sion, as God
hath made nece&s;&s;ary by his expre&s;s
Word, and by the nature of the Ob|ject,
and the u&s;es and ends, to which he
doth require it. It mu&s;t be a Profe&s;si|on
of True Chri&s;tianity in all the E&s;&s;en|tials.
What are the E&s;&s;entials, as to
Objects and Acts: It mu&s;t be a <HI>Cre|dible
Profe&s;&s;ion.</HI> 1. It mu&s;t &s;eeme to
be Under&s;tanding. 2. And &s;erious.
3. And voluntary, upon deliberation.
<PB REF="9">
4. Not nullified by a contradiction in
word or deed. 5. It mu&s;t be Practice
fir&s;t, that mu&s;t make words Credible,
when the per&s;on by perfidiou&s;ne&s;s hath
forfeited his credit.</P>
<P><HI>PROP. VII.</HI> The Profe&s;sion of tho&s;e that
expect the Church-&s;tate and Privi|ledges
of the Adult, is to be tryed,
judged and approved, by the Pa|&s;tours
of the Church, to who&s;e Office
it is that it belongeth. 1. An untryed
Profe&s;sion mu&s;t not &s;erve: proved.
2. Pa&s;tours by Office are the Tryers and
Judges, of the Pro&s;e&s;sion of &s;uch, as
to the&s;e Ends: proved by 14 undenyable
Arguments; and Objections An&s;we|red.
Con&s;ent of the Ancients.</P>
<P><HI>PROP. VIII.</HI> Though it belong to the Pa|&s;tours
Office to Judge of the Profe&s;si|on
of &s;uch expectants, yet are they
bound up by the Laws of Chri&s;t what
Profe&s;sion to accept, and what to re|fu&s;e:
and if by breaking the&s;e Laws,
<PB REF="9">
they &s;hall dangerou&s;ly or gro&s;ly wrong
the Church, it belongeth to the Magi|&s;trate
to correct them, and to the people
to admoni&s;h them, and di&s;own their &s;in;
yea and in de&s;perate ca&s;es to di&s;own
them. The Po&s;itive Title-condition to
be produced, is <HI>The Profe&s;&s;ion of true
Chri&s;tianity.</HI> The Mini&s;ter that refu&s;|eth
this Profe&s;sion, mu&s;t prove it <HI>not
credible.</HI> Of tolerable ignorance.</P>
<P><HI>PROP. IX.</HI> It is evident that Magi&s;trates,
Mini&s;ters and people, have each a
power of Judging: but different, as
they have different works. How far
Mini&s;ters are Judges. Proved by ten
Rea&s;ons, again&s;t the popular claim, <HI>&amp;c.</HI>
How far the people mu&s;t Judge: How
far the Magi&s;trate mu&s;t Judge Mini|&s;ters
for the&s;e Matters, and Mini&s;ters
obey them?</P>
<P><HI>PROP. X.</HI> To this Mini&s;terial Approba|tion
of the Profe&s;sion and Qualificati|ons
of the Expectant, there is to be ad|joyned
<PB REF="10">
a Mini&s;terial <HI>Inve&s;titure</HI> or De|livery
of the Benefit expected. How
many Sacraments there are. 1. More
than &s;eaven in the large&s;t &s;en&s;e.
2. Five in a large &s;en&s;e (not intolle|rable.)
3. Two only in the &s;tricte&s;t &s;en&s;e,
as we define them.</P>
<P><HI>PROP. XI.</HI> The &s;olemn Mini&s;terial <HI>In|ve&s;titure</HI>
of Profe&s;&s;ours into the right of
the Church-Priviledges of the Adult,
is either 1. Of the <HI>Unbaptized,</HI> who
are now fir&s;t entred. 2. Or of the <HI>Bap|tized</HI>
in Infancy, that never proved
ungodly, nor violated that fir&s;t Cove|nant.
3. Or of tho&s;e Baptized (whe|ther
in Infancy or at Age) that have
&s;ince proved wicked and broke the Co|venant.
The fir&s;t of the&s;e <HI>Inve&s;ti|tures</HI>
is to be by <HI>Bapti&s;m;</HI> the &s;econd
by <HI>Confirmation,</HI> and the third by
<HI>Ab&s;olution.</HI> So that the &s;olemn <HI>Inve&s;ti|ture</HI>
that now I am pleading for, is by
<HI>Confirmation</HI> to one &s;ort, (that never
proved ungodly &s;ince their Bapti&s;m) and
by <HI>Ab&s;olution</HI> to the other &s;ort (that
<PB REF="10">
broke their Covenant) which yet hath
a certain <HI>Confirmation</HI> in, or with
it.</P>
<P><HI>PROP. XII.</HI> This &s;olemn <HI>Inve&s;titure</HI> on
per&s;onal Profe&s;sion, being thus proved
the Ordinance of God, for the &s;olemn
renewing the Covenant of Grace,
between God and the Adult-Covenan|ter,
it mu&s;t needs follow that it is a
<HI>Corroborating</HI> Ordinance, and that
<HI>Corroborating</HI> Grace is to be expe|pected
in it from God, by all that come
to it in &s;incerity of heart: And &s;o it
hath the name of Confirmation upon
that account al&s;o.</P>
<P><HI>PROP. XIII.</HI> Mini&s;terial <HI>Impo&s;ition of
hands,</HI> in <HI>Confirmation</HI> and the
forede&s;cribed &s;ort of <HI>Ab&s;olution,</HI>
is a Lawfull and Convenient action,
or Ceremony, and ordinarily to be
u&s;ed, as it hath been of old by
the Univer&s;al Church. But yet it is
not of &s;uch Nece&s;sity, but that we
<PB REF="11">
mu&s;t di&s;pence in this Ceremony with
&s;crupulous Con&s;ciences, that cannot be
&s;ati&s;fied to &s;ubmit to it: Impo&s;ition of
hands is allowed in Scripture to be u&s;ed
Generally by Spiritual <HI>Superiours,</HI> to
&s;ignifie their De&s;ire, that the Ble&s;sing,
Guift or Power, may be conferred on
the Inferiour, for which they have a
call to mediate. Proved. Particllarly,
1. We find in Scripture a Ble&s;sing of
Church-members, with laying on of
hands. 2. And that the Holy Gho&s;t is
in a &s;pecial manner promi&s;ed to Belie|vers,
over and above that mea&s;ure of
the Spirit, which cau&s;ed them to Be|lieve.
3. And that Praier, with lay|ing
on of hands, was the outward means
to be u&s;ed by Chri&s;ts Mini&s;ters, for pro|curing
this, or inve&s;ting them of it.
4. And that this was not a temporary,
but fixed Ordinance. All proved. <HI>How</HI>
the Holy Gho&s;t is given <HI>before Faith,</HI>
and after Faith, and how &s;ealed in Bap|ti&s;m,
and how not? What Hope of
the &s;ucce&s;s of Impo&s;ition, with Praier
<PB REF="11">
for the &s;pirit. Scripture and Antiqui|ty
for it. Rea&s;ons for the non-nece&s;sity
of it to the the &s;crupulous.</P>
<P><HI>PROP.</HI> XIV. Though in receiving Adult-per&s;ons
out of Infidelity by Bapti&s;m in|to
the Church; a &s;udden Profe&s;sion,
without any &s;tay to &s;ee their Reformati|on,
may &s;erve turne, yet in receiving
the&s;e that were Baptized heretofore, in|to
the number of Adult-members, or
to the Priviledges of &s;uch, their lives
mu&s;t be enquired after, which mu&s;t be
&s;uch as do not confute their Profe&s;sion.</P>
<P><HI>PROP.</HI> XV. It is not of flat Nece&s;sity,
that the Profe&s;sion of the Expectant be
made in the open Congregation, or be|fore
many, in order to his Confirmati|on
or admittance.</P>
<P><HI>PROP.</HI> XVI. When a per&s;on is admitted
an Adult-member of a particular
Church, as well as of the Univer&s;al,
his Profe&s;sion and Admi&s;sion mu&s;t be
either before the Church, or &s;atisfa|ctorily
<PB REF="12">
made known to the Church, at
lea&s;t, who mu&s;t approve of it by a
Judgment of di&s;cretion, in order to
their Communion with him: and this
among us is the ordinary ca&s;e; becau&s;e
it is the duty of all, that have opportuni|ty
to joyne them&s;elves to &s;ome particu-Church,
and it is in &s;uch Churches, that
Communion in publique Wor&s;hip and
order mu&s;t be had, either &s;tatedly, or
tran&s;iently and temporarily. Rea&s;ons to
prove this Intere&s;t of the People. Ca|&s;es
of difference between Pa&s;tours and
people re&s;olved.</P>
<P><HI>PROP.</HI> XVII. It is convenient (though
not of nece&s;sity) that every Church
do keep a Regi&s;ter of all that are thus
Inve&s;ted, or admitted into the num|ber
of Adult-members.</P>
<P><HI>PROP.</HI> XVIII. Tho&s;e that were never thus
Mini&s;terially and Explicitly Appro|ved,
Confirmed, or Ab&s;olved (after
an ungodly life) but have been per|mitted
without it, to joyne u&s;ually with
<PB REF="12">
the Church in prayer and prai&s;es, and
the Lords Supper, are Approved and
Confirmed, eminently, though not for|mally,
though in &s;o doing, both the Pa|&s;tours
and them&s;elves might &s;inne a|gain&s;t
God, by the violation of his ho|ly
order. Such therefore may be a true
Church, and are not to be called back
to &s;olemn Confirmation, though in ma|ny
ca&s;es they may be called to Tryall by
their Over&s;eers.</P>
<P><HI>PROP.</HI> XIX. So exceeding great and ma|ny
are the Mi&s;chiefs that have befallen
us by the neglect of a &s;olemn meet Tran|&s;ition
from an Infant into the Adult
Church-&s;tate, and which undoubtedly
will continue till this be remedied, that
all the Magi&s;trates, Mini&s;ters &amp; people,
that di&s;&s;emble not in profe&s;sing them|&s;elves
to be Chri&s;tians, &s;hould with &s;peed
and diligence attempt the cure. The &s;tate
of our Pari&s;hes anatomized. Twenty in|tollerable
mi&s;chiefs, that follow the
taking all into our Church-communion,
<PB REF="13">
and neglecting this Confirmation: &s;uch
as all Chri&s;tians &s;hould lay to heart.</P>
<P><HI>PROP.</HI> XX. So many and great are the
Benefits that would follow the generall
practice of this duty of trying, appro|ving
and confirming (or Ab&s;olving)
all tho&s;e that enter into the number of
Adult-Chri&s;tians, that it &s;hould migh|tily
provoke all Chri&s;tian Magi&s;trates,
Mini&s;ters, and people to joyne in a &s;pee|dy
and vigorous execution of it. Twelve
excellent Benefits that will come by
Confirmation. It's like to be an admi|rable
increa&s;er of knowledg, and holi|ne&s;s,
and Church-Reformation. It's a
&s;ingular means of Agreeing the Epi&s;|copal,
Presbyterians, Congregational,
Er<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;tians, and moderating the Ana|bapti&s;ts:
proved and urged.</P>
<P>Twenty Objections again&s;t this Approved
Profe&s;sion and Confirmation, an&s;wer|ed.
How little rea&s;on have Princes,
and Parliaments to re&s;traine mo&s;t Mi|ni&s;ters
here from overdoing.</P>
<P><PB REF="13">
The Duties that lie upon us all, for the Ex|ecution
of this Work: and 1. on Mini|&s;ters.
1. We &s;hould Agree upon an
unanimous performance. 2. In tho&s;e
Agreements, we mu&s;t leave men to
their Liberty in all unnece&s;&s;ary modes,
and circum&s;tances. 3. In taking mens
profe&s;sion, we mu&s;t avoid both extreams,
<HI>viz.</HI> Loo&s;e formality, and overmuch
4. What cour&s;e mu&s;t be taken with all
our Pari&s;he, where &s;ome have without a
Per&s;onal Approved Profe&s;sion already
been admitted to the Lords Supper and
&s;ome not particularly opened? 5. We
mu&s;t require of all the notoriou&s;ly un|godly,
a Penitent Confe&s;sion in order to
Ab&s;olution, as well as a Profe&s;sion of
Faith, and future obedience. 6. De|legates
to be cho&s;en by particular
Churches, to meet with the Pa&s;tours
for tho&s;e and other Church-affaires.
7. The Pa&s;tours and Churches &s;hould be
all A&s;&s;ociated, and the Churches that
we hold Communion with, differenced
from the re&s;t: that tho&s;e that are Con|firmed
<PB REF="14">
and Received by them, may be
capable of Communion with all. 8. We
mu&s;t be diligent in publike and private
Teaching the Catechumens, and walk
inoffen&s;ively, conde&s;cendingly and vi|gilantly
among them.</P>
<P N="2">2. The Duty of the People, e&s;pecially the
Godly, in order to this Work.</P>
<P N="3">3. The Magi&s;trates Duty hereto. 1. To
cau&s;e tho&s;e People that are unfit for
Church-Communion, to live quietly
in the &s;tate of Expectants, and to &s;ub|mit
to publique and per&s;onal In&s;tru|ction,
and Catechizing, to prepare
them. 2. To compel Mini&s;ters thus to
Teach and Catechize them, and &s;ee that
great Pari&s;hes have &s;o many Teachers
as may be able to do it. Rea&s;ons for
compelling us. 3. To lay &s;ome penal|ty
on all Pa&s;tors, that will not guide
the Church by Di&s;cipline, as well as
preach: Not forbidding them to be
Preachers, but to be Pa&s;tours and ad|mini&s;ter
Sacraments, that will not do
it, as Chri&s;t hath appointed. To the&s;e
<PB REF="14">
ends it may do well, for the Magi&s;trate
to have his Agent or Church-Ju&s;tice
to joyne in the Church-meetings, and
to inform the Commi&s;sioners for Eje|ction,
who may be impowred hereun|to.
4. To promote and command
the A&s;sociations and corre&s;pondencies
of Pa&s;tours and Churches. With what
limitations, and to what ends. 5. It
would much further this Work, if Vi&s;i|tours
were appointed in all parts to &s;ee
it done, or put on Mini&s;ters: Not that
any Mini&s;ters &s;hould have a Power of
&s;ilencing, &s;u&s;pending, <HI>&amp;c.</HI> But to
let a Civil Vi&s;itor, and a Vi&s;itor of
the Mini&s;try be &s;till joyned together, and
let the Mini&s;ter have only a power to
per&s;wade, and the other as a Magi|gi&s;trate
to compell, or to bring the cau|&s;es,
which are exempt from his power,
to the Superiour Commi&s;sioners. 6. It's
the unque&s;tionable Duty of Magi&s;trates
(not to drive men to Church-Commu|nion
that are unmeet, but) to re&s;traine
Seducers, from taking advantage of
<PB REF="15">
their di&s;contents and drawing them
away, while they remaine Expectants:
Ten Rea&s;ons, that de&s;erve the &s;erious
con&s;ideration of the Magi&s;trate, that
&s;hew the great Nece&s;sity of this his Mo|derate
a&s;si&s;tance, for keeping of de|ceivers,
e&s;pecially Papists, and con|taining
the prophane and ignorant
people in quietne&s;s and &s;ubmi&s;sion to
in&s;truction in an expectant &s;tate till
they are fit for Church-Communion.
7. To &s;atisfie the Magi&s;trate that is
afraid of per&s;ecution, certain Regula|tions
of Toleration are propounded.
1. Let all that pretend &s;cruple of &s;ubmit|ting
to the per&s;onal or publique In&s;tru|ction
of the Teacher of the Pari&s;h where
he lives, be compelled to &s;ubmit to &s;ome
one el&s;e, who may give it under his hand
that he takes that care of him. 2. Let
Commi&s;sioners be appointed (accor|ding
to the Laws given them) to guard
the door of Toleration, as now they
are to guard the door of publique Al|lowance
and Maintenance: and let
<PB REF="15">
none be Tolerated to preach or openly
per&s;wade (though for nothing) that
have not an In&s;trument of Licence
&s;ealed by the&s;e Commi&s;sioners: Or el&s;e
Bla&s;phemers and Heathens may preach
for all your Laws again&s;t them. 3. Let
tho&s;e that have a &s;ealed Toleration be
as re&s;pon&s;ible to the Commi&s;sioners, for
their violating the Laws of their
Toleration, as we are for breaking the
Laws that bind us: and let their Tole|ration
be forfeitable, as well as our
Maintenance. Rea&s;ons for this. To
conclude, if as before the daies of <HI>Wil|liam</HI>
the Conquerour, Magi&s;trates and
Mini&s;ters might &s;it together, the Mini|&s;ters
having no power but to per&s;wade,
and the Magi&s;trate the &s;ole power of
Compul&s;ion, and &s;o 1. Approvers keep
the door of Toleration. 2. A Church
Ju&s;tice, or Agent of the Magi&s;trates
keep the peace of every Church, or Pa|ri&s;h.
3. And the Civil and Mini&s;te|rial
Vi&s;iters afore&s;aid &s;hall be appointed
to take Cogni&s;ance of the &s;tate of
<PB REF="16">
Pari&s;hes. 4. And the Commi&s;sioners
for Ejection of &s;candalous Mini&s;ters,
be equally enabled to eject the &s;canda|lous
and bla&s;phemous from their To|leration;
the Magi&s;trate might a&s;si&s;t
us without danger of per&s;ecution.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="16">
<HEAD>CONFIRMATION
<HI>AND</HI>
RESTAURATION
The nece&s;&s;ary means of
REFORMATION
<HI>And</HI>
RECONCILIATION.</HEAD>
<DIV2 TYPE="question">
<HEAD><HI>Que&s;t.</HI> Whether tho&s;e that were Baptized
in Infancy, &s;hould be admitted to the
Priviledges proper to Adult Church-members,
without <HI>Confirmation,</HI> or
<HI>Re&s;tauration,</HI> by an <HI>Approved Pro|fe&s;&s;ion</HI>
of <HI>Per&s;onal Faith</HI> and <HI>Repen|tance?</HI>
Neg.</HEAD>
<P>_THough the di&s;tempers of the
Churches of Chri&s;t in <HI>England,</HI>
are not &s;o great as the Popi&s;h
adver&s;aries, or &s;ome di&s;conten|ted
Brethren do pretend, nor
as &s;ome incon&s;iderate lamenters of our condi|tion
<PB N="2" REF="17">
do imagine, who ob&s;erve le&s;s our enjoy|ments
then our wants, and that have not the
faculty of di&s;cerning our true Agreements,
where there is any difference, but think that
many things are wanting that are not, be|cau&s;e
they cannot find them: Yet is our di&s;|compo&s;ure
&s;uch as the wi&s;e&s;t have cau&s;e to
mourn for, and all of us &s;hould contribute
our endeavours to redre&s;s. And for the ac|compli&s;hment
of this ble&s;&s;ed Work, two
things mu&s;t be done: The fir&s;t is, to Di&s;co|ver
the Principles that mu&s;t Reform and heal
us, if ever we be healed; and to acquaint
the world with the nece&s;&s;ary means. The
&s;econd is, to concur for the execution, in the
application and u&s;e of the Remedie, when it
is di&s;covered. The fir&s;t is a work, that is
u&s;ually done be&s;t by a few at fir&s;t: Though
the more Receive and Approve of the di&s;|covery,
the better it will be brought into
u&s;e. But it's here, &s;aith <HI>Pemble,</HI> as in di|&s;cerning
a thing a farre off, where one clear
eye will &s;ee further then many that are dimme,
and the greate&s;t conjunction of unfurni&s;hed
intellects affords not &s;o much a&s;&s;i&s;tance for
the Di&s;covery, as the greater &s;ight of a few
may do. But in the executive, part, there
mu&s;t be many hands to the work. If the Pa|&s;tours
and people do not con&s;ent, it can|not
<PB N="3" REF="17">
be accompli&s;hed; and if they barely con|&s;ent,
and be not up and doing, Di&s;coveries
will lie dead, and nothing will go on: And
if the Chri&s;tian Magi&s;trate afford not his a&s;&s;i|&s;tance,
his Guilt will be great, and the work
will go the more heavily on. Though all
the body be not an Eye, and therefore be
not as good at Di&s;covering as the Eye is; yet
mu&s;t each member perform its own office,
and none be idle, or withdraw its helpe,
becau&s;e it is not an Eye; but all mu&s;t execute
by the Guidance of the Eye.</P>
<P>In order to the Di&s;covery of the Healing
Meanes, among others, this Rule is worthy our
ob&s;ervation. <HI>If any Church Order, or admini&s;tra|tion
&s;eem offen&s;ive to you, before you wholly ca&s;t it
out, con&s;ider whether there be not &s;omewhat that
is nece&s;&s;ary and excellent either in the &s;ub|&s;tance,</HI><NOTE PLACE="marg">&lindx;</NOTE>
<HI>or in the Occa&s;ion and Rea&s;on of
it:</HI> and you will find, that <HI>Reformation is to
be accompli&s;hed more by Re&s;tauration of Ordi|nances
and Admini&s;trations to their Primitive
Nature and V&s;e, then by the utter Aboliti|on
of them.</HI> Satan found it ea&s;ier to <HI>corrupt</HI>
the Ordinances of Chri&s;t, and to cau&s;e them
to degenerate into &s;omewhat like them, then
to Introduce &s;uch of his <HI>own</HI> as were <HI>wholly
new,</HI> and as Chri&s;t had given no Occa&s;ion of.
I could give you very u&s;efull in&s;tances in
<PB N="4" REF="18">
many of the Popi&s;h admini&s;trations, which
require a <HI>Re&s;tauration,</HI> rather then an <HI>Abo|lition,</HI>
le&s;t that which is Chri&s;t's part, be ca&s;t
out with that which is mans, and we &s;hould
throw away the Apple which &s;hould be but
pared; and le&s;t we ca&s;t away our nece&s;&s;ary
food, and mo&s;t precious Jewels, becau&s;e
they have fallen into Romi&s;h dirt. But my
pre&s;ent bu&s;ine&s;s is to in&s;tance only in <HI>Con|firmation</HI>
and <HI>Penitence,</HI> &s;o farre as is requi|&s;ite
to the deci&s;ion of the Que&s;tion now be|fore
us.</P>
<P>I know you will ea&s;ily excu&s;e me from the
needle&s;s labour of explaining any terms in the
Que&s;tion which you under&s;tand already: I
think the be&s;t method to lay the matter na|ked
before your under&s;tandings, will be by
approaches and degrees in the opening and
confirming of the&s;e Propo&s;itions.</P>
</DIV2>
<DIV2 N="1" TYPE="proposition">
<HEAD><HI>Prop. I.</HI> It is here &s;uppo&s;ed, that the In|fants
of Believers &s;hould by Bapti&s;m be admit|ted
into the Church, and &s;o be partakers of In|fant
Priv<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ledges.</HEAD>
<P>THeir &s;inne and mi&s;ery is come upon them
without any actual con&s;ent of their own,
by the will of others; and the Remedy mu&s;t
<PB N="5" REF="18">
be applyed to them accordingly, not by any
actual con&s;ent of their own (which is as
impo&s;&s;ible) but by the <HI>will of others,</HI> as the
<HI>Condition,</HI> and by the <HI>Gift of God</HI> as the
<HI>Cau&s;e.</HI> In his dealing with mankind; God is
not &s;o much more prone to wrath and ven|geance
then to Mercy, as to put Infants into
the <HI>Comminatory</HI> terrible part of the Cove|nant,
with their Parents, and not into the
<HI>Remedying</HI> part; and to <HI>condemn</HI> them for
their fir&s;t Fathers <HI>Covenant-breaking,</HI> and
give them <HI>no help</HI> from their <HI>gracious</HI> Parents
<HI>Covenant-keeping;</HI> and to fetch weight from
Parents <HI>&s;innes</HI> to weigh down the &s;cale of
<HI>Vindictive Ju&s;tice,</HI> and to put nothing from
the gracious Parents into the other end.
Yet is it not to Infants as the <HI>meer Natural
I&s;&s;ue of godly Parents,</HI> that God extendeth
this Grace. But 1. As they are <HI>Naturally
their Own,</HI> the Parents have <HI>a Power of them</HI>
to di&s;po&s;e of them for their good. 2. Every
man that is <HI>Sanctified,</HI> hath <HI>devoted him&s;elf,</HI>
and in <HI>Generall, all that he hath</HI> to God; ac|cording
to the &s;everal capacities of what he
hath, that every thing may be for God in
its proper Capacity. 3. <HI>Virtually</HI> 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 &s;hould
<PB N="6" REF="19">
be <HI>Actually Dedicated</HI> and Devoted to him.
5. He that requireth us to make this Dedica|tion,
doth imply therein a promi&s;e of his
Acceptance of what is Dedicated to him by
his command. For his precepts are not vain
or delu&s;ory. 6. He hath al&s;o expre&s;sly &s;igni|fied
this in <HI>Scripture Promi&s;es,</HI> extending his
Covenant to the &s;eed of the Faithfull, and
telling us that his Kingdom is of &s;uch.
7. This Dedication is to be made by Bapti&s;m,
the Ordinance which God hath appointed to
that End; and in which he is ready to &s;ig|nifie
his Acceptance, that &s;o there may be
a mutual &s;olemn Covenant.</P>
<P>The Servants of God before Chri&s;t's com|ing
were enabled and required to enter their
Infants into the Covenant of God, &s;ome|time
(and ordinarily) in Circumci&s;ion, and
&s;ometime (as in the wilderne&s;s, <HI>Deut.</HI> 29)
without it. And they have the &s;ame <HI>Natural
Intere&s;t,</HI> and as <HI>large a di&s;covery</HI> that <HI>it's the
W<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ll of God,</HI> for the <HI>Dedicating</HI> of their Chil|dren,
to God, and <HI>Choo&s;ing</HI> for them, and
<HI>entering them into the holy Covenant,</HI> now as
then. If <HI>then</HI> a Child that had no exerci&s;e of
its <HI>own will,</HI> might by the <HI>Will of his Parents
choo&s;e the Lord,</HI> and be <HI>entered into Covenant</HI>
with him, it is then &s;o &s;till. God hath no
where rever&s;t or abrogated that Command,
<PB N="7" REF="19">
which obliged Parents to enter their Chil|dren
into Covenant with God, and Devote
them to him. Nay Chri&s;t chid tho&s;e that
would keep them from him, becau&s;e his
Kingdom, that is, his Church, is of &s;uch.
A place that doth purpo&s;ely and plainly ex|pre&s;s
the continuance of his Love to Infants,
and yet the Go&s;pel entertaineth them as rea|dily
as the Law or Promi&s;e before did. Oft
and again doth Chri&s;t &s;ignifie to the <HI>Jews</HI>
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 &s;ame 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 Common|wealth
is, nor yet what &s;overaignty or &s;ub|jection
mean. And he that &s;hould &s;ay they
are no members, becau&s;e they are Imperfect
members, would but be laughed at. And
Chri&s;t hath not ca&s;t them out of his family
or Commonwealth, nor &s;hut the door a|gain&s;t
them.</P>
<P>And that in this Infant &s;tate they are capa|ble
of many Priviledges is apparent. They
have Original &s;inne, which mu&s;t be par|doned,
or they are lo&s;t. Mo&s;t of the <HI>Ana|bapti&s;ts</HI>
that I hear of, do hold that all the
<PB N="8" REF="20">
Infants in the world are pardoned by Chri&s;t,
and &s;hall be &s;aved if they die in Infancy, and
run in the downright <HI>Pelagian</HI> road. But
this is not only utterly unproved, but con|trary
to Scripture, which telleth us, that
&s;inne is not pardoned by the blood&s;hed of
Chri&s;t, till men be brought into Union with
him, and participation of him, and for
all his blood&s;hed, no man &s;hall have pardon
by it, till it be given him by the Act of Par|don
in the Go&s;pel. Now the Go&s;pel no
where gives out Pardon to every Infant in
the world: Nay it frequently and plainly
makes a difference. The Parents <HI>Will</HI> doth
<HI>Accept</HI> the offer, and choo&s;e for them that
cannot choo&s;e for them&s;elves. For others,
what ever God will do with them, doubt|le&s;s
they have no promi&s;e of Mercy. And it's
&s;trange that they &s;hould deny Bapti&s;m to In|fants
that deny not Salvation to them, yea
that think (though ungroundedly) that
they are all in a &s;tate of Salvation. For ei|ther
Infants have Original &s;inne, or not:
If they have none, then they need no Savi|our,
and mu&s;t be &s;aved without a Saviour;
for the <HI>whole</HI> need not the Phy&s;ician, but the
<HI>&s;ick.</HI> If they have Original &s;inne, and that it
is pardoned to them by Chri&s;t, then how
can men deny them the &s;ign and &s;eale of par|don,
<PB N="9" REF="20">
or the &s;olemn inve&s;ting means. If they
are &s;ure that they are wa&s;ht with Chri&s;t's
Blood, how can they deny to wa&s;h them
with that water, that is appointed to &s;igni|fie
and inve&s;t?</P>
<P>Moreover, Infants are capable of many o|ther
Priveledges; and of being the Adopted
Sonnes of God, the Members of Chri&s;t, the
Heirs of Heaven, as having Right thereto;
and being the members of the Church, and
being under the Special Protection and Pro|vi&s;ion
of God, and in a &s;pecial &s;ort parta|kers
of the Prayers of the Church, with di|vers
more. As in the Commonwealth, an
Infant is capable of having Honour and Inhe|ritance
in Right, though not Actally to u&s;e
them; and of the protection of the Laws for
Life, Reputation and e&s;tate; 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 Provi&s;ions from the
E&s;tate that he hath Title to.</P>
<P>But all this I have fuller expre&s;t el&s;ewhere:
And I have altely read M^r <HI>Tombes</HI>'s la&s;t and
large Reply, to part of my Book, and ma|ny
others; and mu&s;t needs &s;ay that it leaves
me &s;till per&s;waded that it is the will of Chri&s;t
that the Infants of his Servants &s;hould be De|dicated
to him in Bapti&s;m, and members of
<PB N="10" REF="21">
his vi&s;ible Church; and though upon the re|view
of my Arguments I find that I have u&s;ed
too many provoaking words, for which I
am heartily &s;orry, and de&s;ire pardon of God
and him, yet I mu&s;t &s;ay, that I am left more
confident then before, that the cau&s;e is Gods
which M^r <HI>Tombes</HI> oppo&s;eth: Of which if
God will, I intend yet to give &s;ome further
account: In the mean time I deal with this
but as a Suppo&s;ition that is already &s;ufficient|ly
proved, though all men, yea all good
men &s;ee not the &s;ufficiency of the proofe.</P>
</DIV2>
<DIV2 N="2" TYPE="proposition">
<HEAD><HI>Prop. 2.</HI> There are many Priveledges be|longing
to the Adult Members of the Church,
which Infant members are not capable of.</HEAD>
<P>THis is true both of Natural and Moral
Capacities: The Priviledges which I mean
are, the pardon of many actual &s;innes, com|mitted
&s;ince they are Adult; the exerci&s;e of
all Holy Graces; Knowing God; Loving
him; Tru&s;ting him; Serving him; the Com|munion
that we have with God herein; as
particularly in Prayer, in holy Prai&s;es and
Thank&s;givings, in Heavenly Meditations;
The Peace and Joy that followeth Believing,
and the Hopes of Everla&s;ting Life; the Com|munion
<PB N="11" REF="21">
which we have with the Church of
Chri&s;t in hearing, praying, Prai&s;es, the
Sacrament of the Body and Blood of Chri&s;t,
in di&s;tribution by giving and receiving, and an
endearing holy Love within: The&s;e and many
more Priveledges are proper to the Adult.</P>
<P>That Infants are not <HI>Naturally</HI> capable of
the&s;e, is as needle&s;s to prove, as that they
are Infants: And then that they are not <HI>Mo|rally</HI>
capable, is an in&s;eparable con&s;equent.
For though <HI>Natural</HI> Capacity may be with|out
<HI>Moral,</HI> yet Moral cannot be without
Natural: In point of <HI>Duty,</HI> Infants are not
<HI>bound</HI> to the work; as to Hear, Pray,
Pray&s;e, <HI>&amp;c.</HI> beyond the Natural Capacity
of their Intellects and bodies: And &s;o in
point of <HI>Benefit,</HI> we mu&s;t have more &s;obrie|ty,
then to &s;uppo&s;e God to make over any
Benefit to them which they are not capable
of. All this is plain.</P>
</DIV2>
<DIV2 N="3" TYPE="proposition">
<HEAD><HI>Prop. 3.</HI> The Continuation of Priveledges re|ceived
in Infancy, is part of the Priveledges
of the Adult; or the Re&s;toration of them if they
be lo&s;t.</HEAD>
<P>IF the cau&s;e di&s;continue, the effect will
cea&s;e. Adult Priveledges comprehend the
<PB N="12" REF="22">
Infant Priviledges, partly as that which is
Perfect comprehendeth the Imperfect, and
partly as the whole comprehendeth the parts;
and partly as the thing Continued is the &s;ame
with the thing Begun. Infant Priviledges
would all cea&s;e with Infancy, if the Cau&s;es or
Conditions cea&s;e, and there be no other
Cau&s;e for their continuance. God never
took Infants into his Church and Covenant,
with a purpo&s;e &s;o to continue them, without
any other Condition then that upon which
they were admitted. This is pa&s;t denyal, and
will be more cleared in the next.</P>
</DIV2>
<DIV2 N="4" TYPE="proposition">
<HEAD><HI>Prop. 4.</HI> The Title-Condition of Infant
Church-member&s;hip and Priviledges, is not
the &s;ame with the Title-Condition of the
Church-member&s;hip and Priviledges of the
Adult; &s;o that if this new Con|dition
be not performed when
men come to Age, their former
Title cea&s;eth, and there is no o|ther
that ari&s;eth in his &s;tead.</HEAD>
<P N="1">1. WE are agreed I think,
that our <HI>Title,</HI><NOTE PLACE="marg">See the Ru|brick of the Common Prayer Book before Confir|mation after cited.</NOTE> (which
is <HI>Fundamentum Juris</HI>) is <HI>Gods
Covenant,</HI><NOTE PLACE="marg"><HI>G. Ca&s;&s;ande<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"></HI> Con&s;ult. de Con|firm. Haeju&s;m<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">|di &s;a<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">e In&s;titu|tionem &s;eu Ca|techi&s;mi expli|cationem in pue|ris fieri debe|ere, &amp; Veteres praecipiunt, &amp; Recenciores quoque ex utra|que parte con|&s;entiunt. Vide <HI>Augu&s;t. Serm.</HI> 116. in Ramis Palmarum, &amp; Wallafridum de rebus Eccle|&s;ia&s;t. <HI>cap.</HI> 26. &amp; quae &s;crip&s;it <HI>Ruardus Tap|penus Lovan. Tom.</HI> 2. ad il|lud <HI>Calvi<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">i In|&s;tit. c.</HI> 17.</NOTE> <HI>Graunt,</HI> or <HI>Guift.</HI> As
it is his <HI>Precept</HI> that con&s;titut|eth
<PB N="13" REF="22">
our <HI>Duty,</HI> &s;o it is his <HI>Pro|mi&s;e</HI>
or Deed of Gift which is
our title to the <HI>Benefit.</HI></P>
<P N="2">2. And we are agreed I
hope, that this Promi&s;e, or
Grant from God is <HI>Conditio|nal,</HI>
For if Church-member|&s;hip
and Priviledges he <HI>Ab&s;o|lutly</HI>
Given, then it is to <HI>All,</HI>
or but to <HI>Some:</HI> Not to <HI>All;</HI>
for then the Church, and the
world are all one; and then
it is not <HI>Eccle&s;ia, caetus evo|catus;</HI>
and then <HI>Heathens</HI> and
<HI>Infidels</HI> have right; which are
things that no Chri&s;tian, I
think will grant: If it be but
<HI>Some</HI> that have <HI>Title,</HI> then
there mu&s;t be &s;ome <HI>Note</HI> to
know them by: or el&s;e the <HI>&s;ome</HI> will be equal
to <HI>All</HI> or to <HI>None.</HI> And if they be Marked
out, then it mu&s;t be by <HI>Name</HI> or by <HI>De&s;cripti|on:</HI>
Not by <HI>Name;</HI> for we find the contrary.
Scripture doth not <HI>Name</HI> all that have Title
to Church Priviledges. If it be by <HI>De&s;cription,</HI>
it is either by meer <HI>Phy&s;ical,</HI> or by <HI>Moral</HI> Qua|lifications
that they are de&s;cribed: The <HI>for|mer,</HI>
none doth imagine, that I hear of. If
they are <HI>Moral</HI> Qualifications, then either
<PB N="14" REF="23">
they are &s;uch as are <HI>prerequi&s;ite</HI> to our Right
and Priviledges, or not: That they are <HI>pre|requi&s;ite</HI>
all mu&s;t confe&s;s that read the Pro|mi&s;e,
and all <HI>do</HI> confe&s;s that they are <HI>prere|qui&s;ite</HI>
to all the <HI>following</HI> Priviledges: And
if <HI>Prerequi&s;ite,</HI> then either as <HI>Means</HI> or <HI>no
Means.</HI> The later none can affirm, without
going again&s;t &s;o much light, as ordinary
Chri&s;tians have &s;till ready at hand to confute
them with: And if they are required as
<HI>Means,</HI> then either as <HI>Cau&s;es</HI> or <HI>Conditions:</HI>
And I think you will &s;ooner yield them to be
<HI>Conditions</HI> then <HI>Cau&s;es,</HI> though either Con|ce&s;&s;ion
&s;ufficeth to the end that is before us.</P>
<P>But of this we need to &s;ay no more, both
becau&s;e it is commonly confe&s;&s;ed, and becau&s;e
that the words of the Promi&s;es are &s;o plaine,
and undenyable, being uttered in Conditio|nal
terms.</P>
<P>Nor is this either incon&s;i&s;tent with, or
any way un&s;uitable to an <HI>Ab&s;olute Decree:</HI>
For as a <HI>Threatning,</HI> &s;o the <HI>Conditionality of
a Promi&s;e,</HI> are <HI>In&s;truments</HI> admirably &s;uited
to the accompli&s;hment of an <HI>Ab&s;olute Pur|po&s;e</HI>
or Decree. He that is fully Re&s;olved to
&s;ave us, or to give us the Priviledges of his
Church, will deal with us as men, in bring|ing
us to the po&s;&s;e&s;&s;ion of the intended bene|fits;
and therefore will by <HI>Threats and Con|ditional
<PB N="15" REF="23">
promi&s;es</HI> excite us to a careful perform|ance
of the Condition: and that Grace which
is <HI>re&s;olved</HI> to <HI>effect</HI> the very <HI>Condition</HI> in us,
is al&s;o re&s;olved to make a <HI>Conditional Promi&s;e,</HI>
yea and a <HI>Threatening</HI> the <HI>In&s;trument of effe|cting
it.</HI></P>
<P N="3">3. Note, that the great Que&s;tion, whether
all the Infants of true Believers are certainly
Ju&s;tified, or whether &s;ome of them have but
lower Priviledges, is not here to be determi|ned,
but, in a fitter place: And therefore I
determine not what Priviledges they are that
will cea&s;e, if our Infant Title cea&s;e. But that
according to the tenour of the Promi&s;e, the
Continuance of them, with the Addition of
the Priviledges proper to the Adult, are all
laid upon a New Condition.</P>
<P N="4">4. Note al&s;o, 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 &s;ame kind of Faith
which at fir&s;t is required in the <HI>Parent,</HI> for
the Childs behoof, and that afterward is re|quired
in <HI>our &s;elves.</HI> But the Condition of
the Infants Title is but this, that <HI>he be the
Child of a Believer. Dedicated to God:</HI> But
the Condition of the Title of per&s;ons at Age
is, that they be <HI>them&s;elves Believers,</HI> that
have Dedicated them&s;elves to God. The
<PB N="16" REF="24">
Faith of the Parent, is the Condition of In|fant
Title; and the Faith of the per&s;on him|&s;elf,
is the Condition of the Title of one
at Age.</P>
<P>That <HI>their own Faith</HI> is not the Condition
of an Infants Title, I think I need not prove:
For 1. They are uncapable of Believing with|out
a Miracle: 2. If they were not (as &s;ome
<HI>Lutherans</HI> fondly think). yet it's certain that
we are uncapable of di&s;cerning by &s;uch a &s;ign.
I think no Mini&s;ter that I know will judge
what Infants do them&s;elves believe, that he
may bapti&s;e them. 3. And I think no man
that looks on the Command, or Promi&s;e,
and the Per&s;on 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.</P>
<P>But that a <HI>Per&s;onal Believing</HI> is the <HI>Con|dition</HI>
of the <HI>Title of them at Age,</HI> is as farre
pa&s;t doubt: and it's proved thus.</P>
<P><HI>Arg. 1.</HI> The <HI>Promi&s;e</HI> it &s;elf doth expre&s;ly re|quire
a Faith of our own, of all the Adult
that will have part in the Priviledges: there|fore
it is a Faith of our Own that is the Con|dition
of our Title, <HI>Mark 16 16. He that
Believeth and is Baptized &s;hall be &s;aved, and
he that Believeth not &s;hall be damned,</HI> Act. <HI>8.
36, 37. And the Eunuch &s;aid, See here is wa|ter,
<PB N="17" REF="24">
what doth hinder me to be baptized? And
Philip &s;aid, If thou believe&s;t with all thy
heart, thou mai&s;t,</HI> Act. <HI>2. 38, 41. Repent
and be baptized every one of you in the Name of
Je&s;us Chri&s;t for the Remi&s;&s;ion of &s;innes,</HI> &amp;c.<HI>Then they that gladly received his word were
baptized,</HI> Act. 10. 44, 47, 48. Act. <HI>16. 14,
15.</HI> &amp; 30. 32, 33. Rom. <HI>10. 12, 13, 14.</HI>With many other Texts, do put this out of
doubt.</P>
<P><HI>Argument</HI> 2. We were engaged in our
Infant bapti&s;mal Covenant to Believe and Re|pent,
when we came to Age, as a means to
our reception of the Benefits of the Cove|nant,
proper to the Adult: therefore we
mu&s;t perform our Covenant, and u&s;e this
means, if we will have the benefits.</P>
<P><HI>Arg.</HI> 3. If another Condition were not
of Nece&s;&s;ity to the Aged, be&s;ide the Condi|tion
that was nece&s;&s;ary to them in Infancy,
then <HI>Turks, Jews,</HI> and <HI>Heathens,</HI> &s;hould
have right to Church-member&s;hip, and Pri|viledges
of the Adult: But the Con&s;equent is
notoriou&s;ly fal&s;e: therefore &s;o is the Ante|cedent.</P>
<P>The Rea&s;on of the Con&s;equent is evident.
Becau&s;e a man that hath believing <HI>Parents,</HI>
may turn <HI>Turk</HI> (as is known in thou&s;ands of
<HI>Janizaries</HI>) or <HI>Jew,</HI> or <HI>Pagan:</HI> and there|fore
<PB N="18" REF="25">
if it were enough, that he was the
Child of a Believer, his Title to Church Pri|viledges
would &s;till continue. And &s;o among
profe&s;&s;ed Chri&s;tians, the Child of a Believer
may turn <HI>Heretick,</HI> or notoriou&s;ly pro|phane
and &s;candalous, and yet have Title to
Church Priviledges, if his fir&s;t Title &s;till hold,
and a per&s;onal Faith be not a nece&s;&s;ary Con|dition
of his Right. Adde to the&s;e the many
Arguments tending to confirm the point in
hand, which I have laid down on another
occa&s;ion in my D<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;putations of Right to Sa|craments.
But I think I need not &s;pend more
words to per&s;wade any Chri&s;tians, that our
Parents Faith will not &s;erve to give us Title
to the Church Priviledges of the Adult, but
we lo&s;e our Right even to Church-member|&s;hip
it &s;elf, if when we come to Age, we
adde not a per&s;onal Faith (or profe&s;&s;ion at
lea&s;t) of our own.</P>
<P>I only adde that this is a truth &s;o farre pa&s;t
doubt, that even the <HI>Papi&s;ts</HI> and the <HI>Greeks</HI>have put it into their Canons. For the for|mer,
you may find it in the Decrees, <HI>Part. 3.
di&s;t. 3. pag. (mihi) 1241</HI> cited out of <HI>Au|gu&s;tin</HI>in the&s;e words <HI>Parvulus qui baptizatur,
fi<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ad anne<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">s rationales veniens, non crediderit,
nec ab illicitis ab&s;tinuerit, nihil ei prode&s;t,
quod parvulus accepit.</HI> That is, <HI>An Infant
<PB N="19" REF="25">
that is baptized, if comming to years of di&s;cre|tion,
he do not believe, nor ab&s;tain from things
unlawfull, that which he received in Infancy,
doth profit him nothing.</HI></P>
<P>And for the <HI>Greeks,</HI> that this is accor|ding
to their mind, you may &s;ee in <HI>Zonaras
in Comment. in Epi&s;t. Canon Can. 45.</HI> cited<HI>ex Ba&s;ilii Mag. Epi&s;t. 2. ad Amphiloch.</HI>thus, <HI>Siquis acc<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">pto nomine Chri&s;tiani&s;mi,
Chri&s;tum contumeli&acirc; afficit, nulla e&s;t illi
appellationis utilitas:</HI> that is; <HI>If any one ha|ving
received the Name of Chri&s;tianity, &s;hall
repreach Chri&s;t, he hath no profit by the Name.</HI>On which <HI>Zonaras</HI> addeth <HI>Qui Chri&s;to cre|didit,
&amp; Chri&s;tianus appellatus e&s;t, cum ex
Divinis praecept is vitam in&s;tituere oportet, ut
hac ratione Deus per ip&s;um glorificetur, quem|admodum
illis verbis praecipitur, &s;ic luceat
Lux ve&s;tra coram hominibus,</HI> &amp;c. <HI>Siquis au|tem
nominatur quidem Chri&s;tianus, De<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">
vero praecepta tran&s;greditur, contumeliam irre|gat
Chri&s;to, cujus de nomine appellatur, nec
quicquam ex e&acirc; appellatione utilitatis trahit:</HI>That is, <HI>Seeing he believed in Chri&s;t, and is
called a Chri&s;tian, ought to order his life by
the Commandements of God that &s;o God may
be glorified by him; according to that [Let
your light &s;o &s;hine before men,</HI> &amp;c.<HI>] If any one
that is called a Chri&s;tian, &s;hall tran&s;gre&s;s Gods
<PB N="20" REF="26">
Commands, he brings a reproach on Chri&s;t,
by who&s;e name he is called; and he &s;hall not re|ceive
the lea&s;t profit by that Title, or Name.</HI> This
is &s;omewhat higher then the point needs, that
I bring it for.</P>
<P>And indeed, it were a &s;trange thing, if
all other Infidels &s;hould be &s;hut out of the
Priviledges of the Church, except only the
treacherous Covenant-breaking Infidel; (for
&s;uch are all that being baptized in Infancy,
prove no Chri&s;tians when they come to Age.)
As if per&s;idiou&s;ne&s;s would give him right.</P>
</DIV2>
<DIV2 N="5" TYPE="proposition">
<HEAD><HI>Prop. 5.</HI> As a Per&s;onal Faith is the Condition
before God of Title to the Priviledges of the
Adult; &s;o the Profe&s;&s;ion of this Faith, is
the Condition of his Right before the Church;
and without this Profe&s;&s;ion, he is not to be
taken as an Adult member, nor admitted to
the Priviledges of &s;uch.</HEAD>
<P>THis Propo&s;ition al&s;o, as the Sunne, re|vealeth
its &s;elf by its own light, and
therefore commandeth me to &s;ay but little for
the Confirmation of it.</P>
<P><HI>Arg.</HI> 1. The Church cannot judge of
things unknown: <HI>Non entium, &amp; non appa|rentium
eadem e&s;t ratio:</HI> Not to appear, and
<PB N="21" REF="26">
not to be, is all one as to the judgment of
the Church. We are not &s;earchers of the
heart; and therefore we mu&s;t judge by the
di&s;coveries of the heart, by outward &s;ignes.</P>
<P><HI>Arg.</HI> 2. If Profe&s;&s;ion of Faith were not
nece&s;&s;ary <HI>Coram Eccle&s;i&acirc;</HI> to mens Church-member&s;hip
and Priviledges, then Infidels
and Heathens would have Right, as was
&s;aid in the former ca&s;e, and al&s;o the Church
and the world would be confounded, and the
Church would be no Church: But the&s;e are
con&s;equents that I hope no Chri&s;tians will
have a favourable thought of: and therefore
they &s;hould reject the Antecedent.</P>
<P><HI>Arg.</HI> 3. It is a granted ca&s;e among all
Chri&s;tians, that Profe&s;&s;ion is thus nece&s;&s;ary:
the Apo&s;tles and Ancient Churches admitted
none without it: nor no more mu&s;t we.
Though all require not the &s;ame <HI>manner</HI> of
Profe&s;&s;ion, yet that <HI>Profe&s;&s;ion</HI> it &s;elf is the
lea&s;t that can be required of any man, that lay|eth
claim to Church Priviledges and Ordi|nances
proper to Adult members: this we
are all agreed in, and therefore I need not
adde more proof, where I find no Contro|ver&s;ie.</P>
<P>But yet as commonly as we are agreed on
this, yet becau&s;e it is the very point which
mo&s;t of the &s;tre&s;s of our pre&s;ent Di&s;putation
<PB N="22" REF="27">
lieth on, it may not be ami&s;s to fore&s;ee what
may po&s;&s;ibly be Objected by any new comers
hereafter.</P>
<P><HI>Object.</HI> Perhaps &s;ome may &s;ay, 1. That
we find no mention of Profe&s;&s;ions required
in Scripture: 2. It is not probable that
<HI>Peter</HI> received a Profe&s;&s;ion from tho&s;e thou|&s;ands
whom he &s;o &s;uddenly Baptized. 3 Our
Churches have been true Churches without
&s;uch a Profe&s;&s;ion, per&s;onally and di&s;tinctly
made: therefore it may be &s;o &s;till. To the&s;e
briefly, yet &s;atisfactorily.</P>
<P N="1">1. The Scripture gives us abundant proof
that a plain Profe&s;&s;ion was made in tho&s;e
times by &s;uch as were baptized at Age, and
&s;o admitted (by rea&s;on of their ripene&s;s and
capacity) into the Church, and to the &s;pe|ciall
Communion and Priviledges of the
Adult at once. To &s;ay much of the times of
the old Te&s;tament, or before Chri&s;t, would
be but to interrupt you with le&s;s pertinent
things: Yet there it is apparent, that all the
people were &s;olemnly engaged in Covenant
with God, by <HI>Mo&s;es,</HI> more then once:
and that this was renewed by <HI>Jo&s;hua,</HI> and
other godly Princes; and that <HI>A&s;a</HI> made the
people not only <HI>enter into a Covenant to &s;eek
the Lord God of their fathers, with all their
hearts, and with all their Soul: But that
<PB N="23" REF="27">
who&s;oever would not &s;eek him &s;hould be put to
death, whether &s;mal or great, man or woman:
And they &s;ware to the Lord with a loud voice,
and with &s;houtings, and with trumpets, and
with cornets,</HI> 2 Chron. 15. 12, 13, 14. So
following Princes called the people to this
open Covenanting. But this is not all: To
take <HI>the Lord only to be their God,</HI> (with the
re&s;t of the Law) was the very e&s;&s;ence of an
<HI>I&s;arelites</HI> Religion, which they did not on|ly
openly Profe&s;s, but exce&s;&s;ively &s;ometimes
glory in. As Circumci&s;ion &s;ealed the Cove|nant
(and therefore &s;uppo&s;ed the Covenant)
to Infants and aged whoever were circumci|&s;ed;
&s;o had they many &s;orts of Sacrifice, and
other wor&s;hip, in which they all were open|ly
to profe&s;s the &s;ame Religion and Cove|nant.
Many Purifications al&s;o, and Sancti|fyings
of the people they had: and many fi|gures
of the Covenant. <HI>I am the Lord thy
God,</HI> &amp;c. <HI>Thou &s;halt have no other Gods be|fore
me,</HI> &amp;c. was the tenour of the Cove|nant
which every <HI>I&s;raelite</HI> expre&s;sly and by
frequent acts profe&s;&s;ed to con&s;ent to: The
Law is called a Covenant, which all were to
own, and avouch the Lord to be their God,
and them&s;elves his people. See <HI>Deut.</HI> 26. 17,
18. &amp; chap. 29. 10, 11, 14, &amp;c. 2 <HI>King.</HI>
23. 3. 2 <HI>Chron.</HI> 23. 3, 16. &amp; chap. 29. 10.
<PB N="24" REF="28">
<HI>Ezr. 10. 3. Neh. 9. 38. P&s;al.</HI> 50. 5.
<HI>Ezek. 20. 37. Jer. 50. 5. I&s;a.</HI> 56. 4, 5.
<HI>Exod. 34. 27. P&s;al.</HI> 103. 18. &amp; 25. 10. &amp;
18. 10, &amp;c.</P>
<P>And yet I hope no Chhi&s;tian would wi&s;h
that we &s;hould deal no more openly and
clearly with God, the Church, and our
&s;elves, in daies of Go&s;pel Light and wor|&s;hip,
then the <HI>Jews</HI> were to do in their
darker &s;tate, under ob&s;cure Types and
&s;hadows.</P>
<P>We find that when <HI>John Bapti&s;t</HI> &s;et up his
Mini&s;try, he cau&s;ed the people to <HI>Cenfe&s;s their
&s;innes,</HI> Matth. 3. 6. And <HI>if we confe&s;s our
&s;innes, God is faithfull and ju&s;t to forgive us our
&s;innes,</HI> 1 Joh. 1. 19. And whereas &s;ome &s;ay,
that <HI>John</HI> Baptized them, that he calleth <HI>a Ge|neration
of Vipers;</HI> I An&s;wer, 1. We will be|lieve
that when they prove it. It &s;eems rather
that he put them back. 2. If he did Baptize
them, it was not till they <HI>Confe&s;&s;ed their
&s;innes</HI> (before that all did,) and it &s;eems by
his charge, till they promi&s;ed to <HI>bring forth
fruits meet for Repentance,</HI> Matth. 3. 8.</P>
<P>Chri&s;t would not have &s;o in&s;tructed <HI>Nico|demus</HI>
in the Nature and nece&s;&s;ity of Regene|ration,
before he was a Di&s;ciple, if a Pro|fe&s;&s;ed
or Apparent preparation had not been
nece&s;&s;ary. Nor would he ordinarily have
<PB N="25" REF="28">
taught men the Nece&s;&s;ity of <HI>denying them|&s;elves,</HI>
and <HI>for&s;aking all for a trea&s;ure in Hea|ven,</HI>
with &s;uch like, if they would be his
Di&s;ciples, if the Profe&s;&s;ion of &s;o doing had
not been Nece&s;&s;ary, to their vi&s;ible Di|&s;ciple&s;hip.</P>
<P>I grant that &s;o full a Profe&s;&s;ion was not
made before Chri&s;ts Re&s;urrection as after:
For many Articles of our Belief were after|ward
made Nece&s;&s;ary: And the Apo&s;tles
them&s;elves were unacquainted with what the
weake&s;t Chri&s;tian did afterwards believe. But
&s;till the E&s;&s;entials of Faith, then Nece&s;&s;ary in
exi&s;tence to mens Ju&s;tification, were Nece&s;|&s;ary
in Profe&s;&s;ion <GAP DESC="illegible" RESP="tech" EXTENT="2 letters"> mens vi&s;ible Chri&s;tianity
or Church-member&s;hip.</P>
<P>As to tho&s;e <HI>Acts.</HI> 2. 37. &amp;c. It is plain,
that they made an open Profe&s;&s;ion, if you
Con&s;ider 1. That they were openly told the
Doctrine which they mu&s;t be baptized into,
if they did con&s;ent: 2. It is &s;aid, <HI>They that
gladly received that word, were baptized.</HI>
3. It is certain therefore that they fir&s;t te&s;ti|fied
their <HI>glad reception of the Word.</HI> 4. We
may not imagine that <HI>Peter</HI> was God, or
knew the hearts of all tho&s;e thou&s;ands, and
therefore he mu&s;t know it by their Profe&s;&s;ion,
that <HI>they gladly received the Word.</HI> 5. Their
own mouths cry out for advice in order to
<PB N="26" REF="29">
their Salvation. 6. It had been ab&s;urd for
the Apo&s;tles to attempt to baptize men, that
had not fir&s;t profe&s;&s;ed their Con&s;ent. 7. The
Scripture gives us not the full hi&s;torical Nar|ration
of all that was &s;aid and done in &s;uch
Ca&s;es, but of &s;o much as was Nece&s;&s;ary.
8. The In&s;titution and Nature of the Ordi|nance
tells us, that Bapti&s;m could not be ad|mini&s;tred
without a Profe&s;&s;ion, to the Adult:
For they were to be <HI>Baptzed into the Name
of Father, Sonne, and Holy Gho&s;t,</HI> and
therefore were to profe&s;s that they <HI>believed
in Father, Sonne, and Holy Gho&s;t.</HI> Yea the
very <HI>receiving</HI> of Bapti&s;m was an <HI>Actuall Pro|fe&s;&s;ion.</HI>
9. The con&s;tant Practice of the Uni|ver&s;al
Church, hath given us by <HI>infallible Tra|dition,</HI>
as full a&s;&s;urance of the order of Bap|ti&s;m,
and in particular of an Expr&s;s Profe&s;|&s;ion
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 tho&s;e
daies a more notorious Profe&s;&s;ion to be &s;o
Baptized, and to joyn in the holy A&s;&s;em|blies
then now it is. When the Profe&s;&s;ion
of Chri&s;tianity did hazard mens liberties,
e&s;tates, and lives, to be openly then Bapti|zed
upon Covenanting with God the Father,
Sonne, and Holy Gho&s;t, and openly joyn
with a hated, per&s;ecuted &s;ort of men, was
<PB N="27" REF="29">
an eminent &s;ort of Profe&s;&s;ion. It being al&s;o
u&s;ually Private in hou&s;es, as &s;eparated from
the main body of the people, and not in pub|like
places like ours, where men are (ju&s;tly)
driven to come as leaners for in&s;truction.</P>
<P>Moreover, it's &s;aid of all that were Bapti|zed
(being then at Age) that they fir&s;t Be|lieved:
And how could the Baptizers know
that they believed, but by their Profe&s;&s;ion:
Yea, it's &s;aid of <HI>Simon Magus,</HI> that he Belie|ved
and was Baptized; which (though he
might really have &s;ome hi&s;torical Faith, yet)
implyeth, that he openly Profe&s;&s;ed more then
he indeed had, or el&s;e he had &s;carce been
Baptized. Which hath cau&s;ed Interpreters
to judge, that by <HI>Faith</HI> is meant <HI>a Profe&s;&s;ion of
Faith.</HI> And if &s;o, then &s;ure a Profe&s;&s;ion
was &s;till Nece&s;&s;ary.</P>
<P>Yea, Chri&s;t in his Commi&s;&s;ion directeth
his Apo&s;tles to <HI>make Di&s;ciples,</HI> and then <HI>Bap|tize
them;</HI> promi&s;ing, that <HI>he that believeth
and is Baptized &s;hall be &s;aved.</HI> And who can
tell whether a man be a <HI>Di&s;ciple,</HI> a <HI>Believer,</HI>
or an <HI>Infidel,</HI> but by his Profe&s;&s;ion.</P>
<P>How was it known but by their Profe&s;&s;ion,
that <HI>the Samaritans Believed Philip, preach|ing
the things concerning the Kingdom of God,
and the Name of Je&s;us Chri&s;t,</HI> before they
were <HI>Baptized both men and women?</HI> Act. 8. 12.</P>
<P><PB N="28" REF="30">
<HI>Philip</HI> cau&s;ed the <HI>Eunuch</HI> to profe&s;s before
he would Bapti&s;e him, that he <HI>believed
that Je&s;us Chri&s;t is the Sonne of God;</HI> which
upon his teaching the re&s;t, did import the
re&s;t, if it were not more fully (as is like&s;t)
Profe&s;&s;ed, <HI>Act.</HI> 8 37, 38.</P>
<P><HI>Saul</HI> had more then a bare Profe&s;&s;ion be|fore
Bapti&s;m, <HI>Acts</HI> 9. 5, 15, 17.</P>
<P><HI>Cornelius</HI> and his company had a Profe&s;&s;ion
and more, for they had the Holy Gho&s;t
powred on them, <HI>&s;peaking with tongues,</HI> and
<HI>magnifying God:</HI> (that u&s;e of the gift of
tongues imparting more then the gift it &s;elf,)
<HI>Acts</HI> 10. 46. Yea, the Spirit bid <HI>Peter,
Go and not doubt,</HI> Acts 11. 12 And it was
&s;uch a gift of the Spirit, as cau&s;ed the Apo|&s;tles
to conclude, that <HI>God had granted the Gen|tiles
Repentance unto life,</HI> Acts 11. 18.</P>
<P>How was it known but by their Profe&s;&s;ion?
<HI>Acts</HI> 11. 21. That that <HI>great number Be|lieved
and turned to the Lord,</HI> And the <HI>Grace
of God</HI> was &s;uch as <HI>Barnabas</HI> &s;aw, <HI>ver&s;.</HI> 23.</P>
<P>And when <HI>Saul</HI> after his Bapti&s;m <HI>a&s;&s;ayed
to joyn him&s;elf to the Di&s;ciples at Jeru&s;alem,</HI>
they &s;o &s;u&s;pected him, that they would not
receive him, till <HI>Barnabas</HI> took him and
brought him to the Apo&s;tles, and declared
to them, how God had dealt with him, and
how boldly at <HI>Dama&s;cus</HI> he had preached in
<PB N="29" REF="30">
the Name of Je&s;us; which &s;hews that they
admitted not men to their Communion, till
their <HI>Profe&s;&s;ion</HI> &s;eemed <HI>Credible</HI> to them.
For no doubt but <HI>Saul</HI> told them him&s;elf that
he was a Believer, before he was put to make
u&s;e of the te&s;timony of <HI>Barnabas.</HI></P>
<P>The Converted Gentiles, <HI>Acts</HI> 13. 48.
&s;hewed their <HI>Belief and gladne&s;s,</HI> and openly
<HI>glorified the Word of the Lord.</HI> How but by
a Profe&s;&s;ion did it come to pa&s;s, that the <HI>great
multitude at Iconium, both Jews and Greeks,
were known to be Believers,</HI> Acts 14. 1.
The &s;ame I may &s;ay of the Jaylour, <HI>Acts</HI> 16.
Who by works as well as words declared his
Conver&s;ion. And the <HI>Bereans,</HI> Acts 17.
12. And the <HI>Athenians,</HI> Acts 17. 34. And
<HI>Cri&s;pus</HI> with the <HI>Corinthians,</HI> Acts 18. 8.</P>
<P>Acts 19. 18. The believing <HI>Ephe&s;ians,
Confe&s;&s;ed and &s;hewed their deeds, and many of
them burnt</HI> as many of their <HI>Books</HI> of ill Arts
as came to <HI>fifty thou&s;and pieces of &s;ilver.</HI></P>
<P>In a word, it is the &s;tanding Rule, that <HI>If
thou confe&s;s with thy mouth the Lord Je&s;us,
and believe in thy heart that God rai&s;ed him
from the dead, thou &s;halt be &s;aved, For with
the heart man believeth unto Righteou&s;nes:
and with the mouth Confe&s;&s;ion is made unto Sal|vation.</HI>He that bids us <HI>Receive him that is
weak in the Faith, but not to doubtfull di&s;pu|tations,</HI>
<PB N="30" REF="31">
implieth, that we mu&s;t not receive
them that Profe&s;s not at lea&s;t <HI>a weak Faith.</HI>
Heb. 5. &amp; 6. 1, 2, 3. Shew that the <HI>Princi|ples
of the Doctrine of Chri&s;t,</HI> were fir&s;t laid
as the Foundation; before Bapti&s;m. And
who received tho&s;e Principles could not be
known but by a Profe&s;&s;ion.</P>
<P>To this let me adde, that <HI>Poenitentiam age<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">e</HI>
was judged by the Ancient Doctours, the
Repentance that was prerequi&s;ite to Bapti&s;m:
and that is, <HI>A manife&s;ted, profe&s;&s;ed Re|pentance.</HI></P>
<P>Gods order is (to the Adult) fir&s;t to &s;end
Preachers to proclaim the Go&s;pel; and when
by that men are brought &s;o farre, as to Pro|fe&s;s
or manife&s;t that <HI>their cies are opened, and
that they are turned from darkne&s;s to light,
and from the power of Satan unto God,</HI> then
mu&s;t they be <HI>Baptized,</HI> for <HI>the Remi&s;&s;ion of
their &s;innes, and to receive the Inheritance
among the Sanctified by Faith in Chri&s;t,</HI> Acts
26. 17. 18.</P>
<P>As their <HI>&s;innes are not forgiven</HI> them till
they are <HI>Converted,</HI> Mark 4. 12. So they
mu&s;t not be <HI>Bapti&s;ed for the forgivene&s;s of
&s;innes,</HI> till they <HI>Profe&s;s</HI> them&s;elves <HI>Conver|ted:</HI>
Seeing to the Church <HI>non e&s;&s;e, &amp; non ap|parere</HI>
is all one. <HI>Repentance towards God,
and Faith towards our Lord Je&s;us Chri&s;t,</HI> is
<PB N="31" REF="31">
the &s;umme of that Preaching that maketh Di|&s;ciples,
<HI>Acts</HI> 20. 21. And therefore both
the&s;e mu&s;t by Profe&s;&s;ion &s;eem to be received,
before any at age are Baptized.</P>
<P>If as many as are Baptized into Chri&s;t, are
Baptized into his death; and are buried with
him by Bapti&s;m into his death, that like as
Chri&s;t was rai&s;ed from the dead, &s;o we al&s;o
&s;hould walk in Newne&s;s of life, <HI>Rom. 6. 4, 5.
Then no doubt but &s;uch as were to be Bapti|zed,
did fir&s;t Pro<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">e&s;s this mortification, and
a con&s;ent to be buried and revived with
Chri&s;t, and to live to him in Newne&s;s of life.
For</HI> Paul <HI>was never &s;o much for the</HI> Opus
operatum <HI>above the</HI> Pap&s;ts, <HI>as to think that the
Baptizing of an Infidel, might effect the&s;e
high and excellent things. And he that Pro|fe&s;&s;eth
not Faith, nor ever did, is to the
Church an Infidel.</HI></P>
<P>In our Bapti&s;m <HI>we put off the body of the
&s;innes of the fle&s;h, by the Circumci&s;ion of
Chri&s;t, being buried with him, and ri&s;ing
with him through Faith&mdash;quickned with
him, and having all our tre&s;pa&s;&s;es forgiven,</HI>
Col. 3. 11, 12, 13. And will any man, yea, will
<HI>Paul,</HI> a&s;cribe all this to tho&s;e that did not &s;o
much as <HI>Profe&s;s</HI> the things &s;ignified, or the
nece&s;&s;ary Condition? Will Bapti&s;m, in the
judgment of a wi&s;e man, do all this for an
<PB N="32" REF="32">
Infidel, or one that Profe&s;&s;eth not to be a
Chri&s;tian?</P>
<P>Bapti&s;m is &s;aid to <HI>&s;ave us,</HI> 1 Pet. 3. 21.
And therefore they that will be Baptized mu&s;t
profe&s;s the qualifications nece&s;&s;ary to the
Saved.</P>
<P><HI>The Key's of the Kingdom of Heaven</HI> are
put into the Churches hands; and they that
are loo&s;ed on Earth &s;hall be loo&s;ed in Heaven
(if the Key do not erre) And therefore Pa|&s;tours
of the Church mu&s;t ab&s;olve none (by
Bapti&s;m) that do not by Profe&s;&s;ion &s;eem
to be Ab&s;olvable in Heaven: They mu&s;t <HI>Pro|fe&s;s</HI>
to have <HI>the old man Crucified with Chri&s;t,
that the Body of &s;inne might be de&s;troyed, that
henceforth they might not &s;erve &s;inne,</HI> Rom. 6.
5, 6, 7, 8.</P>
<P><HI>As many as have been Baptized into Chri&s;t,
have put on Chri&s;t, and are all one in Chri&s;t
Je&s;us: and are Abrahams Seed, and Heirs,
according to promi&s;e,</HI> Gal. 3. 27, 28, 29. This
&s;peaks the Apo&s;tle of the <HI>Probability</HI> groun|ded
on a <HI>credible Profe&s;&s;ion.</HI> And therefore|it
is clear, that the <HI>Profe&s;&s;ion</HI> was pre&s;uppo|&s;ed,
that might &s;upport this charitable judg|ment.
Our Bapti&s;m is the <HI>Solemnizing</HI> of
our <HI>Marriage with Chri&s;t.</HI> And its a new
and &s;trang kind of Marriage, where there is
no Profe&s;&s;ion of Con&s;ent.</P>
<P><PB N="33" REF="32">
The Baptized are in Scripture called men
<HI>Wa&s;hed, Sanctified, Ju&s;tified,</HI> &amp;c. 1 Cor. 6.
11. 1 Cor. 14. 33. They are all called
<HI>Saints, and Churches of Saints,</HI> 1 Cor. 1.
2. All Chri&s;tians are called <HI>Sanctified ones, or
Saints;</HI> therefore its certaine that they pro|fe&s;&s;ed
them&s;elves &s;uch.</P>
<P>But why &s;hould I go any further in this,
when the main &s;ub&s;tance of my Di&s;pute of
Right to the Sacraments proves it? I intreat
the Reader that would have more, to prove
not only the Nece&s;&s;ity of a Profe&s;&s;ion, but
al&s;o of the Profe&s;&s;ion of a Saving Faith, to
peru&s;e that Book, or at lea&s;t the &s;econd Di|&s;putation,
where are Twenty Arguments
for it; and the &s;ence of all the Ancient
Churches there cited out of Mr <HI>Gatakers</HI> Col|lections.
See al&s;o Dr <HI>Hammonds</HI> many te|&s;timonies
to prove the u&s;e of the <HI>Abrenuntia|tion,
Paraene&s;.</HI> pag. 18, 19, 20. I love not
needle&s;ly to recite whath others have alrea|dy
cited. But he that knows not, that the
Univer&s;al Church from the daies of the Apo|&s;tles,
hath baptized the Adult, upon a per|&s;onal
Profe&s;&s;ion of Faith, and Repentance,
and Vow, or Promi&s;e, or Covenant for obe|dience,
knows little of what the Church
hath Practi&s;ed. And I hope few &s;ober men
will be found that will be &s;o &s;ingular and &s;elf|conceited,
<PB N="34" REF="33">
as to contradict the Practi&s;e of
the Univer&s;al Church in &s;uch a ca&s;e as this,
and &s;et up their own private judgment again&s;t
it, and go about to per&s;wade us to a new
way of Church enterance, and admi&s;&s;ion,
now in the end of the world. Blame me not
to be confident with you, where I have &s;o
good ground as Scripture, and &s;o good
company, as the Primitive Univer&s;al Church.</P>
<P>To this let me adde, that mo&s;t, or too
many, that we are to receive to the Privi|ledges
of Adult members, have violated their
Bapti&s;m-Covenant, and proved ungodly
after Bapti&s;m, and that by open, notorious
Scandals. Now Scripture, and the Practice
of the Univer&s;al Ancient Church direct us, to
require of the&s;e an open Confe&s;&s;ion of &s;inne:
For they need an Ab&s;olution, and not a
meer Confirmation. It is pa&s;t all contro|ver&s;ie,
that &s;uch have both an open Confe&s;&s;i|on
and Profe&s;&s;ion to make. Yea, how &s;cru|pulous
the Ancient Church was of Receiving
and Ab&s;olving &s;uch violators of the Bapti&s;|mal
Covenant; and on how &s;evere terms
they did it, is known to all, that know any
thing of tho&s;e times. I pray among&s;t others
&s;ee what <HI>Grotius (Di&s;cu&s;. Apol. Rivet.</HI> pag.
221, 222.) citeth from <HI>Irenaeus, Tertullian,
Pacimus, Hierom,</HI> &amp;c. <HI>ad</HI> pag. 235. <HI>n.</HI></P>
<P><PB N="35" REF="33">
And as to the la&s;t Objection (that <HI>our
Churches were true Churches, when we made
no particular Profe&s;&s;ions.</HI>) I An&s;wer 1. With|out
&s;ome Profe&s;&s;ion of true Chri&s;tianity, our
Churches could not have been true Churches.
And therefore again&s;t tho&s;e that would prove
them no Churches, we plead (and ju&s;tly)
that a Profe&s;&s;ion 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 per&s;on in the Pari&s;h, to be a true
Member of that Church. 3. And he that
thinks it enough, that our Churches have a
meer Metaphy&s;ical Verity, (&s;uch as Bi&s;hop
<HI>Hall,</HI> and multitudes of Learned Prote&s;tants
allow the Church of <HI>Rome</HI> it &s;elf) 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 lea|pro&s;ie,
yea, and plead for it too; and all,
becau&s;e they have &s;till the Truth of Humane
Nature.</P>
<P>I know that any thing that may truly be
called a Profe&s;&s;ion, will (in that point)
&s;eem to prove the Being of the Church. But
as it will not &s;eem to prove the well-being;
&s;o an ob&s;cure Profe&s;&s;ion doth but ob&s;curely
prove the Being of it: which an open, plain
Profe&s;&s;ion doth more clearly prove. Let us
<PB N="36" REF="34">
not befriend either the Kingdom of dark|ne&s;s,
or the Seperati&s;ts &s;o much, as to leave
our Churches &s;o open to their exceptions,
and &s;o apt to cheri&s;h and befriend their igno|rance,
and infidelity of the world. If com|ing
to Church, and &s;itting there be &s;ome|what
a probable argument, that men do im|plicitly
believe, as that Church believes; yet,
it's a very dark proof, that they under&s;tand
what the Church believes: e&s;pecially when
experience hath acquainted us with the Con|tray
of many of them.</P>
<P>But now I have &s;aid this much for a per&s;o|nal
and plain Profe&s;&s;ion, I would faine know
what any man hath again&s;t it. The Church
through the great mercy of God, hath yet
liberty to u&s;e it. And we &s;ee how many thou|&s;ands
make a blind kind of &s;hew of Chri&s;tia|nity,
going from one publike duty to ano|ther,
and knowing not what
they do.<NOTE PLACE="marg"><HI>Alba&s;pin.</HI> in <HI>Tertul.</HI> de Prae|&s;cript. <HI>c. 43. p.</HI> 308. Non ni&s;i magna cum de|liberatione quenquam in &s;o|cietatem &amp; communionem Eccle&s;iarum venire patie|bantur&mdash;Ait igitur diu multumque Or|thadoxos deli|berare, quorum Sententiis &s;ub|&s;cribere, quo&s;|ve in &s;ocietatem eju&s;dem Eccle|&s;iae &amp; corporis recipore debe|ant: contra vero haereticos ullo di&s;crimine cum omnibus haereticis pacem mi&s;cere.</NOTE> And is there not need
that they &s;hould be brought
out into the open light, and
&s;ee their way? If Covenant|ing
with God the Father, Son,
and Holy Gho&s;t, be the E&s;|&s;ence
of our Chri&s;tianity; in
the Name of God, I de&s;ire
you to con&s;ider whether it be
<PB N="37" REF="34">
a thing to be hudled up in the
dark? Unle&s;s it be mens de|&s;ign
to hide the Nature of
Chri&s;tianity, and keep peo|ple
in de&s;tructive ignorance,
and delude their Souls with a
name and &s;hew of a Religion,
which they under&s;tand not;
they will &s;urely be willing that
men &s;hould know the Cove|nant
that they make, and un|der&s;tand
what they do, be|fore
they enter into a Marriage
bond with Chri&s;t, (if at Age)
or own it, if they have been entered in infan|cy.
Why &s;hould we choo&s;e Darkne&s;s ra|ther
then Light? Why &s;hould an Implicit
Covenant and Profe&s;&s;ion be pleaded for?
when the being of a Profe&s;&s;ion is <HI>palam fateri,</HI>
openly to make known; and when we know
by &s;ad experience, that when we have all
done the be&s;t we can, to make our ignorant
people under&s;tand, we &s;hall find enough ado
to accompli&s;h it. Ignorance hath no need of
frend&s;hip: e&s;pecially from Mini&s;ters it de&s;er|veth
none: e&s;pecially in &s;o great a point as
the Covenant that men make with Chri&s;t.
We have wares that de&s;erve the light, and
need not a dark &s;hop. We have a Ma&s;ter
<PB N="38" REF="35">
that we need not be affraid, or a&s;hamed, ex|plicitly
and publickly to confe&s;s. It be|&s;eemes
not &s;o high and honourable a Profe&s;&s;i|on
as that of a Chri&s;tian, to be lapt up in
ob&s;curity. Such a Glorious &s;tate as Sonne|&s;hip
to God, to be an Heir of Heaven, <HI>&amp;c.</HI>
&s;hould be entered into with great &s;olemnity,
and owned accordingly at our fir&s;t rationall
acceptance and acknowledgment. Kings are
Crowned more &s;olemnly, then poor men
take po&s;&s;e&s;&s;ion of their cottages. Chri&s;t
will be a&s;hamed of them before the Angels,
that are a&s;hamed of him before men, and
will confe&s;s them before his Father, that
confe&s;s him before men. Chri&s;tianity is not
a game to be plaid under board. Why then
&s;hould any be again&s;t an open Profe&s;&s;ing,
and Covenanting with Chri&s;t? If it be need|full
that we Covenant, certainly the plaine&s;t
and mo&s;t explicite Covenanting is the be&s;t.
And what will be his portion, that hath a
male in his flock, and offereth the wor&s;t,
yea the halt and blind to God?</P>
<P>Let us therefore deal as openly, and plain|ly,
and under&s;tandingly in the Covenant of
God as we can, and not contrive it in the
greate&s;t darkne&s;s that is con&s;i&s;tent with the
E&s;&s;ence of a Church. Nay let us not tempt
men to unchurch us, or &s;eparate from us,
<PB N="39" REF="35">
by leaving our cau&s;e to &s;uch Arguments as
this: [<HI>&s;uch a man &s;itteth among other hearers,
in the Congregation: therefore he maketh a
Profe&s;&s;ion of the Chri&s;tian Faith;</HI>] le&s;t they
think it followeth not [<HI>therefore he &s;eemeth to
under&s;tand the Chri&s;tian Faith;</HI>] much le&s;s
[<HI>he Profe&s;&s;eth it:</HI>] e&s;pecially when it's
known that &s;o many under&s;tand it not; and
that the Papi&s;ts in their writings, maintain it
lawfull,<NOTE PLACE="marg">Vid. <HI>Thom. &agrave; Je&s;u</HI> de Con|ver&s;. Omn. Gen|tium de hac que&s;t.</NOTE> for them to be pre&s;ent
at our A&s;&s;emblies; and Infidels
tell us, that they can hear
any man, and do come thither.</P>
<P><HI>Nehemiah</HI> cau&s;ed the <HI>Jews</HI>to <HI>&s;ub&s;cribe the Covenant, and &s;eal it, (</HI>c. <HI>9.</HI>v. <HI>38.)</HI> Even under the Law it was the character
of vi&s;ible <HI>Saints, to make a Covenant with
God by Sacrifice,</HI> P&s;al. 50. 5. At lea&s;t now
God <HI>hath cau&s;ed us to pa&s;s under the Rod.</HI> Let
us yield to be <HI>brought under the bond of the
Covenant,</HI> Ezek. 20. 37. And let us as
weeping <HI>I&s;rael</HI> and <HI>Judah, Seek the Lord our
God, and ask the way to Zion, with our faces
thitherward, &s;aying; come and let us joyne our
&s;elves to the Lord, in a perpetual Covenant,
that &s;hall not be forgotten,</HI> Jer. 50 4, 5. Let
us <HI>take hold of his Covenant, and choo&s;e the
things that plea&s;e him, that he may bring us
into his holy Mountain, and make us joyfull
<PB N="40" REF="36">
in his hou&s;e of Prayer, and our Sacrifices may be
accepted on his Altar,</HI> I&s;a. 56. 4, 6, 7. Are
not the&s;e the daies of which it is &s;aid, <HI>I&s;a. 44.
3, 4, 5. I will poure water on him that is thir|&s;ty,
and floods upon the dry ground: I will
poure my Spirit on thy &s;eed, and my ble&s;&s;ing
on thine offspring; and they &s;hall &s;pring as
among the gra&s;s, as willows by the water cour|&s;es.
One &s;hall &s;ay, I am the Lords; and ano|ther
&s;hall call him&s;elf by the name of Jacob, and
another &s;hall &s;ub&s;cribe with his hand unto the
Lord; and &s;urname him&s;elf by the name of I&s;|rael.</HI>I would have as little Covenanting for<HI>doubtfull,</HI> or <HI>needle&s;s,</HI> or <HI>mutable</HI> things,
in Church or State, as is po&s;&s;ible: but in the
great things of our Salvation, even the E&s;|&s;ence
of Chri&s;tianity, we cannot be bound
too fa&s;t, nor deal too under&s;tandingly, and
openly with God.</P>
</DIV2>
<DIV2 N="6" TYPE="proclamation">
<PB N="41" REF="36">
<HEAD><HI>Prop. 6.</HI> It is not every kind of Profe&s;&s;ion,
that is the Condition, or nece&s;&s;ary qualifi|cation
of tho&s;e that are to be admitted to the
Priviledges of Adult members, but &s;uch a
Profe&s;&s;ion as God hath made nece&s;&s;aery, by
his expre&s;s Word, and by the Nature of the
Object, and the &V;&s;es, and Ends, to
which be doth require it.</HEAD>
<P>THe Negative is not controverted among
us. If any were &s;o quarrel&s;om or igno|rant,
it's ea&s;ily proved. And I &s;hall do it
briefly, but &s;atisfactorily, in the opening of
the Affirmative.</P>
<P>I have proved in my fir&s;t Di&s;putation of
Right to Sacraments, (which I de&s;ire the
Reader, that would have further &s;atisfacti|on,
to peru&s;e) the Nece&s;&s;ity of the&s;e fol|lowing
Qualifications of this Profe&s;&s;ion.</P>
<P N="1">1. In <HI>General,</HI> as to the <HI>Object</HI> of our Faith,
it mu&s;t be a <HI>Profe&s;&s;ion of true Chri&s;tianity,</HI>
and no le&s;s. It mu&s;t be a Profe&s;&s;ion of our
entertainment, both of the <HI>Truth</HI> of the
Go&s;pel, and of the <HI>Good</HI> therein Revealed
and offered. More particularly, it mu&s;t be
a Profe&s;&s;ion, that we believe in God the Fa|ther,
Sonne, and Holy Gho&s;t, as to the
Nature, per&s;ons, and works, which they
<PB N="42" REF="37">
have done or undertaken for us. Yet more
particularly, and explicitly: It mu&s;t be a
Profe&s;&s;ion, 1. That we Believe in God the
Father, and &s;o the pure Deity, as our Cre|atour,
Soveraign, and chief Good, who
gave us the Law of Nature, by breaking of
which, we have lo&s;t our &s;elves, and all our
part in Everla&s;ting Life. 2. That we
Believe in Je&s;us Chri&s;t, God and Man,
that taking our Nature, fulfilled the Law,
overcame the Devil, dyed as a Sacrifice for
our &s;innes, Ro&s;e again, and conqured death,
a&s;cened into Heaven, where he is Lord of
all, and the King, Prophet, and Prie&s;t of
his Church, in Glory with the Father: That
he hath offered him&s;elf with Pardon, and
Eternal Life, to all that will accept him, on
his terms: and that he will come again at
la&s;t to Rai&s;e us from death, and judge the
world, and Ju&s;tifie his Saints, and bring
them to Eternal Glory, and ca&s;t the wicked
into utter mi&s;ery. 3. That we Believe in
God the Holy Gho&s;t, that In&s;pired the Pro|phets
and Apo&s;tles, to deliver, and confirm
the Word of God, and who is the Sancti|fier
of all that &s;hall be &s;aved, illuminating
their under&s;tandings; &amp; changing their hearts
and lives, humbling them for their &s;inne and
mi&s;ery, cau&s;ing them to believe in Chri&s;t,
<PB N="43" REF="37">
the Remedie, and heartily and thankfully
accept him; Po&s;&s;e&s;&s;ing them with an hearty
Love of God, and a heavenly mind, and a
hatred of &s;inne, and Love of Holine&s;s, and
turning the principal bent of their hearts and
lives, to the Plea&s;ing of God, and the at|taining
of Eternal Life. This much mu&s;t be
believed, and the Belief of this much, mu&s;t
be &s;omehow Profe&s;&s;ed.</P>
<P N="2">2. As to the <HI>Acts</HI> of the thing Profe&s;&s;ed, it
mu&s;t be, not only the naked A&s;&s;ent of the Un|der&s;tanding;
but both this A&s;&s;ent that the Go&s;|pel
is true, and a <HI>Con&s;ent</HI> of the Will, to
take God the Father, Sonne, and Holy
Gho&s;t, to the forementioned Ends, in the
forementioned Relations; and to give up our
&s;elves unfeignedly to him, renouncing the
fle&s;h, the world, and the Devil.</P>
<P N="3">3. As to the Nature of the Profe&s;&s;ion it
&s;elf. 1. It mu&s;t in General be <HI>Credible:</HI> For
no man is bound to Believe that which is In|credible.
The words are the &s;igns of the
mind, and as &s;uch they are to be uttered, and
received. If they be contrary to the mind,
they are fal&s;e; and if wilfully contrary, they
are a lie: And God doth not make a lie to
be the Condition of Church-member&s;hip,
or Priviledges; nor doth he bind his Mini|&s;ters,
or Church, to believe a known lie:
<PB N="44" REF="38">
Nothing but Real, or &s;eeming truth is to be
believed.<NOTE PLACE="marg"><HI>Therefore it is to be made at years of un|der&s;tanding. The Papi&s;ts them&s;elves &s;ay in their Cate|chi&s;m, com|po&s;ed for the</HI> Armenians, <HI>Tran&s;lated by</HI> Peter Paulus. <HI>pag</HI> 194. Tum recipiendum e&s;t Sacramentum hoc, quando ad u&s;um rationis pervenit homo, fidemque profi|teri incipit, &amp; ut confirmetur, &amp; &s;tabiliatur in gratia opus ha|bet.</NOTE> 2. More particular|ly,
the Profe&s;&s;ion which we
&s;peak of, mu&s;t have the&s;e Qua|lifications.</P>
<P N="1">1. It mu&s;t be, or &s;eem to be
<HI>&V;nder&s;tanding. Ignorant is non
e&s;t Con&s;en&s;us.</HI> If a Parrat
could &s;ay the Creed, it were
not a Credible Profe&s;&s;ion of
Faith. Therefore the Ancient
Church was wont by Cate|chi&s;ts,
to prepare them to un|der&s;tand,
the Doctrine which
they were to believe, and
profe&s;s. This is pa&s;t Contro|ver&s;ie.
I think no Mini&s;ter
would take that mans Profe&s;|&s;ion,
that &s;eemeth not to Un|der&s;tand
what he &s;aith.</P>
<P N="2">2. No Profe&s;&s;ion is Credi|ble,
but that which is, or
&s;eems to be <HI>&s;erious.</HI> He that &s;peaks in &s;corn,
or je&s;t, is not to be believed, as one that
&s;peaks his mind; nor is it to pa&s;s for a Pro|fe&s;&s;ion.</P>
<P N="3">3. No Profe&s;&s;ion is credible or &s;ufficient,
but that which is, or &s;eems to be Free and
Voluntary. Though &s;ome force, or out|ward
<PB N="45" REF="38">
urgencies in &s;ome ca&s;es may help to in|cline
the will, yet <HI>willing</HI> it mu&s;t be; or it
is not a Credible Profe&s;&s;ion. He that Pro|fe&s;&s;eth
him&s;elf a Chri&s;tian, when a &s;word or
Pi&s;tol is at his bre&s;t, is not to be Credited, if
he continue it not when he is free. And al&s;o
that which is done in a meer Pa&s;&s;ion without
Deliberation, is not to be taken as the act
of the Man, and a true expre&s;&s;ion of the
bent of his mind; unle&s;s he afterwards &s;tand
to it upon Deliberation.</P>
<P N="4">4. It mu&s;t be a Profe&s;&s;ion not nullified by
a contradiction in word or deed. Though
their may an ob&s;cure contradiction, not un|der&s;tood,
con&s;i&s;t with it; or a contradiction
only in Degree; <HI>as Lord I believe, help thou
my unbelief:</HI> yet there mu&s;t be no contra|diction
of the E&s;&s;entials of our Profe&s;&s;ion,
that nullifieth it, by &s;hewing that we lie, or
&s;peak again&s;t the bent of our hearts. If a
Mini&s;ter can by contrary words or deeds di&s;|prove
the Profe&s;&s;ion of the party, he is not
to believe it, or accept it. For we are not
to believe without Evidence of Credibility,
much le&s;s again&s;t it. I have given in&s;tances
of this in the fore&s;aid Di&s;putation of Sacra|crament,
<HI>pag.</HI> 10.</P>
<P N="5">5. When by Covenant-breaking, and
Perfidiou&s;ne&s;s, or often Lying, a man is be|come
<PB N="46" REF="39">
come Incredible, having forfeited the Credit
of his word, with wi&s;e and charitable men,
this man mu&s;t give us a Practical, as well as
Verbal Profe&s;&s;ion, before we can again ad|mit
him, to the Priviledges of the Church.
For though we are not to be &s;o &s;trict, as &s;ome
old Fathers &s;eem to have been, and the <HI>No|vations</HI>
were, that would not admit &s;uch
Penitents again into the Church at all, but
leave them to Gods own Judgment; yet
mu&s;t we not go again&s;t Rea&s;on and Scripture,
and the Nature of the thing, in believing
that which is not to be believed; nor to ca&s;t
by all Order and Di&s;cipline, and pro&s;titute
Gods Ordinances to the lu&s;ts of men, and
make them a &s;corn, or level the Church of
Chri&s;t with the world.</P>
<P>The Te&s;timonies cited by me on another
occa&s;ion, in the fore&s;aid Di&s;putations, &s;hew
the Judgment of Prote&s;tants in the&s;e Points,
and &s;omewhat of the Judgment of Antiquity.
I &s;hall recite but tho&s;e on the Title page of
the third Di&s;putation.</P>
<P><HI>Tertullian Apologet.</HI> cap. <HI>16. Sed dices
etiam de n<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;tris, excedere quo&s;dam &agrave; Regulis
di&s;ciplinae. De&s;i<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">unt tum Chri&s;tiani haberi
penes res: Philo&s;ophi ver&ograve; illi cum talibus fa|ctis,
in Nomine &amp; honore Sapientiae per&s;eve|rant:</HI>that is, <HI>But you'l &s;ay, that even of
<PB N="47" REF="39">
ours, &s;ome &s;warve from (or for&s;ake) the
Rules of Di&s;cipline.</HI></P>
<P>An&s;w. <HI>They cea&s;e then to be counted Chri|&s;tians
with us: But your Philo&s;ophers with
&s;uch deeds, do keep the Name and honour of
Wi&s;dom.</HI></P>
<P>The Judgment of the <HI>French</HI> Profe&s;&s;ours
at <HI>Saumours,</HI> you have in the&s;e words,<HI>The&s;. Salmurien&s;.</HI> vol. 3. pag. <HI>39. The&s;.
39. Sacramenta non conferuntur ni&s;i iis, qui
vel findem habent vel &s;alt<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">m eam prae&s;e ferant,
ade&ograve; ut nullis certis argumentis compertum e&s;&s;e
po&s;&s;it, eam e&s;&s;e <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">mentitam:</HI> that is, <HI>Sacraments
are conferred on none, but the&s;e that either have
Faith, or at lea&s;t pretend (or Profe&s;s) to
have it, &s;o that it cannot by any certain Ar|guments
be proved to be feigned.</HI></P>
<P>The Judgment of the <HI>Scotti&s;h</HI> Divines, may
be much di&s;covered in the&s;e two Te&s;timonies
following: <HI>Gille&s;pie,</HI> Aaron's Rod Blo&s;&s;om|ing,<HI>pag. 514. [I believe no con&s;ciencious
Mini&s;ter would adventure to Bapti&s;e one; who
hath manife&s;t and infallible &s;igns of unregene|ration.
Sure We cannot be an&s;werable to God,
if we &s;hould mini&s;ter Bapti&s;m, to a man who&s;e
works and words, do manife&s;tly declare him
to be an unregenerated, unconverted Per&s;on.
And if we may not initiate &s;uch a one, how
&s;hall we bring him to the Lords Table.]</HI></P>
<P><PB N="48" REF="40">
<HI>Rutherford,</HI> Due Right of Presbyteries,<HI>pag. 231. n. 2. But &s;aith Robin&s;on, mo&s;t
of England, are ignorant of the fir&s;t Rudi|ments
and Foundations of Religion; and there|fore
cannot be a Church.</HI></P>
<P>An&s;w. <HI>Such are materially not the Vi&s;ible
Church, and have not a Profe&s;&s;ion; and are
to be taught; and if they will fully remain in
that darkne&s;s, are to be ca&s;t out.</HI></P>
<P>If you would have the Te&s;timonies of Pro|te&s;tants,
you may read above three&s;core of
them, expre&s;sly maintaining that it is a Pro|fe&s;&s;ion
of Saving Faith that is prerequi&s;ite to
to our Right of Sacraments, cited in my fore|mentioned
Di&s;putation &s;econd. To which I
adde 33. more, cited to a like purpo&s;e in my
fift Di&s;putation of Sacraments: And to the&s;e
adde the large te&s;timony of <HI>Davenant,</HI> with
his many Arguments, on <HI>Colo&s;. 1. ver&s;.</HI> 18.
too large to recite.</P>
<P>And for the later &s;ort of Epi&s;copal Divines,
that they al&s;o agree in the &s;ame, I will &s;ati&s;|fie
you from an Eminent man among them,
Mr <HI>Herbert Thorndike,</HI> in his <HI>Di&s;cour&s;e of
the Right of the Church,</HI> pag. 31, 32. where
he &s;aith <HI>[And hereby we &s;ee how binding and
loo&s;ing &s;innes, is attributed to the Keyes of the
Church: Which being made a Vi&s;ible Society,
by the power of holding A&s;&s;emblies, to which
<PB N="49" REF="40">
no man is to be admitted, till there be ju&s;t pre|&s;umption,
that he is of the Heavenly Jeru&s;a|lem,
that is above.]</HI> I &s;hall adde more from
him anon.</P>
<P>Somewhat I have el&s;where cited, of the
Fathers Judgments in this Point, and more
anon I &s;hall have occa&s;ion to produce. But
in a Point that we are agreed on (that is not
<HI>Every Profe&s;&s;ion,</HI> but only a <HI>Credible Profe&s;|&s;ion
of true Chri&s;tianity,</HI> even of Faith and
Repentance, that mu&s;t be taken as Satisfa|ctory
by the Church) I hope I may &s;pare
any further proof.</P>
</DIV2>
<DIV2 N="7" TYPE="proposition">
<HEAD><HI>Prop. 7.</HI> The Profe&s;&s;ion of tho&s;e that expect
the Church-&s;ttate and Priviledges of the
Adult is to be tried, judged, and Appro|ved
by the Pa&s;tours of the Church, to who&s;e
Office it is that this belongeth.</HEAD>
<P>THis Propo&s;ition hath two parts: 1. That
it is not a Profe&s;&s;ion untryed, and un|approved,
that mu&s;t &s;erve the turn. 2. That
the trying and approving of it, belongeth to
the Office of the Pa&s;tours of the Church.</P>
<P>The fir&s;t is grounded by almo&s;t all Chri&s;ti|ans
that I know of, and therefore need not
may words.</P>
<P N="1"><PB N="50" REF="41">
1. If every man &s;hould be the &s;ole Judge
of the &s;oundne&s;s, and validity of his own Pro|fe&s;&s;ion,
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 Chri&s;tians. And we &s;ee that it is
the cu&s;tom of Hereticks to intrude: And who
&s;hall &s;ay to any of them, why do you &s;o,
if them&s;elves are the only Judges? We meet
daily among our own neighbours, with abun|dance
that know not whether Chri&s;t 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 almo&s;t all the E&s;|&s;entials
of the Chri&s;tian Faith; and with a|bundance
more that live in common drunken|ne&s;s,
&s;corning at holy duties, and at a God|ly
life, and hating tho&s;e that u&s;e it, and gi|ving
up them&s;elves wholly to the fle&s;h, and
the world: And yet all the&s;e men are &s;o con|fident
of the &s;oundne&s;s, and validity of their
own Profe&s;&s;ion, that they will hate that
Mini&s;ter, that &s;hall make any que&s;tion of
their Right to the Priviledges of the Church.
I &s;peak not by hear&s;ay, or conjecture, but
by &s;ad experience. And if they be their own
judges, all the&s;e will be approved, and ad|mitted;
<PB N="51" REF="41">
and indeed, what man would not be
admitted where Chri&s;tianity is in credit, or
hath any worldly advantages? &s;o that it's
certain, that this would pluck up the hedg,
and lay open the Vineyard of Chri&s;t unto the
wilderne&s;s. For <HI>&s;elf-love</HI> is &s;uch a powerfull
blinding thing, that it will make every man
almo&s;t, e&s;pecially of the wor&s;er &s;ort, ap|prove
of that which is their <HI>Own.</HI></P>
<P N="2">2. If every man &s;hould be the &s;ole Judge
of his own, Profe&s;&s;ion, and fitne&s;s for
Church Priviledges, then there could be no
<HI>Communion of Saints:</HI> For all the mo&s;t ig|norant
and impious per&s;ons, would intrude
into our Communion; and it would be a
Communion not only of actual, but of pro|fe&s;&s;ed
impious men. But the con&s;equent is
intollerable, as being contrary to an Article
of our Belief, and a principal part of Chri|&s;tian
practice.</P>
<P N="3">3. If each man, were the only Judge of his
own Profe&s;&s;ion, then there could be no ex|erci&s;e
of Church Di&s;cipline, nor keeping, or
ca&s;ting out the wicked: But the con&s;equent
is un&s;ufferable: Therefore.</P>
<P N="4">4. If each man be the only Judge of his
own Profe&s;&s;ion, then the Church is an un|guided,
ungoverned Society: but the Con|&s;equent
is fal&s;e; therefore &s;o is the Antecedent.</P>
<P N="2"><PB N="52" REF="42">
2. And now I prove that it belongeth to
the Office of the Mini&s;ters to judge of, and
approve, the Profe&s;&s;ion of &s;uch as ex+pect
admi&s;&s;ion, or the Priveledges of the
Church.</P>
<P N="1">1. If per&s;ons are not the &s;ole Judges them|&s;elves,
then it mu&s;t belong to the Mini&s;ter to
judge: But the Antecedent is before proved:
The Con&s;equence is proved thus: It mu&s;t be|long
either to the Pa&s;tours, or the Magi|&s;trate
only, or the people only; or to all,
or &s;ome of the&s;e conjunctly. Not to the <HI>Ma|gi&s;trate
only:</HI> for 1. No man that I know of
affirmeth it. 2. It is another mans office.
Not to the <HI>people only:</HI> for 1. None that I
know of affirmeth this, They all include the
Pa&s;tours. 2. As I &s;aid, it is made part of the
Pa&s;tours office. If you &s;ay that it belongs to
<HI>Magi&s;trates, People, and Pa&s;tours jointly,</HI>
then you include the Pa&s;tours: And I grant
that in &s;ome &s;ort it belongs to them, but in a
different &s;ort, as I &s;hall tell you under the
next Propo&s;ition.</P>
<P>2 It is to Mini&s;ters as &s;uch that the Keys
of the Kingdom of Heaven are committed:
but to approve of the Profe&s;&s;ion of &s;uch as
are to be admitted into the Church, or to its
Priviledges, is part of the exerci&s;e of the
Key's of the Kingdom: therefore it is Mini|&s;ters,
<PB N="53" REF="42">
to whom it belongeth thus to judge
and approve.</P>
<P>I have proved in another place, (and &s;o
have many others, more at large) that the
Key's were not given to <HI>Peter,</HI> or to the
Apo&s;tles, as to private men, for &s;o they
<HI>were not;</HI> nor as to a Church of private Chri|&s;tians;
for &s;o they <HI>were not,</HI> nor the repre|&s;entatives
of any &s;uch: nor yet as to Apo|&s;tles
only; for then they &s;hould have belon|ged
to none but them&s;elves; the contrary
whereof is certain: nor as to fixed Dioce&s;an
Bi&s;hops; for &s;uch they <HI>were not:</HI> and it's
generally granted that the Key's belong al&s;o
to Presbyters, either wholly, or the chief of
them, and particularly, that in que&s;tion:
Nor yet were the Key's given them only as a
Synod, or Presbyterie; for <HI>Peter was not
&s;uch:</HI> and this in que&s;tion hath <HI>ever been ex|erci&s;ed
by &s;uch Mini&s;ters.</HI></P>
<P><HI>Arg.</HI> 3. The <HI>Rulers</HI> of the Church are the
lawful Judges, or Approvers of the Profe&s;&s;ion
of tho&s;e that come into the Church, or de|mand
the Priviledges of it: But it is the Mi|ni&s;ters
of Chri&s;t, that are the Rulers of the
Church, as is expre&s;t, 1 <HI>The&s;. 12. Acts</HI> 2.
28. <HI>Heb.</HI> 13. 7. &amp; 17. 24. 1 <HI>Tim.</HI> 5. 17.
Therefore.</P>
<P><HI>Arg.</HI> 4. Tho&s;e that are by Office <HI>the Stewards
<PB N="54" REF="43">
of the My&s;teries of God, and Rulers over his
hou&s;hould, to give them meat in due &s;ea&s;on,</HI>
which they mu&s;t do as <HI>faithfull and wi&s;e &s;er|vants,
till their Lord cometh;</HI> are the men
that mu&s;t judge of, and approve the qualifi|cations
of tho&s;e that come under their <HI>Stew|ard&s;hip,
Government, and Admini&s;tration,</HI>
of the&s;e <HI>My&s;teries.</HI> But &s;uch are the Mini|&s;ters
of Chri&s;t, 1 <HI>Cor. 4. 1. Matth.</HI> 24. 45,
46, 47. Therefore.</P>
<P><HI>Arg.</HI> 5. To whom it belongeth, to <HI>re|ceive
men at age</HI> into the Church; to <HI>re&s;tore by
Ab&s;olution,</HI> them that fell off, and to <HI>Ad|mini&s;ter</HI>
Chri&s;t's Ordinances to tho&s;e that are
within; to them doth it belong to try, judge,
and approve of them, that are to be thus re|ceived,
ab&s;olved, or that expect the Privi|ledges
of the Church: But it belongeth to
Chri&s;t's Mini&s;ters to receive men, ab&s;olve
them, and admini&s;ter the Ordinances to
them: Therefore. The Antecedent is com|monly
granted, and plain in Scripture. The
Con&s;equence hath Rea&s;on &s;o evident, as
needs no confirmation.</P>
<P><HI>Arg.</HI> 6. If <HI>all that enter</HI> into the Church,
or that are <HI>re&s;tored by A&s;olution,</HI> or are &s;ta|ted
in a Right to Church Priviledges of the
Adult, are therewithall <HI>engaged into a mu|tual,
voluntary Relation to Chri&s;ts Mini|&s;ters,</HI>
<PB N="55" REF="43">
then mu&s;t their Profe&s;&s;ion be judged of
&amp; approved by Chri&s;ts Mini&s;ters: but the An|tecedent
is certain: Therefore &s;o is the Con|&s;equent.
The Antecedent is cleare, becau&s;e
1. All that enter into the Univer&s;al Church,
do enter under the hand of the Mini&s;terie, and
thereby acknowledg their Relation to them,
and Authority to admit them. 2. Becau&s;e
all &s;uch do engage them&s;elves to be Chri&s;ts
Di&s;ciples, and learn of him as their Ma&s;ter,
not as coming down from Heaven, to teach
them per&s;onally, but as teaching them by
his Word, Spirit, and Mini&s;ters conjunctly,
&s;aying (<HI>Luke</HI> 10 16) <HI>He that heareth you,
heareth me, and he that de&s;pi&s;eth you, de&s;pi&s;|eth
me.</HI> 3. Becau&s;e they all engage them|&s;elves
to take Chri&s;t for their King, who
ruleth them by his Laws and Officers; and
his Mini&s;ters are his <HI>Ruling Officers,</HI> 1 Tim.
5. 17. Heb. 12. 7. &amp; 17. 24. 1 The&s;. 5. 12.
4. Becau&s;e they are all engaged to take Chri&s;t
for the great High Prie&s;t of the Church, who
hath appointed his Mini&s;ters, to officiate un|der
him, in leading them in publike Wor|&s;hip
of the Church; and in offering up the
Prai&s;es of God, and ble&s;&s;ing the people, and
praying for them and celeberating the Com|memoration,
and Repre&s;entation of Chri&s;ts
Sacrifice on the Cro&s;s. 5. Becau&s;e they that
<PB N="56" REF="44">
enter into a particular Church, where only
the con&s;tant &s;tated u&s;e of holy Ordinances,
and Priviledges, are to be had, (though
occa&s;ionally el&s;where) do enter into a Rela|tion
to the Pa&s;tours of that particular
Church; as members of their flock and
Church; whom they mu&s;t over&s;ee, and
watch over: all this is pa&s;t controver&s;ie.</P>
<P>And then for the Con&s;equent of the major
Propo&s;ition (that <HI>therefore Mini&s;ters mu&s;t
approve of their Profe&s;&s;ion</HI>) I prove it thus.
Mini&s;ters are naturally free-men, as well as
others: and therefore no man can become a
member of their charge, and put them upon
&s;o great duty as the Relation doth require,
again&s;t their wils, without their con&s;ent,
and contrary to their Judgment, and Con|&s;ciences.
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 mu&s;t <HI>exhort, in&s;truct,
admoni&s;h, in &s;ea&s;on, and out of &s;ea&s;on, pub|likly,
and privately, and watch over, and
govern them, vi&s;it them in &s;ickne&s;s, comfort,
&s;trengthen them,</HI> &amp;c. O what a mountain
lieth on me, and how &s;hould I bear it, if
God did not &s;upport me? And if every
man that <HI>will,</HI> &s;hall make me <HI>more</HI> work, and
put him&s;elf under my <HI>Care, without my Con|&s;ent,</HI>
<PB N="57" REF="44">
then I am &s;o far from being a free-man,
as all other are, that I am en&s;laved, and un|done
in &s;lavery For 1. They may <HI>oppre&s;s</HI> me
when they will with <HI>Number;</HI> and <HI>&s;o many</HI>
may flock in to my charge, in de&s;pight of
me, as &s;hall 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 oppre&s;|&s;ing
me with work: For when I have ten
times more then I can teach and over&s;ee, I
mu&s;t needs neglect them&punc; all or mo&s;t. 3. And
they may abu&s;e the Church, and me with
the evil qualities, as well as the exce&s;&s;ive
quantity of members; and we &s;hall be obli|ged
to give that which is holy to dogs, and
to u&s;e tho&s;e as Church members, that are
enemies to the Church; and to admini&s;trate
Sacraments to any, that will have them,
how unfit &s;oever; 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
&s;tie of &s;wine: For be&s;ides that all the wor&s;t
may at plea&s;ure be members of it, all men
that are faithfull, (or mo&s;t at lea&s;t) will
runne away from the Mini&s;try, and &s;ooner
turn Chimny &s;weepers then Pa&s;tours. For
<PB N="58" REF="45">
what man dare venture his Soul on &s;o great a
charge, for which he knows he mu&s;t give
an account, when he is certain to leave un|done
the work of his Office, in &s;o great a
mea&s;ure, and when he knows he may be
thus oppre&s;t in &s;oul and body, and &s;o un|done
by wicked men, when ever they plea&s;e:
yea, if they purpo&s;ely do it to de&s;pight
him.</P>
<P><HI>Arg.</HI> 7. That which belongeth to all
other Superiors, in voluntary Relations, is,
not to be denied to Mini&s;ters in theirs: but
a free con&s;ent, and Approbation of them,
that they are related to, belongs to all other
Superior, voluntary Relations: Therefore
to us.</P>
<P>A Schoolma&s;ter, is to Approve the capa|city
of his Schollars; and a Phy&s;ician is to
judge of the fitne&s;s of a per&s;on to be his pa|tient,
and his fitne&s;s for this or that medi|cine
in particular. Not only a Ma&s;ter would
take it ill, if he may not have the approba|tion
of his own &s;ervants, but have as many,
and as bad thru&s;t on him, as &s;hall plea&s;e;
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 plea&s;e. And are the Pa&s;tour
of Chri&s;ts Church, the only &s;laves on
<PB N="59" REF="45">
earth? How improbable a thing is this?</P>
<P><HI>Arg.</HI> 8. That Relation which mu&s;t be ra|tionally,
regularly, and faithfully managed,
mu&s;t be rationally, regularly, and freely
entered (for otherwi&s;e we cannot &s;o manage
it) But the Relation of a Mini&s;ter to each
member of his charge mu&s;t be thus managed:
Therefore.</P>
<P><HI>Arg.</HI> 9. It is plainly expre&s;t in the Mini|&s;ters
Commi&s;&s;ion, that he is to approve of
the Profe&s;&s;ion of Di&s;ciples: therefore it be|longeth
to his Office, <HI>Matth. 28. 19. Go
Di&s;ciple all Nations, baptizing them&mdash;teaching
them to ob&s;erve all things&mdash;</HI>
Which plainly manife&s;teth, that it's they
that mu&s;t judge, when a man is <HI>made a Di|&s;ciple,</HI>
and when not, or el&s;e how can they
either Baptize them as &s;uch, or teach them
the Precepts of Chri&s;t as &s;uch? So when he
giveth to his &s;ervants the <HI>Key's of the
Kingdom,</HI> Matth. 18, <HI>&amp;c.</HI> it &s;heweth that
they are to judge who is to be admitted, and
who not, as is afore&s;aid: or el&s;e he would
never have &s;et them at the door, and made
them the Porters, and Key-bearers of his
Church, to let men in.</P>
<P><HI>Arg.</HI> 10. No man in the Admini&s;tration
of holy Ordinances, is ordinarily to renounce
his own Rea&s;on and Con&s;cience, and to act
<PB N="60" REF="46">
again&s;t them. But thus it would be if we have
not the approving of the Profe&s;&s;ion, or Qua|lification
of tho&s;e that we mu&s;t admini&s;ter
them to: Therefore&mdash;He that is to <HI>Exe|cute</HI>
here is to <HI>judge:</HI> For 1. El&s;e you will
force Mini&s;ters to go again&s;t their Rea&s;on,
and Con&s;cience in all admini&s;trations. 2. You
will deny them &s;o much as <HI>Judicium Di&s;creti|onis,</HI>
which you allow to every Chri&s;tian,
much more <HI>Judicium Directionis,</HI> which be|longeth
to their Office. Every man mu&s;t
judge and under&s;tand what he doth, and why
he doth it: you will not force the people to
<HI>participate of Sacraments,</HI> again&s;t their Con|&s;ciences.
Why then &s;hould Mini&s;ters be for|ced
to <HI>Give</HI> them again&s;t <HI>their</HI> Con&s;ciences?
Admini&s;tring is their work: and therefore
they mu&s;t know why they do it, and on
what grounds: El&s;e you will make them but
like hangmen, or wor&s;e, if they mu&s;t do <HI>Ex|ecution</HI>
again&s;t their judgments, becau&s;e it is
<HI>anothers</HI> judgment. And who&s;e judgment is
it, that we mu&s;t follow, when we go again&s;t
our own?</P>
<P><HI>Arg.</HI> 11. If it belong to Chri&s;t, to pa&s;s
an open Approbation, of the Qualification
of &s;uch as are to be admitted into his Church,
or to his &s;pecial Ordinances, or Church Pri|viledges,
then doth it belong to the Mini|&s;ters
<PB N="61" REF="46">
of Chri&s;t, as his in&s;truments: But it
doth belong to Chri&s;t. 1. For all that enter
either into an Infant, or Adult Church-&s;tate,
do joyn them&s;elves into a neer Relation to
Chri&s;t: And will Chri&s;t have men married
to him, and made his children, and mem|bers,
and &s;ervants, without his Approba|tion
of them, or again&s;t his particular will?
2. All that thus come into the Church, or
are re&s;tored, and claim Church-priviledges,
do expect, and claime the Benefits of Chri&s;t,
and the greate&s;t benifits in the world. And
&s;hall any man have Chri&s;ts great, and preci|ous
Benefits again&s;t his will, and without his
Approbation? It may be you'l &s;ay, that <HI>he
hath already expre&s;&s;ed his con&s;ent in the free
Promi&s;e of the Go&s;pel, to all believers.</HI> I An|&s;wer:
He hath &s;o to <HI>Believers:</HI> but he hath
done it <HI>only</HI> to <HI>Believers,</HI> and he hath not
&s;aid in the Go&s;pel that <HI>you are a Believer.</HI></P>
<P>Object. <HI>But it's &s;ufficient, that my own
Con&s;cience beare me witnes.</HI></P>
<P><NOTE PLACE="marg">Its before pro|ved, that men are not here their own judges.</NOTE>I An&s;wer, It is &s;o, as to all
<HI>matters of Con&s;cience,</HI> that are
to be tran&s;acted only between
God and you, as about your
Ju&s;tification, and Glorificati|on,
<HI>&amp;c.</HI> (And yet in this ca&s;e, Mini&s;te|rial
Ab&s;olution is a great means to help the
<PB N="62" REF="47">
Peace of your Con&s;ciences.) But where the
Mini&s;ter hath to do with you, by Admini|&s;trations,
and the Church hath to do with
you in the way of Communion, there they
mu&s;t know what they do, and why, and
mu&s;t have &s;ome expre&s;&s;ion, of what you &s;ay
your Con&s;cience te&s;tifieth to you.</P>
<P>And the Con&s;equence of the Major is
plain, (that <HI>if it belongs thus to Chri&s;t to
approve, then it belongs to his Mini&s;ters,</HI>)
1. Becau&s;e he appointeth not per&s;onally on
earth, nor u&s;eth, or approveth any other
way, to &s;ignifie his own Approbation of you
in particular, for a Church-&s;tate, and Pri|viledges.
2. Becau&s;e he hath expre&s;ly in|tru&s;ted
his Mini&s;ters with this Power, as to
&s;peak to men <HI>in Chri&s;ts &s;tead,</HI> 2 Cor. 5. 19.
<HI>So to e&s;pou&s;e them to Chri&s;t their husband, that
we may pre&s;ent them a cha&s;t Virgin to Chri&s;t,</HI>
2 Cor. 11. 2. Yea, and hereupon they are
to <HI>give up them&s;elves to the Lord fir&s;t, and
to us by the Will of God,</HI> 2 Cor. 8. 5.
Chri&s;ts Mini&s;ters are his <HI>Agents,</HI> or <HI>Emba&s;|&s;adours,</HI>
as to &s;olicite men in <HI>his Name to be
Reconciled to him,</HI> &s;o to Approve them in his
Name, and tell them that he is Reconciled to
them. And therefore they are to deliver
Him&s;elf, his Body, and Blood, in his Name
to them in the Lords Supper; and to bind,
<PB N="63" REF="47">
and loo&s;e in his Name; and what&s;oever they
loo&s;e on earth, (according to his Promi&s;e)
&s;hall be loo&s;ed in Heaven: So much of his
work doth Chri&s;t by his Officers.</P>
<P>And even mens fir&s;t Faith is a Believing
the Preacher, and Chri&s;t by them, <HI>Acts</HI> 8.
12. <HI>They believed Philip preaching,</HI> &amp;c.</P>
<P><HI>Arg.</HI> 12. To whom&s;oever the <HI>Labour</HI> be|longeth,
to them the <HI>Power of doing it</HI> be|longeth:
But it is to Mini&s;ters that the <HI>La|bour</HI>
of trying and judging of &s;uch Profe&s;&s;i|ons,
and Qualifications, belongeth; There|fore
it is to Mini&s;ters, that the power be|longeth.</P>
<P>The Major is undoubted: for el&s;e we mu&s;t
be bound by God, to do that which we have
no Power (or Authority) to do, and o|thers
mu&s;t have Power to do it, and not be
bound to it, which are both &s;en&s;ele&s;s. The
Minor I prove.</P>
<P N="1">1. From the frequent Commands of Scri|pture,
that lay this burden on the Mini&s;ters,
but not Magi&s;trates or People. (in the way
that's now in Que&s;tion) All the directions,
and Canons which <HI>Paul</HI> giveth to <HI>Timothy,
Titus&punc;</HI> to the Elders of <HI>Ephe&s;us,</HI> Acts 20. and
other Pa&s;tours, together with the Exhorta|tions
to performance, and terrible charges
given them to be faithfull, do &s;hew that
<PB N="64" REF="48">
it's they that mu&s;t do the work.</P>
<P N="2">2. From common con&s;ent: all would have
the honour and Power: but who be&s;ides the
Pa&s;tours would have the work, and care,
and &s;evere Obligations to perform it? Will
Magi&s;trates, or all the people <HI>undertake it,</HI>
to try, and judge of the Profe&s;&s;ions of every
<HI>man</HI> that enters upon Adult Church-member|&s;hip,
or Priviledges, of &s;uch as are to be re&s;to|red?
They that will undertake this work mu&s;t
<HI>attend</HI> it, and <HI>give them&s;elves wholly to it,</HI> and
conferre with the per&s;ons, and do &s;o much
work as our people would be hardly brought
to do (if they were able) It's unexperien|ced
Ra&s;hne&s;s, and perver&s;ne&s;s, that makes
them &s;o jealous of the Mini&s;ters Power in &s;uch
ca&s;es, and &s;ome of them to reproach us for it.
Ah blind unthankful Souls! Do you know
what the Mini&s;try and this Power is? It is a
power to be the &s;ervants of all; a power to
&s;pend and be &s;pent, even for the unthankfull.
It's a Power to do the mo&s;t toyl&s;ome, and
di&s;plea&s;ing work to fle&s;h and blood, one of
them in the world; &s;uch as fle&s;h calls a very
drudgery. I profe&s;s unfeignedly that i<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> God
had left it to my choice, and I &s;hould con&s;ult
with fle&s;h and blood, I had rather preach
twice or thrice a week for nothing, and do
no more, then to have this Power (a duty
<PB N="65" REF="48">
of judging and governing this one Pari&s;h,
though I had for it many hundred pounds a
year. Nothing doth bring &s;o much trouble
upon us, as that Power which unthankfull
per&s;ons &s;corn at. I had rather, if I might
con&s;ult with fle&s;h and blood, be advanced to
the Power, of holding or driving plow for
you, if not of &s;weeping your &s;treets.
(Though yet becau&s;e of Gods intere&s;t, and
the ends of the work, I count it the happi|e&s;t
life in the world.) And do you grudg us
&s;uch a Power as this? Would you grudg
me the Power of thre&s;hing your corn? Or
will you grudg a Phy&s;ician the Power of
judging of your di&s;ea&s;e, and the Remedy,
to &s;ave your life? Or a School ma&s;ter the
Power of examining, and teaching your
children? Do the work, and take the Pow|er,
if you are able, and can go through with
it, and &s;pare not.</P>
<P><HI>Arg.</HI> 13. It is only the Mini&s;ters of Chri&s;t,
that are <HI>Able</HI> and <HI>Capable</HI> to receive the
Power, and do the work: and therefore it
is they only that have Authority thereto.</P>
<P>Nothing but the Antecedent needs proofe.
And that I prove by three &s;everal En|ablements,
which Mini&s;ters have, and others
wa<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">t. 1. Mini&s;ters only have ability of
Mind, for the work of this tryal, and Ap|probation.
<PB N="66" REF="49">
Here I &s;peak of them <HI>Ordinari|ly,</HI>
and I have the&s;e grounds for it. 1. God
hath commanded that the mo&s;t knowing,
able, faithfull, holy men, &s;hall be de&s;tinated
to this work, 1 <HI>Tim. 3. Tit.</HI> 1. &amp;c. And
therefore it is &s;uppo&s;ed that u&s;ually they are
&s;uch, or el&s;e it's the &s;hame of the Magi&s;trate
that &s;hould &s;ee to it. 2. It's they only that
&s;et them&s;elves a part to the work and &s;tudy
from their youth, for the accompli&s;hments
that are requi&s;ite, (unle&s;s here and there one
of other &s;orts) And men are likelie&s;t to be un|der&s;tanding
in that, which they have all their
daies &s;et them&s;elves to &s;tudy. 3. We &s;ee by
experience that they are the mo&s;t able, un|le&s;s
it be (alas how few) here and there a
godly &s;tudious Gentleman, or other per|&s;on:
who are mo&s;t of them too blame,
that they become not Mini&s;ters, I think.</P>
<P N="2">2. It is only the Mini&s;ters, who being &s;e|parated
to the Go&s;pel and Work of God,
do lay by all other bu&s;ine&s;s, and give them|&s;elves
wholly to the&s;e things. Gentlemen,
(much le&s;s all the people of the Church,)
cannot lay by their callings to attend this
bu&s;ine&s;s of trying, and judging of mens Pro|fe&s;&s;ions
as Mini&s;ters mu&s;t do, if they will be
faithfull. Should private members have &s;o
mu<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">h Church governing work as &s;ome cut
<PB N="67" REF="49">
out for them, and &s;hould they bear &s;uch a
burden, as &s;ome would lay upon them, un|der
the name of Power and Priviledges, it
would undo them &s;oul or body, or both:
they would find time little enough for it in
&s;ome places, if they all ca&s;t off their outward
callings.</P>
<P>And 3. The Pa&s;tours only are capable,
becau&s;e of Unity. For &s;hould the People
have this work, as &s;ome would have it, the
multitude would hinder execution, and they
would turn all to wrangling. 1. Such bo|dies
move &s;lowly. 2. Multitude with that di|ve&s;ity
of parts and minds that is among them,
would &s;et them by the eares; and the Church
would be almo&s;t alway in a flame. If every
man that is to make Profe&s;&s;ion of his Faith,
on this or the like occa&s;ion, mu&s;t be tryed
and judged by all; &s;ome would approve,
and others would di&s;approve and reject, in
mo&s;t or very many ca&s;es. Whereas the Pa|&s;tours
being &s;ingle, or not many, and more
experienced, and able, and vacant for a full
enquiry, have le&s;s rea&s;on to be partiall in|jurious,
or di&s;agreed.</P>
<P><HI>Arg.</HI> 14. The Practice of the Apo&s;tles,
Evangeli&s;ts, and the Pa&s;tours of Chri&s;t's
Church in all Ages, doth put us quite out of
doubt, that it is not only belonging to the
<PB N="68" REF="50">
Mini&s;terill Office, to judge and approve of
&s;uch Profe&s;&s;ions, but that it is a <HI>very great
part</HI> of that Office.</P>
<P><HI>John Bapti&s;t</HI> received, and judged of the
Profe&s;&s;ion of his Penitents, before he did
baptize them. The twelve Apo&s;tles, <HI>Mat.</HI>
10. 13, 14. Were to judge of the <HI>worthine&s;s,</HI>
or <HI>unworthine&s;s,</HI> of tho&s;e that they were to
abide with, <HI>Mark</HI> 6. 11. Who were the
Judges or Approvers of the Profe&s;&s;ion of the
3000 <HI>Converts,</HI> Acts. 2. 41. but the Apo|&s;tles
that Baptized them, or judged them to
be Baptized? Who el&s;e approved of all the
believers <HI>that were added, Acts</HI> 5. 14.
even <HI>multitudes both of men and women?</HI>
They that <HI>Continued in the Apo&s;tles Doctrine
and fellow&s;hip,</HI> (Acts 2. 42.) <HI>and under their
Government,</HI> no doubt entered at fir&s;t <HI>under
their cond<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ct. Philip was</HI> the Judge of the
<HI>Eunuch</HI>'s Profe&s;&s;ion, <HI>Acts 8. 37, 38. Ana|nias</HI>
was &s;crupulous of admitting <HI>Paul,</HI> but
as God him&s;elfe Approved of him to <HI>Anani|as</HI>
(Acts 9. 13, 14, 15.) So <HI>A<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">anias</HI> al|&s;o
mu&s;t mini&s;terially approve him (<HI>ver&s;.</HI> 17.)
Who judged of <HI>Lidia</HI>'s Profe&s;&s;ion, and the
<HI>Jaylours,</HI> (Acts 16) but the Apo&s;tles, or
other Mini&s;ters of Chri&s;t? What need we
in&s;tance any more, when we all know, that
no Convert entered at Age into the Church,
<PB N="69" REF="50">
but under the hand of &s;ome Mini&s;ter of
Chri&s;t, that did Baptize him, or appoint
him to be Baptized.</P>
<P>Object. <HI>But this is not our Ca&s;e, for we
were Baptized in Infancy, and are in the
Church already.</HI></P>
<P><HI>An&s;w.</HI> You entred not into the number of
Adult and more perfect Members in your In|fancy;
nor did you make any per&s;onal Pro|fe&s;&s;ion
in your Infancy: That's yet to be
done. Your Parents Profe&s;&s;ion will &s;erve
you no longer then your Infant &s;tate. The&s;e
being not in the Go&s;pel Church before, were
at once Baptized, and entered thereby into
the Number of the Adult members. So
would we do if we converted tho&s;e that were
the &s;eed of Heathens or Infidels. But though
this be not your Ca&s;e in re&s;pect of Bapti&s;m,
and an In&s;ant Church-&s;tate, yet this is your
own Ca&s;e in regard of per&s;onal Profe&s;&s;ion,
and Adult Church-&s;tate.</P>
<P><HI>If the Mini&s;ters of Chri&s;t in Scripture
time, admitted none into an Adult Church-&s;tate,
and to the Priviledges of &s;uch, but
upon a Per&s;onal Profe&s;&s;ion, approved by the
&s;aid Mini&s;ters, then neither mu&s;t we do &s;o
now. But the Antecedent is pa&s;t doubt:
Therefore.&mdash;</HI></P>
<P>The Rea&s;ons of the Con&s;equence is, be|cau&s;e
<PB N="70" REF="51">
the Scripture is our Rule, and the
Rea&s;ons of the Ca&s;es are the &s;ame. If you
&s;ay with the <HI>Anabapti&s;ts,</HI> that I may as well
argue from the Apo&s;tles example, for the
Baptizing of the Aged: I An&s;wer &s;o I will,
when the Ca&s;e is the &s;ame: when they are
converted from Infidelity, or are not born
and baptized into the Go&s;pel-Church be|fore:
The Apo&s;tles did not Baptize at Age,
any per&s;on that was born of believing Pa|rents
in the Go&s;pel-Church, after Bapti&s;m
was in&s;tituted. As to them that &s;ay, that
<HI>Mary was a Chri&s;tian,</HI><NOTE PLACE="marg">Anabap. Object. An&s;w.</NOTE> <HI>and
yet Chri&s;t was not Baptized till
full Age.</HI> I An&s;wer, 1. That
<HI>Mary</HI> was not a Baptized per&s;on: 2. That
Bapti&s;m into the Name of Father, Sonne,
and Holy Gho&s;t, was not In&s;tituted in
Chri&s;ts Infancy: How &s;hould he be Baptized
in Infancy, when there was no &s;uch Ordi|nance
of God in the world, as Go&s;pel-Bap|ti&s;m,
or <HI>Johns</HI> Bapti&s;m? If you think Bap|ti&s;m,
and Profe&s;&s;ion, or Church-member|&s;hip
&s;o in&s;eparable, that we mu&s;t not re|quire
&s;uch a Profe&s;&s;ion, but in order to Bap|ti&s;m.
1. You &s;peak without proof. 2. You
&s;peak even contrary to the experience of the
Jewi&s;h Church: where in the wilderni&s;s,
Circumci&s;ion was &s;eparated from Profe&s;&s;ion,
<PB N="71" REF="51">
and Church-member&s;hip, both of Infants,
and Adult, the later being without the for|mer.
3. If we may be Baptized in Infancy,
without a Per&s;onal Profe&s;&s;ion, then they are
&s;eparable: but the Antecedent is proved in
due place. 4. No man denieth that I know
of, but that Per&s;onal Profe&s;&s;ion approved
by the Mini&s;ters, is nece&s;&s;ary in &s;everal Ca|&s;es,
after Bapti&s;m. But all the examples of
the Baptized Adult in the New Te&s;tament,
will fully prove, that all men &s;hould enter
into the &s;tate and number of Adult Church-members,
upon a Per&s;onal Profe&s;&s;ion appro|ved
by the Mini&s;ters of Chri&s;t: for &s;o did all
in the Scripture terms, on Rea&s;ons common
to them and us: and no man can put by the
obligation of the example, by any pretence
of an imparity of Rea&s;on, but what will be
as &s;trong to evacuate almo&s;t all Scripture ex|ample,
and much of the commands. But as
to the Baptizing per&s;ons at Age, we will do
the &s;ame, when the per&s;ons are &s;uch, as the
Apo&s;tles baptized: aud that they baptized
none others, was never yet proved; but
more &s;aid for the Affirmative.</P>
<P>And ever &s;ince the Apo&s;tles daies, it hath
been the con&s;tant Practice of the Church,
that the Profe&s;&s;ion, and claim of the Adult
&s;hould be tried by the Mini&s;ters of Chri&s;t.
<PB N="72" REF="52">
1. In Ca&s;e of Infant Bapti&s;m, the Mini&s;ter
was to receive and approve the Parents Pro|fe&s;&s;ion.
2. In Ca&s;e of the Bapti&s;m of the
Aged, they alwaies entred under the tryal,
approbation, or hand of the Mini&s;ter. 3. In
Ca&s;e of the Confirming of tho&s;e at Age, that
were Baptized in Infancy, it was alwaies
done under the hand and judgment of the Mi|ni&s;ter.
4. In Ca&s;e of Ab&s;olution of tho&s;e
that fell after either Infant, or Adult Bapti&s;m,
it was alwaies upon a Profe&s;&s;ion approved by
the Mini&s;ter. To prove the&s;e things is vaine,
it being the Subject of &s;o many Canons, and
&s;o commonly known, both by Record and
Practice.</P>
<P>M^r <HI>Herbert Thorndike,</HI> in his forcited
Di&s;cour&s;e of the Right of the Church, is full
upon it, <HI>pag.</HI> 32. he &s;aith, <HI>As the Power
of Judging who is, and who is not thus Qua|lified,
pre&s;uppo&s;es a Profe&s;&s;ion, &s;o that an In|&s;truction,
obliging the obedience of them;
which &s;eek Remi&s;&s;ion of &s;innes, by the Go&s;pel,
and therefore confidently a&s;&s;uring it to them,
which conform them&s;elves. In a word, be|cau&s;e
admitting to, and excluding from the
Church, is, or ought to be, a ju&s;t and law|full
pre&s;umption of admitting to, or excluding
from Heaven,</HI> (N. B.) <HI>it is morally and le|gally
the &s;ame act, that entitleth to Heaven,
<PB N="73" REF="52">
and to the Church; that maketh an heir of
Life Everla&s;ting, and a C<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ri&s;tian; becau&s;e
he that obeyeth the Church, in &s;ubmitting to
the Go&s;pel, is as certainly a member of the In|vi&s;ible,
as of the Vi&s;ible Church.</HI> You &s;ee
here in his Judgment, both what kind of
Profe&s;&s;ion it mu&s;t be, and who is the Judge
of it (of which he is more large.) And &s;ure|ly
they that &s;ee Confirmation, and Penance,
or Ab&s;olution, grown up to the reputation
of proper Sacraments, and under&s;tandeth
how they came to it, will never que&s;tion
whether the Univer&s;al Church, hath &s;till ta|ken
the Pa&s;tours for the lawfull Judges, and
Approvers of that Confe&s;&s;ion, and Pro|fe&s;&s;ion,
which in &s;uch Ca&s;es was requi&s;ite.</P>
<P>And that it was a Profe&s;&s;ion, both of &s;a|ving
Faith, and Repentance, that was ex|pected
by the Church; which the Pa&s;tours
were to Judge of: I mentioned &s;ome plain
te&s;timonies of Antiquity. <HI>Apol. pag.</HI> 95. to
which I &s;hall adde &s;ome more.</P>
<P><HI>Ju&s;tin Martyr, Apolog. 2.</HI> Expre&s;&s;ing
how Bapti&s;m was then admitted to the Adult,
&s;aith, <HI>As many as being per&s;waded, do believe
the&s;e things to be true which we teach, and do
promi&s;e to live according to them, they fir&s;t
learn, by prayer and fa&s;ting, to beg pardon of
God, for their former &s;innes, our &s;elves al&s;o
<PB N="74" REF="53">
joyning our prayer and fa&s;ting: then they are
brought to the water, and born againe, in
the &s;ame way as we our &s;elves were born againe.</HI>And of the Lords Supper he &s;aith, <HI>This food
we call the Euchari&s;t, to which no man is ad|mitted,
but he that believeth the truth of our
Doctrine, being wa&s;hed in the Laver of Rege|generation,
for Remi&s;&s;ion of &s;inne, and that &s;o
liveth as Chri&s;t hath taught.</HI></P>
<P><HI>Nazianzen.</HI> Orat. 40 vol. 1. pag. <HI>641.
The force and faculty of Bapti&s;m, is nothing
el&s;e, but a Covenant entered with God, for a
&s;econd (or new) life, and a more pure cour&s;e
of living. And therefore that we &s;hould all
exceedingly feare, and with all diligence keep
our &s;oules, le&s;t we be found to have violated
this Covenant. Ba&s;il'</HI>s words, and many
more to the like purpo&s;e, there recited I for|beare.</P>
<P>And that a man baptized, is not &s;o much
as to be taken for a Chri&s;tian, if by word or
deed he nullifie that Profe&s;&s;ion (much more
when he never made a Per&s;onal Profe&s;&s;ion,
when he is at Age) the Ancients common|monly
agree. Some I cited before: <HI>Tertul|lian</HI>
again &s;aith, <HI>Apol.</HI> cap. 44. Speaking
of the <HI>Jaylor&punc; Nemo illic Chri&s;tianus, ni&s;i
plane tantum Chri&s;tianus; aut &s;e &amp; aliud,
jam nox Chri&s;tianus.</HI></P>
<P><PB N="75" REF="53">
<HI>Athenagoras,</HI> in Legat. pro Chri&s;t. <HI>pag. 3.
Nullus Chri&s;tianus malus e&s;t ni&s;i haut profe&s;|&s;ionem
&s;imulaverit.</HI></P>
<P><HI>Dama&s;cene</HI> Orthodox. fid. <HI>lib. 4. cap. 11.
pag. 303. Qui enim &s;ecundum traditionem
Catholicae Eccle&s;iae credit, &s;ed communicat
operibus Diabolo, infidelis e&s;t.</HI></P>
<P><HI>Salvian.</HI> de Gubern. <HI>lib. 4.</HI> in the begin|ing:<HI>Nam cum hoc &s;it hominis Chri&s;tiani fi|des,
fideliter Chri&s;ti mandata &s;ervare, fit
ab&s;que dubio ut nec fidem habeat qui infidelis
e&s;t, nec Chri&s;tum credat qui Chri&s;ti mandata
conculcat. Ac per hoc totum in id revolvitur,
ut qui Chri&s;tiani nominis opus non agit, Chri|&s;tianus
non e&s;&s;e videa<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ur. Nomen enim &s;ine
actu atque officio &s;uo nihil e&s;t.</HI></P>
<P><HI>Cyprian,</HI> de dupl. Mart. <HI>Fru&s;tra mi&s;ce|tur
caetui Sanctorum, in Templo manufacto,
&s;i &s;ubmotus e&s;t ab univer&s;o Corpore My&s;tico
Chri&s;ti.</HI></P>
<P><HI>Augu&s;t.</HI> de Bapti&s;. cont. <HI>Donati&s;t.</HI> lib. <HI>4.</HI>cap. <HI>2. Ad Eccle&s;iam non pertinent omnes qui
&s;unt intus, &s;ed qui &s;unt in ea pi&egrave; viventes. Et</HI>cap. <HI>4. In corpore unica columbae, nec here|tici,
nec improbi nominantur.</HI></P>
<P>See the like pa&s;&s;ages of the Ancient School|men,
cited by <HI>Davenant</HI> in <HI>Colo&s;.</HI> 1. 18.
<HI>pag.</HI> 118.</P>
<P>And thus I have &s;hewed you the Nece&s;&s;ity
<PB N="76" REF="54">
of a Profe&s;&s;ion, and of what &s;ort of Profe&s;|&s;ion,
and that the Pa&s;tours of the Church
are by Office appointed by Chri&s;t, to try,
approve, and receive it.</P>
</DIV2>
<DIV2 N="8" TYPE="proposition">
<HEAD><HI>Prop. 8.</HI> Though it belong to the Pa&s;tours
Office to judge of the Profe&s;&s;ion of &s;uch expe|ctants,
yet are they bound up by the Laws
of Chri&s;t, what Profe&s;&s;ion to accept, and
what to refu&s;e: and if by breaking the&s;e Laws
they &s;hall dangerou&s;ly, or gro&s;ly wrong the
Church: it belongeth to the Magi&s;trate to
correct them, and to the people to admoni&s;h
them, and di&s;own their &s;inne.</HEAD>
<P>IN &s;umme, as is afore&s;aid, <HI>It is a credible
Profe&s;&s;ion of true Chri&s;tianity,</HI> which they
mu&s;t accept. And as that which &s;eemeth not
to be Under&s;tanding, and &s;erious, and vo|luntary,
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; &s;o on the other &s;ide, a Credible
mans Profe&s;&s;ion is his Title-condition, in the
Judgment of the Church, or that Evidence of
the Condition that we mu&s;t take up with:
And if a man produce the Po&s;itive Evidence of
<PB N="77" REF="54">
his Title, we mu&s;t be able to di&s;prove, and
invalidate it, before we reject him: &s;o that
it is a <HI>Profe&s;&s;ion of true Chri&s;tanity, which we
cannot prove to be fal&s;e, at lea&s;t by a Violent
Pre&s;umption,</HI> (as the Lawyers &s;peak) which
we mu&s;t accept.</P>
<P>By this it appears, 1. That a gro&s;ly igno|rant
per&s;on, that knoweth not the E&s;&s;entials
of Chri&s;tianity, is not to be taken for a Pro|fe&s;&s;ed
Chri&s;tian. For tryal of &s;uch, the Or|dinance
of Parliament, of <HI>October</HI> 20. 1645.
doth give us &s;atisfaction (recited in the form
of Church Government, of <HI>March</HI> 29.
1648.) 2. Nor one that denieth any of the
&s;aid E&s;&s;entials Heretically. 3. Nor one that
&s;peaketh Ludicrou&s;ly, and je&s;tingly. 4. Nor
one that &s;peaks in a Pa&s;&s;ion, not deliberatly.
5. Nor one that is manife&s;tly forced and un|willing.
6. Nor one that &s;aith and un&s;aith.
7. Nor one who&s;e life doth prove his Pro|fe&s;&s;ion
to be incredible. 8. Nor one that
hath perfidiou&s;ly been a breaker of Covenant
with God already, till his reformed life &s;hall
recover the credit of his word. So that with
a <HI>Credible per&s;on,</HI> his bare Profe&s;&s;ion is Evi|dence
fefore the Church of his Right; and
we mu&s;t prove him a Lyar, or fal&s;e in his
Profe&s;&s;ion, before we can reject him. But
a man that hath been wicked, <HI>after</HI> open
<PB N="78" REF="55">
Covenanting with God, or Profe&s;&s;ion of
Chri&s;tianity, hath forfeited his credit, and
therefore mu&s;t &s;hew us a new life, as well as
a verbal Profe&s;&s;ion, before he is to be re|&s;tored
to his Priviledges. In the fir&s;t ca&s;e
(with a Credible per&s;on) <HI>we mu&s;t prove his
Profe&s;&s;ion fal&s;e,</HI> before we reject him: but
in the &s;econd Ca&s;e (with an incredible per&s;on)
<HI>he mu&s;t Evidence his Profe&s;&s;ion to be true,</HI> by
probable Evidences, that &s;hall make it cre|dible.
If I thought that the very light and
law of Nature, joyned with the known Ge|neral
Rules of Scripture, did not put this
pa&s;t Controver&s;ie, with mo&s;t judicious Chri|&s;tians,
I &s;hould &s;tand to prove all this by
parts.</P>
<P>But on the other &s;ide, it is hence manife&s;t,
1. That the Pa&s;tours of the Church, mu&s;t re|fu&s;e
no man that hath the lea&s;t degree of
Grace, or makes a credible Profe&s;&s;ion of the
lea&s;t. 2. And that we mu&s;t nor require as a
matter of Nece&s;&s;ity, &s;uch <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ipe, or clear,
and judicious expre&s;&s;ions, from the ignorant,
ba&s;hful, or &s;uch, as for want of u&s;e and good
breeding, are unable to expre&s;s their minds,
as we may from others. If a man, or woman
be unable in good &s;ence to expre&s;s their Faith,
in the very E&s;&s;entials, or to reveale the
Grace of God within them: yet if upon
<PB N="79" REF="55">
our Interrogations, and helping them, they
can do it in any intelligible manner, &s;o that we
do but perceive that it is a &s;ound Profe&s;&s;ion in
the E&s;&s;entials, which they <HI>Meane,</HI> though
they cannot hand&s;omly utter it, we may not
reject any &s;uch as the&s;e. 3. Note al&s;o, that
defects in Knowledg mu&s;t be indeed exceed|ing
gro&s;s., where the per&s;on is willing to be
taught, and Ruled by Chri&s;t, and u&s;e his
means, and thus &s;eems to Love God, and
Holine&s;s, before they will warrant us to re|ject
them. Should the Judgments of &s;uch
per&s;ons &s;eem unacquainted with &s;ome funda|mentals,
about the Trinity, and the like
my&s;teries, I &s;hould &s;earch them better, and
I &s;hould plainly tell them pre&s;ently of the
truth, and if they received Information, I
&s;hould not reject a willing Soul. The very
Apo&s;tles of Chri&s;t had the Sacrament admini|&s;tred
to them by him&s;elf, when they did not
under&s;tand and believe, the Death and Re|&s;urrection
of Chri&s;t. I know that this will
not warrant us to give &s;uch per&s;ons the Eu|chari&s;t
now; becau&s;e that tho&s;e great Truths
were not then of &s;uch great Nece&s;&s;ity, as af|ter
Chri&s;ts Death and Re&s;urrection they did
become; as being not &s;o fully revealed, nor
the Actual belief of them &s;o peremptorily
impo&s;ed. But yet it &s;hews us this much,
<PB N="80" REF="56">
that even in per&s;ons admitted to the Lords
Supper, if there be but a Belief in God the
Father, Sonne, and Holy Gho&s;t, and the
Points of Ab&s;olute Nece&s;&s;ity, (though in
rude and unperfect conception) and a Love
to Chri&s;t, and a willingne&s;s to Learn of him,
and obey him, a great deale of lamentable
ignorance may be born with, in tho&s;e that
have wanted either Means of knowledg, and
clear di&s;coveries of the Truth, or natural
ripene&s;s of under&s;tanding to receive it. You
&s;ee then that Pa&s;tours are not Arbitrary, nor
meerly left to their own wills.</P>
</DIV2>
<DIV2 N="9" TYPE="proposition">
<HEAD><HI>Prop. 9.</HI> It is mo&s;t evident that Mini|&s;ters,
People, and Magi&s;trates, have each
a Power of Judging; but different, as they
have different works.</HEAD>
<P N="2">2. VVHen the Que&s;tion is, <HI>To whom
the Sacraments, and other Ordi|nances,
and Church-Relations, and Privi|ledges
are to be Mini&s;terially deliverd as from
Chri&s;t, and to whom not?</HI> Here the Mini&s;ters
of Chri&s;t are the Judges. And &s;o are they,
when the Que&s;tion is, <HI>Whom mu&s;t we teach,
direct, and per&s;wade, and in Chri&s;ts Name
command the people to avoid, or to hold Com|munion
<PB N="81" REF="56">
with?</HI> For tho&s;e two are our own
work in the <HI>Execution.</HI> And if either Magi|&s;trate,
people, or any other mu&s;t be Judge,
where Mini&s;ters mu&s;t <HI>Execute</HI> and <HI>work;</HI>
Then 1. We have not that common <HI>Judicium
Di&s;cretionis</HI> to guide our own actions, which
is allowed, and Nece&s;&s;ary to every Chri&s;ti|an.
2. Then the Rulers of the Church, are
not only degraded, and made no Rulers,
but are put into that &s;lavery, and &s;ubjection
to them, that are commanded to obey them,
which no Pa&s;tour mu&s;t de&s;ire the People, or
any one of them to be in. For we mu&s;t not
deny them a Judgment of Di&s;cretion, about
their own actions. 3. And by this cour&s;e,
Mini&s;ters that are the Eies of the Body, mu&s;t
not only be guided by other parts, but they
mu&s;t execute <HI>again&s;t</HI> their own Knowledg,
and Con&s;cience, when other men mi&s;s-judge.
4. And if &s;o, either God commandeth us
to &s;inne, when ever people, or Magi&s;trates
bid us, (which none dare &s;ay) or el&s;e it is
no &s;inne, when it doth but get their Vote:
and &s;o we may warrantably do what the Ma|gi&s;trate
bids us, (as <HI>Hobbs</HI> thinks) or what
the people bids us, (as others as unrea&s;on|ably
think) As if it would be a &s;ufficient ex|cu&s;e
for me, to &s;ay, <HI>Lord I did what the
Magi&s;trate, or the Major Vote of the people
<PB N="82" REF="57">
bid me, though it was that which thou for|bide&s;t.</HI>
5. If the people have no &s;uch Power
over <HI>one another,</HI> then they have none over
their Rulers or Guides: But they have none
&s;uch over one another. Indeed in order to
Unity, a Major Vote may (not effectually
oblige) but occa&s;ion an obligation: But as
to Government, let them &s;hew us if they
can from Scripture, where the Major Vote
of a Church hath the Government of the
Le&s;&s;er part, or that the Le&s;&s;er may go again&s;t
their own Judgment, and Con&s;cience, meer|ly
becau&s;e the greater part requireth it. This
Governing Vote, is as &s;trange a thing to
the Scripture as a Pope is. 6. Pa&s;tours, or
General u<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">fixed Mini&s;ters, may receive per|&s;ons
into the <HI>&V;niver&s;al Church</HI> &s;ometime,
without receiving them into any particular
Church: And what have any people there
to do with the tryal, or Approbation of
their Profe&s;&s;ion or Qualifications? One can
lay no more claim to it then another. And
&s;ure all the world mu&s;t not have the tryal of
them. 7. What people did <HI>Philip</HI> advi&s;e
with before he Baptized the <HI>Eunuch?</HI> Or
who but <HI>Philip</HI> alone was judge of his Pro|fe&s;&s;ion?
What Vote approved of the 3000
Converts, <HI>Acts</HI> 2 or of <HI>Paul, Acts</HI> 9. or
of <HI>Lydia,</HI> or the <HI>Gaoler,</HI> Acts 16. or any
<PB N="83" REF="57">
other that ever were admitted by the Mini|&s;ters
of Chri&s;t in Scripture times. And what
Magi&s;trates were the Approvers for 300
years after Chri&s;t? No nor after. 8. If
in this part of our Office we mu&s;t obey men,
again&s;t God (whether Magi&s;trate or People)
then in other parts: And &s;o if the Vote of
the Church, or Magi&s;trate, forbid me to
pray or preach again&s;t Pride, Covetou&s;|ne&s;s
or Drunkenne&s;s, I mu&s;t obey them,
that is, I mu&s;t obey men before God, and
plea&s;e men, and be no longer the Mini&s;ter of
Chri&s;t. 9. What can be more plainly con|trary
to Scripture, then for the people by a
Major Vote, to Rule tho&s;e whom God com|mandeth
to obey, as their Rulers? <HI>Heb.</HI> 13.
7. &amp; 17. 24. 1. <HI>Tim. 5. 17. 1 The&s;.</HI> 5. 12.
<HI>Acts</HI> 20, &amp;c.</P>
<P>Object. <HI>Pa&s;tours have but a Mini&s;terial
Ruling Power.</HI></P>
<P><HI>An&s;w.</HI> Who doubts of that? But is a
Mini&s;terial Rule no Rule? No man on earth
hath more then a Mini&s;terial Power: For all
are under God, and the Redeemer. All
Judges, Ju&s;tices, and other Officers in the
Commonwealth, have but a Mini&s;terial Rule
as Officers: But is that no Rule? Or &s;hall
the People therefore Rule the&s;e Rulers? We
are Chri&s;ts Mini&s;ters for the people: we are
<PB N="84" REF="58">
theirs <HI>finally,</HI> but have our Power from
Chri&s;t only Efficiently. If the People are
the Rulers, who are the Ruled? It's a
&s;trange &s;ociety, when the Ruling, and Ru|led
part is the &s;ame; where all the Body is
a Head and an Eye. 10. If People or Ma|gi&s;trates
will oblige the Mini&s;ters by their
Power, whom they &s;hall Baptize, Confirm,
or Ab&s;olve, and what Profe&s;&s;ion they &s;hall
accept; then mu&s;t the People and Magi|&s;trates
undertake to An&s;wer it before God,
and to bear all the blam, and puni&s;hment,
if we mi&s;carry in obedience to them. And
truly if they dare undertake this, we &s;hould
gladly accept of the condition, with a thou|&s;and
thankes, if we could but be &s;ure that
God would give us leave, and thus acquit
us, and accept of our &s;ervice on the&s;e terms.
O then how ea&s;y a thing were it to obey,
rather then to Rule. So much for the Power
of the Mini&s;ters in this (and other &s;uch like)
worke.</P>
<P N="2">2. When the Que&s;tion is, <HI>Whether &s;uch
a Profe&s;&s;or be fit for our own Communion or
not, and whether it be our duty to avoid him
or not,</HI> then the People have a Judgment of
Di&s;cretion: Not a Governing Judgment, as
the Pa&s;tours have; but a Judgment that mu&s;t
be the Immediate Guide of their Actions.
<PB N="85" REF="58">
Yet this is to be thus exerci&s;ed: They are to
look to Gods Word as the Rule, and to
tru&s;t that with a Divine Faith: They are al|&s;o
to look at the Judgment and Directions of
the Pa&s;tours, that are their authorized
Guides; and to tru&s;t them as the Officers of
Chri&s;t. For the Word is their Regulating
Guide; the Pa&s;tours are their authorized
Directing Guides; and their own Under|&s;tandings
are their Immediate Di&s;cerning
Guides. So that they mu&s;t not be wi&s;e in
their own conceits, nor leane to their own
Under&s;tanding, without the u&s;e of Scripture,
and Mini&s;tery; but u&s;e their Under&s;tandings
for the improvement of the&s;e. So that if
they know not that the Po&s;tours of the
Church do mi&s;lead them, contrary to the
Word of God, they cannot deny them obe|dience
(For the command to obey them is
unque&s;tionable.) Or if they have not a
grounded &s;trong pre&s;umption, or probabi|lity
of it, they may not &s;u&s;pend their obedi|ence;
but mu&s;t leave the Pa&s;tours to the
work of their Office, and tru&s;t them in it,
and avoid tho&s;e whom they reject, and hold
communion with tho&s;e whom they accept,
and introduce, confirm, or re&s;tore. But
in ca&s;e they know that a Pa&s;tour leadeth them
into &s;inne, they are not to follow him: and
<PB N="86" REF="59">
if they have ju&s;t ground for a &s;trong &s;u&s;picion
of it, they mu&s;t &s;u&s;pend, and con&s;ult with
other Pa&s;tours, and get full information:
For Chri&s;tian People are not to be Ruled as
bea&s;ts, but as the Children of God; and
mu&s;t under&s;tand what they are required to
do, and why, as being free Subjects,
(though Subjects) in the Kingdom of Chri&s;t,
and to be governed accordingly.</P>
<P N="3">3. When the Que&s;tion is, <HI>Whether Mini|&s;ters
are to be puni&s;hed for abu&s;ing their Pow|er,
Receiving or Rejecting men to the injurie
of the Church, and contrary to the Word of
God:</HI> here the Magi&s;trate is the Judge. For
as forcing, or puni&s;hing corporally is his
work, &s;o he mu&s;t be the Judge, where he is
the executioner, or el&s;e he &s;hould be forced
to go again&s;t his own Judgment, and to be
a meer &s;ervile executioner, which were to
him an in&s;ufferable injury.</P>
<P>But here, 1. The Magi&s;trate mu&s;t not give
the Mini&s;ter a Law to Govern the Church by;
(unle&s;s the determination of circum&s;tantial
appendants) but mu&s;t &s;ee that we Govern
it according to the Word of God, our only
and &s;ufficient Rule. 2. And he mu&s;t not be
over bu&s;y, nor unnece&s;&s;arily intermeddle in
the works of another Office, nor be too
confident of his own Under&s;tanding in the
<PB N="87" REF="59">
matters of the Pa&s;tours work, as if he knew
better then they. 3. But he mu&s;t correct
or ca&s;t out tho&s;e Mini&s;ters that will not obey
the Word of God; Puni&s;hing us for break|ing
the old Rule, and not making new Rules
for us, is their work, &s;o be it, he can procure
a better &s;upply; 4. In this ca&s;e, if the Ma|gi&s;trates
Judgment be right, he doth his du|ty,
and Mini&s;ters mu&s;t obey him: If he erre,
he may be guilty of per&s;ecution, in hindering
good, under pretence of puni&s;hing evil. If
his errour tend not to the de&s;truction, or
great and certain hurt of the Church; the
Mini&s;ters whom he ca&s;teth out, are bound
to obey him, and give place to others, and
be&s;tow their labours, in &s;ome other Coun|try,
or in &s;ome other kind at home: But if
his errour lead him to de&s;tructive per&s;ecution,
we mu&s;t Pa&s;&s;ively &s;ubmit, but not Actively,
or Negatively obey him, but mu&s;t preach as
long as we are able, and do our duty, till by
pri&s;on, or death he &s;top us in the exerci&s;e.</P>
</DIV2>
<DIV2 N="10" TYPE="proposition">
<PB N="88" REF="60">
<HEAD><HI>Prop. 10.</HI> To this Mini&s;terial Approbation of
the Profe&s;&s;ion, and Qualification of the ex|pectant,
there is to be adjoyned a Mini&s;terial
Inve&s;titure, or Delivery of the Benefit
expected.</HEAD>
<P>THis is the proper work of the Mini&s;ters
of Chri&s;t. He that is Him&s;elf in the
Heavenly Glory, hath left his Spirit within
to draw men to him, and his Mini&s;ters with|out,
to Deliver up the Counter-covenant on
his part, in his Name, and to e&s;pou&s;e them to
Chri&s;t, and to Accept them in his Name,
and &s;tead. And this <HI>Inve&s;titure</HI> is one of the
principal parts of the Nature and u&s;e of Sa|craments,
which all have not fully Con|&s;idered
of. The Papi&s;ts tell us of &s;even Sa|craments,
Bapti&s;m, Confirmation, Pen|nance,
Orders, the Euchari&s;t, Matrimony,
and Extream Unction. <HI>Calvin</HI> &s;ticks not to
yield them three. The name <HI>Sacrament</HI> be|ing
not in Scripture, but of meer Eccle&s;ia|&s;tik
u&s;e, and being a word that will &s;tretch,
I di&s;tingui&s;h between three &s;orts of Sacra|ments.
1. For any Divine In&s;titution which
notably &s;ignifieth Spiritual Grace: And &s;o
(though I think Extream Unction none, as
being now no duty, yet) I doubt not but
<PB N="89" REF="60">
there's more then &s;eaven. 2. For any &s;o|lemn
<HI>Inve&s;titure</HI> of a per&s;on by Mini&s;terial
Delivery, in a &s;tate of Church-priviledges,
or &s;ome &s;pecial Go&s;pel-mercy. And &s;o I
grant that there are five Sacraments: Bap|ti&s;m,
Confirmation, Ab&s;olution, the Lords
Supper, and Odination. As a man that de|livereth
Po&s;&s;e&s;&s;ion of a hou&s;e, doth deliver
the Key to him that enters; and as we are
Inve&s;ted in the Po&s;&s;e&s;&s;ion of land, by the de|livery
of a twig and turfe; and as Mini&s;ters
were wont to be inve&s;ted, 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 &s;word; &s;o Chri&s;t by
his Mini&s;ters doth fir&s;t by Bapti&s;m Inve&s;t us in
our Church-&s;tate, and Infant-priviledges:
and by Confirmation, confirm us in our
Church-&s;tate, and <HI>Inve&s;t</HI> us with a Right to
the Priviledges of the Adult: and by Ab&s;olu|tion
reinve&s;t us in the Priviledges that we had
forfeited: and by the Lords Supper Deliver
to us Chri&s;t and his Benefits, for our ordi|nary
nouri&s;hment, and growth in Grace:
and by Ordination he Inve&s;teth the pardon
ordained with Mini&s;terial Power. 3. But
taking the word <HI>Sacrament</HI> in that &s;tricte&s;t
&s;ence, as our Divines define a Sacrament,
<PB N="90" REF="61">
as it is an outward &s;igne of Chri&s;ts In&s;titution,
for the ob&s;ignation of the full Covenant of
Grace, betwixt him and the Covenanter,
and a delivery, Repre&s;entation, and Inve|&s;titure
of the Grace, or Benefits of that Co|venant;
thus we have only two Sacra|ments,
Bapti&s;m, and the Lords Supper.
But truly I would not quarrel with them for
the meer name, as to the five which I men|tioned.</P>
</DIV2>
<DIV2 N="11" TYPE="proposition">
<PB N="91" REF="61">
<HEAD><HI>Prop. 11.</HI> The &s;olemn Mini&s;terial Inve&s;ti|ture
of Profe&s;&s;ours, into the Right of the
Church priviledges of the Adult, is either
<HI>1.</HI> Of the unbaptized, who are now fir&s;t
entered. <HI>2.</HI> Or of the Baptized in Infancy,
that never proved ungodly, nor violated that
fir&s;t Covenant. <HI>3.</HI> Or of tho&s;e Baptized,
whether in Infancy or at Age, that have
&s;ince Proved wicked, and broke that Co|venant.
The fir&s;t of the&s;e Inve&s;titures is,
to be by Bapti&s;m; the &s;econd by Confirma|tion;
and the third by Ab&s;olution. So that
the &s;olemn Inve&s;titure that I am pleading
for, is by Confirmation to one &s;ort (that
never proved ungodly &s;ince their Bapti&s;m)
and by Ab&s;olution to the other &s;ort that
broke their Covenant.</HEAD>
<P>THe Bapti&s;m of the Adult, we have not
now to do with. Of tho&s;e that are Bap|tized
in Infancy, &s;ome do betimes receive the
&s;ecret &s;eeds of Grace, which by the ble&s;&s;ing
of a holy education, (and &s;ome among the
prophane) is &s;tirring within them, accor|ding
to their capacity, and working them to
God by actual de&s;ires, and working them
from all known &s;inne, and entertaining fur|ther
Grace, and turning them into actual
<PB N="92" REF="62">
acquaintance with Chri&s;t, as &s;oone as they
arrive at full natural capacity: &s;o that they
never were Actual ungodly per&s;ons. To
the&s;e their Inve&s;titure in the &s;tate of Adult-members
upon their per&s;onal Approved Pro|fe&s;&s;ion,
is a <HI>Confirmation</HI> of the mutuall Co|venant
that it findeth them under, and of
them in that Covenant.</P>
<P>But there are others (I doubt the mo&s;t)
that &s;ince their infant Bapti&s;m, have pro|ved
Actual wicked ungodly per&s;ons; if not
openly flagitious and &s;candalous, yet at lea&s;t,
unacquainted with any &s;pecial &s;anctifying
work, till after they attain to the full years
of di&s;cretion.<NOTE PLACE="marg">De Exhomolo|ge&s;. vide <HI>Al|be&s;pin.</HI> in <HI>Ter|tul.</HI> de <HI>Paenit. c. 10. pag.</HI> 297. &amp; Ob&s;erv. pa&s;|&s;im.</NOTE> The&s;e break
their Covenant made with
God in Bapti&s;m, in which they
were devoted to him, and en|gaged
to live to him, for&s;ak|ing
the fle&s;h, the world, and
the Devil. And therefore the&s;e
mu&s;t come in as Penitents (even as if they
had proved wicked after an Adult Bapti&s;m,
they mu&s;t do:) and therefore it is fir&s;t an
<HI>Ab&s;olution</HI> which they mu&s;t receive: not
only a <HI>Particular Ab&s;olution</HI> from an <HI>Act of
haynous &s;inne</HI> (which afterwards may be re|newed
upon particular penitence) but a <HI>Ge|neral
Ab&s;olution</HI> from a &s;tate of &s;inne. Yet
<PB N="93" REF="62">
this doth con&s;equently participate of the Na|ture
of the former, and hath a <HI>Confirmation</HI>
in it, or with it: Not a Confirmation in the
wicked &s;tate that &s;uch have lived in, but a
Renewal, and &s;olemn Confirming of the
Covenant, between God and them, which
in Bapti&s;m was made. So that to &s;uch it is as
an Ab&s;olution and Confirmation Conjunct.</P>
</DIV2>
<DIV2 N="12" TYPE="proposition">
<HEAD><HI>Prop. 12.</HI> This &s;olemn Inve&s;titure on per&s;o|nal
Profe&s;&s;ion, being thus proved the Or|dinance
of God, for the &s;olemn renewing of
the Covenant of Grace, between God and
the Adult Covenanter, it mu&s;t needs f<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">l|low,
that it is a corroborating Ordinance,
and that corroborating Grace is to be expe|cted
in it from God, by all that come to it in
&s;incerity of heart: And &s;o it hath the name
of Confirmation upon that account al&s;o.</HEAD>
<P>THe Papi&s;ts quarrel with us, and cur&s;e us
in the Coun&s;el of <HI>Trent,</HI> for denying
their Ends of Confirmation, and making it
another thing. But they fa&s;ly de&s;cribe our
Opinion: We do not take it to be a meer
Catechi&s;ing, or receiving the Catechized to
the Lords Supper, or to a higher form: But
we take it to be the Approbation of the per|&s;onal
<PB N="94" REF="63">
Profe&s;&s;ion of them that claime a Title
to the Church-&s;tate, and Priviledg of the
Adult, and an Inve&s;ting them &s;olemnly
ther<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">in, upon the &s;olemn Renewal (and
per&s;onal Adult enterance) into Covenant
with God. Now in this Renewed Cove|nant,
as they give up them&s;elves to Chri&s;t
afre&s;h, and per&s;onally engage them&s;elves to
him, and renounce his enemies, owning their
Infant-Bapti&s;m, when this was done by
others in their names, &s;o God is ready on
his part to ble&s;s his own Ordinance, with
the Collation of that Corroborating Grace,
which the Nature of the Renewed Covenant
doth import. Otherwi&s;e God &s;hould ap|point
us means in vain, and fail them in the
U&s;e of his own Ordinances, that u&s;e them
as he hath appointed: which is not to be ima|gined:
Though the un&s;ound h<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">pocritical
Receivers may mi&s;s of this ble&s;&s;ing; and
though as the Degrees of Coroborating
Grace, God is free to give it out as he plea&s;|eth.
So that the Papi&s;ts &s;hall have no cau&s;e
to &s;ay, that we needle&s;ly, or erroneou&s;ly
do deny either the name of Confirmation, or
the true u&s;e and ends of it, or the notional
Title of a Sacrament to it in a larger (yet not
the large&s;t) &s;ence. We affect not to fly fur|ther
from them, then we needs mu&s;t;
<PB N="95" REF="63">
much le&s;s to fly from the Ancient Practice of
the Univer&s;al Church: But we mu&s;t crav<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">
their pardon, if we introduce not their An<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">|ointing
(though ancient) &s;eeing when i<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">
was u&s;ed of old but as an Indifferent Cere<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">monie,
they have turned it now into a pro|per,
nece&s;&s;ary Sacramental &s;igne: And if we
give not the Confirmed a boxe on the eare,
as they do for a holy &s;igne, or abu&s;e it not
as they in many re&s;pects, and turne it not
into a meer deceiving formality, in this al&s;o
we mu&s;t needs crave their pardon. So much
of the Name, and Ends of Confirmation.</P>
</DIV2>
<DIV2 N="13" TYPE="proposition">
<HEAD><HI>Prop. 13.</HI> Mini&s;terial Impo&s;ition of hands
in Confirmation, and the fore-de&s;cribed
&s;ort of Ab&s;olution, is a lawfull, and con|venient
Ceremony, and ordinarily to be
u&s;ed, as it hath been of old by the &V;ni|ver&s;all
Church. But yet it is not of &s;uch
Nece&s;&s;ity, but that we mu&s;t di&s;pen&s;e in this
Ceremony with &s;crupulous Con&s;ciences,
that cannot be &s;atisfied to &s;ubmit to it.</HEAD>
<P>THus mu&s;t we take heed of both extreams:
either of rejecting a Ceremony, that
hath &s;o much to be &s;aid for <GAP DESC="illegible" RESP="tech" EXTENT="1 word"> as this hath:
or of making it more Nece&s;&s;ary then it is, to
<PB N="96" REF="64">
the wrong of tender Con&s;ciences, that are
not yet ripe enough, to be well informed of
it, and to An&s;wer the Objections that they
have heard again&s;t it; nor yet to receive your
An&s;wers.</P>
<P>I.<NOTE PLACE="marg"><HI>Grotius</HI> Epi&s;t. 154. <HI>p.</HI> 377, 378. Mihi legenda compertum e&s;t manuum impo&s;itionem caeremeniam fui&s;&s;e Juda<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">cam, u&s;urpa|tam, non Lege ull&acirc; Divin&acirc;, &s;ed mori|bus, ubicunque pre|candi pro aliquo cau|&s;a quaedam emer&s;e|rat. Tunc enim Ju|daei orabant ut &s;ic Dei efficacia e&s;&s;et &s;uper illum, &s;icut manus, efficaciae &s;ymbolum, ei imponebantur. Hunc quemque morem ut Synagogae pleraque &s;e|cutus e&s;t Chri&s;tus, &s;i|ve pueris benedicen|dum fuit, &s;ive aegro|tis adhibenda &s;anatio addita, ut &s;emper honos Patri habere|tur, prece. Eodem more non ex ullo prae|cepto, e&s;t quod Apo|&s;toli manus impo&s;uere iis, quibus ignoto ante hac jure dona conspi|cua Sancti Spiritus precando conferebant: quod Presbyteri eun|dem ritum adhibuere non tantum in alle|gendis presbiteris, puta Timotheo, 1 <HI>Tim.</HI> 4. 15. Sed &amp; ip&s;is Apo&s;tolis, ubi novi aliquid opis aggrederentur, <HI>Act.</HI> 13. 2. Ita ut &s;i quotiens manus imponitur toties Sa|cramentum e&s;t, jam nulla futura &s;it ad precandum pro aliquo occa&s;io, quae non eo nomine veniat; quod nec vocis Origo, nec veterum in e&acirc; u&s;us repudiat. Et ex una h&acirc;c non imperata &s;ed u&s;it&acirc; Judaeis Chri&s;tiani&s;que caeremonia, ex&s;titer&ecirc; illa, quae dicuntur Sacramenta confirmationis, Ordinationis, Paenitentiae, extremae unctionis immo &amp; Matrimonii.</NOTE> For the fir&s;t Part of
the Propo&s;ition, I think
it may &s;uffice, 1. That
Impo&s;ition of hands was
u&s;ed in Scripture times,
and &s;o u&s;ed, as may invite
us to imitation, but not
deter us from it at all.
2. And that it hath been
&s;ince of ordinary u&s;e in
the Univer&s;al Church, in
this very ca&s;e, &s;o that no
other Original of it can be
found, but Apo&s;tolical;
yea we have exceeding
probable evidence, that
the u&s;e of it was never in|terrupted,
from the daies
of the Apo&s;tles, down to
the Reformation. 3. Nor
is it laid a&s;ide in many of
the Reformed Churches.
So that you will find that
as it's ea&s;ie to prove <HI>Law|ful,</HI>
<PB N="97" REF="64">
&s;o it's more likely to
be a Divine In&s;titution,
Nece&s;&s;ary <HI>Nece&s;&s;itate prae|cepti,</HI>
then to be <HI>unlaw|full.</HI></P>
<P>I &s;hall purpo&s;ely &s;ay the le&s;s of it, becau&s;e
Mr <HI>Hanmer</HI> hath &s;aid &s;o much already as to
the Judgment of the Ancients; and my in|tent
is to pretermit that part (or &s;ay le&s;s to
it) which he hath performed. But that it is
Lawfull and fit, if not of &s;ome Nece&s;&s;ity,
I &s;hall prove by the forementioned Evi|dence.</P>
<P N="1">1. <HI>Impo&s;ition of hands, is allowed in Scrip|ture,
to be u&s;ed Generally by Spiritual Supe|riours,
to &s;ignifie their Will and De&s;ire, that
the Ble&s;&s;ing may fall on the Inferiour, or the
Gift, or Power be conferred on him, for which
they have a call to mediate:</HI> So that it is not
<PB N="98" REF="65">
confined to any particular Ble&s;&s;ing, Power,
or Ordinance. And therefore if there had
been no example of the u&s;e of it, in this par|ticular
ca&s;e (of Confirmation, or Ab&s;olu|tion)
yet hence it is proved to be <HI>Lawfull</HI>
and <HI>Meet,</HI> becau&s;e it hath this General u&s;e and
allowance. The <HI>Lifting up of Hands</HI> in Prayer
was u&s;ed to &s;ignifie <HI>from whom and whence</HI>
they did expect the ble&s;&s;ing; even from <HI>our
Father which is in Heaven:</HI> And the <HI>Laying
of Hands on</HI> the Head of the per&s;on, in or after
Prayer, was u&s;ed as an <HI>Applicatory</HI> &s;igne,
to &s;ignifie the <HI>Terminus ad quem</HI> of the ble&s;|&s;ing
de&s;ired, or the Per&s;on, on whom they
would have it be&s;towed. And as you will
not ca&s;t away the u&s;e of <HI>Lifting up of Hands,</HI>
though it be for &s;uch mercies, as you read no
Scripture in&s;tance, that <HI>Hands</HI> were <HI>lift up</HI>
for; becau&s;e the <HI>General warrant</HI> is &s;ufficient;
&s;o you have as little rea&s;on, to &s;cruple or ca&s;t
away the <HI>Laying on of Hands,</HI> though in &s;uch
ca&s;es as you read not that the &s;ign was u&s;ed
for in Scripture; becau&s;e the <HI>unlimited Gene|rall
u&s;e,</HI> is &s;ufficient warrant, in &s;uch parti|cular
ca&s;es. God &s;hewed that the very out|ward
&s;igne of <HI>Lifting up of the hands,</HI> was
not to be de&s;pi&s;ed, when <HI>Ameleck</HI> had the
better when <HI>Mo&s;es</HI> hands fell down, though
but through weakne&s;s, &s;o that <HI>Aaron</HI> and
<PB N="99" REF="65">
<HI>Hur</HI> were fain to under&s;et them, <HI>Exod.</HI> 17.
And I think we have no rea&s;on to contemn
the <HI>Laying on of hands,</HI> which in Grounds
and Nature is &s;o neer kin to the other. And
as &s;preading forth the hands, doth not cea&s;e
to be good and meet, for all that God hath
&s;aid he will <HI>not heare them</HI> that &s;pread forth
hands that are full of blood, <HI>I&s;a.</HI> 1. 15. So the
<HI>Laying on of hands</HI> doth not cea&s;e to be good
and meet, though in &s;ome ca&s;es the Ble&s;&s;ing
do not follow it. Still we mu&s;t every where
<HI>Lift up holy hands</HI> in Prayer, without wrath
and doubting, 1 <HI>Tim.</HI> 2. 8. Though the &s;igne
be not of ab&s;olute Nece&s;&s;ity in every Prayer,
yet it is very meet, and too much neglected
among us. And &s;o I may &s;ay of the other.
When <HI>Solomon</HI> prayed in the Temple he <HI>&s;pread
forth his hands towards Heaven,</HI> 1 King 8.
22. And &s;o he &s;uppo&s;ed all would do, that
lookt to be heard by the God of Heaven,
when <HI>ver&s;.</HI> 38. he prayeth for the people
thus: <HI>What Prayer and Supplication &s;oever be
made by any man, or by all thy People I&s;rael,
which &s;hall know every man the plague of his
own heart</HI> (that was their Prayer-Book) <HI>and
&s;pread forth his hands towards this hou&s;e, then
heare thou in Heaven thy dwelling place, and
forgive, and doe,</HI> &amp;c. &s;ee <HI>ver&s;. 54. 2 Chron.</HI>
6. 12, 13. We mu&s;t <HI>lift up our Hearts with
<PB N="100" REF="66">
our Hands to God in the Heavens,</HI> Lam. 3.
41. We mu&s;t <HI>prepare our hearts, and &s;tretch
out our hands towards him,</HI> Job 11. 13.
Praying <HI>to a &s;trange God,</HI> is &s;ignified by
<HI>&s;tretching out the hand to him,</HI> P&s;al. 44. 20.
Even in <HI>Prai&s;es</HI> the people were to <HI>Lift up
their hands towards Heaven,</HI> Neh. 8. 6. Yea
and in <HI>Ble&s;&s;ing, Lifting up the Hands was</HI>
u&s;ed to &s;ignifie <HI>whence</HI> the Ble&s;&s;ing came,
<HI>Luke</HI> 24. 50. Now <HI>this</HI> being &s;o commonly
applied, the <HI>other</HI> that is &s;o neer a kin to it,
may without &s;cruple be u&s;ed in any ca&s;e that
that falls under the forede&s;cribed General
ca&s;e. Indeed <HI>every man</HI> mu&s;t <HI>lift up hands,</HI>
becau&s;e every man mu&s;t pray, (and it is an
engagment, that tho&s;e hands that are lifted
up to God, be not u&s;ed in wicked works:)
but <HI>Laying on of hands</HI> is ordinarily the Act
of a Superiour, to the Ends above&s;aid.</P>
<P>Thus <HI>Jacob,</HI> Gen. 48. 14, 15. <HI>Laid his
hands on the &s;on<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">es of Jo&s;eph</HI> in ble&s;&s;ing them.
<HI>Mo&s;es laid his hands on Jo&s;hua,</HI> when he or|dained
him his &s;ucce&s;&s;our, <HI>Num.</HI> 27. 18, 23.
&amp; <HI>Deut.</HI> 34. 9. Yea even in the execution
of evil they laid on hands, as an Applicatory
&s;igne, as in Sacrificeing; as if they &s;hould &s;ay,
<HI>Not on me, but on this &s;ub&s;titute let the Evil
of puni&s;hment be.</HI> See <HI>Levit.</HI> 16. 21, 22.
<HI>Exod. 29. 10, 15. Lev.</HI> 4. 15. &amp; 8. 14, 22.
<PB N="101" REF="66">
<HI>Numb.</HI> 8. 12. Yea in putting a Bla&s;phemer
and Cur&s;er to death, they fir&s;t laid their
hands on his head, as an <HI>Applicatory</HI> &s;igne,
in whom the fault was, and to whom the
puni&s;hment did belong, <HI>Lev.</HI> 24. 14. In the
Ordination, or Con&s;ecration of the <HI>Levites,</HI>
the people were to lay their hands on them,
<HI>Numb</HI> 8. 10. Not to give them Authority,
but to Con&s;ecrate and give them up to God.
By Laying on of the hands, as an <HI>Applicatory</HI>
&s;igne, did Chri&s;t and his Di&s;ciples heale di&s;|ea&s;es,
<HI>&amp;c. Mark</HI> 5. 23. Where note, that
the Ruler of the Synagogue <HI>Jairus,</HI> took this
as an ordinary &s;igne of conferring ble&s;&s;ings
from a Superiour, and therefore he mention|eth
it with the ble&s;&s;ing de&s;ired, <HI>Mark</HI> 6. 5.
&amp; 8. 23, 25. <HI>Luke</HI> 13. 13. &amp; 4. 40. So
you may &s;ee al&s;o the Apo&s;tles did; yea, and
other believers, as the promi&s;e runs, <HI>Mark</HI>
16. 18. <HI>Acts</HI> 28. 8. Al&s;o by laying on of
hands, as an <HI>Applicatory</HI> &s;igne, they inve&s;ted
the &s;eaven Deacons in their Office, <HI>Acts</HI> 6.
6. And the Prophets, and Teachers in the
Church of <HI>Antioch,</HI> &s;eparated <HI>Barnabas</HI> and
<HI>Paul,</HI> to the work that God appointed them,
<HI>Acts</HI> 13. 2, 3. By Fa&s;ting, and Prayer, and
Impo&s;ition of hands. And <HI>Timothy</HI> received
his Mini&s;terial Gift, by the <HI>Laying on of
Pauls hands, and the hands of the Presbitery,</HI>
<PB N="102" REF="67">
1 Tim. 4. 14. and 2 Tim. 1 6. If this la&s;t
Text be under&s;tood of the Mini&s;terial Ordi|nation
and Gift, which I rather think is
meant of the Apo&s;tolical <HI>Impo&s;ition of hands,</HI>
after Bapti&s;m, for giving of the Holy Gho&s;t.
So that this &s;igne was u&s;ed upon &s;everal occa|&s;ions,
and is not at all forbidden in this, di|rectly,
nor indirectly, and therefore it is
undoubtedly lawful: &s;eing that without doubt
the le&s;s is ble&s;&s;ed of the greater, <HI>Heb.</HI> 7. 7.
and the Duty and Power of the Pa&s;tour to
<HI>Ble&s;s</HI> the per&s;on in this ca&s;e is unque&s;tiona|ble,
and this <HI>Impo&s;ition of hands</HI> is an allowed
&s;igne in <HI>Ble&s;&s;ing,</HI> as <HI>Lifting up the hands</HI> is,
in <HI>Praying;</HI> here is Scripture enough to
prove it Lawful, and very meet.</P>
<P>2.<NOTE PLACE="marg"><HI>Leg</HI> Alba&s;pin. <HI>Ob&s;ervat.</HI> 31. lib. 2. p. 166, 167, 168.</NOTE> But let us enquire yet
whether the Scripture lay not
&s;ome kind of obligation on us,
to u&s;e this Ceremony, in Con|firmation.
To which end let
the&s;e &s;everal things be well con&s;idered.</P>
<P N="1">1. <HI>We find in Scripture a Ble&s;&s;ing of
C<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">urch-members, with Laying on of hands.
2. We find in Scripture, that the Holy Gho&s;t
is in a special manner promi&s;ed to Believers,
over and above that mea&s;ure of the Spirit,
which cau&s;ed them to believe. 3. We find
that Prayer with Laying on of hands, was the
<PB N="103" REF="67">
outward means to be u&s;ed by Chri&s;ts Mini|&s;ters,
for the procuring of this ble&s;&s;ing. 4. We
find that this was a fixed Ordinance to the
Church, and not a temporary thing.</HI> Lay all
this together, and you will &s;ee as much as my
Propo&s;ition doth affirm. Let's try the
proof of it.</P>
<P N="1">I. Though the proof of the fir&s;t be not
Nece&s;&s;ary to the main point, yet it &s;omewhat
&s;trengtheneth the cau&s;e, <HI>Mark</HI> 10. 16.
Chri&s;t took the Children up in his armes, put
his hands upon them, and ble&s;&s;ed them &s;o,
<HI>Math.</HI> 19. 15. This is not I confe&s;s a Con|firmation
upon per&s;onal Profe&s;&s;ion, which I
am now pleading for: But this is a Benedi|ction
by laying on of hands: And the &s;ub|jects
of it were &s;uch Children as were Mem|bers
at lea&s;t of the Jewi&s;h Church, being be|fore
Circumcized.</P>
<P N="2">II. But to come neerer the matter; let us
enquire what this Gift of the Holy Gho&s;t
was, that is promi&s;ed to Believers. What|&s;oever
the <HI>Pelagians</HI> &s;ay, the Scripture a&s;&s;u|reth
us that Faith and Repentance which go
before Bapti&s;m in the Adult, are the gifts of
the Holy Gho&s;t: and yet for all that the Ho|ly
Gho&s;t is to be given afterward. And
though very often this after<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">gift is manife&s;ted
by Tongues, and Prophe&s;ie, and Miracles,
<PB N="104" REF="68">
yet that is not all that's meant in the promi&s;e
of the Holy Gho&s;t. Gad hath not tyed Him|&s;elf
by that promi&s;e to any one &s;ort of tho&s;e
extraordinary Gifts, no nor con&s;tantly to
give any of them: But he hath promi&s;ed in
General to give Believers the Spirit: and
therefore there is &s;ome other &s;tanding gift,
for which the Spirit is promi&s;ed to all &s;uch.
And indeed the Spirit promi&s;ed is <HI>One, though</HI>
the gifts are many; and the many &s;orts of
gifts make not many Spirits. If any man
therefore &s;hall ask, whether by the Promi&s;ed
Spirit be meant Sanctification, or Miracles,
or Prophe&s;ie, <HI>&amp;c.</HI> I An&s;wer with <HI>Paul, There
are diver&s;ities of Gifts, but the &s;ame Spirit,
as there are differences of admini&s;trations, but
the &s;ame Lord, and diver&s;ities of operations,
but the &s;ame God,</HI> 1 Cor. 12. 4, 5, 6. It is there|fore
no wi&s;er a que&s;tion to ask, whether by
<HI>the Spirit</HI> be meant <HI>this gift,</HI> or <HI>that,</HI>
when it is only <HI>the Spirit in General</HI> that is
promi&s;ed, then to ask, whether by <HI>the Lord</HI>
be meant <HI>this or that admini&s;tration;</HI> and
whether by <HI>God</HI> be meant this or that <HI>op<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">rati|on.
To one is given the word of Wi&s;dom by the
Spir<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">t, and to another the word of Knowledg,
by the &s;ame Spirit, to another Faith by the
&s;ame Spirit,</HI> &amp;c. <HI>ver&s;</HI> 8, 9, 10. Now I con|fe&s;s
if any man can prove that this promi&s;e
<PB N="105" REF="68">
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. <HI>Cor.</HI>
12. 12, 13. It is the gift of the Spirit, by
which we are <HI>One body,</HI> which is called
<HI>Chri&s;ts, by which we are all baptized into this
one body;</HI> and &s;uch members as have a lively
fellow-feeling of each others &s;tate, <HI>ver&s;.</HI> 26.
27. Yea &s;uch as giveth to the Elect, the excel|lent,
durable grace of Charity, <HI>ver&s;.</HI> 31.
and Chap. 13.</P>
<P>Gal. 4. 6. <HI>And becau&s;e ye are Sonnes, God
hath &s;ent forth the Spirit of his Sonne into your
hearts, crying Abba, Father.</HI> Note here,
that it is not only the gift of Miracles, but the
Spirit of Adoption that is here mentioned;
and that it's given to Believers, becau&s;e they
are Sonnes. And all the fir&s;t part of <HI>Rom.</HI> 8.
to <HI>ver&s;.</HI> 29. doth &s;hew, that it is the Spirit of
Adoption, Supplication, and that by which
we mortifie the fle&s;h, that is given to Be|lievers.</P>
<P>2 Cor. 1. 21, 22 <HI>Now he which &s;tabli&s;heth
us with you in Chri&s;t, and hath anointed us,
is God who hath al&s;o &s;ealed us, and given the
earne&s;t of the Spirit in our hearts.</HI> It is not
the common gifts of the Spirit only that are
here &s;poken of, nor is it the fir&s;t gift of Faith,
<PB N="106" REF="69">
but it is <HI>Confirmation,</HI> or inward e&s;tabli&s;h|ment
in Chri&s;t, and that Spirit, which is the
<HI>Fathers Seal</HI> upon us, and <HI>the earne&s;t of the
Inheritance.</HI> I believe not that it is outward
Anointing, or &s;ealing with the &s;igne of the
Cro&s;s, that is here mentioned, as many
Papi&s;ts dreame; but inward unction, &s;eal,
earne&s;t, and confirmation by the Spirit, are
here expre&s;t. So 2 <HI>Cor. 5. 5. Zach.</HI> 12. 10.
It is the <HI>Spirit of Grace and Supplication</HI> that
is promi&s;ed to the Church. And &s;ee the pat|tern
in Chri&s;t our head, on whom after Bap|ti&s;m
<HI>the Spirit de&s;cended,</HI> and to whom it is
<HI>promi&s;ed,</HI> Matth. 12 18.</P>
<P>Ephe&s;. 1. 13, 14. <HI>In whom al&s;o after yee
believed, yee were &s;ealed with the Holy Spirit
of promi&s;e, which is the earne&s;t of our Inheri|tance.</HI>
Here it's evident that it's &s;uch a gift
of the Spirit, which is an <HI>Earne&s;t</HI> of
Heaven that is given to men, after they be|lieve.</P>
<P>Joh. <HI>7. 39. For the Holy Gho&s;t was not yet
given them becau&s;e that Je&s;us was not yet Glo|ri&s;ied.</HI>Yet the Apo&s;tles had <HI>Saving Faith</HI>then. And that it is not meant only of the
Apo&s;tles extraordinary gifts of Miracles, the
foregoeing words &s;hew: <HI>He that believeth
on me, out of his belly &s;hall flow living waeters:
but this he &s;pake of the Spirit, which they
<PB N="107" REF="69">
that believe on him &s;hould receive.</HI></P>
<P>By all this it is evident, that there was an
Eminent gift of the Holy Gho&s;t promi&s;ed to
them that had already the grace of <HI>Faith, and
Repentance, and Love to Chri&s;t,</HI> wrought
in them by the Holy Gho&s;t; and that though
this Eminent Gift, did very much con&s;i&s;t in
gifts of Languages, Prophe&s;ie, and mighty
works for the Confirmation of Chri&s;ts Do|ctrine
which was then to be planted in the
world: yet was it not only in tho&s;e gifts;
but as &s;ome had only tho&s;e common (though
extraordinary) gifts, for the good of the
Church; &s;o &s;ome had an Eminent addition of
Special Gifts, to &s;eal them up to the day of
Redemption, and be the earne&s;t of the Inhe|ritance,
to the &s;aving of the Soul. If you
ask, <HI>Wherein the&s;e &s;pecial Eminent Gifts of
the Holy Gho&s;t do con&s;i&s;t,</HI> I An&s;wer: 1. In a
clearer knowledg of Chri&s;t,<NOTE PLACE="marg">&lindx;</NOTE> and the r|&s;teries
of the Go&s;pel; not an uneffectu|al,
but a powerful, affecting, practical
Knowledge. 2. In a fuller mea&s;ure of Love,
agreeable to this Knowledg. 3. In Joy and
Peace, and &s;weet Con&s;olation. 4. In e&s;ta|bli&s;hment,
and corroboration, and firmer
re&s;olution for Chri&s;t, and everla&s;ting Life.</P>
<P>For the under&s;tanding of which we mu&s;t
know, that as the Doctrine is the Means of
<PB N="108" REF="70">
conveying the Spirit, &s;o the Spirit given is
an&s;werable to the Doctrine, and Admini|&s;tration
that men are under. It's a very great
que&s;tion whether <HI>Adam</HI> in Innocency had the
Spirit or not? But as the Admini&s;tration ac|cording
to the meer Light, and Law of Na|ture,
is eminently in Scripture attributed to
the Father, &s;o <HI>Adam</HI> certainly may be well
&s;aid to have had the Spirit of the Father, to
enable him with gifts that were an&s;werable
to the Law that he was under, and the &s;tate
that he was in: But we cannot fitly &s;ay that
he had that which the Scripture calleth the
Spirit of the Sonne, as not being under the
Admini&s;tration of the Sonne. But after the
Promi&s;e till the coming of Chri&s;t, as the Ad|mini&s;tration
was mixt of Law and Promi&s;e,
Nature and Grace, as the dawning of the
day before Sunne ri&s;ing doth partake of dark|ne&s;s
and of Light, &s;o the Spirit that was then
given, was an&s;werable to the Admini&s;trati|on
and Doctrine. And therefore as there
was &s;omewhat of the Go&s;pel in tho&s;e times,
though yet God hath not thought it meet to
call it (at lea&s;t u&s;ually) by that name, but
rather by the name of <HI>the Promi&s;es,</HI> and
<HI>Prophecies of Chri&s;t;</HI> &s;o there was &s;omewhat
of the Spirit of Chri&s;t, though it be not u&s;u|ally
&s;o called, but when it appeared in &s;ome
<PB N="109" REF="70">
eminent Servants of Chri&s;t, as the Prophets
were, in whom the <HI>Spirit of Chri&s;t</HI> is &s;aid to
have been, 1 <HI>Pet.</HI> 1. 11. Now as it was
part of that work a&s;cribed to the Father, to
<HI>&s;end and give the Sonne,</HI> and to <HI>Give men
to the Sonne;</HI> &s;o commonly tho&s;e <HI>Gifts</HI> are
a&s;crbed to <HI>Him</HI> which are cotained in the&s;e
expre&s;&s;ions, and are the accompli&s;hment of
this work; And that not only in the old Te|&s;tament,
but in the New: and therefore it
is called the <HI>Giving and the Drawing of the
Father,</HI> by which we are brought to <HI>Believe
in the Sonne;</HI> though yet the Grace of Faith
is a &s;pecial Saving Grace, and not common
to the wicked, as the Papi&s;ts dreame, becau&s;e
they find an uneffectual A&s;&s;ent to be com|mon.</P>
<P>But now, as Chri&s;t at his coming doth
bring to the world a clearer Light, and ful|ler
Revelation of Him&s;elf, and the my&s;teries
of Redemption, and <HI>bring Life and Immor|tality
to Light in the Go&s;pel;</HI> and as the ri&s;|ing
Sunne, di&s;pelleth the remnants of Le|gal
darkne&s;s, and his Doctrine is fully called
<HI>The Go&s;pel, the Te&s;tament of Je&s;us Chri&s;t,</HI> &s;o
an&s;werably he doth by, and with this Do|ctrine,
give out &s;uch a mea&s;ure of the Spirit,
to the Church; as is Eminently called <HI>the
Spirit of Je&s;us Chri&s;t.</HI> Which carryeth us
<PB N="110" REF="71">
higher then the fir&s;t Grace of Faith and Re|pentance,
to tho&s;e fuller degrees which were
not ordinary, no not to the Godly in the
time of the Law. And as this Spirit of
Chri&s;t did extrin&s;ecally &s;hine in the Glory of
tongues and wonderous works, while tho&s;e
were nece&s;&s;ary to the Church, and Chri&s;ts
&s;ervice; &s;o both then, and ever after it doth
work (but in various degrees) for the San|ctifying
of believers, and conforming their
hearts and lives to Chri&s;t; in his humiliation,
patience, &s;elf-denial, meekne&s;s, contempt
of the world, obedience, <HI>&amp;c.</HI> till at la&s;t we
be conformed to him in his Glory.</P>
<P N="3">III. I have cleared the &s;econd point,<HI>(that there is an Eminent Gift of the Holy
Gho&s;t to be expected after our fir&s;t Believing,
even &s;uch as cea&s;ed not with Miracles:</HI> I
now come to the third point, which is, <HI>That
Mini&s;terial Prayer with Laying on of hands,
was the Scripture-way for the giving of this
Eminent gift of the Spirit.</HI></P>
<P>For the under&s;tanding of this, ob&s;erve
the&s;e things: 1. How Sacraments, and In|ve&s;ting
&s;ignes, conferre Grace. 2. How
the Spirit is given in Bapti&s;me 3. How far
God hath, as it were, tyed him&s;elf to Or|dinances
for conferring Grace. 4. What
proof the Scripture yields us of the Propo&s;i|tion.
<PB N="111" REF="71">
5. What aptitude there is in Mini|&s;terial
Confirmation, for the attainment of
the&s;e ends.</P>
<P N="1">1. We find in Scripture, that Sacraments
are not appointed (nor to be u&s;ed, accor|ding
to the intent of the in&s;tituter) for the con|ferring
of that Grace which men have not in
any degree already: but they are, 1. Partly
a <HI>Solemn Inve&s;titure</HI> in that which before we
had a <HI>Fundamental Right</HI> to: as the Li&s;ting
of a Souldiour, or the &s;olemnization of Mar|riage
after a firm contract; the Crowning
of a King; the delivering po&s;&s;e&s;&s;ion by a
Key, a twig, or turf; the Knighting a man
by a &s;word, <HI>&amp;c.</HI> This is as to Relative be|nefits,
and Right to Phycal benefits. 2. And
withal they are by actual excitation of Grace,
to Increa&s;e the Inherent Grace received, and
&s;o to give us more. All this is evident in
Bapti&s;m it &s;elf, where we are to receive both
Remi&s;&s;ion of &s;innes, with right to Everla|&s;ting
Life, and al&s;o an increa&s;e of Grace in
the Adult: And yet no man at age, is to
come to Bapti&s;m (to require it) that is not
a Penitent Believer already, and con&s;equent|ly
that hath not the beginning of &s;pecial Sa|ving
Grace, and &s;omewhat of Chri&s;t, and
the Holy Gho&s;t; and title to forgivene&s;s,
and Everla&s;ting Life. For he is under the
<PB N="112" REF="72">
promi&s;e that <HI>Whoe&s;oever believeth, &s;hall not
peri&s;h, but have Everla&s;ting Life:</HI> and a
Papi&s;t will grant, that the <HI>Votum Bapti&s;mi</HI>
may &s;erve to his Sa<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">vation, if he die without
it. And the ca&s;e of Infants is the &s;ame, as
to the&s;e Mercies which are Nece&s;&s;ary to their
&s;tate of life. Their Parents mu&s;t be Believers,
before they Dedicate them to God, and con|&s;equently
the Child hath the Covenant right
before it is &s;ealed. And it is ridiculous in the
Papi&s;ts to damn all Infants, for want of Bap|ti&s;m,
and not the Aged; and to make the
<HI>Votum</HI> to &s;erve for the Parent, and yet not
for his Child, when yet the Parents Faith
mu&s;t &s;erve to prove his Title to Bapti&s;m it
&s;elf. But to leave the&s;e Corrupters, and
Innovatours; we &s;ee now what is to be ex|pected
by Confirmation: Not that men that
have no &s;ignes of Corroborating Grace,
&s;hould come thither fir&s;t to receive it; but
that &s;uch as appear <HI>Initially Re&s;olved, Con|firmed,
and Corroborated,</HI> may be (though
not by a full and proper Sacrament, yet) <HI>Mi|ni&s;terially;</HI>
1. <HI>Inve&s;ted</HI> into the &s;tate of the
Confirmed, and their Priviledges, which is
a higher form in the Schoole of Chri&s;t. 2. And
may receive yet further Confirmation, and
Corroboration by Gods Approbation, and
Ordinance.</P>
<P N="2"><PB N="113" REF="72">
2. <HI>But hath not Bapti&s;m done all this al|ready,
&s;eeing we are Baptized into the Name
of the Holy Gho&s;t?</HI> This is our &s;econd Point
to be re&s;olved. I An&s;wer, It is a great er|rour,
to think that Adult Per&s;ons that have
nothing of the Holy Gho&s;t, may demand
Bapti&s;m, and that Bapti&s;m doth not give the
Holy Gho&s;t: But yet it's one thing to give
the Holy Gho&s;t in <HI>Relation, and Funda|mental
Right,</HI> and another thing to give the
Graces of the Spirit; and it's one thing to
&s;eale and increa&s;e the Initial, Special Grace
of the Spirit, and another thing to Inve&s;t in
a &s;tabli&s;hing degree: And &s;o it is evident that
Bapti&s;m, as &s;uch is appointed but for the
two fir&s;t: That is, 1. As we mu&s;t have &s;ome
Faith and Repentance, before a per&s;on at age
may come to Bapti&s;m, and &s;o mu&s;t have
Fundamental Right by promi&s;e, to Chri&s;t,
and pardon, and life, &s;o this is <HI>&s;ealed</HI> in Bap|ti&s;m,
and we are <HI>&s;olemnly Inve&s;ted</HI> in it, and
our Grace excited for increa&s;e: But it is not
requi&s;ite that a man have a further degree of
Grace before he come. 2. In Bapti&s;m, it
is our very Relation to God, as our Father
and God, to Chri&s;t as our Saviour, and to
the Holy Gho&s;t as our Sanctifier, that is
&s;ealed to us, and we are Inve&s;ted with:
which is the Foundation of all that afterward
<PB N="114" REF="73">
from the Spirit is given us. As in Marriage,
the per&s;ons in Relation, are given to each
other for Marriage ends; So in Bapti&s;m,
God the Father, Sonne, and Holy Gho&s;t,
one God in three per&s;ons, are &s;olemnly gi|ven
to us in Relation to them&s;elves, for Chri|&s;tian,
Bapti&s;mal Ends. But as after Mar|riage,
the man takes home his wife, and de|livereth
her a po&s;&s;e&s;&s;ion of his hou&s;e fir&s;t,
and after admits her to bed and board, accor|ding
to his Covenant, &s;o Chri&s;t doth after
Bapti&s;m, take home the Chri&s;tian into his
Church, and admit him to the &s;everal Privi|ledges
of it, in the &s;ea&s;on, and manner as he
&s;eeth meet. So that as all the good that we
do after Bapti&s;m, is but the fulfilling of our
Bapti&s;mal Covenant, and yet we did not the
good when we Covenanted to do it: So all
the after-Mercies, that God giveth us by
promi&s;e (at lea&s;t) on his part, are but the ful|filling,
or fruits of his Bapti&s;mal Covenant;
and that he did not give them in our Bapti&s;m.
So that Confirmation is no full, and proper
Go&s;pel Sacrament as Bapti&s;m is, but a par|ticular
&s;ub&s;equent Inve&s;titure, in &s;ome of
the fruits of Bapti&s;m it &s;elf, in the &s;ea&s;on of
them.</P>
<P N="3">3. <HI>But have we any certainty, that this
Ordinance &s;hall prove effectually confirming to
<PB N="115" REF="73">
us? If not it will be but an idle, empty Cere|mony.</HI>
This is our third Que&s;tion: To which
I An&s;wer: 1. Ordinances are Duties, which
we mu&s;t u&s;e, and in which we mu&s;t wait on
God for his ble&s;&s;ing, if we will have it: and
therefore in the way of Duty, we mu&s;t be
found. 2. What if you have not a certainty
that your Prayer &s;hall be granted, will you
not therefore pray? Or if you are not cer|tain
that a Sermon &s;hall profit you, will you
not hear it? Or that Reading &s;hall profit
you, will you not read? Or that the Lords
Supper &s;hall increa&s;e your Grace; will you
not u&s;e it? 3. But I may &s;ay more: If you
come prepared, you may be &s;ure of a Ble&s;|&s;ing
in &s;ome degree: As it is not every one
that Prayeth, and heareth, and Receiveth
the Lords Supper, that &s;hall certainly have
the ble&s;&s;ing, but the prepared Soul that is
the &s;ubject of the promi&s;e, which is annexed
to that Ordinance; &s;o it is not every one, that
is externally Confirmed by Prayer, and
Impo&s;ition of Lands, that &s;hall be &s;ure of
the Ble&s;&s;ing, but the Soul that is prepared,
as aforede&s;cribed. 4. But yet the &s;everal De|grees
of Ble&s;&s;ing, God hath kept in his own
hand, and not affixed them by promi&s;e to
any per&s;on, in any Ordinance: He may ble&s;s
the Word, Prayer, the Lords Supper, <HI>&amp;c.</HI>
<PB N="116" REF="74">
to one true Chri&s;tian more then to another,
and yet perform his promi&s;e to them all:
and &s;o he may this outward Confirmation.</P>
<P N="3">3. <HI>But what proofe is there in Scripture of
&s;uch an Ordinance, or Practice?</HI> That's
our fourth Que&s;tion: To which I An&s;wer,
1. For the main Point in que&s;tion, it's alrea|dy
proved, beyond all Controver&s;ie, <HI>viz.</HI>
the Nece&s;&s;ity of a Per&s;onal Profe&s;&s;ion, and
Covenant, before men be admitted to the
Church-priviledges of the Adult, and that
it belongeth to the Office of Chri&s;t's Mini|&s;ters
to judge of, and approve this Profe&s;&s;i|on,
<HI>&amp;c.</HI> It is none of this that we have
now to prove, but only the <HI>Manner of Ad|mi&s;&s;on</HI>
hereupon, whether it be to be done <HI>by
Prayer with Benediction, and Impo&s;ition of
hands:</HI> And it is not the <HI>Lawfulne&s;s</HI> of this;
for that's proved before: but <HI>whether this
Manner and Solemnity be a thing which ordi|narily
we &s;hould ob&s;erve?</HI> And that it is &s;o,
this &s;eems to me to prove, 1. As beyond
Controver&s;ie it belongeth to Spiritual Supe|riours,
even the Mini&s;ters of Chri&s;t, to
<HI>Pray</HI> for the people, and <HI>Ble&s;s</HI> them, &s;o
this mu&s;t be in a &s;pecial manner exerci&s;ed up|on
great and &s;pecial Occa&s;ion: But the Ad|mi&s;&s;ion
of the Adult upon their per&s;onal Co|venanting
and Profe&s;&s;ion, is a great and
<PB N="117" REF="74">
&s;pecial Occa&s;ion: This is as good an Argument
as we have for &s;tated Family-prayer, that
I remember; and it's cleerly good for both.</P>
<P N="1">1. I &s;hould but trouble you to prove the
General Part of the Major, that it belong|eth
to the Pa&s;tours to Pray for, and Ble&s;s the
people Mini&s;terially. 2. And the applica|tion
to this &s;ea&s;on is proved thus; 1. <HI>All
things are Sanctified by the Word and Prayer:</HI>
Therefore this. 2. If the great and &s;pecial
works, and changes of our lives, be not
thus to be Sanctified, much le&s;s the &s;maller;
and &s;o the whole Command would be void.
We agree, that at Marriage, at our Inve&s;ti|ture
in the Mini&s;terial Office, <HI>&amp;c.</HI> there
mu&s;t be Mini&s;terial Prayer, and Benediction,
u&s;ually to Sanctifie it to the faithful: But
here there is as great, if not greater rea&s;on
for it, the change and
ble&s;&s;ing being in &s;ome &s;ort
greater<NOTE N="*" PLACE="marg">As &s;ome doubt whether Conver&s;i|on, or building up be the greater work (and give it to the later, that they may conclude the la<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">er only to be the work of Pa&s;tours, and the former, but of gif|ted private men (&s;o the doubt in this ca&s;e, is on the &s;ame ground, whether Baptizing and Con|firming, be not as great as Ordaining, (and &s;ome give i<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> to the later, le<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">t <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">re&s;|byters be thought to have power to ordain.) But I An|&s;wer both as <HI>Aquila in Scotell. in &s;ent. 4. De&s;.</HI> 7. 8. &amp; 2. pag. 816. In the ca&s;e of Confirmation: <HI>Quando benefit comparatio ha|rum gratiarum: haec pote&s;t fieri dupliciter. &V;no modo &s;ine Praeci&s;ione; &amp; &s;ic omnino major e&s;t gratia confir|mationis, quam Bapti&s;malis; &s;icut bene &amp; perfecte vi|vere, e&s;t melius quam vivere: &s;i autem fiat compara|tio harum gratiarum cum praeci&s;ione, &s;ic major e&s;t gra|tia Bapti&s;malis quam confirmationis, quia majoris virtutis e&s;t mortuum vivificare, quam vivificatum fortificare.</HI> So I &s;ay between Initiating a Chri&s;tian, and Initia|ting a Mini&s;ter.</NOTE>.</P>
<P>And as this is plain for
Mini&s;terial Prayer and Be|nediction,
&s;o it &s;eems
that the Weight and Na|ture
of the work, doth
determin us to the &s;igne
of Impo&s;ition of hands,
&s;eeing God hath not tyed
<PB N="118" REF="75">
it to any one or two par|ticular
ca&s;es, but made it
a &s;igne of General u&s;e, in
Spiritual Benediction, and
Collations of authority,
from a Superiour, or
great and &s;pecial Occa|&s;ions.</P>
<P N="2">2. But we have yet a more clear proof
from Scripture example, <HI>Acts 8. 15, 16,
17. Peter</HI> and <HI>John</HI> were &s;ent to <HI>Samaria,</HI>when they heard that they believed, and<HI>when they were come down, they Prayed for
them, that they might receive the Holy Gho&s;t;
for as yet he was fallen on none of them: only
they were Baptized in the Name of the Lord
Je&s;us: Then laid they their hands on them,
and they received the Holy Gho&s;t.</HI> So<HI><PB N="119" REF="75">
Acts 19. 5, 6. When they herad this, they
were Baptized in the Name of the Lord Je&s;us:
And when Paul had laid his hands upon them,
the Holy Gho&s;t came on them, and they &s;pake
with Tongues, and Prophe&s;ied.</HI> And <HI>Acts 9.
17. Ananias laid his hands on Saul (</HI>before
Converted by a voice from Heaven, though
not Baptized) that he might receive his &s;ight
and the Holy Gho&s;t at once.</P>
<P>And this was the gift that <HI>Simon Magus</HI>
would have bought with money. And it
&s;eemeth to me mo&s;t probable, that this was
the gift that <HI>Timothy</HI> received by Laying on
of <HI>Pauls</HI> hands (which being for the &s;er|vice
of the Church, 1 <HI>Cor.</HI> 12. 7. He was to
&s;tirre up, and exerci&s;e in his Mini&s;try)
2 <HI>Tim.</HI> 1. 6. And that the <HI>Laying on of the
hands of the Presbytery,</HI> 1. Tim. 4. 14. was
at another time. That the Holy Gho&s;t was
then given by Prayer, with Impo&s;ition of
hands, is thus evident.</P>
<P N="4">IV. But the la&s;t Point remaineth, <HI>Whe|ther
this were not Temporary and now cea&s;ed:</HI>
(whether I &s;hall take in the fifth particular,
before named, about the Aptitude of the
means now.) And 1. When I have proved
it once <HI>Appointed,</HI> it lyeth on the contrary
minded, to prove it changed, or cea&s;ed:
That's the task of them that affirm it cea&s;ed,
<PB N="120" REF="76">
If I &s;hew them an obligation once laid, they
mu&s;t prove it taken off. Their only Argu|ment
is, that the per&s;ons and occa&s;ion were
only extraordinary, and are cea&s;ed, and
therefore &s;o is the &s;igne or means. To which
I An&s;wer, 1. By denying the Antecedent;
both as to per&s;ons and occa&s;ion: They were
not <HI>Only extraordinary.</HI> 2. By the denying
the Con&s;equence, as it is inferred from the
per&s;ons: For extraordinary per&s;ons were
our patterns for ordinary, durable works.</P>
<P>But I prove the Negative: 1. The U&s;e and
Ends of the Ancient Impo&s;ition of hands do
&s;till continue: Therefore we are to judge
that the &s;igne and means is not to cea&s;e. 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 <HI>the
Holy Gho&s;t</HI> that was given, but al&s;o <HI>Corro|borating</HI>
Grace. And the nece&s;&s;ity and
actual collation, and u&s;e of this doth &s;till con|tinue.</P>
<P N="2">2. There is &s;till a di&s;cernable Aptitude in
the means to the&s;e nece&s;&s;ary Ends. The Bap|tized
believer may yet want <HI>the Joy of the Ho|ly
Gho&s;t,</HI> and <HI>boldne&s;s of Acce&s;s to God,</HI> and
<HI>the &s;hedding abroad of fuller Love in the heart,</HI>
Rom. 5. 5, And that <HI>Con&s;olation</HI> which is
<PB N="121" REF="76">
much of the work of the <HI>promi&s;ed Spirit,</HI>
which therefore is called <HI>the Comforter;</HI> and
that <HI>Corroboration,</HI> and <HI>Stability</HI> which he
needeth. Now to have a Me&s;&s;enger of Chri&s;t
that hath received <HI>a binding and loo&s;ing power,</HI>
in the Name of Chri&s;t to <HI>Encourage</HI> us in our
Profe&s;&s;ion, and to put up <HI>Solemn Prayers</HI>
for us, and as it were take us by the hand,
and place us in the higher form (at lea&s;t, to
place us at our fir&s;t per&s;onal Profe&s;&s;ion,
among Adult believers) and make particu|lar
application of the Promi&s;e to us, and
Ble&s;s us in the Name of Chri&s;t, by virtue of
their Mini&s;terial Office; this mu&s;t needs tend
much to confirm, and comfort, and encou|rage
the weak. Though &s;till further Mini|&s;terial
Confirmation by Praying, and Exhor|tation
will be nece&s;&s;ary to the end, <HI>Acts</HI> 14.
22. &amp; 15. 31, 32.</P>
<P N="3">3. The Scripture &s;ignifieth to us, that
<HI>Impo&s;ition of hands</HI> was of &s;tanding u&s;e in the
Church, and therefore not to cea&s;e with
Miracles. In <HI>Heb.</HI> 6. 2. We find it named
among the parts of the Foundation, <HI>Laying
on of hands.</HI> Now all the doubt is, <HI>what
Impo&s;iton of hands</HI> is there mentioned. 1. For
them that think the Apo&s;tle meaneth Jewi&s;h
Impo&s;ition, when he mentioneth the Chri|&s;tian
Foundation Points, I think their Opi|nion
<PB N="122" REF="77">
&s;aveth me the labour of Confuting it.
2. Either then it is Impo&s;ition of hands, in
ca&s;e of <HI>Ordination,</HI> or in ca&s;e of <HI>Confirma|tion,</HI>
or in ca&s;e of <HI>Ab&s;olution,</HI> or for <HI>wor|king
Miraculous</HI> cures. The la&s;t alone it can|not
be, becau&s;e we find it among <HI>Foundati|on
Points,</HI> and find it a continued thing; and
becau&s;e there is no evidence, to lead us to
&s;uch a re&s;trained expo&s;ition. And if it be in
the ca&s;e of <HI>Ab&s;olution,</HI> or <HI>Ordination,</HI> that
Impo&s;ition is to continue, it will by con&s;e|quence
be proved, that it no more cea&s;eth <HI>here</HI>
then <HI>there.</HI> And u&s;ually they that que&s;tion
the u&s;e of it in one ca&s;e, que&s;tion it in the
re&s;t. 3. For my part, I think that it is no
one of the&s;e ca&s;es alone, that the Scripture
here &s;peaketh of, but of the Power and u&s;e
of it in General, for the Mini&s;ters of Chri&s;t
to be his In&s;truments, in conferring Evan|gelical
Gifts, and Power, by impo&s;ition of
hands. We mu&s;t not limit, and re&s;train the
&s;ence of Scripture, without Evident cau&s;e.
It is as if the Apo&s;tle had &s;aid, <HI>You are long
agoe taught the Nece&s;&s;ity of Repenting, and
for&s;aking the works of Death, and of Belie|ving
in the true God, and of being Dedicated,
and Engaged to Father, Sonne, and Holy
Gho&s;t in the Bapti&s;mal Covenant, in which you
your &s;elves have been con&s;ecrated unto God, and
<PB N="123" REF="77">
received the remi&s;&s;ion of &s;inne; and you have
&s;een the Power that is given to the Mini&s;ters of
Chri&s;t, that by their Prayers, and Impo&s;ition of
hands, Miracles have been wrought to con|firm
their Doctrine, and Grace is given to
confirm the Soul, and Ab&s;olution and Peace
is given to the Penitent, and Mini&s;teriall
Power delivered to others,</HI> &amp;c. But however
you under&s;tand this <HI>Impo&s;ition of hands,</HI>
without apparent violence, you mu&s;t con|fe&s;s
either Impo&s;ition in the ca&s;e that we are
&s;peaking of, or that which will warrant it,
and &s;tands on the &s;ame ground, to be here
meant.</P>
<P>So <HI>1 Tim. 5. 22. Lay hands &s;uddenly on
no man, neither be partaker of other mens
&s;innes.</HI> Some think that here is meant <HI>Impo|&s;ition
of hands in Ordination,</HI> and &s;ome that
it's meant <HI>only of Confirmation,</HI> and &s;ome of<HI>Ab&s;olution;</HI> but however, it will help us in
the following Argument.</P>
<P N="4">4. Scripture fully proveth that <HI>Laying on
of hands,</HI> is a thing to be <HI>continued</HI> to <HI>other
&V;&s;es,</HI> where the rea&s;on of continuance is
the &s;ame: Therefore we are not to judge it
cea&s;ed as to this u&s;e. This Text la&s;t named,
&s;hews that it is a <HI>&s;tanding, or continued thing;</HI>
and if for <HI>Ab&s;olution,</HI> then for <HI>Confirmation;</HI>
and if for <HI>Ordination,</HI> then <HI>for both the other.</HI>
<PB N="124" REF="78">
So 1 <HI>Tim.</HI> 4. 14. &s;heweth, that the Presby|tery
did lay hands on <HI>Timothy</HI> in Ordination:
And if it cea&s;e not to this, it cea&s;eth not to
other continuing u&s;es.</P>
<P>This much from Scripture, for Impo&s;iti|on
of hands, is more then Nothing, though
it may not be &s;o full as you expected: But on
the contrary, Nothing is brought to prove it
unlawfull, that's worth the mentioning.</P>
<P>The la&s;t thing that I have to do, is to argue
from the Practice of the Church, as the Expo|&s;ition
of the&s;e texts of Scripture. If the Uni|ver&s;al
Church of Chri&s;t have u&s;ed Confirmati|on
by Prayer, and Laying on of hands, as a
Practice received from the Apo&s;tles, and no
other beginning of it can be found; then have
we no rea&s;on to think the Ceremony to be cea|&s;ed,
or to interpret the forementioned Scrip|ture,
contrary to this Practice of the Univer&s;al
Church: But the Antecedent is true, as I now
come briefly to prove, &s;uppo&s;ing what
Mr <HI>Hanmer</HI> hath &s;aid. It is commonly known,
that the Anciente&s;t Canons of the Church do
&s;peak of this as the unque&s;tioned Practice and
duty of the Church: So that to recite Canons
were lo&s;s of time in &s;o known a ca&s;e. And if any
&s;ay that Anointing and Cro&s;&s;ing were Anci|ent;
I An&s;wer, 1. That <HI>they were as ancient
in the Popi&s;h u&s;e, as the Matter of a Sacra|ment,
<PB N="125" REF="78">
or as nece&s;&s;ary &s;ignes,</HI> is not true, nor
proved, but di&s;proved by our Writers,
again&s;t the Popi&s;h Con|firmation
frequently.<NOTE PLACE="marg"><HI>Greg. M.</HI> in Epi&s;t. ad Quirin. (Leg. inter <HI>U&s;&s;erii Hyber|nie.</HI> Epi&s;t. 2. <HI>p.</HI> 6.) Et quidem ab anti|qua Patrum in&s;ti|tutione didicimus, ut qui apud haere&s;in in Trinitatis Nomine Baptizantur, cum ad Sanctam Eccle&s;iam redeunt, aut unctio|ne Chri&s;matis, aut Impo&s;itione manuum, aut &s;ol&acirc; profe&s;&s;ione fidei, ad &s;inum ma|tris Eccle&s;iae revocen|tur.</NOTE> 2.
Nor can it be proved that
they were as Ancient as
Indifferent things. 3. We
prove the contrary, be|cau&s;e
they were never
u&s;ed 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
&s;o to clear the &s;ence of it:
But the Papi&s;ts plead the
Fathers, for that which
Scripture is a &s;tranger to.</P>
<P>If <HI>Ignatius ad Heronem Diaconum</HI> be ge|nuine,
there's this te&s;timony, <HI>Nihil &s;ine
Epi&s;copis operare. Sacerdotes enim &s;unt: tu
autem Diaconus Sacerdotum: Illi baptizant,
&s;acrificant, manus imponunt, tu autem ip&s;is
mini&s;tra.</HI> I recite it out of <HI>&V;&s;hers'</HI> Latin co|py,
as &s;uppo&s;ed the mo&s;t pure.</P>
<P><HI>Tertullian</HI> lib. <HI>de Pro&s;cript.</HI> cap. 36. ap|pealing
to the practice of the Apo&s;tle <HI>John,</HI>
in the <HI>Africane</HI> Churches, mentioneth, as
<PB N="126" REF="79">
his Faith that he taught; one God the Cre|atour,
and Je&s;us Chri&s;t the Sonne of God,
and the Re&s;urrection of the body, and that
he joyned the Law and Prophets, with the
Evangelical, and Apo&s;tolik Writings, and
thence drunk this Faith: And of his Practice
he &s;aith, <HI>Aqu&acirc; &s;ignat, Sancto Spiritu ve&s;tit;
Euchri&s;ti&acirc; pa&s;cit;</HI> as three di&s;tinct Ordi|nances.
<HI>Lib. de Bapti&s;mo cap.</HI> 8. Having
mentioned Bapti&s;m, (and the Unction joy|ned
to that, and not then to Confirmation)
he addeth, <HI>De hinc manus imponitur, per
benedictionem advocans, &amp; invitans Spiritum
Sanctum.</HI></P>
<P><HI>Idem de Re&s;ur. Carn.</HI> cap. <HI>8. Sed &amp; caro
abluitur, ut anima emaculetur: Caro un|guitur,
ut anima con&s;ecretur: Caro &s;igna|tur,
ut &amp; anima muaiatur: Caro manus
Impo&s;itione adumbratur, ut &amp; anima Spiritu
illuminetur.</HI></P>
<P><HI>Cyprian ad Stephan. Epi&s;t. 72. Et ad Ju|baian,</HI>
is too much for it. I will not trouble
you in citing any Writers, &s;ince General
Councels were in u&s;e, becau&s;e their te&s;timo|ny
is enough. He that would &s;ee &s;uch, may
read <HI>Barronius ad An.</HI> 35. at large. So much
for the proof of the <HI>fitne&s;s of Impo&s;ition of
hands in Confirmation.</HI></P>
<P>I come now to the &s;econd Part of my Pro|po&s;ition,
<PB N="127" REF="79">
<HI>viz. That this Ceremony is not of
&s;uch Nece&s;&s;ity, as that &s;uch as &s;cruple it,
&s;hould be denied liberty of forbearing the recep|tion
of it, if they &s;ubmit to the Mini&s;terial
tryal and Approbation of their Profe&s;&s;ion,
and admi&s;&s;ion, and reception to Church pri|viledges.</HI></P>
<P><NOTE PLACE="marg"><HI>The Ancient Church al&s;o u&s;ed it &s;o variou&s;ly, as that it is plain, they fixed it to no one ca&s;e alone. Of the divers ca&s;es, in which they Impo|&s;ed hands (on the Catechumens, and foure times on the Penitents, and di|vers other,) You may &s;ee in</HI> Alba&s;pi|naeus Ob&s;ervationes, Ob&s;. 31, 32. &amp; pa&s;|&s;im. Grotius Epi&s;t. 154. <HI>p.</HI> 379. Ma|nus impo&s;itas&punc; bapti|zatis, ni&s;i ab iis, qui jus haberent conferen|di caele&s;tia illa dona, primis temporibus non apparet. Serius id in|troductum e&s;t in Epi&s;|coporum honorem, quo magis in Apo&s;tolicum jus &s;ucce&s;&s;i&s;&s;e crede|rentur. Nec cau&s;a abe|rat, quam Caeremo|niae illi, velut natu|ralem diximus, prae|candi &s;cilicet Deum, ut ei qui baptizatus jam fidem erat Pro|fe&s;&s;us, ea largiri vel|let, quae ad prae&s;tan|dum in fide, maxi|m&egrave; in periculis gra|vibus, &s;unt nece&s;&s;a|ria.</NOTE>For proof of this con|&s;ider,
1. That we do not
find that God any where
In&s;tituted this &s;igne, as a
matter of Nece&s;&s;ity, &s;till
without interruption, to
be u&s;ed; but only that by
holy men it was applyed
as a convenient &s;igne, or
ge&s;ture to the works, in
which they u&s;ed it. Even
as Lifting up of hands in
Prayer was ordinarily
u&s;ed as a fit ge&s;ture, not
wilfully to be neglected
without cau&s;e, and yet
not of flat nece&s;&s;ity; or
as kneeling in Prayer, is
ordinarily meet, but not
alway nece&s;&s;ary. We find
no more Scripture for the
one then for the other:
<PB N="128" REF="80">
Which indeed &s;heweth on
one &s;ide, how cau&s;ele&s;s it
is to que&s;tion the <HI>Law|fullne&s;s</HI>
of it, any more
then of Li&s;ting up the
the hands, or Kneeling;
and yet how little rea&s;on
there is on the other &s;ide,
to make it a matter of
flat nece&s;&s;ity.</P>
<P N="2">2. As we find that
Kneeling in Prayer, and
Lifting up the hands were oft omitted, &s;o we
find that &s;ometime the Holy Gho&s;t is given
before Bapti&s;m, or Impo&s;ition of hands,
<HI>Acts</HI> 10. And we find not that the Apo|&s;tles
u&s;ed it to all (though I confe&s;s the Ne|gative
arguing is infirm, yet it &s;eems not
probable, that this was alwaies done.</P>
<P N="3">3. It is &s;omewhat &s;u&s;picious to find in <HI>Ju|&s;tin
Martyr</HI>'s de&s;cription, of the Chri&s;tian
Churches Practices, no mention of this, nor
any Sacrament, but Bapti&s;m, and the Lords
Supper, nor any of the <HI>Roman</HI> Ceremo|nies:
And <HI>Irenaeus,</HI> and &s;ome other are &s;i|lent
in it.</P>
<P N="4">4. God maketh no Ceremonies under the
Go&s;pel &s;o nece&s;&s;ary, (except the two Sa|craments)
not layeth &s;o great a &s;tre&s;s on
<PB N="129" REF="80">
them as under the Law: And therefore we are
not to interpret the Go&s;pel as laying mens Sal|vation,
or the Peace of the Church on any Ce|rimonies;
unle&s;s we find it clearly expre&s;&s;ed.</P>
<P N="5">5. For all that I have &s;aid from Scripture for
Impo&s;ition of hands in Confirmation, though
the lawfulne&s;s of it is proved pa&s;t doubt, yet
the proofe of the duty of u&s;ing it, is lyable to
&s;o many Objections, as that I mu&s;t needs con|clude,
that the Go&s;pel tenderne&s;s &amp; the &s;en&s;e of
our mutual infirmities, and our care of tender
Con&s;ciences and of the Churches Peace, &s;hould
re&s;train all the Sons of Piety and Peace, from
making it a matter of flat Nece&s;&s;ity, and for|cing
them that &s;cruple it, to &s;ubmit to it.</P>
<P>And now having &s;aid thus much of Impo|&s;ition
of hands, and Confirmation, as
grounded on the Apo&s;tles example; I mu&s;t
againe and againe remember you, that this
is in a manner but <HI>ex aebundanti,</HI> and that
the cau&s;e that I am pleading, doth not at all
need it; but that I did before mo&s;t clearly
manife&s;t the Truth of my po&s;ition upon
other grounds, upon which I &s;hall proceed:
and having &s;hewed the Nece&s;&s;ity of Mini&s;te|rial
judging of mens Profe&s;&s;ion, and the per|&s;onal
Covenanting of the Adult, and the
Lawfullne&s;s of impo&s;ing hands therein, I go
on as to the manner.</P>
</DIV2>
<DIV2 N="14" TYPE="proposition">
<PB N="130" REF="81">
<HEAD><HI>Prop. 14.</HI> Though in Receiving Adult per|&s;ons
out of Infidelity by Bapti&s;m into the
Church; a &s;udden Profe&s;&s;ion without any
&s;tay to &s;ee their Reformation, may &s;erve
tu<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">n; yet in the receiving tho&s;e that were
Baptized heretofore, into the Number of
Adult-members, or to the Priviledges of
&s;uch, their lives mu&s;t be enquired after,
which mu&s;t be &s;uch as do not confute their
Profe&s;&s;ion.</HEAD>
<P>VVE find in Scripture, that the Con|verted
were &s;uddenly Baptized,
and they &s;tayed not for any Reformation of
life to go before. Indeed the Ancient Chrches
aferwards kept their Catechumens long in ex|pectation;
but that was not to &s;ee their lives
fir&s;t reformed, but that they might have
time to teach them the Doctrine of Chri&s;t,
which they mu&s;t know before they could be
Converts indeed. The Apo&s;tles did &s;udden|ly
Baptize, converted
Jews and Pro&s;elites,<NOTE PLACE="marg">Leg. quae habet <HI>Gro|tius</HI> Di&s;cu&s;. Apol. <HI>Ri|vet. p.</HI> 235. Cum an|tecedent<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">h. ex Anti<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">. &amp; de &s;uis.</NOTE> be|cau&s;e
they had &s;o much
preparatory knowledg, as
that a &s;horter teaching
might acquaint them with
the Chri&s;tian doctrine. But the Heathens
<PB N="131" REF="81">
mu&s;t belong in learning &s;o much as the Jews
knew before Conver&s;ion.</P>
<P>Yet if the Catechumens did fall into gro&s;s
&s;inne in time of their expectation and lear|ning,
they were &s;o much the longer delayed,
becau&s;e it &s;ignifyed, that their fir&s;t profe&s;&s;ed
de&s;ires of entering into the Church, upon
Chri&s;ts terms, were not right.</P>
<P>But the Baptized &s;tand upon other terms:
For 1. They are already in Covenant with
God the Father, Sonne, and Holy Gho&s;t;
and have renounced the fle&s;h, the world,
and the Devil, and promi&s;ed obedience to
God, and to live according to their Cove|nant.
And this the Church hath &s;till required
of them, as I &s;hewed out of <HI>Ju&s;tin Martyr,</HI>and others before<NOTE N="*" PLACE="marg">Read the whole order of Bapti&s;m in <HI>Diony&s;ius</HI> ibid. <HI>c.</HI> 4.</NOTE> <HI>Dio|ny&s;ius
(</HI>or whoever el&s;e)
in <HI>lib: de Hierarch Eccle&s;.</HI>&s;aith, <HI>Ip&s;e autem &s;e omni|no
ea quae tradentur, &s;e|quuturum
e&s;&s;e pollicetur:</HI> And <HI>Ex eo praeterea
quaerit, num ita in&s;tituat vivere, cum promi|&s;it
a&s;&s;everationibus,</HI> &amp;c. upon which &s;aith<HI>Albaspinaeus, Quia &s;cilicet fidem Chri&s;tia|nam,
Chri&s;tianumque vivendi genus, &amp;
mores, &s;e&s;e complexos per&s;equnturi&s;que juca|bant,
antequam baptizarentur. (in</HI> Tertul.<HI>de Paenit.</HI> pag. <HI>289.) &amp; Po&s;tea. Non ac|cedebant
<PB N="132" REF="82">
ad Bapti&s;mum ni&s;i de rebus fidei plane
in&s;tructi, id e&s;t, de Dei magnitudine, &amp; po|te&s;tate
rebu&s;que quae in Evangeliis continentur,
uno excepto Euchari&s;tiae my&s;terio; neque bap|tizabantur,
ni&s;i po&s;t quam ea omnia &s;e credere
jura&s;&s;ent, quorum fides a fide poenitentiae inci|piebat,</HI>&amp;c. Et in &s;equ. <HI>Jucabant in Bapti&s;|mo
&s;olennibus verbis, &s;e
nunquam<NOTE N="*" PLACE="marg"><HI>That is not to turn to an ungodly life, but to endea|vour and perform &s;incere obedience. Alba&s;pin.</HI> in <HI>Tertul.</HI> de Paenintent. <HI>cap.</HI> 7. Sexcent<GAP DESC="illegible" RESP="tech" EXTENT="2 letters"> locis, non dicam hoc capite; u|nam ait tantum a la|vacro veniam &s;upere&s;|&s;e, neque ullam pri|mis illis temporibus inter privatam aut publicam graviorum criminum di&s;crimen invenient. Vide cae|tera.</NOTE> peccaturos;
deinde renunciabant Dia|bolo
&amp; pompis ejus. De|nique
Cen&s;ur&acirc;, &s;i peccarent
po&s;t bapti&s;mum coerceban|tur.</HI>So that men that are
engaged in covenant with
God, mu&s;t keep Co|venant,
or manife&s;t them|&s;elves
Penitent, for the
violation of it, before
they are admitted to fur|ther
Priviledges. There
is a long time, in which
they grow up from an In|fant-&s;tate
to an Adult; and how they live in
that time, mu&s;t be enquired after.</P>
<P N="2">2. Otherwi&s;e the Apo&s;tate would have
equal Acceptance and Priviledges with the
Faithfull.</P>
<P N="3">3. And &s;o Penitence and Ab&s;olution
<PB N="133" REF="82">
would be excluded and confounded with meer
Confirmation.</P>
<P N="4">4. Moreover the Baptized are obliged to
be re&s;pon&s;ible for their lives, being under
the Government of Chri&s;ts Mini&s;ters, and
among his Saints.</P>
<P N="5">5. For the &s;ake of their own Souls, and of
the Church and Ordinances, we mu&s;t endea|vour
to pre&s;erve them from Corruption,
which lying Profe&s;&s;ions would introduce; and
therefore mu&s;t not overlook, or neglect &s;uch
Evidence as is within our reach.</P>
<P N="6">6. El&s;e Mini&s;ters that are by office to judg
of their Profe&s;&s;ion, would be unfaithfull
Judges, and forfeit their tru&s;t, if they &s;hall
wilfully neglect any Evidence within their
cogni&s;ance, by which they may be enabled
to judge.</P>
<P>But yet it is not the certainty of inward &s;a|ving
Grace, that we mu&s;t find out by mens
lives; for no man can have &s;uch certainty of
another: but only that their lives be not &s;uch,
as Null and Invalidate, and confute their
Profe&s;&s;ion, and they live not in the perfidi|ous
violation of their Bapti&s;mal Covenant.</P>
</DIV2>
<DIV2 N="15" TYPE="proposition">
<PB N="134" REF="83">
<HEAD><HI>Prop. 15.</HI> It is not of flat Nece&s;&s;ity that the
Profe&s;&s;ion of the Expectant be made in the
open Congregation, or before many, in or|der
to his Confirmation and Admittance.</HEAD>
<P>PRoved, 1. It is not of Nece&s;&s;ity, that
Converted Infidels be admitted by Bap|ti&s;m
into the &s;tate of Adult-members, upon
a Publique Profe&s;&s;ion in a Congregation:
therefore it is not of Nece&s;&s;ity, that others
be &s;o admitted in Confirmation. The Ante|cedent
is proved by the in&s;tance of the <HI>Eu|nuch,</HI>
Acts 8. whom <HI>Philip</HI> Baptized in their
way, and the <HI>Jaylour</HI> and his hou&s;hold,
<HI>Acts</HI> 16. Baptzed in the night at home. The
Con&s;equence is proved by the propriety of
rea&s;on and ca&s;e.</P>
<P N="2">2. If a man may by Confirmation be ad|mitted
into the Number of Adult Chri&s;tians,
in the Church Univer&s;al, without being ad|mitted
into a particular Church, then his
Profe&s;&s;ion and Admi&s;&s;ion need not (in that
ca&s;e) to be before the Congregation: But
the Antecedent is true: as I prove thus.
A man may by Adult Bapti&s;m, be admitted
fir&s;t into the Univer&s;al Church only: (As
was the <HI>Eunuch,</HI> the <HI>Jaylour, Lydia, Ser|gius
Paulus,</HI> and every fir&s;t Convert in any
<PB N="135" REF="83">
City, where the Apo&s;tles came:) There|fore
a man may by Confirmation be admit|ted
into the Number of the Adult, in the
Catholick Church only: For the rea&s;on is
the &s;ame, and the former admitteth them
into the &s;ame number.</P>
<P>The Con&s;equence of the Major is plain.
For no one Congregation more then another,
can claim the cogni&s;ance of the Admi&s;&s;ion of a
member into the Univer&s;al Church, or Con|firming
them in it.</P>
<P N="3">3. Scripture hath no where made &s;uch Pub|lique
Admi&s;&s;ion to be of con&s;tant Nece&s;&s;ity:
therefore it is not &s;o.</P>
<P N="4">4. El&s;e none could be Admitted, or Con|firmed
when per&s;ecution hindereth Church
A&s;&s;emblies.</P>
<P N="5">5. The Church is to believe and tru&s;t the
Pa&s;tours, to whom it doth by office belong
to try and admit them.</P>
<P N="6">6. General unfixed Mini&s;ters may thus
try, approve, and confirm, who are not
Pa&s;tours of any particular Church: (&s;uch as
Apo&s;tles, Evangeli&s;ts, and others were:)
therefore they are not alwaies to do it before
a particular Church: Nor indeed did they al|way
do &s;o.</P>
</DIV2>
<DIV2 N="16" TYPE="proposition">
<PB N="136" REF="84">
<HEAD><HI>Prop. 16.</HI> When a Per&s;on is admitted among
the Adult-members af a Particular
Church; as well as the &V;niver&s;al, his
Profe&s;&s;ion and Admi&s;&s;ion mu&s;t be either be|fore
the Church, or Satisfactorily made
Known to the Church at lea&s;t, who mu&s;t
Approve of it by a Judgment of Di&s;cretion,
in order to their Communion with him: and
this among us is the ordinary ca&s;e; becau&s;e
it is the duty of all that have opportunity, to
joyn them&s;elves to &s;ome particular Church;
and it is in &s;uch Churches, that Commu|nion
in publique Wor&s;hip and Order mu&s;t be
had, either &s;tatedly, or tran&s;iently and
temporarily.</HEAD>
<P N="1">1. THe &s;olemnity it &s;elf of our Tran&s;ition
into the number of Adult-members,
and their Communion, is of very great ad|vantage,
as I &s;hall manife&s;t more anon.</P>
<P>2.<NOTE PLACE="marg">Read Dr <HI>Hammond</HI>'s Pract. Catech. <HI>l.</HI> 5. &sect;. 4. <HI>pag.</HI> 298, 299. Of the Communion of Saints.</NOTE> We that are com|monly
again&s;t the private
Admi&s;&s;ion of Infants (at
lea&s;t except in &s;ome ur|gent
ca&s;e) have le&s;s rea|&s;on
to be for the private<NOTE PLACE="marg"><HI>Alba&s;pinaeus</HI> in <HI>Te~r|tul. de Paenitent.</HI> cap. 8, 9. pag. 291. Cum pro foribus Tem|pli &s;tarent paeniten|tes, pretereuntibus &s;a|cerdotibus, caeteri&s;|que fidelibus omni|bus, omnino dolentis animi &s;ignis paenitentiam &s;uam te|&s;tabantur, lacrymis non parcebant, precibus in&s;titebant, volvebantur, &amp; &s;i quae alia habet paenitentia, quae mi&s;e|recordiam movere po&s;&s;int; non omittebant, ut pacem re|cupearent. Primum ante &s;acerdotes procumbebant, mar|tyribus deinde adgeniculabantur, caeteris denique fra|tribus &amp; viduis, ut ait Paciamis, enix&egrave; &s;upplicabant, ut &agrave; Deo &amp; ab Eccle&s;i&acirc; veniam pro &s;e impetrarent.</NOTE>
Tran&s;ition and Admi&s;|&s;ion
of men among the
<PB N="137" REF="84">
Adult, and that into
a particular Governed
Church.</P>
<P N="3">3. The whole Society among whom &s;uch
a per&s;on is entered, do owe him much duty
and brotherly a&s;&s;i&s;tance: They mu&s;t Love
him with a &s;pecial Love: They mu&s;t live,
though not in a Levelling, yet in a Charita|ble
Community with him, not &s;hutting up
the bowels of Compa&s;&s;ion from him, when
they &s;ee him in want, but relieving him, as
if they &s;ufferd with him: They are not only
to Love him, and Relieve him as a man; but
as one of Chri&s;t's little ones, or friends; yea
as his brethren, yea as loving and relieving
Chri&s;t in them, <HI>Matth.</HI> 25. 35. to the end.
They mu&s;t receive and relieve a Di&s;ciple in the
name of a Di&s;ciple. Be&s;ides this, they mu&s;t
have Church-Union and Communion with
him, as one Body; and mu&s;t pray for him,
and rejoice with him in Gods Prai&s;es, and
<PB N="138" REF="85">
the Lords Supper, and watch over him,
and admoni&s;h and reprove him in &s;inne, for
his recovery; and avoid him if he walk di&s;|orderly,
and be impenitent in &s;candalous
&s;inne, <HI>&amp;c.</HI></P>
<P>Now 1. No man can perform all this duty,
to a man that he knoweth not to be thus re|lated
to him: If he know not that he owes
him this duty, any more then to any one
el&s;e in the world, how &s;hall he pay it him?
To &s;ay that we are bound to take all men, that
conver&s;e with us, to be &s;uch; is to &s;ay,
that Chri&s;tians mu&s;t renounce their witts,
and turn the Church into Bedlam.</P>
<P N="2">2. And as this proves, that the Church-members
mu&s;t be made known to one ano|ther,
&s;o it proves that they mu&s;t have a
Judgment of Di&s;cretion in receiving them:
(though the Pa&s;tours have the Judgment of
Governing Direction.) For 1. God hath
not left the Pa&s;tours at liberty, to take in
whom they Plea&s;e; but hath de&s;cribed what
Profe&s;&s;ion they &s;hall accept, or what per|&s;ons
they &s;hall admit, and whom they &s;hall
reject. If therefore the Pa&s;tours go again&s;t
the Word of God, then this following is the
peoples duty: 1. If they know not the er|rour,
or the ca&s;e be doubtfull, they are to
re&s;t in Obedience to their Pa&s;tours, (for
<PB N="139" REF="85">
that's undoubtedly their duty) the work
being the Pa&s;tours and not theirs. 2. But if
the ca&s;e be plainly contrary to the Scripture,
(as if he would admit an Impenitent Drun|kard,
Fornicatour, <HI>&amp;c.</HI>) they mu&s;t di&s;|own
his &s;inne, that it lie not upon them, and
refu&s;e private familiarity with that per&s;on;
but not withdraw from publick Ordinances,
becau&s;e of his pre&s;ence. For when they have
done their duty, and rid them&s;elves of the
guilt by a di&s;&s;ent, the per&s;on is to them as
Morrally ab&s;ent, though Locally and Phy|&s;ically
pre&s;ent; and the Ordinance is not de|filed
to them by his Corporal pre&s;ence; but
the guilt will lie on the Rulers of the Church:
otherwi&s;e, all Churches &s;hould be broken in
pieces, if the people mu&s;t &s;eperate, when
every one that they are confident is unworthy
is Introduced: and the Governed will be|come
the Governours. 3. But if it be not
a few that the Pa&s;tours thus introduce again&s;t
the certain Word of God; but &s;o many and
&s;uch as will corrupt the &s;ub&s;tance of the
Church,<NOTE PLACE="marg">&rindx;</NOTE> and make it an uncapable
matter for the form, and &s;o to become
another thing, and de&s;troy the very
Ends of Church-a&s;&s;ociation, &s;o that it is no
longer a Communion of Saints; then the
people fearing God, are bound to &s;top this
<PB N="140" REF="86">
before it have quite corrupted the Church, by
admoni&s;hing the Pa&s;tours, and advi&s;ing
with neighbour Churches to admoni&s;h them;
and if that prevail not, by rejecting them:
and if they cannot do &s;o, by rea&s;on of a Ma|jor
Vote of uncapable per&s;ons, they ought
to withdraw them&s;elves, and wor&s;hip God
in &s;uch a Church as is tru|ly
capable of the Name
and Ends:<NOTE PLACE="marg"><HI>Alba&s;pin.</HI> ubi &s;up. Animadvertendum e&s;t, paenitentes non &s;olum haec &amp; &s;imilia egi&s;&s;e, ut cum Deo in grati<GAP DESC="illegible" RESP="tech" EXTENT="2 letters"> redirent, verum etiam ut &s;acer|dotes, &amp; caeteros fratres aequiores habe|rent, in quorum ar|bitrio &amp; judicio non-nunquam erat, eos in Eccle&s;ia revocare.</NOTE> And this is a
Lawfull and Nece&s;&s;ary &s;e|paration;
of which as it
is a duty, God is the
Cau&s;e; and as it is a for|&s;aking
of the re&s;t, the
culpable cau&s;e is only in
them&s;elves. I can ea&s;ily
prove all this, but that I
think it needle&s;s tediou&s;|ne&s;s.<NOTE PLACE="marg">I cit<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> this to &s;hew what Coni&s;ance the people were to have of &s;uch affairs.</NOTE></P>
<P N="4">4. And indeed it would
be very hard mea&s;ure, if
at the corrupt admini&s;tra|tion
of a carnal, or carle&s;s, or erroneous
Pa&s;tour, all the Church mu&s;t be under an
Obligation to give their e&s;tates by way of
relief to every one, that he will put the name
of a Chri&s;tian and Church member upon un|worthily:
Then may he force them to main|taine
<PB N="141" REF="86">
all the beggars and rogues about them,
though they were Infidels and impious men.
I &s;peak not of the common relief of the nee|dy;
for that I know they owe to an Infidel:
but of the &s;pecial Community, which Charity
mu&s;t make among the Di&s;ciples of Chri&s;t.
It's again&s;t all Rea&s;on, that an erring or
carele&s;s Pa&s;tour, &s;hall thus Command all the
Peoples e&s;tates, by introducing &s;uch without
their con&s;ent, whom they are bound thus to
maintaine.</P>
<P N="5">5. Yea indeed, the Spirit of God, is in the
Saints, a Spirit of di&s;cerning; &s;o that it is not
Po&s;&s;ible that all the Church &s;hould in their
Affections obey &s;uch a corrupt Admini&s;tra|tour,
by Loving all the notorious, ungodly
men, as Saints, with the &s;pecial Love of bre|thren,
whom he will carele&s;ly, or errone|ou&s;ly
put in the place of Saints. I cannot
po&s;&s;ibly Love that man as a Saint, or Di&s;ci|ple
of Chri&s;t, that I am certain is his enemy,
and none &s;uch.</P>
<P>I conclude therefore, that though the peo|ple
be not Church-governours by a Vote
(that's a great errour) yet they have a
Judgment of Di&s;cerning, according to which,
they mu&s;t obey, or reject their Pa&s;tours ad|mini&s;trations.
And he that denyeth this,
and would have them yield an Ab&s;olute obe|dience,
<PB N="142" REF="87">
without trying, choo&s;ing and refu|&s;ing,
would not only make the Pa&s;tours to
be of a Papal &s;treine, but would give them a
Je&s;uitical Obedience, above what the mode|rate
Papi&s;ts give the Pope. And therefore
&s;eeing that <HI>ad finem</HI> there is a Nece&s;&s;ity that
the People con&s;ent, (or el&s;e they cannot
Obey, nor hold communion with the per|&s;on)
therefore there is al&s;o the &s;ame Nece&s;i|ty
<HI>ad finem</HI> that they have &s;atisfaction offe|red
them, and have either the cogni&s;ance of
the Profe&s;&s;ion, and admi&s;&s;ion of the per&s;on,
or that they be &s;atisfied in the fidelity of their
Pa&s;tours in Admini&s;tration, and that he &s;eek
their con&s;ent; or (which is be&s;t) that &s;ome
cho&s;en per&s;ons do Repre&s;ent them, and be
pre&s;ent at &s;uch Profe&s;&s;ions with the Pa&s;tours;
and the Pa&s;tours, and their own Delegates
together, do acquaint the Congregation of
all that are Admitted, and of their Satisfa|ctory
Prfe&s;&s;ion, that they may hold Com|munion
with them. This I &s;peak of tho&s;e
(which are very many) that are fit for
Church-communion, and yet through ba&s;h|fullne&s;s,
or want of utterance, are unable
to make a Publike Profe&s;&s;ion before all (The
choi&s;e&s;t Chri&s;tians that I have known, have
been &s;uch:) But tho&s;e that are able, &s;hould
rather in Publike make their own Profe&s;&s;ion.</P>
<P><PB N="143" REF="87">
Object. <HI>But what if one part of the Congre|gation
approve of the Per&s;on and Profe&s;&s;ion,
and the other di&s;allow it?</HI></P>
<P><HI>An&s;w.</HI> 1. They are to be governed by the
Pa&s;tours. 2. And con&s;ult with the Pa&s;tours
of Neighbour Church<GAP DESC="illegible" RESP="tech" EXTENT="2 letters">, in rules of great
weight aed danger. 3. And the le&s;&s;er part
of the Church, in doubtfull ca&s;es, and tolle|rable
differences, is to yield to the greater
part: Not as if a Major Vote had the Go|vernment
of the re&s;t (much le&s;s of their Go|vernours;)
but in <HI>Order</HI> to <HI>&V;nity</HI> the fewer
mu&s;t &s;ubmit.</P>
<P>Que&s;t. <HI>But what if the people would have
the Pa&s;tour Baptize, Confirm, or introduce
an open hereticke, or wicked per&s;on in his im|penitency?</HI></P>
<P><HI>An&s;w.</HI> The Pa&s;tour mu&s;t obey God, and
refu&s;e to obey them.</P>
<P>Que&s;t. <HI>And what if the People think a man
unfit, whom the Pa&s;tour would Approve and
Introduce?</HI></P>
<P><HI>An&s;w.</HI> 1. He may admit him into the
Univer&s;al Church: notwith&s;tanding their
unju&s;t refu&s;all. 2. He hath power to Admit
him into that particular Church, again&s;t their
unju&s;t di&s;&s;ent, as he is the Ruler of the
Church, and the Admini&s;tratour of the Or|dinances.
3. He hath Authority to per|&s;wade
<PB N="144" REF="88">
and command them from Chri&s;t, to
hold communion with the per&s;on, and do
their duty to him: which if they do not
they commit a double &s;inne: one of un|ju&s;tice
and uncharitablene&s;s, in a cau&s;le&s;s re|jecting
of a member of Chri&s;t; and another
of di&s;obedience, again&s;t the fifth Comman|dement.
4. But yet the Pa&s;tours cannot
force the people to obey their advice, and
command, nor effectually procure it per|haps.
5. And therefore their forementio|ned
Power is not alwaies to be exerci&s;ed.
For it is in vaine to u&s;e a means, that will ra|ther
hinder the End then attain to it; and &s;o
is at that time, no means. Sometimes the
Pa&s;tour may &s;ee ju&s;t cau&s;e to exerci&s;e all this
Power, and execute his part of Church com|munion
with the per&s;on, in admini&s;tring the
Ordinances to him, and leave the people an|&s;werable
to God, for refu&s;ing their part:
But this is not an u&s;ual ca&s;e: U&s;ually, if he
&s;ee the People re&s;olve again&s;t Communion,
with that per&s;on (how fit &s;oever,) he is pub|lickly
to cleare him&s;elf by di&s;allowing them
in their &s;inne, and reproving them for it,
and leaving the blame on them; and then in
Prudence to forbear the Intruding of the
per&s;on; becau&s;e no duty is at all times a duty
to be performed; and e&s;pecially when the
<PB N="145" REF="88">
hurt that will follow upon it, in the divi&s;ions
of the Church, is like to be far greater then
the good, if it be done. 6. But if the
Church &s;hould be &s;o corrupted, as that the
Major Vote doth &s;et again&s;t Faith and God|lines
as &s;uch, and &s;o will not admit a &s;ound
member to be added to them, the Pa&s;tour
with the Minor part, may after due Admo|nition
and Patience, as ju&s;tly reject the guil|ty
and ob&s;tinate, as if they were but one man,
and not a Major part.</P>
<P>What is &s;aid of this ca&s;e of Admi&s;&s;ion,
holds al&s;o of Rejection by Excommunicati|on,
and of other Antecedent acts of Di&s;ci|pline.</P>
<P N="4">4. La&s;tly, If Excommunication mu&s;t u&s;u|ally
be done in publique, before the whole
Church, that they may know whom to
avoid, and know the Rea&s;on of it; then Ad|mi&s;&s;ion
mu&s;t u&s;ually be done in publique (the
Per&s;on or the Pa&s;tour, opening the ca&s;e to the
people) that they may know whom to have
Communion with; and know the Rea&s;on of
of it: but the Antecedent is confe&s;&s;ed by al|mo&s;t
all. And its proved plainly by <HI>Paul</HI>'s
practice and direction, 1 <HI>Cor</HI> 5. through|out:
And it was the cu&s;tom of the Chri&s;tian
Churches in <HI>Tertullians</HI> daies, <HI>Apolog. cap.</HI>
39. <HI>There al&s;o (in the Chri&s;tian meeting for
<PB N="146" REF="89">
Wor&s;hip) are exerci&s;ed exhortations, ca&s;ti|gations
and the Divine Cen&s;ure: for Judg|ment
is pa&s;&s;ed with great deliberation, or
weight, as with men that are a&s;&s;ured of the
pre&s;ence, or &s;ight of God: and it is the highe&s;t
Repre&s;entation of the Judgment to come, if
any one &s;o offend, as that he be di&s;charged, or
bani&s;hed from Communion of Prayer, and of
the A&s;&s;embly, and of all holy Commerce, or
fellow&s;hip.</HI></P>
<P>Abundance more out of <HI>Cyprian,</HI> and o|thers
might be ea&s;ily produced, to prove
that this which I have &s;poken, was the an|cient
intere&s;t of the people in the&s;e Church-affaires:
Yea in the choi&s;e of their Pa&s;tours,
yea and in rejecting unworthy Pa&s;tours, <HI>Cy|prian</HI>
&s;aith, they had a chief Intere&s;t: Not
by Ruling Power, but by a prudent exer|ci&s;e
of obedience, choo&s;ing the good, and
refu&s;ing the evil. Self-pre&s;ervation is natu|rall
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
refu&s;e, or ca&s;t up Poi&s;on, if a Governour
&s;hould give it them. God bindeth none to
the perdition of their Souls; nor any holy
Society to de&s;troy it &s;elf, or &s;uffer it &s;elf to
be de&s;troyed, or corrupted by others, with|out
the u&s;e of all ju&s;t means, to re&s;i&s;t the
<PB N="147" REF="89">
bane. But of this I &s;hall de&s;ire the Reader,
that would know the Judgment and Practice
of the Ancient Church,
to peru&s;e D^r <HI>Blondel de
Jure plebis in Regimine
Eccle&s;ia&s;t.</HI> adjoyned to
that excellent piece of
<HI>Grotius de Imperio &s;um|marum
Pot<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;tatum circa
Sacra.</HI><NOTE PLACE="marg">To recite more af|ter all tho&s;e of <HI>Blon|del,</HI> is but to do a needle&s;s work. There's enough to &s;atisfie all that are moderate for Popu|lar Intere&s;t.</NOTE></P>
<P>This much may &s;atisfie you, that it &s;hould
not be u&s;ually a &s;ecret but a &s;olemn Tran&s;i|tion
from an Infant-&s;tate of member&s;hip, in|to
an Adult-&s;tate; and that by a publike Pro|fe&s;&s;ion
or Notification of it, the particular
Church &s;hould have &s;atisfaction herein.</P>
</DIV2>
<DIV2 N="17" TYPE="proposition">
<HEAD><HI>Prop 17.</HI> It is convenient, though not of Ne|ce&s;&s;ity,
that every Church do keep a Regi|&s;ter,
of all that are admitted thus into the
Number of the Adult-members.</HEAD>
<P>AS we were wont to keep a Regi&s;ter of
the Infants Baptized, &s;o have we as
much Rea&s;on, of the Adult, Approved and
Confirmed or Re&s;tored. Corporations of
old, were wont to keep a book of the names
of their Burge&s;&s;es or Citizens: in re&s;pect to
<PB N="148" REF="90">
which, God is &s;aid to have a Book of Life,
wherein he writes mens names, and out of
which he blots them, &s;peaking after the
manner of men. The Church hath great
rea&s;on for this practice, the bu&s;ine&s;s being
of &s;o great weight; that we forget not who
are of our Communion: which without a
Regi&s;ter, in great Congregations, mu&s;t
needs be done. If any be &s;o vaine, as to
demand a Scripture proofe of this; let him
fir&s;t bring me a Scripture-proofe, that he
may read with &s;pectacles, or write a Ser|mon
from the Preachers mouth, or u&s;e
Notes in the Pulpit, or print, <HI>&amp;c.</HI> and then
I will give him proofe of this: In the mean
time, if this do not &s;atisfie him, he &s;hall have
liberty to di&s;u&s;e it.</P>
</DIV2>
<DIV2 N="18" TYPE="proposition">
<PB N="149" REF="90">
<HEAD><HI>Prop. 18.</HI> Tho&s;e that were never thus Mini|&s;terially
and Explicitly Approved, Con|firmed
or Ab&s;olved (after an ungodly
life,) but have been permitted without it,
to joyne ordinarily with the Church in Pray|er
and Prai&s;es, and have been admitted to
the Communion of the Church, in the
Lords Supper, are approved and confirmed,
Eminently though not Formally: though in
&s;o doing, both the Pa&s;tours and them&s;elves
did &s;in again&s;t God, by the violation of his
holy Order. So that &s;uch may be a true
Church, though much corrupted or di&s;or|dered.</HEAD>
<P>THis I adde for two Rea&s;ons: 1. To con|fute
them that &s;ay our Churches are no
true Churches, for want of an explicite Pro|fe&s;&s;ion.
2. And to acquaint you who it is
among us, that are, or are not to be called
to Confirmation.</P>
<P N="1">1. It is not the degree of clearne&s;s and
openne&s;s in our Profe&s;&s;ion, or in the Mi|ni&s;terial
Approbation or Admi&s;&s;ion, that is
E&s;&s;ential to a Church-member. An ob&s;cure
Profe&s;&s;ion may be truly a Profe&s;&s;ion. Some
ob&s;cure Profe&s;&s;ion, hath been ordinarily
made by our people in this Land heretofore,
<PB N="150" REF="91">
by their ordinary hearing the Word, and
&s;tanding up at the Recital of the Creed; and
joyning with the Church in Prayer and
Prai&s;e, and confe&s;&s;ing the Scriptures to be
the Word of God, and acknowledging the Mi|ni&s;try:
And a further Profe&s;&s;ion they made,
by actual receiving the Lords Supper, which
is a &s;ilent Profe&s;&s;ion of their Faith in Chri&s;t.
And though they were not &s;olemnly Appro|ved
and Confirmed, (except that one of ma|ny,
had a Cerimonious Confirmation from
the Bi&s;hop in their Childhood) yet were
they Actually admitted to daily Communi|on
with the Church, and the &s;pecial part
of Communion in the Lords Supper. And
though this Profe&s;&s;ion and admi&s;&s;ion was la|mentably
defective, (of which more anon)
yet it is &s;uch as may prove our ordinary A&s;|&s;emblies
to have been true Churches.</P>
<P>2.<NOTE PLACE="marg">&rindx;</NOTE> And I do not think it fit, that
any that have been already admitted to
Church-communion in the Lords Supper,
&s;hould be now called out to Confirmation,
by Impo&s;ition of hands; though where there
is ju&s;t cau&s;e to que&s;tion their Knowledg,
Faith, or lives, they may by the Po&s;tour
be called to give an account of them; and put
upon a clearer Profe&s;&s;ion then they have yet
made: But &s;ure when they have been admit|ted
<PB N="151" REF="91">
to the Lords Supper, by any regular
Mini&s;try and Church, they are to be taken
for Adult-members, till they are ju&s;tly ca&s;t
out, or do ca&s;t out them&s;elves. For the
more Perfect doth include the le&s;s 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 Univer&s;ity give a man the De|gree
of Doctor of Divinity, or Ma&s;ter of
Arts, that never took Degree of Batchelour
of Divinity, or of Arts, they cannot after|wards
call him back to take his Batchelours
Degree. If you have irregularly admitted
the untryed, unapproved, unconfirmed to
the Lord Supper, you have <HI>Eminenter,</HI>
though not <HI>Formaliter</HI> Confirmed and Ap|proved
him though irregularly. Of this
more anon.</P>
</DIV2>
<DIV2 N="19" TYPE="proclamation">
<PB N="152" REF="92">
<HEAD><HI>Prop. 19.</HI> So exceeding great and many are
the mi&s;chiefs that have befallen us, by the
neglect of a &s;olemn meet Tran&s;ition from an
Infant, into the Adult Church &s;tate, and
which undoubtedly will continue, till this
be remedyed, that all Magi&s;trates, Mi|ni&s;ters,
and People, that di&s;&s;emble not, in
profe&s;&s;ing them&s;elves to be Chri&s;tians,
&s;hould with &s;peed and diligence attempt the
Cure.</HEAD>
<P>LEt us here take a view of the ca&s;e of our
Nation, and Congregations, and then
con&s;ider of the effects and con&s;equents.</P>
<P>All the people of our Pari&s;hes, (except
<HI>Anabapti&s;ts</HI>) do bring their Children to be
Baptized; which if it were faithfully done,
were a happy means of an early engagement
unto Chri&s;t, and a happy enterance upon
further mercy.) Multitudes of tho&s;e know
not what Bapti&s;m is, nor to what u&s;e and
end it is appointed, nor what benefit their
Children may receive by it: (I &s;peak upon
too &s;ure and large experience) nor do they
know what Chri&s;tianity is, nor who Je&s;us
Chri&s;t is, nor what it is, that they are to do
in Bapti&s;m: But there they make a promi&s;e
cu&s;tomarily, as they are bid, in words not
<PB N="153" REF="92">
under&s;tood, that they will acquaint their chil|dren
at age with the Covenant there made
(which they never under&s;tood them&s;elves)
and that they will educate them in Godline&s;s,
when they hate Godline&s;s at the heart. And
when they come home, they performe their
promi&s;e accordingly: They teach them no|thing
of the Doctrine of Chri&s;tianity, and
the life to come, but they give them up to the
fle&s;h and the world, which there in words
they did renounce; and they teach them by
their daily examples to cur&s;e, and &s;wear, and
raile, and to be proud and covetuous, and
voluptuous, &s;erving their bellies in &s;tead of
God; and hateful reproaching a godly life,
in&s;tead of teaching it their Children. The&s;e
Children are cu&s;tomarily brought to the A&s;|&s;emblies,
where they heare the plaine&s;t
teaching, without under&s;tanding, or re|garding
it, and grow hardened under daily
reproofs and exhortations; living as
their Parents taught them, &s;ome in gro&s;s ig|norance
and worldlyne&s;s, without any &s;ignes
of Godlyne&s;s, further then to come to
Church; &s;ome in Drunkenne&s;s, &s;ome in
Whoredom, abundance in a malignant ha|tred
of a holy life, making them that u&s;e it
the common &s;corne, and taking them for the
hatefulle&s;t per&s;ons in the Pari&s;h, or Country
<PB N="154" REF="93">
where they live: For cu&s;tome &s;ake, and to
quiet their Con&s;cience in their &s;inne, they
will come to the Lords Table, if they be ad|mitted
by the Pa&s;tour, and may have it in
their mode and way: And if a Mini&s;ter &s;hall
de&s;ire them to come to him fir&s;t, that he may
under&s;tand their knowledg and Profe&s;&s;ion,
they &s;corn it; and ask him by what Authori|ty
he would examine them, and what proof
he hath that men mu&s;t be examined, before
they be admitted to the Lords Supper? And
&s;ome &s;elf-conceited, half-witted Writers
have taught them this le&s;&s;on, and made Mi|ni&s;terial
tryal and Approbation<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">odious to
them. But becau&s;e they were once Baptized,
and have &s;ince come to hear and joyne with
us in the A&s;&s;embly, therefore they think
that they have right to all Ordinances, and
are true Chri&s;tians and Adult members of the
Church; and al&s;o exempt from the Govern|ment
of the Pa&s;tours, that require them to
&s;ubmit to the means of their own good. In
the Bi&s;hops daies, &s;ome 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
Bi&s;hop coming into the Country, many
<PB N="155" REF="93">
went in to him to be Confirmed: we that
were boies, runne out to &s;ee the Bi&s;hop
among the re&s;t, not knowing any thing of
the meaning of the bu&s;ine&s;s: when we came
thither, we met about thirty or fourty in all,
of our own &s;tature and temper, that had
come for to be Bi&s;hopt, as then it was called:
The Bi&s;hop examined us not at all in one Ar|ticle
of the Faith; but in a Church-yard, in
ha&s;t, we were &s;et in a rank, and he pa&s;t ha|&s;tily
over us, laying his hands on our head,
and &s;aying a few words, which neither I nor
any that I &s;poke with, under&s;tood; &s;o ha&s;ti|ly
were they uttered, and a very &s;hort pray|er
recited, and there was an end. But whe|they
we were Chri&s;tians or Infidels, or knew
&s;o much as that there was a God, the Bi&s;hop
little knew, nor enquired. And yet he was
one of the be&s;t Bi&s;hops e&s;teemed in <HI>England.</HI>
And though the Canons require, that the Cu|rate
or Mini&s;ter &s;end a Certificate that chil|dren
have learnt the Catechi&s;m; yet there
was no &s;uch thing done, but we runne of our
own accord to &s;ee the Bi&s;hop only; and al|mo&s;t
all the re&s;t of the County, had not this
much: This was the old carele&s;s practice of
this Excellent Duty of Confirmation. Some
few (perhaps halfe a Pari&s;h in the be&s;t places)
will &s;end their children to Church, to be
<PB N="156" REF="94">
catechized yet; but even tho&s;e few that learn
the words for the mo&s;t part under&s;tand not
what they &s;ay&punc; and are as ignorant of the
matters, as if they never learnt the words.
This is the common way, by which our Pa|ri&s;hes
come to be Churches, and our people
to be Chri&s;tians; &s;uppo&s;ing &s;ome to be mixt
among them, that are more Faithfully de|voted
to God in Bapti&s;m, and better educa|ted,
in the feare of God.</P>
<P N="2">2. Now let us &s;ee what are the real, vi&s;i|ble,
undenyable fruits of this defective &s;in|ful
cour&s;e. Becau&s;e men build upon this <HI>Fun|damental
fal&s;hood,</HI> that infant Bapti&s;m upon
the Parents Profe&s;&s;ion, doth give them
right to the Church-&s;tate and Priviledges of
the Adult, without any per&s;onal Profe&s;&s;ion
and Covenanting with God, when they come
to the u&s;e of rea&s;on, which the Church mu&s;t
have cogni&s;ance of; and &s;o they that entred
&s;omewhat more Regularly into an Infant
Church &s;tate, do become Adult-members
&s;ecretly, unob&s;ervedly, and no body well
knows how: Hereupon it followeth,</P>
<P N="1">1. That our Churches are lamentably cor|rupted
and di&s;ea&s;ed, (though they are true
Churches, and have Life in them) while
they are made &s;o like the unbelieving and un|godly
world; and the Garden of Chri&s;t is
<PB N="157" REF="94">
made too like the common wilderne&s;s For
Heathens, and Impious per&s;ons, and all
&s;orts of the unclean (almo&s;t) are the mem|bers
of them, where Pari&s;hes, or Pari&s;h-meetings
are made convertible with Churches.
I would make the ca&s;e neither wor&s;e nor bet|ter
then it is. Till within the&s;e few years, I
knew but very imperfectly how it is, and I
thought the ca&s;e had been better with &s;ome,
and wor&s;e with others then I have found it
upon tryall. And had I not &s;et upon the du|ty
of Per&s;onal in&s;truction, I &s;hould never
have known the &s;tate of the people: But now
we have dealt with them almo&s;t all in private
per&s;onally, I &s;hall truly tell you the &s;tate of
this Pari&s;h, by which you may conjecture at
the re&s;t of the Nation. I know not a Con|gregation
in <HI>England</HI> that hath in it Propor|tionably
&s;o many that fear God: and yet
our whole Pari&s;h con&s;i&s;teth of all the&s;e &s;orts
following. 1. Among eight hundred Fami|lies,
there are about five hundred per&s;ons,
&s;uch as the vulgar call preci&s;e, that are ra|ted
to be &s;erious Profe&s;&s;ours of Religion, (or
perhaps &s;omewhat more) The&s;e live in Uni|ty,
and &s;eem to me to &s;eek fir&s;t the Kingdom
of God and his Righteou&s;ne&s;s; and are of as
peaceable, harmle&s;s, humble Spirits, and
as unanimous without inclination to Sects, or
<PB N="158" REF="95">
O&s;tentation of their parts, as any people I
know. 2. Be&s;ides the&s;e there are &s;ome of
competent Knowledg and exterior perfor|mances,
and lives &s;o blamele&s;s, that we can
gather from them no certain Proofe, or vio|lent
Pre&s;umption that they are ungodly, or
that their Profe&s;&s;ion is not &s;incere. So ma|ny
of the&s;e joyning with the re&s;t, as make
about &s;ix hundred, do own their Church-member&s;hip,
and con&s;ent to live under &s;o
much of Church-Order and Government, as
unque&s;tionably belongeth to Presbyters to
exerci&s;e, and to be my Pa&s;toral charge.</P>
<P N="3">3. Be&s;ides the&s;e, there are &s;ome that are
tractable and of willing minds, that by their
expre&s;&s;ions &s;eem to be ignorant of the very
E&s;&s;entials of Chri&s;tanity; which yet I find to
have ob&s;cure conceptions of the truth, when
I have conde&s;cendingly better &s;earcht them,
and helped them by my enquiries. The&s;e al|&s;o
(as weak in the Faith)
we receive.<NOTE N="*" PLACE="marg">Of this fourth &s;ort I hope are many that truly fear God, that &s;ome on one pretence, and &s;ome on an other, for|bear to ioyn with us in the Communi|on of the Church, in the Lords Sup|per: but yet heare, and live in love and peace with us. And &s;ome do joyn with us (on the grounds as godly &s;trangers may be admitted) &s;omtime in the Lords Supper; that yet expre&s;ly own not a member&s;hip in the particular Church.</NOTE> 4. Some
there are that are of com|petent
under&s;tandings,
and of lives &s;o blamele&s;s,
that we dur&s;t not reject
them; but they hold off
them&s;elves, becau&s;e they
are taught to que&s;tion, if
<PB N="159" REF="95">
not to di&s;own our Admi|ni&s;trations;
for all that,
we give liberty to all that
in tollerable things do dif|fer.
5. Some there are,
that are &s;ecret Heathens,
believing with <HI>Ari&s;totle,</HI>
that the world was from
Eternity; making a &s;corn
of Chri&s;t, and <HI>Mo&s;es,</HI>
and Heaven, and Hell, and
Scripture, and Mini&s;ters, and all Religion;
thinking that there is no Devill, no Im|mortality
of the Soul, or Everla&s;ting Life:
But this they reveale only in &s;ecret, to tho&s;e
that they find capable, by viciou&s;ne&s;s, un|&s;etledne&s;s,
or any malignity, or di&s;content
again&s;t 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 mo&s;t
Orthodox Confe&s;&s;ions, and &s;ecretly deride
it when they have done, as I can prove. And
this is the only differing party among us, in
Judgment and de&s;igne,
that is in danger of leaven|ing
many,<NOTE PLACE="marg">As I would not have mentioned the faults of any of my Pari&s;hioners, but on this nece&s;&s;ity of opening the &s;tate of the Nation <HI>de facto,</HI> &s;o they have no rea|&s;on to take it ill of me. For 1. I ac|cu&s;e none by name, much le&s;s the Gene|rality. 2. The Inno|cent do them&s;elves know, and bewail the &s;innes that I mention. 3. I am &s;o far from making them wor&s;e then other Pari&s;hes, that I un<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">eigne<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">iiy pro|&s;e&s;, that I do not know a<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">y other in <HI>England</HI> of &s;o much Godline&s;s, and tra|ctablene&s;s; which te&s;timony is true, and more to their honou<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">, then the mentioning of the remnants of igno|rance and ungodly|ne&s;s is to their di&s;|honour. If it be thus, here, how much wor&s;e is it in mo&s;t parts of the <GAP DESC="illegible" RESP="tech" EXTENT="2 letters">nd?</NOTE> that God for|&s;aketh.
6. many there
are that have tollerable
<PB N="160" REF="96">
knowledg, and live in
&s;ome notorious, &s;canda|lous
&s;ins: &s;ome in gro&s;s
Covetuou&s;ne&s;s, and the&s;e
will not be convinced:
&s;ome in common drun|kenne&s;s,
and tho&s;e will
confe&s;s their faults, and
promi&s;e amendment a
hundred times over, and
be drunk within a few
daies againe; and thus
have &s;pent the mo&s;t part
of their lives: &s;ome in as
con&s;tant <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ipling, drink|ing
as great a quantity,
but bearing it better a|way:
&s;ome in ordinary
&s;wearing, cur&s;ing, ribal|dry,
whoredomes &s;ome|times.
Many in neglect
of all Family-duties, and
the Lords Day: and &s;ome
in hatefull, bitter &s;corns
at Prayer, holy Con|ference,
Church-Order
and holy living, and the
people that u&s;e it; &s;ome|times
ri&s;ing up in tumults again&s;t the Offi|cers
<PB N="161" REF="96">
that endeavour to puni&s;h a drunkard, or
Sabboth breaker, and re&s;cuing them, and
&s;eeking the ruine of the Officers. 7. Some
there are that are of more tractable di&s;po&s;i|tions,
but really know not what a Chri&s;tian
is: that heare us from day to day, yea and
&s;ome few of them learn the words of the
Catechi&s;m, and yet know not almo&s;t any
more, then the verye&s;t Heathen in <HI>America.</HI>
They all confe&s;s, that we mu&s;t mend our lives,
and &s;erve God: but they know not that God
is Eternal, or that Chri&s;t is God, or that he
is man, but &s;ay, he is a Spirit; &s;ome &s;ay
neither God nor man; &s;ome &s;ay God and not
man; &s;ome &s;ay man and not God: abun|dance
&s;ay, 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 &s;atifaction made for &s;inne, but what we
mu&s;t make our &s;elves; and they tell me,
they tru&s;t to nothing for Pardon and Salvati|on,
but Gods Mercy, and their good &s;er|ving
him (which is only &s;aying every night
and morning in bed, or as they undre&s;s them,
the Lords Prayer&punc; and the Creed for a Prayer,
and comming to Church.) They &s;ay openly,
they do not know of any &s;urety that we have,
or any that hath borne the puni&s;hment of
our &s;inne, or &s;uffered for us: And when I
<PB N="162" REF="97">
repeat the Hi&s;tory of the Incarnation, life,
death, and re&s;urrection of Chri&s;t to them,
they &s;tand wondering, and &s;ay, they never
heard it before: what the Holy Gho&s;t is,
they know not: nor what Sanctification,
Faith, or Ju&s;tification is: nor what Bap|ti&s;m
is; nor the Lords Supper; nor to
what u&s;e, but in general, <HI>for our Salvation.</HI>
What a Church is, they know not; nor
what is the Office of Pa&s;tour or People,
&s;ave only to preach and hear, and give and
receive the Sacraments. If I ask them what
Chri&s;tianity is, the be&s;t an&s;wer is, that it is
a &s;erving God as well as we can, or as God
will give us leave. So that there is &s;carce
an Article of the Creed, or very few that
they tolerably under&s;tand. Nay one of a|bout
foure&s;core yeares of age (now dead)
thought Chri&s;t was the Sunne, that &s;hineth
in the Firmament; and the Holy Gho&s;t was
the Moone. 8. Many there be, that joyne
this Heatheni&s;h ignorance, and wicked ob&s;ti|nacy
together; hating to be in&s;tructed;
&s;corning to come neer me, to be taught, and
to be told of their &s;inne, when they come.
They will raile at us bitterly behind our
backs, if we will not let them have their own
will and way about the Sacraments, and
all Church-affaires: but they will not &s;ub|mit
<PB N="163" REF="97">
to that Teaching, that &s;hould bring them
to know what Chri&s;t or Chri&s;tianity is.
9. Some there be that are of tollerable know|ledg,
and no Drunkards, nor Whore|mongers
that the world knoweth of, but of
more plau&s;ible lives, and have &s;ome formes
of Prayer in their families: but yet live in
idle or tipling company, or &s;pend their lives
in vanity, and hate more a diligent &s;erving
of God, and heavenly life, then the open
Drunkars do: The&s;e make it their work to
po&s;&s;e&s;s people with a hatred of &s;trict Profe&s;|&s;ours,
and of our Churches and Admini&s;tra|tions,
and to that end get all the books that
are written for admitting all to the Lords
Table, that they can light
of;<NOTE PLACE="marg">I have but very few of the&s;e; but I know neighbour Pari&s;hes that have too ma|ny, to the grief of their godly Mini|&s;ters.</NOTE> and contrary to the
Authors meanings, they
make them Engines to
harden others in their Im|piety,
and hatred of Re|formation:
The like u&s;e
they make of the Writings of man<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">y Di&s;|&s;enting
Divines, about Church-governemnt;
or any from whence they may fetch matter
of reproach again&s;t the
Pa&s;tours and Ordinances
among us.<NOTE PLACE="marg">This tenth &s;ort, are &s;ome of them infe|cted by the Infidels (who are all for <HI>Hobs</HI> his Nece&s;&s;ity) but mo&s;t of them have got it, I know not how: but &s;o many are po&s;&s;e&s;&s;ed by the&s;e conceits, that I little thought, that neer &s;o many of the ungodly vul|gar, had &s;o abu&s;ed the Doctrine of Pre|de&s;tination and Grace; as if they had been hired to di&s;grace it.</NOTE> 10. Another
&s;ort there are, that are
<PB N="164" REF="98">
deeply po&s;&s;e&s;t with a con|ceit,
that God having
determined before we are
borne, whether we &s;hall
be &s;aved or not, it is in
vaine to &s;trive; for if we
be prede&s;tinated, we &s;hall
be &s;aved what ever we do;
and if we be not, we &s;hall
not, what ever we do; and
that we can do nothing
of our &s;elves, nor have
a good thought, but by
the Grace of God, and if God will give it
us, we &s;hall have it; and the Devil cannot
prevaile again&s;t him; but if he will not give
it us, it's in vaine to &s;eek it; for it is not in
him that willeth, nor in him that runneth,
but in God that &s;heweth Mercy; and there|fore
they give up them&s;elves to &s;ecurity and
ungodline&s;s, becau&s;e they cannot do no|thing
of them&s;elves. And thus by mi&s;under|&s;tanding
&s;ome Texts of Scripture, and abu|&s;ing
&s;ome Truths of God, they are hardened
in ungodline&s;s, thinking that all is long of
God: and they will not &s;o much as promi&s;e
Reformation, nor promi&s;e to u&s;e the means,
becau&s;e they &s;ay, they cannot tell whether
God will put it into their hearts: and
<PB N="165" REF="98">
it is all as he will. 11. Be&s;ides the&s;e, there
is one or two hone&s;t, ignorant Profe&s;&s;ours,
that are turned <HI>Anabapti&s;ts,</HI> and joyne with
the Church of them in
the next Pari&s;h.<NOTE PLACE="marg">12. Our Papi&s;ts are but few; but if the re&s;t of them be &s;uch as ours, their Church hath &s;mall rea&s;on to boa&s;t of its Holine&s;s.</NOTE> 12. And
&s;ome <HI>Papi&s;ts</HI> are among
us; and whether only
tho&s;e that &s;tay from the
A&s;&s;emblies, I cannot &s;ay.</P>
<P>Of the&s;e twelve &s;orts of
People,<NOTE PLACE="marg">Be&s;ide, if all the&s;e were fit to be mem|bers, yet we mu&s;t know their own con&s;ent, which meer living in the Pari&s;h, or comming to Church doth not &s;ignifie.</NOTE> this Pari&s;h is
compo&s;ed; which I there|fore
mention, that the
&s;tate of our Pari&s;hes may
be truly known; while
others are compared with
this: For every one hath
not had the opportuni|ties
which I have had, to know all their peo|ple,
or the mo&s;t.</P>
<P>And now if all the&s;e are fit to go for Chri|&s;tians,
then mu&s;t we make a new kind of
Chri&s;tianity; and a new Go&s;pel, and a new
Chri&s;t. And if all the&s;e are fit to be Church-members,
then we mu&s;t make a new kind of
Churches?</P>
<P>And why then may not tho&s;e be Chri&s;ti|ans
and Church-members, that never heard of
the Name of Chri&s;t, as well as many of the&s;e?</P>
<P N="2"><PB N="166" REF="99">
2. By this untried Entrance of all &s;orts in|to
our Churches, we bring a di&s;honour on
the very Chri&s;tian Name, and &s;o on the
Lord Je&s;us him&s;elf, and on his Go&s;pel and
holy waies. Chri&s;tianity is not a matter of
meer Opinion: Chri&s;t came not into the
world only to per&s;wade men to have high
thoughts of him, but to &s;ave his people from
their &s;innes, and to de&s;troy the works of the
Devil. And when the Church of Chri&s;t
&s;hall be turned into a den of thieves, or a
&s;ty of &s;wine, what a great di&s;honour is it to
the Lord? As if we would per&s;wade the
world, that his &s;ervants are no holier then
others, and differ but in an Opinion from
the world. Chri&s;t needeth not Di&s;ciples, and
therefore will not take in all that refu&s;e to
come upon his terms; but hath fixed his
terms, and will have only tho&s;e 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 &s;o &s;mall a number, as would tempt men
to doubt of Chri&s;tianity it &s;elf; and teacheth
men to exclude their bretheren, meerly be|cau&s;e
they are them&s;elves uncharitable Judges,
when they are not able to di&s;prove their Pro|fe&s;&s;ion;
yet mu&s;t I al&s;o dete&s;t this horrible
di&s;honouring of the Lord, as if his Body
<PB N="167" REF="99">
were no better than the army of the Devil.</P>
<P N="3">3. And by this means the Heathens, Jews,
Mahometans and all Infidels are exceedingly
hindred from believing in Chri&s;t; when they
can &s;ay as the Turks, when men que&s;ti|on
their fidelity; <HI>what? do&s;t thou think I am
a Chri&s;tian?</HI> He that knows any thing of
Religious affaires, knoweth that common|ly
the fir&s;t thing that draweth men to any
party, is the liking of the <HI>Per&s;ons</HI> and their
<HI>Practices;</HI> from whence they grow to en|quire
with inclination into their doctrines.
The Ancient Chri&s;tians that lived before the
daies of <HI>Con&s;tantine,</HI> did bring Chri&s;tianity
into reputation by their <HI>Holine&s;s,</HI> and God
was then more eminently &s;een among them.
But when the countenance of the Emperour,
and worldly advantages had drawn in all men
to the Church, and the Bi&s;hops did &s;et the
door too wide open, Chri&s;tianity lookt like
another thing, and that inundation of wicked|ne&s;s
over&s;pread the Church, which <HI>Salvian</HI>
and &s;o many more complaine of. Our like|lie&s;t
way to win the Jews, and all Infidels to
the Church, is by &s;hewing them the true
Nature of Chri&s;tianity in the Church-mem|bers.</P>
<P N="4">4. Hereby al&s;o we confound the ancient
Order of <HI>Catechumens,</HI> or <HI>Expectants</HI> with
<PB N="168" REF="100">
the true members of the Church, and lay
the Church and the porch, yea and the
Church-yard, if not the commons, all to|gether.
By which al&s;o our Preaching and
Admini&s;trations are confounded: &s;o that
whereas the Ancient Churches had their
Common Sermons (and &s;ome Prayers)
which were fitted to the unconverted or Ex|pectants;
and had al&s;o both Doctrine, Prai|ers,
Prai&s;es, and other wor&s;hip, proper to
the Church (e&s;pecially on the Lords Daies)
we mu&s;t now &s;peak to all, and joyn with all;
and the Church, and the Enemies of the
Church mu&s;t &s;ing the &s;ame Prai&s;es, as if they
were one body. And God is not the God of
confu&s;ion but of order in the Churches. He
that put two &s;orts of Preaching and Do|ctrine
into the Apo&s;tles Commi&s;&s;ion, <HI>Matth.</HI>
28. 19, 20. One for making Di&s;ciples and
another for the edifying and guidance of Di|&s;ciples,
did never intend, that the&s;e &s;hould
be confounded.</P>
<P N="5">5. And then by this means, the Souls of
millions of poore people are deprived of the
great benefits of the Ordinances and Admi|ni&s;trations
&s;uitable to their &s;tate. The be|getting
Word goeth before the feeding,
&s;trengthning Word, even before the milk
for babes. The laying of the foundation
<PB N="169" REF="100">
mu&s;t go before our building thereon. Every
one will thrive be&s;t in his Own Element and
place. A fi&s;h will not pro&s;per on dry land,
nor a man under water. The womb is the
only place for the Embrio and unborn child,
though not for tho&s;e that have &s;een the Sun.
If you will break the &s;hell before the Chicken
be hatcht, that you may ha&s;ten its produ|ction,
or honour it with a premature a&s;&s;o|ciation
with the re&s;t that &s;ee the Sunne, your
fooli&s;h charity will be the death of it. And
&s;o deale abundance of mi&s;taken Zealots with
the Souls of men; who cry out again&s;t the
wi&s;e&s;t and mo&s;t con&s;cionable Mini&s;ters, as if
they were unchri&s;tning the People, and un|doing
the world, becau&s;e they would feed
them with food convenient for them, and
will not be &s;uch ha&s;ty midwives, as to ca&s;t
the mother into her throws, if not rip her
up, that &s;hee may have the child at her
brea&s;ts, which &s;hould yet be many daies or
moneths in the womb. Moreover they thus
cau&s;e our people, to lo&s;e all that benefit of
preparations, and &s;olemn Engagement to
Chri&s;t: of which more anon among the Be|nefits.</P>
<P N="6">6. By this means al&s;o the Souls of our
poor people are deluded, and they are made
believe that they are Chri&s;tians when they
<PB N="170" REF="101">
are not, and in a &s;tate of Salvation, when
it's no &s;uch thing.<NOTE PLACE="marg">M^r <HI>Thorndicke,</HI> &s;ee D^r <HI>Hammond</HI>'s Pra|ctic. Catech. <HI>lib.</HI> 2. &sect;. 2. <HI>p.</HI> 103. &amp; <HI>l.</HI> 6. &sect;. 2. <HI>pag.</HI> 311, 313, 314, 319, 320, 321, 322, 323, &amp;c.</NOTE> As
Mr <HI>Thorndicke</HI> &s;aith (as
aforecited) <HI>No man is to
be admitted to the A&s;&s;em|blies
(or vi&s;ible &s;ocieties
of Chri&s;tians) till there be
ju&s;t pre&s;umption that he is
of the Heavenly Jeru&s;alem that is above:&mdash;And admitting to, and excluding from the
Church is, or ought to be a ju&s;t and Lawfull
pre&s;umption, of admitting to, or excluding
from Heaven: It is morally and legally the
&s;ame act that entitleth to Heaven, and to the
Church, that maketh an heir of life Everla|&s;ting
and a Chri&s;tian:</HI>&mdash;And if &s;o, then
what greater mi&s;chief can we do the Soul of
an ungodly man, then &s;o to delude him, by
our admitting him into the Church, and
make him believe he is in a &s;tate of Salvation,
when it's no &s;uch thing? Fal&s;e faith, and fal&s;e
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 &s;tudies and labours, but to make
a wicked man know that he is wicked, I can|not
procure it. I can make him believe that
he is a &s;inner, but not that he is an uncon|verted,
ungodly &s;inner, and in a &s;tate of
<PB N="171" REF="101">
Condemnation. O the power of blinding
&s;elf-love! that will not &s;uffer them to &s;ee
them&s;elves mi&s;erable, when they &s;ee them|&s;elves
&s;infull, and all becau&s;e they would not
have it &s;o; when yet it's mo&s;t vi&s;ible to o|thers.
And &s;hall we all joyne to &s;trengthen
this potent Enemy? and lay this &s;hare, and
thru&s;t men headlong into Hell, that are run|ning
down-hill &s;o fa&s;t already: and all under
pretence of Charity and Compa&s;&s;ion?</P>
<P N="7">7. We &s;hall put them by this means into a
way, not only of lo&s;ing the fruit of Ordi|nances,
but of mi&s;applying all to the in|crea&s;ing
of their deceit: When we preach
Peace to the true believer, the wicked will
mi&s;apply it, and &s;ay, it belongs to them:
When we &s;peak again&s;t the unbelievers and
ungodly, they'l think that this is not their
part, but ble&s;s them&s;elves becau&s;e they are
Chri&s;tians. In our prai&s;es they are tempted
with the Phari&s;ee to thank God, and perhaps
for mercies which they never had, as Ju&s;ti|fication,
Adoption, Sanctification, <HI>&amp;c.</HI>
The Sacraments by mi&s;application will con|firm
them in Pre&s;umption. And thus as they
enter by deceit, among Adult-believers, &s;o
will they turn all the Ordinances of God,
and the Priviledges of the Church to feed that
deceit, more effectuall then among the ex|pectants
<PB N="172" REF="102">
it would have been.</P>
<P N="8">8. But the greate&s;t mi&s;chief that troubleth
me to think of, is this; that by this ha&s;tening
and admitting all the unprepared into the
Number of Adult-Chri&s;tians, and members
of the Church; we do either put a nece&s;&s;ity
upon our &s;elves to throw away Church-di|&s;cipline,
or el&s;e to be mo&s;t probably the
damnation of our peoples Souls, and make
them de&s;perate, and almo&s;t pa&s;t all hope,
or remedy. I mu&s;t confe&s;s, that what I am
&s;aying now, I was not &s;en&s;ible of, till lately
that experience made me &s;en&s;ible: While I
medled not with Publike reproofs or cen|&s;ures,
I di&s;puted of the&s;e things, without
that experience, which I now find is one of
the greate&s;t helps to re&s;olve &s;uch doubts;
which makes me bold to tell the Church,
that the Practice of &s;o much Di&s;cipline as we
are agreed in, is a likelyer way, to bring us
all to agreement in the re&s;t, then all our Di|&s;putings
will do without it: And that I re|&s;olve
hereafter, to take that man for an in|competent
Judge, and unmeet Di&s;puter about
Church-di&s;cipline, that never exerci&s;ed it,
or lived where it was exerci&s;ed: And I &s;hall
hereafter &s;u&s;pect their judgments, and be al|mo&s;t
as loath to follow &s;uch, as to follow a
&s;wimmer, that never was before in the wa|ter,
<PB N="173" REF="102">
or a Pilote that was never before at &s;ea;
or a Souldiour that never &s;aw warres before,
but have only learned their skill by the Book.
Our ca&s;e &s;tands thus: If we take all our Pa|ri&s;hes
according to the old Church-con&s;titu|tion,
to be particular Churches, and all
the Pari&s;hiones to be members, then either
we mu&s;t exerci&s;e the Di&s;cipline which Chri&s;t
hath commanded, or not. If not, then we
di&s;obey our Lord and Ma&s;ter, and own &s;uch
a Church, as is utterly uncapable of Church-ends,
and con&s;equently of the e&s;&s;ence, &s;ee|ing
that it is a Relative being. For it's &s;up|po&s;ed
that it is not for any unu&s;ual accident,
that we cannot exerci&s;e this Di&s;cipline, but
from the very Church con&s;titution, or inca|pacity
of the matter. And then 1. We &s;hall
be Traitours to Chri&s;t, under the name of
Pa&s;tours, if we will wilfully ca&s;t out his Mi|ni&s;terial,
Kingly Government. 2. We &s;hall
betray the Church to licentiou&s;ne&s;s. And
3. We &s;hall &s;et up a new Church-way, which
is contrary, to that which hath been practi|&s;ed
in all ages, from the Apo&s;tles daies, till
Impiety had over&s;pread the Chri&s;tian world.
He that dare take on him to be an Over&s;eer
and Ruler of the Church, and not to over|&s;ee
and rule it, and dare <HI>&s;ettle</HI> on &s;uch a
Church-&s;tate, as is uncapable of Di&s;cipline,
<PB N="174" REF="103">
is &s;o perfidious to Chri&s;t, and ventureth
&s;o boldly, to make the Church another
thing, that I am re&s;olved not to be his fol|lower.</P>
<P>But if we &s;hall exerci&s;e the Di&s;cipline of
Chri&s;t upon all in our ordinary Pari&s;hes,
what work &s;hall we make? I will tell you
what work, from &s;o much experience, as
that no rea&s;onings can any more per&s;wade
me to believe the contrary, then that worm|wood
is not bitter, or &s;now not cold.</P>
<P N="1">1. We &s;hall have &s;uch a multitude to excom|municate,
or reject that it will make the &s;en|tence
grow almo&s;t contemptible by the com|monne&s;s.
2. We &s;hall &s;o extreamly en|rage
the &s;pirits of the people, that we &s;hall
go in continual danger of our lives: Among
&s;o many that are publikly reproved, and ca&s;t
out, it's two to one, but &s;ome de&s;perate
villains will be &s;tudying revenge. But all
this is nothing: but that
which &s;ticks upon my
heart is this:<NOTE PLACE="marg">This is no di&s;ho|nour to the Di&s;ci|pline: for we find it hath great effect on &s;uch as are capa|ble of it.</NOTE> 3. We &s;hall
be the cruelle&s;t enemies to
the Souls of our poor peo|ple
in the world: and put
them the very next &s;tep
to Hell. For as &s;oon as ever we have reje|cted
them, and ca&s;t them under publique
<PB N="175" REF="103">
&s;hame, they hate us to the heart, and either
will never heare us more, or heare us with
&s;o much harted and malice, or bitterne&s;s of
&s;pirit, that they are never like to profit by
us. If you &s;ay that doubtle&s;s Di&s;cipline will
have better fruits, if it be an Ordinance of
God: I An&s;wer 1. It's no time now in the
end of the world, to que&s;tion whether that
be an Ordinance of God, which Scripture
&s;peaks for &s;o fully, and &s;o plainly; and
which the Catholike Church hath &s;o long
practi&s;ed, and that with &s;uch &s;everity as it
hath done. 2. I know the Di&s;cipline is of
excellent u&s;e, and is likely to have excellent
effects: But upon whom? Upon &s;uch as
are fit to come under Di&s;cipline, and with
&s;uch I have &s;een the u&s;efulne&s;s of it: but with
the re&s;t it makes them next to mad. They
that before would patiently hear me, in the
plaine&s;t, &s;harpe&s;t Sermons that I could
preach, and would quietly bear any private
admonition, when once they are publikly
admoni&s;hed and ca&s;t out, are filled with the
gall of malice and indignation, and never
more likely to profit by a Sermon. Nay they
&s;et them&s;elves with malice, to reproach and
oppo&s;e, and &s;tir up others; and fall in to
any party, that will receive them that are
enemies to the Mini&s;try: &s;o that I looke upon
<PB N="176" REF="104">
&s;ome of them, when once they are ca&s;t out,
almo&s;t as if they were already in Hell: For
they are de&s;perately hardened again&s;t any fur|ther
means of their recovery. 3. Yea I am
per&s;waded, that if we exerci&s;e Chri&s;ts Di&s;ci|pline
according to the Scripture Rule, upon
all in the Pari&s;hes in <HI>England,</HI> it would en|danger
a rebellion; and the rage of the peo|ple
would make them ready, to take any op|portunity
to ri&s;e up again&s;t the Soveraigne
Power, that doth maintaine and protect us;
and if we were not protected, we &s;hould
&s;oone have enough of it.</P>
<P><HI>Object.</HI> Perhaps you'l &s;ay, that <HI>publike
admonitions, and Church cen&s;ures are not to
be ea&s;ily exerci&s;ed, nor upon any but notori|ous,
&s;candalous &s;inners, and that in ca&s;e of ob|&s;tinate
impenitency.</HI></P>
<P><HI>An&s;w.</HI> I am as much again&s;t a ra&s;h, un|nece&s;&s;ary
cen&s;ure, or u&s;e of the &s;everity of
Di&s;cipline, as another: I know that a fly
mu&s;t not be killed with a beetle. Let it be ex|erci&s;ed
but according to the Parliaments Or|dinance,
called <HI>The form of Church-Govern|ment,
to be u&s;ed in the Church of England
and Ireland,</HI> Aug. 29. 1648. Or let it be
exerci&s;ed but with one half, or the &s;ixth part
of the &s;everity of the Ancient Canons of the
Church, and you &s;hall certainly &s;ee the effects
<PB N="177" REF="104">
that I tell you of. Do you think to u&s;e it
but with few, when Impenitent, &s;candalous
&s;inners are &s;o many? But perhaps you
think to u&s;e it only <HI>in terrorem</HI> or now and
then one, and let others alone that are in
the &s;ame ca&s;e. But 1. That's the &s;ame di&s;o|bedience
to God, as to u&s;e it upon none at
all. He that hath commanded us to <HI>reject a
Heretick,</HI> to <HI>have no company with the di&s;or|derly</HI>
livers, to <HI>turn away from</HI> &s;candalous,
ungodly men, and <HI>not to enter with drun|kards,
railers,</HI> &amp;c. hath not bid us do thus
by &s;ome &s;ome but by all. God 2. condemneth
partiality. 3. Your Partiality will pre&s;ently
be &s;o noted by men, that it will turn to your
reproach, and make both you and your
Di&s;cipline odious, when they can &s;ay, <HI>He
ca&s;t out one, and forbeareth others in the &s;ame
ca&s;e.</HI></P>
<P>Object. <HI>But were there not more offenders
then the ince&s;tuous man at Corinth? And yet
Paul ca&s;teth out but him.</HI></P>
<P><HI>An&s;w.</HI> 1. How can you tell how many
<HI>Paul</HI> ca&s;t out? 2. Doth he not give the
Church a flat command to ca&s;t out and avoid
the re&s;t, 1 <HI>Cor.</HI> 5. 11, 12. When will you
make us believe, that <HI>Paul</HI> at that time com|manded
them to do that which he would not
have them do? 3. <HI>Corinth</HI> had many of|fendours,
<PB N="178" REF="105">
whom <HI>Paul</HI> in that Epi&s;tle repre|hendeth:
but can you prove that any of them
were ob&s;tinately Impenitent, after admoni|tion?
I know you cannot.</P>
<P>Bu<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> perhaps you'l think that you &s;hould
by the preparatory, private admonition &s;o
bow them, and work upon them, that few
of them &s;hould be &s;o ob&s;tinate as to fall under
cen&s;ure.</P>
<P>I an&s;wer, You &s;peak this becau&s;e you ne|ver
tried, and know not the world. I mu&s;t
pre&s;ume to tell you (though to tell you the
rea&s;ons be unmeet) that there's but few men
in <HI>England</HI> mu&s;t expect more advantages for
Intere&s;t in their people, then I have in mine:
and yet all's nothing, when I come to exer|ci&s;e
Di&s;cipline, and cro&s;s their &s;elfi&s;h, &s;en|&s;ual
inclinations. Tho&s;e that will tell me,
they are beholden to me for their lives, yet
will not heare me when I per&s;wade them to
any humbling confe&s;&s;ion. Tho&s;e that can|not
hide their &s;inne, will confe&s;s it, and
commit it over and over: will you accept of
their private Confe&s;&s;ion for Satisfaction,
that will publickly &s;lander
their Neighbours,<NOTE PLACE="marg">I de&s;ire tho&s;e that are overridgid and uncharitable in cen|&s;uring others, not to extend the&s;e complaints to more then I extend them: nor to take it as an occa&s;ion for the unchurching of whole Pari&s;hes, or any one particular per&s;on, without &s;ufficient evidence. For I mu&s;t profe&s;s that I meet with hundreds in my Pa|ri&s;h, that I can com|fortably hold Com|munion with, that &s;ome men of &s;tri|cter principles, or more cen&s;orious di|&s;po&s;itions would reject: Yea, and I take abundance for truly goldy men, that are not noted for any eminency of Religion, perhaps their parties, or cal|lings, or opportu|nites, being &s;uch as keep them much from the Knowledg of others.</NOTE> or be
drunk openly every week
or month, or &s;wear eve|ry
day. But many of
<PB N="179" REF="105">
them will not &s;o much as
confe&s;s before a few Mi|ni&s;ters
or Officers of the
Church, that they have
&s;inned, but will &s;tand im|penitently
in it to the la&s;t.
Let me intreat them with|all
the &s;ubmi&s;&s;ivene&s;s and
earne&s;tne&s;s that I can,
when one hath beat or
&s;landred another, or in
the like ca&s;es, if I would
kneel to them, I cannot
get many of them once
(Hypocritically) to &s;ay,
I am &s;orry, or I did a|mi&s;s:
And tho&s;e that do
&s;ay &s;o, in a cold, Hypo|critical,
heartle&s;s man|ner,
will joyne with it
&s;uch bitter words, again&s;t
the accu&s;er or reprover,
and &s;hew &s;uch hatred to
tho&s;e that admoni&s;h
them, that declareth their
impenitency. If you have
&s;uch extraordinary abilities, to melt and
mollifie hardened &s;inners, more then we
have, you are the more unexcu&s;ably un|faithful
<PB N="180" REF="106">
to God and man, that will not u&s;e
them. And all are not &s;o haypy as to have
your conquering parts. For my part I can
&s;ay in uprightne&s;s of heart, that I do what
I can do, (abating tho&s;e neglects which are
the con&s;equents of any frailty) and if I knew
how to do more, I would, with &s;tudy, preach|ing,
conference, labour or e&s;tate; and yet
with abundance I am not able to prevaile,
&s;o much as to make them capable of Di&s;ci|pline.
So that I &s;ee plainly by unque&s;tiona|ble
experience, that either we mu&s;t have
Churches without the Di&s;cipline of Chri&s;t,
and be Rulers without Ruling it; or el&s;e we
mu&s;t utterly undo our people, body and
Soul for ever, and plunge them into a de&s;pe|rate
&s;tate, and make all our following la|bous
in vaine to multitudes of them: Or
el&s;e we mu&s;t take another cour&s;e, then to
admit all our Pari&s;hes to Adult Church-mem|ber&s;hip,
as was formerly done, without
preparation, and fitne&s;s for &s;uch a &s;tate.</P>
<P>And yet in their blindne&s;s, Gentlemen,
Mini&s;ters, and all that plead for common
Church-member&s;hip, pretend to be chari|table
to the Peoples Souls, when they are
exerci&s;ing this grievous cruelty. It is ju&s;t as
if in Mercy to the &s;choole-boyes, you &s;hould
&s;et them, that cannot read <HI>Engli&s;h,</HI> in the
<PB N="181" REF="106">
highe&s;t form, where they mu&s;t make Ora|tions
in <HI>Latine</HI> and <HI>Greek<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">,</HI> or el&s;e be whipt:
would they thank you for &s;uch advancement.
It is as if you &s;hould put an ignorant unexer|ci&s;ed,
cowardly Soldier, or one that is
but learning to u&s;e his armes, into the front
of the Battaile, for his honour: or as if you
&s;hould prefer a Pupill to be a Tutour, or put
a fre&s;hman in the Doctors chaire, or admit
a new baptized Novice to be a Pa&s;tour of the
Church, where the blood of the people &s;hall
be required at his hands; or as if to honour
him, you &s;hould admit any common Marri|ner
to the Pilots place, or any Apotheca|ry
to play the Phy&s;ician to other mens ruine,
and his owne &s;hame. If you &s;et &s;uch Chil|dren
on horsback, while you pretend their
good, you will break their necks. No man
is &s;afe out of his own ranck and place: If the
Husbandman know that every &s;ort of plants
and graine, mu&s;t have their proper &s;oile
and &s;ea&s;on, and the Gardner knoweth that
&s;everal herbs and flowers, mu&s;t be variou&s;ly
manured, or el&s;e they will not pro&s;per;
why &s;hould we be le&s;s wi&s;e in the Work of
God? As Countrey Schooles are Semina|ries
to the Academies, &s;o the &s;tate of Cate|chumens
or Expectants is the Seminary to
the Church, and the &s;tate of Infant Church-member&s;hip,
<PB N="182" REF="107">
the Seminary to the &s;tate of
the Adult, into which they mu&s;t be &s;ea&s;o|nably
and &s;olemnly tran&s;planted, when they
are ripe and ready, and not before. Truly
our mercifull ha&s;tlings do but yoake untamed
bullocks, that are fitter to &s;trive and tyre
them&s;elves then to plow; and do but &s;addle
&s;uch wild, unbroken colts, as are liker to
break their own and their riders necks, then
to go the journy which they are de&s;igned
for. In the &s;tate of Expectants, the&s;e men
may profit by Preparing Ordinances, and
the &s;ea&s;on may come, when they may fitly
be tran&s;planted: But if we put them <HI>inter fi|deles</HI>
that are <HI>infideles,</HI> among Actual Belie|vers,
and Adult Church-members that are
not &s;uch, nor prepared for the &s;tation, we
bring them under a Di&s;cipline which will ex|a&s;perate
them, and turn them to be malig|nant
enemies, and undoe them for ever.
The Di&s;po&s;ition of the matter, mu&s;t go be|fore
the Reception of the forme: For undi&s;|po&s;ed
matter will not receive it. As the Ope|ration
followeth the Being, and the Di&s;po|&s;ition,
&s;o we mu&s;t employ every per&s;on and
thing, in &s;uch operations only, as their Be|ing
and Qualification is capable of, and
&s;uited to. A due placing of all according to
their Qualifications, is the chiefe&s;t part of
<PB N="183" REF="107">
our Government. Mi&s;place but one wheel
in your watch, and try how it will go. If
any per&s;on or thing be not good in his <HI>Own
place,</HI> he will be much wor&s;e 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 &s;orry Coun&s;eller; and a good Subject may
make but an ill Magi&s;trate: And many a man
becomes the &s;eat of a Ju&s;tice, that would not
become the Princes Throne. If you would
not undoe mens Souls by a Di&s;cipline, which
they cannot bear; let them &s;tay in the Semi|nary
of Expectants, till they are ripe for it.</P>
<P>Object. <HI>But how do the Churches of France,
Holland, Geneva and Scotland, that have
exerci&s;ed Di&s;cipline upon all?</HI></P>
<P><HI>An&s;w.</HI> 1. Mu&s;t I be &s;ent to another Na|tion
to know that which I have made tryall
of, and attained the certain knowledg of, at
home? I was never in <HI>France,</HI> nor at <HI>Ge|neva,</HI>
and therefore I know not what num|ber
of ob&s;tinate, impenitent, &s;candalous
per&s;ons are there, nor how many that know
who Je&s;us Chri&s;t is, nor what a Chri&s;tian, or
a Church is: but I have been in <HI>England,</HI> and
I partly know what &s;tore of the&s;e are there,
and what u&s;age they will bear, and what
not. 2. Either other Churches have &s;uch
<PB N="184" REF="108">
materials as our Pari&s;hes, or not. If not,
their cau&s;e is none of ours: If they have,
then either they exerci&s;e Chri&s;ts Di&s;cipline on
them faithfully, and impartially or not: If not,
then they are not to be imitated by us in their
negligence, unfaithfullne&s;s, or partiality. If
they do, and yet do not undo the people,
they have not &s;uch a people as ours, or el&s;e
they have other means to further their ends.
3.<NOTE PLACE="marg"><HI>Melancthon</HI> Epi&s;t. (Impre&s;. Lugdun. 1647.) ad <HI>Domi|nicum Schleupne|rum, &s;aith.</HI> 1. Quia in tanta multitudine vix pauci &s;unt Chri|&s;tiani, &amp; apti qui Sacramento fruantur, cavendum e&s;t ne vul|gus invitetur ad pro|phanandum Corpus Domini.</NOTE> The truth is, as in
<HI>France</HI> they are but a
people gathered from a|mong
the Papi&s;ts, who&s;e
Church doth drink up
mo&s;t of the &s;cumme; &s;o
the other Churches:
1. Are too lamentably
carele&s;s, partial, or de|fective,
in executing their
own Di&s;cipline: And if
I &s;hould come to think it
lawfull,<NOTE PLACE="marg"><HI>Lege</HI> Calvin. <HI>In|&s;titut.</HI> lib. 4. cap. 12. &sect;. 1, 2. Zanch. <HI>de Eccle&s;ia.</HI> vol. 3. fol. 123, 124, 134, 135. and others ci|ted in the Preface of my <HI>Reformed Pa&s;tor.</HI></NOTE> to forbear the
Execution of it upon nine|teene,
I &s;hould &s;oone
think it lawfull to forbear
the twentieth: And then
what &s;hould I think of
Scripture, and the Ca|nons
of the univer&s;al Church. 2. By this
<PB N="185" REF="108">
neglect it is, that Reformed Churches have
contracted the greate&s;t di&s;honour that is up|on
them, while they are &s;ound in Doctrine,
and have Learned Pa&s;tours, able to con|found
the Romi&s;h adver&s;aries; but alas, too
many unmeet Church-members. 3. They
have (and <HI>Scotland</HI> had till lately) the Ma|gi&s;trates
Sword to drive men on, and force
them to &s;ubmit to Di&s;cipline, which is not
our ca&s;e, nor was the ca&s;e of the Primitive
Church. It is not there the Churches cen&s;ure
that doth the work, but the Magi&s;trates
Sword, no more then it was with our Bi|&s;hops
in <HI>England.</HI> 4. And yet what work
a little exerci&s;e of Di&s;cipline made, may ap|pear
in the ca&s;e of <HI>Calvin,</HI> at <HI>Geneva,</HI> when
for &s;u&s;pending the Sacrament, when the
people were in enmity, he was bani&s;hed <HI>Ge|neva,</HI>
and their dogs called by the name of
<HI>Calvin;</HI> and when the &s;u&s;pending of one
<HI>Bertelerius</HI> could put them all into &s;uch a
flame.</P>
<P>Object. <HI>But fiat Ju&s;titia &amp; ruat coelum:
let us tru&s;t God with His owne Ordinances: we
mu&s;t do our duty, what ever come of it?</HI></P>
<P><HI>An&s;w.</HI> This doth but beg the Que&s;tion:
Gods Ordinances are not for de&s;truction,
but edification; at lea&s;t as to the multitude
of the ungodly, they tend to their Conver|&s;ion,
<PB N="186" REF="109">
and not to their perdition. Is that
likely to be Gods Ordinance, which certain
experience telleth us, will put &s;uch multi|tu<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">es
of men into a hopele&s;s ca&s;e, or next to
hopele&s;s? Mini&s;ters are appointed to <HI>make
Di&s;ciples,</HI> and gather men to Chri&s;t, and
further their Conver&s;ion, and not plunge
them into a remedile&s;s &s;tate, and to hurry
them all unprepared into Church-communi|on,
that they may be thru&s;t out againe, and
brought t<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> hate the Church. It's anothers
work to advance them to the Pinacle of the
Temple, that he may ca&s;t them down head|long.
And I yet never knew the man, nor
&s;aw his face, that practi&s;ed what this Ob|jection
pleads for; and exerci&s;ed Di&s;cipline,
faithfully on a whole Pari&s;h. Nor do I be|lieve
that any man can do it that would; un|le&s;s
the Magi&s;trate do it for him. For he
cannot do it without the peoples con&s;ent:
and if he &s;entence &s;uch to be avoided by the
people, they will de&s;pi&s;e his &s;entence, and
hold communion with them the more, and
do as our Drunkards do, when one of their
Companions is put in the &s;tocks, bring him
Ale and good cheare&punc; and eat, and drink,
and make merry with him, if the Magi&s;trate
re&s;traine them not.</P>
<P>Object. <HI>But Excommunication mu&s;t not be
<PB N="187" REF="109">
u&s;ed, till all other remedies will do no good: and
when all will do no good, what good will it do
&s;uch to be kept under other means?</HI></P>
<P><HI>An&s;w.</HI> To do good, for the bringing a
man out of that &s;inne, for which he is ad|moni&s;hed,
is one thing, and to do good,
for his Information and Conver&s;ion in the
maine, is another thing; It is the u&s;e of Di&s;|cipline,
to cure men of the particular &s;innes
that they are reproved for, rather then to
convert them from a &s;tate of wickedne&s;s in ge|neral.
2. Nor is Excommunication to be
deferred, as long as there is any Hope by
other meanes; but only till we have u&s;ed
other means in vaine, for &s;uch a &s;ea&s;on as is
meet; that the ends of Di&s;cipline be not fru|&s;trate.
For el&s;e there &s;hould never man be
Excommunicated: For there is &s;ome Hope
that preaching again&s;t his &s;inne may do him
good at la&s;t; though he come drunk to the
Lords Table twenty years together, you
cannot &s;ay that his Conver&s;ion is Impo&s;&s;ible:
And yet we mu&s;t not hereupon deferre the
ca&s;ting out of &s;uch a member. But in his
<HI>Expectant</HI> &s;tate, or among the <HI>Catechu|mens,</HI>
we may beare with him lawfully in his
wickedne&s;s, without excluding him from
among our hearers, and if he heare us &s;ea|ven
years and &s;eaven in vaine, there is yet
<PB N="188" REF="110">
&s;ome Hope of his Conver&s;ion, while he
waiteth in his own place and way.</P>
<P>And yet I yield this much to the Obje|ctours
freely, that when fit per&s;ons are ta|ken
into the Church, (yea or unfit, by neg|ligence)
we mu&s;t wait with all patience that
is con&s;i&s;tent with the ends of Government,
and cutting off mu&s;t be the la&s;t remedie: and
that when it is nece&s;&s;ary, it mu&s;t be u&s;ed,
though we &s;ee that it's ten to one, it will
plunge the per&s;on (occa&s;ionally) into a
wor&s;e condition. For the Publike Ends of
Di&s;cipline, (the credit of Chri&s;tianity, the
pre&s;ervation of the Church, and abundance
more) are to be preferred before the good
of that mans Soul: and as <HI>paena debetur Rei|publicae,</HI>
and we cut not off malefactours for
their own good, &s;o much as the Common|wealths,
which by their hurt mu&s;t be pro|moted,
&s;o is it as to the Church. But this
mu&s;t be done but upon a few, for example:
and therefore but few that will need this &s;e|verity,
are &s;uppo&s;ed to be in our Commu|nion.
And I cannot believe that way to be
of God, that would bring &s;uch multitudes
into this mi&s;erable &s;tate.</P>
<P>Object. <HI>Your very keeping them from
the Communion of the Church, and not
Approving or Confirming them, would
<PB N="189" REF="110">
as much exasperate them.</HI></P>
<P><HI>An&s;w.</HI> It's no &s;uch matter. Much it may,
but not neare &s;o much, as I certainly know
by experience: Tho&s;e not Admitted heare
with Hope; but to the rejected I &s;peak as
almo&s;t hopele&s;s, except &s;uch as were fit to
live under Di&s;cipline, on whom it may have
its due effect.</P>
<P N="9">9. And by this admitting all men without
tryal and Confirmation, to come unob&s;er|vedly
into the &s;tate of Adult-Chri&s;tians, we
breed and feed continual heart burnings a|gain&s;t
the Mini&s;ters of Chri&s;t; while we are
nece&s;&s;itated to do our work upon &s;uch unpre|pared
Souls. And how much the hatred and
contempt of Mini&s;ters doth conduce to the
de&s;truction of the people, Satan is not igno|rant,
that is the diligent promoter of it.</P>
<P N="10">10. By this means al&s;o we fru&s;trate our
own &s;tudies, and Mini&s;terial Labours, to
abundance of our people. Partly by delud|ing
them actually, in the Reception of them
among Chri&s;tians, that really are no Chri|&s;tians,
and partly by this provocation of
their hatred.</P>
<P N="11">11. By this means al&s;o we breed and feed
abundance of Controver&s;ies in the Church:
For when once we di&s;place any parts of the
frame, we &s;hall find almo&s;t all in pieces, and
<PB N="190" REF="111">
one errour draweth on &s;o many, that Con|trover&s;ies
grow numerous, and will never
be reconciled by meere words and writings,
till we actually &s;et the Church in joynt
againe.</P>
<P N="12">12. By this cour&s;e al&s;o we lay open the
Ordinances of God, to a continual propha|nation,
while abundance that know not who
Chri&s;t is, nor what Chri&s;tianity is, are ad|mitted
as Chri&s;tians, to our Chri&s;tian Com|munion:
and &s;o them&s;elves are involved in
more &s;inne, and Gods own Wor&s;hip tur|ned
into Provocation; &s;o that we may feare
le&s;t God &s;hould frown upon our A&s;&s;emblies,
and withdraw the tokens of his Pre&s;ence, and
deny his ble&s;&s;ing to tho&s;e prophaned Ordi|nances.
Though the innocent may &s;till have
their &s;hare in the ble&s;&s;ing, yet may the Pa|&s;tours
and the guilty majority, deeply &s;uffer
by this great abu&s;e of holy things.</P>
<P N="13">13. By this means al&s;o it is that &s;o many
Scruples are ca&s;t in our way, about Admi|ni&s;trations,
and reception of Ordinances;
and the comfort of Mini&s;ters and people in
them, is much abated.</P>
<P N="14">14. And I doubt it is a hinderance to the
Conver&s;ion of many &s;ects about us, and
of many ungodly ones among us, who
if they &s;aw the primitive holine&s;s of
<PB N="191" REF="111">
Churches might be drawn in.</P>
<P N="15">15. And it much corrupteth the Com|munion
of Saints, and turneth it to another
thing; when this Holy Communion is &s;o
much of our duty and our comfort, and &s;uch
a Repre&s;entation of Heaven it &s;elf.</P>
<P N="16">16. And if it be not a practical denial of
&s;ome of the Articles of our Faith, it's well.
We &s;ay there, that we Believe the Catholike
Church to be Holy, and that it is a Com|munion
of Saints, that is by the parts of it,
to be exerci&s;ed. And &s;hall we deny this in
our works, which in words we profe&s;s.</P>
<P N="17">17. By this means al&s;o we di&s;honour the
work of Reformation, when we hinder the
fruits of it, that &s;hould be vi&s;ible to the
world; and make men believe that it lieth
but in a change of bare opinions. They that
&s;ee no great difference between the Reformed
and the Romani&s;ts in their lives, will think
it is no great matter, which &s;ide they are
joyned to. It's noted by &s;ome Prote&s;tant
Writers, that when <HI>Luther</HI> oppo&s;ed Popery
in <HI>Germany,</HI> abundance of the common li|centious
people, that were weary of Popi&s;h
Confe&s;&s;ions, and Penances, did joyne with
tho&s;e that were truly con&s;cientious, and di&s;|honoured
the Reformation by their lives,
though they increa&s;ed the number, and did
<PB N="192" REF="112">
the &s;ervice as <HI>Era&s;mus</HI> his Go&s;peller, that
u&s;ed to carry a bottle of wine, and <HI>Era&s;mus</HI>
New Te&s;tament, with great bra&s;s bo&s;&s;es,
and when he di&s;puted with a Papi&s;t, knockt
him about the pate with the Bible, and &s;o
confuted him.</P>
<P N="18">18. And by this means we give the Papi&s;ts
more roome then they &s;hould have, to re|proach
our Churches, and glory compara|tively
of the Holine&s;s of theirs. Though I
know that their glory is exceeding unrea&s;ona|ble,
and that our Impurities are no more to
theirs, then a few boiles to a Lepro&s;ie;
yet we do ill to give them &s;o much occa&s;ion,
as we do, who are ready to make the wor&s;t
of all.</P>
<P N="19">19. By this means al&s;o we leave all Sects,
to quarrel with us, and di&s;pute again&s;t us,
even whether we be true Churches of Chri&s;t
or not, becau&s;e our Adult-profe&s;&s;ion and
Covenant is no more expre&s;s, and di&s;cerna|ble,
then it is. And though we have enough
to prove our &s;elves a Church, yet do we
leave them under their temptations, and our
&s;elves under the obloquy. And indeed we
perver&s;ly maintain our own di&s;honour, while
we think it a condition to be re&s;ted in, if we
can but prove our &s;elves true Churches;
when our Learned Divines do give as much to
<PB N="193" REF="112">
the Romani&s;ts them&s;elves, though not as Pa|pal,
yet as Chri&s;tian. A Leper is a true
man, and yet his cure is a thing to be de|&s;ired.</P>
<P N="20">20. La&s;tly, By this means al&s;o we tempt
many well meaning people among us, to a
dangerour &s;eparation from us, and to fly
from our Churches, as if they would fall on
their heads; and we too much harden tho&s;e
that are already &s;eparated: and all becau&s;e
we will not yield to the healing of our own
di&s;ea&s;es, or will do little or nothing to pro|cure
it. I know the&s;e men have no ju&s;t
ground for their hard conclu&s;ions, and cen|&s;ures
of us; but we have little rea&s;on to give
them this occa&s;ion, and ca&s;t a &s;tumbling-block
in the way of &s;o many precious Souls.</P>
<P>To what is here briefly thru&s;t together, if
the Reader will adde the twelve Rea&s;ons, in
my Chri&s;tian Concord, <HI>pag.</HI> 11, 12, 13, 14.
and what's &s;aid in my book of Right to Sa|craments,
where the&s;e matters, or tho&s;e
that &s;u&s;taine them, are handled more at
large, I &s;uppo&s;e he may ea&s;ily be con|vinced,
that the former Church-Gover|nours,
in <HI>England,</HI> have been lamentably neg|ligent,
and our Churches by their means are
much di&s;ordered, and that the pre&s;ent Mini|&s;ters
&s;hould be more forward, and diligent,
<PB N="194" REF="113">
and unanimous for the cure, and that the
Magi&s;trate, if he love the Church of
Chri&s;t, and the Souls of men, &s;hould &s;pee|dily
afford his help, and all too little to re|medy
the&s;e great and many evils, which we
have let in, by &s;uffering &s;uch a loo&s;e, unob|&s;erved
tran&s;ition from the &s;tate of Infant
Church members, or from Apo&s;tacy, into
the number of Adult-members, without Ap|proved
Profe&s;&s;ion and Confirmation.</P>
</DIV2>
<DIV2 N="20" TYPE="proposition">
<HEAD><HI>Prop. 20.</HI> So many and great are the Be|nefits,
that would follow the general pra|ctice
of this duty, of Trying, Approving,
and Confirming (or Ab&s;olving) all tho&s;e
that enter into the number of Adult Chri|&s;tians,
that it &s;hould mightily provoke all
Chri&s;tian Magi&s;trates, Mini&s;ters, and
People, to joyne in a &s;peedy and vigorous
execution of it.</HEAD>
<P N="1">1. ONe excellent fruit of this Practice,
will be the great increa&s;e of Know|ledge,
and godline&s;s, and the de&s;truction
of ignorance, and notorious impiety. This
is an effect, mo&s;t apparent in the Cau&s;es.
When men are made to under&s;tand, that by
the Law of God, &s;econded by the common
<PB N="195" REF="113">
con&s;ent of the Church, and the mo&s;t Learn|ed,
Godly Pa&s;tours, and (if it may be)
by the Law of the Land; no man is to be
accounted, or numbered with Adult-Chri|&s;tians,
but tho&s;e that make a &s;ober, &s;erious;
under&s;tanding Profe&s;&s;ion of Chri&s;tianity, re|nouncing
the fle&s;h, the world, and the De|vil,
and not contradicting, and nullifying
this Profe&s;&s;ion, by a wicked life; this will
engage Parents, to teach their Children, and
Children them&s;elves to learn what Chri&s;tia|nity
is, when they cannot have the Name,
or the honour, and the Priviledges of Chri|&s;tians,
without &s;ome Credible Appearance
of the thing. For doubtles while Chri&s;tia|nity
is in credit, the &s;ame motives that now
prevaile with the multitude to &s;eeme Chri|&s;tians,
and to de&s;ire the Bapti&s;m of their
Children, will continue then, to make them
de&s;ire to be numbred with Chri&s;tians, when
they are at age: and &s;o will provoke them
to do that, without which they know they
connot be e&s;teemed Chri&s;tians. And as it's
now a common thing to be baptized in Infan|cy,
&s;o will it be then a common thing, for
our young people to learn the Principles of
Chri&s;tianity, yea and to reform their lives,
(I hope with the mo&s;t) when they under|&s;tand,
that el&s;e they mu&s;t be taken to be no
<PB N="196" REF="114">
Chri&s;tians. And if it were but the making of
the under&s;tanding Profe&s;&s;ion, and out&s;ide
of Chri&s;tianity, to be commoner among us,
it would be a mo&s;t precious fruit of our en|deavours.
But much more, when true
Chri&s;tianity it &s;elfe, in the life and power of
it, would al&s;o be more common. As no
doubt but it would: For the Knowledg of
the Letter, is the way to the receiving of the
Spirit: &amp; among multitudes that have the out|&s;ide
of true Religion, there will be far more,
that have the life and &s;oule of it, then among
tho&s;e that have not &s;o much as the out&s;ide.
Any man in rea&s;on may fore&s;ee, that if we
be openly agreed, and it be publikely enacted,
or declared, that none be taken into the
number of Adult Chri&s;tians, nor admitted
to their Priviledges, till they have made an
Approved Profe&s;&s;ion of Chri&s;tianity, and
&s;o be received by Je&s;us Chri&s;t him&s;elf, acting
by his Mini&s;ters, it will &s;et all that care for
the Name, or hopes or Privilidges of
Chri&s;tians, to learn, and be, and do, that
which they know will be &s;o required of them.
Whereas, as things go now in mo&s;t places,
they may bring their Children to Bapti&s;m,
without under&s;tanding what Bapti&s;m is; and
tho&s;e Children may &s;lide into the &s;tate of the
Adult-Chri&s;tians, and po&s;&s;e&s;s the Name, and
<PB N="197" REF="114">
place, and outward Communion, and other
honours and Priviledges of &s;uch, without
knowing whether Chri&s;t were a man or a wo|man,
or who he is, or what bu&s;ine&s;s he came
about into the world: And when no outward
Nece&s;&s;ity is laid upon them by the Church,
to know more, or to &s;eem better, no won|der
if &s;o many Heathens do &s;it among Chri|&s;tians,
and if the multitude looke not much
after knowledg or Godline&s;s.</P>
<P N="2">2. And moreover it will be a very great
helpe to their Con&s;ciences, in order to the
convincing them of their &s;inne and mi&s;ery,
and of the in&s;ufficiency of that Condition
which multitudes do now re&s;t in; and &s;o to
waken them to look after a &s;afer &s;tate, and
to be what they mu&s;t <HI>&s;eem to be,</HI> if they will
be taken to be Chri&s;tians. It is a great help
to the deceiving of the multitude of the un|godly,
to be currantly e&s;teemed Chri&s;tians,
when they are not: And &s;elf-love is &s;uch a
blinding thing, that a little help will go farre
with it, in the promoting of &s;uch deceits.
Naturally men are very ea&s;ily brought to
think well of them &s;elves, and hardly brought
to confe&s;s their mi&s;ery. Every man almo&s;t
will ea&s;ily confe&s;s him&s;elf a <HI>&s;inner,</HI> and a <HI>ve|ry
great &s;inner,</HI> &s;o you will but allow him to
be a <HI>Chri&s;tian,</HI> and a <HI>pardoned &s;inner.</HI> For
<PB N="198" REF="115">
this is a common confe&s;&s;ion, and brings no
very terrible Conclu&s;ion, and me&s;&s;age to the
Soul. But when a man mu&s;t confe&s;s him&s;elf,
<HI>no true Chri&s;tian,</HI> but <HI>un&s;anctified, unpar|doned,</HI>
and a &s;lave of Satan, this is as much
as to confe&s;s him&s;elf in a &s;tate of damnation,
in which if he die he is lo&s;t for ever,
and men are hardly drawn to believe &s;o terri|ble
a Conclu&s;ion: when yet it is &s;o nece&s;&s;ary
where it is true, that we can &s;carce imagine
how a man can be &s;aved without it. He that
knoweth not him&s;elfe to be out of his way,
will hardly be per&s;waded to turne back: And
he that knows not him&s;elf to be unpardoned,
will hardly value or &s;eek a pardon: And he
that thinks he is &s;anctified, and a true Chri|&s;tian
already, will &s;eek to be made what he
takes him&s;elf already to be. And how much
Reputation doth, to help or hinder men,
even in &s;elf-judging, is ea&s;ily perceived.
Now here is a <HI>threefold Reputation,</HI> of very
great moment, to concurre, either for mens
Deception, or Conver&s;ion. 1. The Repu|tation
of Prince and Parliament, and &s;o of
Law-givers and Rulers of the Nation, who
by their Laws do manife&s;t, whom they
e&s;teem good Chri&s;tians, and this the people
very much look at. 2. The Reputation of
all the Pa&s;tours of the Church, which is to
<PB N="199" REF="115">
be manife&s;ted in their Agreements, Confe&s;|&s;ions,
or Declarations and Practices. 3. The
common con&s;ent of Chri&s;tian people, which
is to be manife&s;ted by their actions, accor|ding
to the Laws of Chri&s;t, and the Directi|on
of their Guides. If Magi&s;trates, Mini&s;ters
and people do concurre, to repute all the Infi|dels,
and utterly Ignorant, wicked men
among us to be Chri&s;tians, how many thou|&s;and
Souls may this deceive, and undo for
ever? Whereas, If Magi&s;trates, Mini&s;ters,
and People that feare God, would all agree
accordng to the Laws of Chri&s;t, to e&s;teem
none Adult-Chri&s;tians, but tho&s;e that by a
<HI>Credible Profe&s;&s;ion of Chri&s;tianity,</HI> do &s;eem
to be &s;uch, it would abundantly help to con|vince
them of their mi&s;ery, and the need of
Chri&s;t and Grace, and the ab&s;olute nece&s;&s;ity
of a change. We &s;ee even among good men,
in the ca&s;e of a particular &s;inne, how much
<HI>common Reputation,</HI> doth help to hinder the
work upon their Con&s;ciences: Among the
Reformed Churches beyond the Sea, what
Con&s;cience is troubled for the&s;e actions, or
omi&s;&s;ions on the Lords Day, which in <HI>Eng|land</HI>
would much trouble men of the &s;ame
temper in other things. Among &s;everal
Sects it troubleth them not, freely to revile
the Servants of Chri&s;t that are again&s;t them,
<PB N="200" REF="116">
becau&s;e they finde it rather go for commenda|ble,
then much condemnable, by tho&s;e whom
they mo&s;t e&s;teem. Among the Papi&s;ts, the
believing in a Vice-Chri&s;t, and the wor&s;hiping
of his Image and Cro&s;s, with Divine Wor|&s;hip,
and al&s;o the con&s;ecrated Ho&s;t, and
the condemning all the Churches of Chri&s;t
that do it not, do goe for Virtues, and Chri|&s;tian
Practices, though they are mo&s;t hay|nous,
odious &s;innes; and what is it but com|mon
Reputation of Prince and Prie&s;ts, and
multitudes of people, that could make &s;o
many, yea and &s;uch per&s;ons as &s;ome of them
are, to continue in &s;uch &s;innes, as if they
were a part, yea an e&s;&s;ential part of holi|ne&s;s,
and one generation to &s;ucceed another
in them. Were the&s;e &s;innes but commonly
<HI>reputed</HI> to be as odious as indeed they are,
what a change would it make on millions of
Souls? So that it's &s;trange to &s;ee the power
of Reputation.</P>
<P N="3">3. Moreover, this cour&s;e would be an ex|cellent
help to the Labours of the Mini&s;ters of
Chri&s;t, for mens Salvation. They would
better under&s;tand and apply our Sermons:
whereas now, they lo&s;e the benefit by mi&s;|applying
them. Now we mu&s;t labour all
our lives, (and with mo&s;t, in vaine) to
make unbelievers, and ungodly per&s;ons un|der&s;tand
<PB N="201" REF="116">
what they are, and no means will
&s;erve to convince many people, that they
are not truly Chri&s;tians, that know not what
it is to be a Chri&s;tian, or that hate it and
fight again&s;t it. When they all go together
under the name of Chri&s;tians, what ever
comforts they hear offered to Believers, they
take them to them&s;elves, or mi&s;take them
as offered to them; and all the threatnings
that are uttered again&s;t unbelievers, they put
by and think it is not they that they are &s;poken
again&s;t. But if once we could but get men
to &s;tand in their own places, and to know
them&s;elves; how ea&s;ily then would our me&s;|&s;age
work? Me thinks the Devil &s;hould not
be able, to keep one man of an hundred in
his power, if they knew them&s;elves to
be in his power: nor one of an hundred, in a
&s;tate of ungodline&s;s and condemnation if they
knew that they are in &s;uch a &s;tate. At lea&s;t,
I am &s;ure men will not &s;o numerou&s;ly, nor
ea&s;ily runne into Hell, when they know they
are going into it, as when they are confident
that they are good Chri&s;tians, and in the
way to Heaven.</P>
<P N="4">4. If this forede&s;cribed Confirmation be
practi&s;ed, it will more powerfully oblige
our people to Chri&s;t, then a &s;ecret &s;liding
into the number of Adult-Chri&s;tians will do.
<PB N="202" REF="117">
And doubtle&s;s &s;olemn engagements and obli|gations,
have &s;ome force upon Con&s;cience,
to hold men to Chri&s;t, and re&s;traine them
from &s;inne: or el&s;e Bapti&s;m it &s;elf would be
much fru&s;trate; and the Jews &s;hould not
have been &s;o often called by <HI>Mo&s;es, Jo&s;hua,
A&s;a,</HI> and other Princes, to renew their Co|venant
with God. But with us, men feel no
&s;uch bonds upon them. And many que&s;tion
whether they are bound at all, by their Pa|rents
promi&s;es for them in Bapti&s;m.</P>
<P N="5">5. The profiting of our people will be
much greater in their own place: when tho&s;e
that are not yet fit for Adult-member&s;hip,
and Priviledges, are kept in the place of Ca|techumens
or Expectants. Every thing doth
thrive and pro&s;per be&s;t in its own place: If
you teare them not out of the Churches
wombe, till they are ready for the birth,
they will pro&s;per there, that el&s;e may pe|ri&s;h.
Your Corne will be&s;t pro&s;per in the
cold earth, where it &s;eems to be dead and bu|ried,
till the Springing time &s;hall come.
And you &s;hould not violently unho&s;e the
eares, till Nature put them forth. The fir&s;t
dige&s;tion mu&s;t be wrought, before the &s;e|cond,
and Nature mu&s;t have time allowed it,
and the &s;tomack mu&s;t not too ha&s;tily let go
the food, if you would have good &s;anguifi|cation
<PB N="203" REF="117">
and nutrition follow. Men think they
do a great kindne&s;s to gro&s;ly ignorant, or
impious men, to take them into the Church
before they are capable of &s;uch a &s;tation, and
the work, or Priviledges thereto belonging:
but alas, they do but hurry them to perditi|on,
by thru&s;ting them out of the &s;tate, where
they might have thriven in preparation to a
Church-&s;tate, into a &s;tate which will &s;et them
abundance of work, which they are utterly
unfit for, and under the pretence of benefits
and Priviledges, will occa&s;ion abundance of
aggravations of their &s;innes. 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 &s;et him, which he is un|capable
of doing.</P>
<P N="6">6. By this means al&s;o Church-Di&s;cipline
will attain its Ends; It will awe and pre&s;erve
the Church, and terrifie, and reduce offen|dours,
and help them to Repentance, and
pre&s;erve the order of the Church and Go&s;|pel;
when it is exerci&s;ed upon &s;uch as are ca|pable
of it; that know the nature of it, and
either are habitually dipo&s;ed to profit by it,
or at lea&s;t under&s;tand, what it was that they
were engaged to, and under&s;tandingly con|&s;ent
to live under &s;uch a Di&s;cipline: and
when it is exerci&s;ed upon few, and we have
<PB N="204" REF="118">
not &s;uch multitudes to &s;weep out of the
Church.</P>
<P N="7">7. By this means, both Church-a&s;&s;ociati|ons,
and Ordinances may attaine their Ends;
and people will be capable of doing the duty
of Chri&s;tians to one another, when others
are capable of receiving it. Church members
are bound to <HI>exhort one another daily, while
it is called to day, le&s;t any be hardened by the
deceitfullne&s;s of &s;inne,</HI> Heb. 3. 13. and to
<HI>teach and admoni&s;h one another,</HI> Col. 3. 16.
But before <HI>&s;wine, we mu&s;t not ca&s;t &s;uch pearls,
nor give that which is holy to dogs,</HI> Matth. 7.
6. Therefore it nece&s;&s;arily followeth, that
dogs and &s;wine &s;hould be <HI>kept out</HI> of the
Church, and <HI>ca&s;t out</HI> if they be crept in.
Nothing hath more de&s;troyed that <HI>Charitable
Community,</HI> which &s;hould be among the
members of the Church, and that loving and
relieving Chri&s;t in Church-members, then
the crowding of &s;uch into the place, as indeed
are Satans members, and appeare not capa|ble
of that &s;pecial Love, nor are capable of
returning it to others.</P>
<P N="8">8. This will make ea&s;y the Mini&s;ters work,
and free him from abundance of hatred,
trouble, and di&s;advantage, when like a
workmans tooles in his &s;hop, that all are in
their place, and &s;o at hand when he &s;hould
<PB N="205" REF="118">
u&s;e them, &s;o his Hearers are in order, and
each one lookes but for his portion, and
none are &s;natching at our fingers, for the
Childrens bread, that belongs not to them,
and men be not drawn to hate and raile at
Mini&s;ters, for not fullfiling their de&s;ires.</P>
<P N="9">9. By this means al&s;o, the Ordinances will
be more purely admini&s;tred, agreeably to
their Nature, and the In&s;titution: And &s;o
God will ble&s;s them more to his Church, and
own his people, with the fuller di&s;coveries
of his pre&s;ence, and take plea&s;ure in the A&s;|&s;emblies
and &s;ervices of his Saints.</P>
<P N="10">10. By this means al&s;o, the <HI>Communion
of the Saints,</HI> (and the holy Ordinances of
God) will be abundantly more <HI>&s;weet</HI> 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 ungod|ly
men. Though yet I know, that in a neg|ligent
polluted Church, Gods Servants may
have their &s;hare of comfort, in his Ordi|nances,
when they have done their own du|ty
for Reformation, without &s;ucce&s;s.</P>
<P N="11">11. By this means the Church, and the
Chri&s;tian Religion will be more honorable in
the eyes of the world, who judge by the
members and profe&s;&s;ours lives, before they
can judge of the thing as in it &s;elf: And as
<PB N="206" REF="119">
Chri&s;t will be thus honoured, and the mouths
of adver&s;aries of all &s;orts &s;topped, &s;o it will
do much to further their Conver&s;ion, when
they have &s;uch a help to &s;ee the beauty of the
Church and Chri&s;tian Faith. Many more
&s;uch benefits I would name, but that you
may gather &s;ome of them, from what was
&s;aid of the contrary incommodities: Only I
adde</P>
<P N="13">13. La&s;tly, it is a way that is admirably
&s;uited both to Reformation, and Reconci|liation;
to Unity, as well as Purity: which
removeth many of the Impediments, that
el&s;e would trouble us in the way. For as all
wicked men will agree again&s;t it, as they will
again&s;t any holy practice, &s;o all parties con|&s;iderable
among us, do in their doctrine and
profe&s;&s;ions owne it; and it will &s;uit the Prin|ciples,
or the Ends of all that fear God, ei|ther
wholly of very farre. I &s;hall here di|&s;tinctly
&s;hew you, 1. That the Epi&s;copal:
2. Presbyterians: 3. Independants: 4. An|abapti&s;ts:
5. Yea and I may put in, the Pa|pi&s;ts
them&s;elves, have no rea&s;on to be again&s;t
this practice; but all of them have great rea|&s;on
to promote it, &s;uppo&s;ing them to be
what they are.</P>
<P N="1">1. That it is &s;o far agreeable with the Do|ctrine
of the Church of <HI>England,</HI> that our
<PB N="207" REF="119">
Epi&s;copal party have rea&s;on to be for it, ap|peareth:
1.<NOTE PLACE="marg">The re&s;t of the <HI>Rubricke</HI> &s;ee after.</NOTE> By the <HI>Rubricke,</HI>for Confirmation, in the Com|mon-Prayer
Book, which
&s;aith as followeth, <HI>The Cu|rate
of every Pari&s;h, or &s;ome other at his ap|pointment,
&s;hall diligently upon Sundaies and
Holydaies, halfe an houre before Evening,
Prayer, openly in the Church, in&s;truct and
examine &s;o many Children of his Pari&s;h, &s;ent
unto him, as the time will &s;erve, and as he
&s;hall think convenient, in &s;ome part of this Ca|techi&s;m.
And all Fathers, Mothers, Ma|&s;ters,
and Dames, &s;hall cau&s;e their Chil|dren,
Servants, and Prentices (which have
not learned their Catechi&s;m) come to the
Church at the time appointed, and obedient|ly
to hear, and be ordered by the Curate, un|til
&s;uch time as they have learned, all that is
appointed here for them to learn. And when|&s;oever
the Bi&s;hop &s;hall give knowledg, for Chil|dren
to be brought before him, to any conveni|ent
place for their Confirmation, then &s;hall
the Curate of every Pari&s;h, either bring, or
&s;end in writing, the names of all tho&s;e Chil|dren
of his Pari&s;h, which can &s;ay the Articles
of the Faith, the Lords Prayer, and the ten
Commandements, and al&s;o how many of them
can an&s;wer to the other Que&s;tions, contained in
<PB N="208" REF="120">
this Catechi&s;m. And there &s;hall none be ad|mitted
to the Holy Communion, till &s;uch
time as he can &s;ay the Catechi&s;m, and be Con|firmed.</HI></P>
<P>So that you &s;ee we mu&s;t not admit any,
but the Confirmed to the Sacrament. And
I &s;uppo&s;e in common rea&s;on, they will ex|tend
this to the Aged, as well as unto Chil|dren,
&s;eing ignorance in them is more intol|lerable:
And indeed the words them&s;elves
exclude the unconfirmed, and that cannot &s;ay
the Catechi&s;m, from the Sacrament, of
what age &s;oever.<NOTE PLACE="marg">The fir&s;t part of the <HI>Rubricke</HI> anon cited, al|&s;o proves this.</NOTE> 2. And I
may take it for granted, that
it is not bare &s;aying the Cate|chi&s;m,
that they expect, but
al&s;o a Profe&s;&s;ion that they
owne their Bapti&s;mal Covenant to God the
Father, Sonne, and Holy Gho&s;t: And al&s;o
that it be a Profe&s;&s;ion &s;omewhat under&s;tood;
and not barely to &s;ay the words which they
under&s;tand not, as a Parot doth. And this
I prove to be their meaning, (yea and al&s;o
that they live a Chri&s;tian life) from the
Prayer in Confirmation, adjoyned, which
is this; <HI>Almighty and Everla&s;ting God, who
ha&s;t vouch&s;afed to regenerate the&s;e thy Servants
by water and the Holy Gho&s;t, and ha&s;t given
unto them forgivene&s;s of all their &s;innes;
<PB N="209" REF="120">
&s;trengthen them, we be&s;eech thee O Lord with
the Holy Gho&s;t the Comforter, and daily in|crea&s;e
in them the mani old gifts of Grace, the
Spirit of Wi&s;dom and &V;nder&s;tanding, the Spi|rit
of Coun&s;ell, and Gho&s;tly &s;trength, the
Spirit of Knowledg and true Godline&s;s.</HI> So
that here you &s;ee that the Church of <HI>England</HI>
&s;uppo&s;eth all tho&s;e that are to be Confirmed,
to have already the Holy Gho&s;t, and the
Spirit of Wi&s;dom, Under&s;tanding, Coun|&s;ell,
Knowledg, and true Godline&s;s: which
they beg of God, as to an increa&s;e only for
the Confirmed. And &s;ure they do not think
that every notorious, ungodly man, hath
the Spirit of true Godline&s;s, if he can but &s;ay
the Catechi&s;m; or that every ignorant per&s;on
or Infidel hath the Spirit of Knowledg, Wi&s;|dom,
<HI>&amp;c.</HI> as &s;oon as he can &s;peak the words
which he under&s;tands not. And in the fol|lowing
Prayer they &s;ay, <HI>We have laid our
hands on them, to certifie them (by this &s;igne)
of thy favour and gracious goodne&s;s towards
them.</HI> And &s;ure they will not think to <HI>Certi|fie</HI>
men that know not what Chri&s;tianity is,
or that live not Chri&s;tian lives, for this fa|vour
of God towards them, meerly becau&s;e
they &s;ay the words which they do not under|&s;tand.
So that if they will but let men un|der&s;tand
what they do, and make good
<PB N="210" REF="121">
what is here expre&s;&s;ed, we are agreed with
them that &s;tand for Common-Prayer, that
&s;uch as are unconfirmed be not admitted to
the Holy Communion. And as for the
per&s;on Confirming, I &s;hall &s;peak to that
anon.</P>
<P N="2">2.<NOTE PLACE="marg">De hoc di&s;&s;idium nul|lum futurm Spe|rem, <HI>&amp;c.</HI> De tempo|re Confirmationis, Vi|deo bonis viris utriu&s;|que partis non di&s;pli|cere, &s;i ejus u&s;us ad aetatem paulio adul|tiorem differatur,&mdash;ut parentibus, &s;u&s;cep|toribus, &amp; Eccle&s;i|arum prefectis occa|&s;io detur, pueros de fide quam in Bapti&s;mo profe&s;&s;i &s;unt, diligen|tius in&s;tituendi &amp; admonendi. <HI>Georg. Ca&s;&s;ander,</HI> in Con|&s;ult. de Confirmatio|ne.</NOTE> I will next &s;peake of
the Papi&s;ts, becau&s;e in
their words I &s;hall have
opportunity to recite
&s;ome more of our Own,
even tho&s;e of the Canons
Convocat. <HI>London, An.
1603. c. 60.</HI> I will pa&s;s
by <HI>Fran&s;. de S. Clara,</HI>and &s;uch Reconcilers, le&s;t
you &s;ay, that is not the
common Judgment of the
Papi&s;ts: And at this time
it may &s;uffice to in&s;tance
in one, that mo&s;t petu|lant,
in&s;olent Je&s;uite, <HI>Hen.
Fitz Simon,</HI> in his <HI>Bri|tanomach.
lib. 3. cap. 4.
pag. 289, 290, 291.</HI> Where he reciteth the
words of our Canon, that <HI>&s;eing it was a &s;o|lemn,
ancient, laudable cu&s;tom in the Church
of God, ob&s;erved even from the daies of the
Apo&s;tles, that all Bi&s;hops laying hands on
<PB N="211" REF="121">
tho&s;e that were Baptized in Infancy, and are
in&s;tructed in the Catechi&s;m of the Chri&s;tian
Religion, &s;hould Pray over them, and ble&s;s
them, which we commonly call Confirmation,&mdash;we will and ordaine that every Bi&s;hop, or his
&s;uffragane, do in their proper per&s;on, diligently
ob&s;erve this right and cu&s;tom, in their ordina|ry
vi&s;itation.</HI> To which &s;aith the Je&s;uite,<HI>What do I heare?&mdash;All this is very Ortho|dox,
very Catholike, if uttered in good &s;ad|ne&s;s&mdash;</HI>And
citing the <HI>Rubricke</HI> before|mentioned,
he mentioneth the Conference at<HI>Hampton Court, pag. 10, 11, 32, 33. That
the Doctrine of Confirmation was part of the
Apo&s;tles Catechi&s;m, ra&s;hly rejected by &s;ome
Churches, but in Calvins Judgment to be ta|ken
up againe, and is ungrateful to the Puri|tans
only, becau&s;e they may not them&s;elves ad|mini&s;ter
it.</HI> And <HI>pag. 64.</HI> he would per|&s;wade
us, that mo&s;t certainly the Bi&s;hops
borrowed this pa&s;&s;age from the <HI>Rhemi&s;ts
Te&s;t. Annot.</HI> in <HI>Heb. 6. 2.</HI> again&s;t the Puri|tans.
More he adds from <HI>Re&s;p. Oxon. ad Li|bel.
&s;upplic. Covell,</HI> &amp;c. and concludes, <HI>All
this the Formali&s;tes (</HI>as he con&s;tantly calls
that party<HI>) do freely grant us, then which
the Catholikes them&s;elves, as to the &s;ound of
the words, &s;eem &s;carce able to thinke, or &s;peak
any thing more honourable of Confirmation.</HI>
<PB N="212" REF="122">
And that you may &s;ee how farre he accepts
al&s;o of <HI>Calvins</HI> conce&s;&s;ion, he doth with
o&s;tentation cite the words of <HI>Calvin, in Act.
2. and In&s;tit.</HI> lib. 4. cap. <HI>19. &sect;. 28.</HI> that <HI>It's
incredible that the Apo&s;tles &s;hould u&s;e Impo&s;i|tion
of hands, but by Chr&s;ts Command: and
that it was not an empty &s;igne, and that it is
to be accounted for a Sacrament.</HI> So that
the&s;e two parties cannot be again&s;t us, in the
matter of Confirmation, though I know
that the Papi&s;ts are again&s;t us, for laying by
their ceremonies and abu&s;e of it.</P>
<P N="3">3. And as for the <HI>Presbyterians,</HI> they can|not
be again&s;t it: For 1. The mo&s;t eminent
Divines of that Judgment, have written for
it, of whom I could cite abundance: But
<HI>Calvin, Hyperius,</HI> and others, cited by
Mr. <HI>Hanmer</HI> already, &s;ufficiently declare their
de&s;ires, after the re&s;toring of Confirmation:
And <HI>Chemnitius</HI> a <HI>Lutheran</HI> is large for it,
and others of that way. 2. And it is &s;o
clearly u&s;efull and nece&s;&s;ary to the Reform|ing
of di&s;tempers in the Church, and the qui|et
of the Mini&s;try, and the &s;afe and &s;uccesfull
exerci&s;e of Di&s;cipline, that I know they will
heartily con&s;ent to it.</P>
<P N="4">4. And for the Congregational party,
1. Some of them have declared their Judg|ments
for it, in the approving or promoting
<PB N="213" REF="122">
Mr <HI>Hanmer</HI>'s Book. 2. And I have &s;poke
with &s;ome of the mo&s;t eminent of that mind,
that are for it. 3. And the &s;olemn Cove|nant
or Profe&s;&s;ion, which they require of
all that enter among them, as Church-mem|bers,
doth &s;hew that they are for it in the
&s;ub&s;tance, though how far they like, or
di&s;like the &s;igne of Impo&s;ition of hands I
know not. It is the want of this, that they
are &s;o much offended with in our Pari&s;h-Church,
and therefore doubtle&s;s they will
con&s;ent.</P>
<P N="5">5. And For <HI>Anabapti&s;ts,</HI> though we can|not
expect their full con&s;ent, becau&s;e they
admit not Infants into the Vi&s;ible Church,
and therefore Bapti&s;e tho&s;e whom we Con|firme
or Re&s;tore, yet doubtle&s;s they will
like this as <HI>next</HI> to that which they &s;uppo&s;e to
be the right: and becau&s;e we come as neare
to them as is fit and lawfull for us to do, it is
the likelie&s;t way to abate their cen&s;ures, and
procure with them &s;o
much Peace,<NOTE PLACE="marg">Some few al&s;o there are, that are <HI>Anti|paedobapti&s;ts</HI> (again&s;t baptizing Infants) and yet not <HI>Anabap|ti&s;ts</HI> (as not judging it a Nullity, nor to be iterated) And the&s;e, one would think we might live at Peace with.</NOTE> as in rea&s;on
may be expected, with
men that differ from us in
the point of Infant-Bap|ti&s;m.
Three &s;orts of them,
I &s;uppo&s;e we may meet
with: 1. Some that grant
<PB N="214" REF="123">
that Infants are Chri&s;ts
Di&s;ciples, Chri&s;tian, and
Vi&s;&s;ible Church-members,
but yet think that Bap|ti&s;m
is not for their admi&s;&s;ion, but only for
the Adult. I confe&s;s I know of none &s;o mo|derate,
nor am I &s;ure there are any &s;uch, but
by hear&s;ay, or conjecture: But if there be,
our differences with the&s;e men would be mo&s;t
in the External &s;igne. If they do but as
much by Infants, as the expre&s;s words of the
Go&s;pel do commend, and Chri&s;t chid his
Di&s;ciples for oppo&s;ing, that is, if they
yield that they &s;hall be offered unto Chri&s;t,
and that the Mini&s;ter of Chri&s;t do in his
Name, <HI>Receive them, lay his hands on them,
and ble&s;s them, becau&s;e of &s;uch is the King|dom
of God;</HI> and then baptize them, when at
age they make a per&s;onal Profe&s;&s;ion; and if
we on the other &s;ide offer them to Chri&s;t, and
the Mini&s;ter in his Name accept them by Bap|ti&s;m,
and at age confirm them, upon their
per&s;onal Covenanting or Profe&s;&s;ion, the dif|ference
here would be mo&s;t, that they change
the outward &s;igne, and <HI>they</HI> u&s;e <HI>Impo&s;ition of
hands</HI> when <HI>we</HI> u&s;e <HI>Bapti&s;m,</HI> and <HI>we</HI> u&s;e <HI>Bap|ti&s;m</HI>
when <HI>they</HI> u&s;e <HI>Imp&s;ition.</HI> And with &s;uch
it were ea&s;y for moderate men to hold bro|therly
Love and Peace. 2. Some we &s;hall
<PB N="215" REF="123">
meet with, that deny Infants to be Vi&s;ible
Church-members, and yet think the Infants
of Believers, to have &s;ome promi&s;es more
then the re&s;t of the world, or at lea&s;t that
they are <HI>Candidati Chri&s;tiani&s;mi, Expectants
of a Church-&s;tate,</HI> and are as &s;oone as they
under&s;tand any thing, to be bred up as <HI>Cate|chumens</HI>
in the Church &s;eminaries, and to
be Baptizd, as &s;oone as they are actual Belie|vers.
And as far as I under&s;tand them, &s;ome
of them will con&s;ent that they be offered and
dedicated to God in Infancy, and &s;olemnly
received, by Mini&s;terial Impo&s;ition of hands,
into the &s;tate of Expectants. If the&s;e men be
of peaceable, moderate Spirits, and agree with
us in other matters of Religion (in the &s;ub|&s;tance
at lea&s;t) they mu&s;t needs acknowledg,
that in the forede&s;cribed practice of Confir|mation,
we come &s;o neere them, that they
cannot deny us brotherly Love and Peace.
For I hope they will not think, that they
may lawfully deny the&s;e (yea or their com|munion)
to all that be not punctually of
their opinion, again&s;t the Church-member|&s;hip
and Bapti&s;m of Infants. 3 And as for
all the re&s;t of the <HI>Anabapti&s;ts,</HI> that hold al&s;o
the doctrine of Pelagiani&s;m, or Sociniani&s;m,
or Libertini&s;m, or Famili&s;m, or Quakers,
or Heatheni&s;m, they are not in a capacity
<PB N="216" REF="124">
for us, to treat with about Accomodation,
or Chri&s;tian Peace.</P>
<P>But yet, as to all the intemperate, divi|ding,
unpeaceable <HI>Anabapti&s;ts,</HI> that will
but reproach us for our drawing &s;o neer
them, at lea&s;t we &s;hall have this advantage
again&s;t their rea&s;onings, that we &s;hall be
far better able to manife&s;t the variety of
them, then otherwi&s;e we could do. For
whereas their common Argument again&s;t In|fant
Bapti&s;m is, that it defileth the Church,
by letting in all the Children in the Nation,
which mu&s;t be ca&s;t out againe, or the mo&s;t
will be openly vile; and that it defraudeth
the Adult of the benefits of &s;olemn Engage|ment
to Chri&s;t; all this will be taken off by
Confirmation, and will lie no more on us,
then on them&s;elves, &s;eeing by this means,
we can as faithfully hold the Church door
again&s;t the Adult, that are unfit to enter in|to
the number, as they can.</P>
<P>And here I &s;hall intreat the moderate, god|ly
per&s;ons among us, that are of the Epi&s;co|pal,
Presbyterian, Congregational, or Era|&s;tian
Judgment, yea and the fir&s;t and &s;econd
&s;ort of Anabapti&s;ts, to con&s;ider how neerly
we are all Agreed, or how neer to an A|greement,
when we are not aware of it, or
live at &s;uch a di&s;tance, as if we were not
<PB N="217" REF="124">
aware of it: And whether it be not our duty
to clo&s;e upon this Practice, at lea&s;t much
nearer then we are? It is a &s;ad and fearfull
ca&s;e, when men Profe&s;&s;ing Godline&s;s, and
all pretending to a Love of Unity, Peace and
Holine&s;s, &s;hall hate or oppo&s;e each other,
and &s;eparate from each other, upon a pretence
that we differ in things that we are agreed in;
and when &s;uch &s;hall per&s;wade 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 a|gain&s;t
us, nor the ignorant matter enough
of temptation and offence, but we mu&s;t fal&s;ly
give them more, by &s;eeming to differ when
there is no &s;uch thing. And if this becau&s;ed,
by any mens hating their own Principles,
when they &s;ee them in anothers hand, or yet
by hating the <HI>Practice</HI> of their own Princi|ples,
I leave it to the con&s;ideration of &s;ober
men, whether &s;uch are liker to the Mini&s;ters
of Chri&s;t, or Satan.</P>
<P>Give me leave here a little, by way of Ap|plication,
to review what I &s;aid concerning
our Accord.</P>
<P N="1">1. How much many Brethren of the Epi&s;|copal
Judgment, do cen&s;ure other mens at|tempts,
for Reforming their Congregations,
is too open to be hid. But how little cau&s;e
<PB N="218" REF="125">
they have to be offended with any <HI>Moderate</HI>
attempts, let their own forecited Principles
be judge. I know that it is the <HI>Admini&s;tra|tion</HI>
or <HI>Government</HI> of the Churches, that
&s;eems by the noi&s;e of Oppo&s;ition among
us, to be the greate&s;t point of differences:
But as far as I can de&s;cern, it is not &s;o. The
<HI>Con&s;titution</HI> of our Curches is the great diffe|rence:
It's a &s;hame to &s;peake it: we differ
mo&s;t where we are Agreed. I have &s;o much
experience of the minds of Godly Mini&s;ters,
and private men in <HI>England,</HI> that I dare
boldly &s;ay, would we but all Agree in Pra|ctice,
in the <HI>con&s;tituting</HI> our Churches of due
<HI>Materials,</HI> where for ought I know, we
are almo&s;t all Agreed in Principles, there
were no Probability, that all the re&s;t of our
di&s;agreements, would keep us at a quarter
of the di&s;tance as we are. Truly the com|mon,
hone&s;t, godly people, &s;tick not much
on the difference in formalities, and extrin|&s;ick
modes of Government: If they heare a
Mini&s;ter pray heartily, preach &s;oundly, ju|diciou&s;ly
and powerfully, live holily and
righteou&s;ly, and charitably, and beate
down &s;inne, and &s;et him&s;elf to promote true
Piety, they are (commonly where I am ac|quainted)
if not indifferent what form of
Government he is for, yet at lea&s;t, can ea|&s;ily
<PB N="219" REF="125">
beare with him, though he differ from
them. Let us have the Work of God well
done, and we &s;hall care the le&s;s who it is that
doth it. The greate&s;t offence, that com|monly
is taken again&s;t <HI>Epi&s;copacy</HI> is, 1. The
former viciou&s;ne&s;s, negligence and per&s;ecu|tion,
that men of that way were guilty of;
and 2. Becau&s;e men know that a <HI>Dioce&s;an
Bi&s;hop</HI> hath &s;o much work upon his hands,
that he will certainly leave the far greate&s;t
part undone. So that the Que&s;tion is not &s;o
much <HI>who &s;hall do the work,</HI> as <HI>whether it &s;hall
be done or not.</HI></P>
<P>But now if <HI>this Principle</HI> were Practi&s;ed, in
which we are Agreed, about <HI>Confirmation,</HI>
or at lea&s;t, <HI>a Publicke Profe&s;&s;ion,</HI> that &s;o
our Churches might be con&s;tituted of fit ma|terials,
and not be pe&s;tered with &s;o many In|fidels,
or per&s;ons &s;o Ignorant as that they
know not Chri&s;t; or per&s;ons &s;o notoriou&s;ly
vicious, as that they are openly bruiti&s;h and
prophane, and make a very &s;corne of Ho|ne&s;ty
and Godline&s;s, this would do much to
heale all the re&s;t of our Divi&s;ions. The
Country knows, that the rea&s;on why the
multitude of Ignorant, ungodly people are
for Epi&s;copacy, is principally becau&s;e they
think that Government will do as it did, and
rather curbe the Preci&s;ians (as they call
<PB N="220" REF="126">
them) then them, and will not trouble them
with a <HI>Differencing</HI> di&s;cipline or admini&s;tra|tions,
nor urge them &s;o 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 &s;atisfaction would you give to all that
fear God among us, if you would Practi&s;e
but that which the Rubricke of the Common-Prayer
Book requireth of you, in this one
point? For it requireth not only a <HI>Learning
of the Catechi&s;m</HI> but al&s;o <HI>a publike owning
of their Bapti&s;mal Covenant in the face of the
Congregation, and a &s;olemn Promi&s;e to live
a holy, obedient life: and this at full age;</HI> and
after this they mu&s;t be <HI>Confirmed, before they
be admitted to the Sacrament of the Euchari&s;t.</HI>
That it may appeare how fully we are Agre|ed
in this point, I &s;hall tran&s;cribe &s;ome more
of the <HI>Rubricke of Confirmation,</HI> which is as
followeth.</P>
<P><HI>The Rea&s;ons</HI> given, why none &s;hall be Con|firmed,
till they can an&s;wer &s;uch que&s;tions
of the Catechi&s;m, as they &s;hall be appo&s;ed
in, are the&s;e, <HI>1. Becau&s;e that when Chil|dren
come to the years of di&s;cretion, and have
learned what their Godfathers and Godmothers
promi&s;ed for them in Bapti&s;m, they may then
<PB N="221" REF="126">
them&s;elves with their own mouth, and with
their own con&s;ent, openly before the Curch ra|tifie
and confirme the &s;ame; and al&s;o promi&s;e,
that by the Grace of God they will evermore en|deavour
them&s;elves, faithfully to ob&s;erve and
keep &s;uch things as they by their own mouth and
confe&s;&s;ion have a&s;&s;ented unto. 2. Fora&s;much
as Confirmation is mini&s;tred to them that be
bapti&s;ed, that by impo&s;ition of hands and pray|er
they may receive &s;trength and defence, a|gain&s;t
all temptations to &s;inne, and the a&s;&s;aults
of the world and the Devil, it is mo&s;t meet to
be admitted, when Children come to that age,
that partly by the frailty of their own fle&s;h,
partly by the a&s;&s;aults of the world and the De|vil,
they begin to be in danger, to fall into
&s;undry kinds of &s;inne. 3. For that it is agree|able
with the u&s;age of the Church in times pa&s;t:
whereby it was ordained, that Confirmation
&s;hould be mini&s;tred to them that were of perfect
age, that they being in&s;tructed in Chri&s;ts Reli|gion,
&s;hould openly Profe&s;s their own Faith,
and promi&s;e to be obedient to the Will of God.</HI></P>
<P>This, with what was before cited &s;hews,
that in this main Point we are agreed with the
Brethren of the Epi&s;copal Judgment, and
therefore may expect their concurrence: and
to that end, we de&s;ire them to promote the
Practice of their own Principles: and let us
<PB N="222" REF="127">
not leave the Work of God undone, while
we &s;trive who &s;hall do it or rather who &s;hall
not do it. If the <HI>Canons</HI> allow the <HI>Bi&s;hops
&s;uffragane</HI> to do it, you may beare with
others of the &s;ame order to do it, rather then
leave it undone.</P>
<P N="2">2. And for the <HI>Presbyterians,</HI> I intreat
them to Con&s;ider, 1. H<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">w much the faith|full
practi&s;e of this duty, will put by all the
offence and mi&s;taking-rea&s;ons of the Era&s;ti|ans,
who ask them &s;o earne&s;tly, <HI>how they
can prove that people mu&s;t be examined by the
Mini&s;ter, in order to the Lords Supper, any
more then in order to a day of thanksgiving?</HI>
I know it is an ea&s;y matter, to prove that a
Pa&s;tour may call his People to private, per|&s;onal
In&s;truction, at any fit &s;ea&s;on; and
therefore before a Sacrament when he &s;ees
ju&s;t cau&s;e: and they are bound to obey him,
ordinarily, by virtue of the general precept,
<HI>Heb. 13. 17. Obey them that Rule over
you,</HI> &amp;c. But if you make this the &s;ea&s;on
and u&s;e of your Examination, to admit men
out of a &s;tate either of Catechumens, or In|fant-members,
into the number of Adult|members,
and never trouble them afterward
with Examinations, unle&s;s upon &s;ome &s;pecial
occa&s;ion, or in your ordinary cour&s;e of per|&s;onal
In&s;truction, this would put by the op|po&s;ition
<PB N="223" REF="127">
of gainlayers; and I think, &s;atisfie
all of them that have any &s;ober con&s;iderations
and love to the pro&s;perity of the Church.</P>
<P N="2">2. And con&s;ider al&s;o how much this way
would facilitate your cour&s;e of Di&s;cipline:
you would be much more clearly &s;atisfied,
who are your Church-members, and of your
&s;pecial charge, and on whom you are &s;peci|ally
bound to exerci&s;e Di&s;cipline, and to
whom you owe your &s;pecial care and labour:
and your people will be better &s;atisfied then
now they are, both of the quality, and re|gular
reception of members, and who they
be, to whom they owe the &s;pecial Duty of
members, and whom they are more &s;peci|ally
bound to communicate their worldly
goods in their nece&s;&s;ity. How much uncer|tainty,
confu&s;ion, di&s;&s;atisfiedne&s;s and
neglect of duty, remaineth in tho&s;e
Congregations, where this work is quite
ommitted, is obvious to common ob&s;erva|tions.</P>
<P N="3">3. And if any &s;hould have a jealou&s;ie of
this de&s;igne, as &s;eeming to &s;et up the Con|gregational
way of Covenanting, I intreat
&s;uch to remember; 1. What an enemy to the
Unity of the Church, and how unbe&s;eeming
a charitable Chri&s;tian, a &s;pirit of cau&s;ele&s;s
jealou&s;ie is. 2. That it &s;hould be the more
<PB N="224" REF="128">
gratefull to you, becau&s;e it is acceptable to
your Brethren: If you are Lovers of Unity
and Peace, you will be far from avoiding a
Practice, becau&s;e tho&s;e hold it with whom
you would be united, that is, becau&s;e it
tends to Unity; but rather you will be glad
of &s;uch a healing means. 3. Con&s;ider that
it is no more the Congregational mens Prin|ciple,
then the Epi&s;copal, Presbyterians and
the Era&s;tians. It is our common Principle,
let us therefore make it our common Pra|ctice;
an ea&s;y, a rea&s;onable way of Agree|ment.
The not Practi&s;ing of this hath ca&s;t
us into confu&s;ions; and the Practi&s;e of it
mu&s;t be it, that mu&s;t re&s;tore our Church
Order, and heale mo&s;t of our Divi&s;ions. I
know it is agreeable to your Judgments. I
move you not to for&s;ake your Principles,
but to Practice them. Do but enrol tho&s;e
only for your Adult Church-members, that
are Confirmed, or Approve, upon a per|&s;onal
credible Profe&s;&s;ion, of true Chri&s;tia|nity,
and con&s;ent to live under your Mini&s;te|rial
Di&s;cipline; and it will do more, then
you can ea&s;ily now apprehend, for an Union
with your Brethren, and for the clo&s;ing of
the &s;ad, and long-continued divi&s;ions of the
Churches.</P>
<P N="3">3. And to the Congregational Brethren, I
<PB N="225" REF="128">
may boldly &s;ay, it is a Practice &s;o &s;uitable
to your own Practice already, (though I
think it is a more Regular performance of it
that I propound, then mo&s;t have u&s;ed) that
in rea&s;on we may expect your approbation
and concurrence. Perhaps you'l feare that
&s;ome of your Brethren may &s;lubber over the
work, and make but a Ceremony of it: But
&s;o may &s;ome of your Own mind, if they be
per&s;onally remi&s;s and negligent, as well as
others. And perhaps others will feare le&s;t
<HI>you</HI> &s;honld u&s;e it <HI>over rigorou&s;ly,</HI> 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 Pa|&s;tours;
and is nothing to tho&s;e Principles, in
which we are all agreed. Only I be&s;eech you
in the feare of God, take heed of giving ju&s;t
occa&s;ion of this offence. Be not Righteous
overmuch: Remember how tender Chri&s;t is
of his litle ones: and how he is di&s;plea&s;ed
with tho&s;e that keep them from him: and
will not break the brui&s;ed Reed: If he carry
the Lambs in his armes, and gently drive
tho&s;e that are with-young, it be&s;eemes not <HI>us</HI>
to turn them out of the fold, or to di&s;owne
them. We are commanded to <HI>Receive him
that is weak in the Faith, though not to doubt|full
disputations,</HI> Rom. 15. 1. It's a con|junction
<PB N="226" REF="129">
of impiety, inju&s;tice and uncharita|blene&s;s,
to thru&s;t back tho&s;e that Chri&s;t
would have admitted. It's <HI>Impiety,</HI> to rob
Chri&s;t of his Church-members, and dimini&s;h
his Vi&s;ible Flock, and wrong tho&s;e whom
he values as his Jewels, and is tender of, as
the apple of his eye. It is great <HI>Inju&s;tice,</HI> to
defraud men of their <HI>Due,</HI> in &s;o great a mat|ter
as his Church-priviledges and helps to Hea|ven.
It's greater Inju&s;tice, then to turn
them out of their hou&s;es and lands; for the
Benefits are greater. It's <HI>&V;ncharitablene&s;s,</HI>
to deale &s;o cruelly with us, in matters of &s;uch
Con&s;equence. And it's the greater, 1. Be|cau&s;e
it is none of our own, but our Ma&s;ters
trea&s;ure which we deny them. 2. And be|cau&s;e
we are Con&s;cious, if we are Chri&s;tians
indeed, of &s;o much &s;inne and unworthyne&s;s
our &s;elves, as &s;hould provoke us to deale the
more tenderly and compa&s;&s;ionately with
others. I would not have you blind under
pretence of Charity, nor to let in known
&s;wine, for feare of keeping out the &s;heep.
But remember that when the ca&s;e is but &s;o
doubtfull and difficult, that you cannot know
certainly the tares from the wheat, or can|not
make a &s;eparation without a danger of
pulling up the wheate with the tares, it's
better let both alone till harve&s;t. We will
<PB N="227" REF="129">
not be wilfully guilty of mens Lying, or Hy|pocritical
Profe&s;&s;ions: but if they be guilty
of them, we may yet believe, that God
hath much &s;ervice for Hypocrites in his
Church. And the number &s;hall be &s;ome ho|nour
to him; and &s;ome encouragement to
&s;ome that are yet without, to draw neerer us.
Though it be the Intention of Chri&s;t in In&s;ti|tuting
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 &s;o never made the Euchari&s;t an Ordinance
which is Primarily and Directly intended for
Conver&s;ion of the unregenerate, and which
known ungodly men may &s;eeke, and be ad|mitted
to, in order to their Conver&s;ion:
(<HI>Bellarmin</HI> him&s;elf confe&s;&s;ing that &s;uch come
into the Church <HI>praeter intentionem Eccle&s;iae</HI>)
Yet Chri&s;t that knew abundance of un&s;ound
Profe&s;&s;ours would thru&s;t them&s;elves into the
Church, hath provided tho&s;e Ordinances
there, which conduce much to their regene|ration:
And even the <HI>Lords Supper,</HI> though
in&s;tituted <HI>primarily</HI> for another u&s;e, may
be a means of this, to tho&s;e that yet unwor|thily
drew neer it. However, if we be
commanded to invite, yea and compel men
<PB N="228" REF="130">
to come in to the Church, that the hou&s;e of
Chri&s;t may be filled, we mu&s;t not be too
&s;crupulous in admitting them, nor to bu&s;y
in keeping them back. If any where, it's
here that Chri&s;t is like to &s;ay, <HI>Odi &s;ervum ni|mis
diligentem.</HI> If men make a <HI>Credible Pro|fe&s;&s;ion,</HI>
I dare not refu&s;e them: Nor dare I
by my uncharitable Incredulity, take that
for Incredible, which I cannot Prove to be
&s;o. His <HI>Profe&s;&s;ion</HI> is the Evidence of his Title
with the Church. If I will deny him when
he &s;eeks admittance, I mu&s;t di&s;prove that Pro|fe&s;&s;ion,
and &s;hew it to be invalid. Truly
much experience hath taught me, that many
that were never commonly noted for
Godline&s;s, and that through ba&s;hfulne&s;s, or
want of expre&s;&s;ions, or the hinderance of
carnal friends, and worldly affaires, have
lived as &s;trangers to tho&s;e that are eminent for
the feare of Cod, have yet at la&s;t, di&s;clo&s;ed
them&s;elves to me, to have been humble, &s;e|rious
Chri&s;tians many years, as far as I was
able to judge. E&s;pecially take heed how you
&s;light or reject people for want of parts, or
gifts, or utterance. I have known excellent
Chri&s;tians, that through ba&s;hfulne&s;s are not
able to give an account of their knowledg of
the very fundamentals of Religion, to a per|&s;on
whom they much Reverence, and are in
<PB N="229" REF="130">
awe of. And I meet with many ignorant
people, that in an&s;wer to many of my Que|&s;tions
do &s;eem to be ignorant of Chri&s;t him|&s;elf,
who yet &s;hew the contrary, when by
other words, I have cau&s;ed them better to
under&s;tand me. If people be but de&s;irous,
and willing and diligent, it mu&s;t be very
gro&s;s Ignorance indeed, that mu&s;t warrant
us to refu&s;e them. Many thou&s;ands are guil|ty
of wrong intruding into the Church, when
the Mini&s;ters and Church were not guilty of
wrong admitting them, but had been cul|pable
if they had refu&s;ed them.</P>
<P>I &s;peak all this to the Congregational Bre|thren
rather then the re&s;t, becau&s;e they are
mo&s;t &s;u&s;pected to be over&s;trict in their ad|mi&s;&s;ions;
and becau&s;e I would intreate them,
to avoid all ju&s;t occa&s;ions of offence and di&s;|union
in their Practi&s;e, when we are all &s;o
happily agreed in our Principles, in this great
point, of the Nece&s;&s;ity of an Approved Pro|fe&s;&s;ion.</P>
<P N="4">4. And for the <HI>Era&s;tians,</HI> as in the point
of Di&s;cipline, they commonly contend with
us upon a meer mi&s;take, thinking we claime
a proper <HI>Imperium,</HI> or <HI>Magi&s;terial Power,</HI>
when as we claime but the <HI>Power of an Em|ba&s;&s;adour,</HI>
with &s;uch a kind of Power, as a
<HI>Phy&s;ician</HI> hath over his <HI>Patients,</HI> or as <HI>Plato</HI>
<PB N="230" REF="131">
or <HI>Zeno</HI> had in their Schooles, (be&s;ides the
Mini&s;terial Power in Wor&s;hiping) &s;o their
Principal quarrel with us, will be removed
by the Practice of Confirmation. You talk
much of the Sacraments being converting
Ordinances, and again&s;t examining men in
order to the Lords Supper, and keeping men
away. But are you not Agreed with us, that
<HI>a per&s;onal under&s;tanding, &s;erious Profe&s;&s;ion of
Chri&s;tianity,</HI> even of Faith, and Repen|tance
(which conteineth a Renouncing the
fle&s;h, the world, and the Devil) is nece&s;&s;a|ry
to tho&s;e that will (either by Bapti&s;m or
Confirmation) be admitted into the Num|ber
of Adult-members of the Church? And
do you not grant that the Adult, whether
before Bapti&s;m or Confirmation, are to be
tried and approved by the Pa&s;tours, before
they Baptize them, or Confirm them?
Grant us but this (and that the ancient Di&s;ci|pline
&s;hould be exerci&s;ed in the Church,
which the Scriptures and all the Church
Canons do record) and wee &s;hall be
agreed with you in a moment. For Bapti&s;m
we are no &s;tricter then the Common-Prayer
Book, that required that the party (by him
&s;elf or others) did <HI>Promi&s;e and vow 1. To
for&s;ake the Devil and all his works, the Pomps
and vanities of the wicked world, and all the
<PB N="231" REF="131">
&s;infull lu&s;ts of the fle&s;h. 2. To believe all the Ar|ticles
of the Chri&s;tian Faith. 3. To keep Gods
holy will and Commandements, and walk in
the &s;ame all the daies of his life.</HI> That &s;o, it
may be truly &s;aid of the Baptized, that <HI>he is
made a member of Chri&s;t, a Child of God, and
an inheritour, (or heir) of the Kingdom of
Heaven:</HI> and of the <HI>Confirmed,</HI> we expect
but that which is here &s;aid to be given and
a&s;&s;ured in Bapti&s;m, <HI>viz. A Death unto &s;inne,
and a New birth unto Righteou&s;ne&s;s; that be|ing
by Nature born in &s;inne, and the children
of wrath, we are hereby made the Children of
Grace:</HI> yea we expect but <HI>what is required of
per&s;ons to be baptized;</HI> viz. <HI>Repentance where|by
they for&s;ake &s;inne; and Faith, whereby they
&s;tedfa&s;tly believe the Promi&s;es of God made to
them in that Sacrament.</HI> All the&s;e are the
words of the Catechi&s;m in the Common-Prayer
Book. Yea we expect but that open
Profe&s;&s;ion before the Congregation, which
the forecited <HI>Rubricke</HI> of Confirmation re|quireth:
no nor alway &s;o much as that. So
that I may well &s;uppo&s;e, that no Godly,
moderate man of the <HI>Era&s;tian</HI> way, can di&s;|&s;ent
from us in this point of <HI>Confirmation:</HI>
And a Con&s;ent in this, will be next to a Con|&s;ent
in all, between us and them.</P>
<P N="5">5. And for the <HI>Anabapti&s;ts</HI> them&s;elves,
<PB N="232" REF="132">
though we evpect not their <HI>Con&s;ent,</HI> yet we
may well expect their <HI>Moderation,</HI> and <HI>non|oppo&s;ition,</HI>
and that as we thus draw as neer
them, as po&s;&s;ibly (in our pre&s;ent judg|ment)
we can, &s;o they would lay by all bit|terne&s;s
and reproach, and divi&s;ive carriage,
and come as neer us as they can. And as now
with the more moderate of them, our diffe|rence
appeareth le&s;s then many of them ima|gined,
&s;o it may appear, that the di&s;tance
in affection and Communion &s;hall be no grea|ter
then there is cau&s;e. The <HI>odium</HI> of Di|vi&s;ion,
and unpeaceablene&s;s, hath &s;o long
laine upon their party, that methinks they
&s;hould be willing to have it taken off. And
there is no way to take it off, but their vi&s;i|ble
amendment: by becoming Lovers and
Promoters of Union, Communion, and
Peace among the Churches of Chri&s;t. Men
will never take your opinion to be of God,
while general experience &s;hall &s;hew them,
that it will not &s;tand with that Love, Union,
and Communion of the Saints, but engageth
almo&s;t all that receive it, in Divi&s;ions, Op|po&s;ition,
and Reproach, of the Servants of
Chri&s;t and his Churches. Though you think
your own Opinion right, let it not &s;o farre
di&s;po&s;&s;e&s;s you of Charity, and Rea&s;on, as to
unchurch all the Churches of Chri&s;t, that
<PB N="233" REF="132">
thinke otherwi&s;e, or to ca&s;t off Communion
with the Godly, that are not of your Opi|nion;
as long as we come &s;o near you, as to
take none into the Number of Adult Church-members,
but tho&s;e that are Confirmed, or Ap|proved
by Chri&s;ts Mini&s;ters, upon their per&s;o|nal,
credible Profe&s;&s;ion of Faith and Holine&s;s.</P>
<P>Lay all this together, and we may well
conclude, that this Practice of Mini&s;terial
Approbation, and Confirmation, (or Re|&s;toration)
of all that are admitted into the
Number of Adult-Chri&s;tians, or vi&s;ible
Church-members, and to their Priviledges,
is &s;o nece&s;&s;ary, and &s;o admirably fitted, both
for Reformation, and Reconciliation, of the
Epi&s;copal, Presbyterian, Independants, Era|&s;tian
and moderate Anabapti&s;ts, and to &s;top
the mouths of the Intemperate, and of the
Papi&s;ts, that all Magi&s;tra<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">es, Mini&s;ters and
People, that love the Churches Purity and
Peace, and long to &s;ee it clen&s;ed and healed,
&s;hould gladly embrace it, and vigorou&s;ly
promote it it.</P>
<P>I Have two things yet more to do upon this
Subject. 1. To an&s;wer &s;ome Objections,
and 2 To give &s;ome Directions to all &s;orts,
for the effectual putting it in execution. The
Objections are the&s;e.</P>
<P><PB N="234" REF="133">
Object. 1.  <HI>You will tempt the Anabapti&s;ts
to &s;ay, that this is but a &s;hift of our own devi|&s;ing,
in&s;tead of Bapti&s;m, le&s;t we &s;hould yield
to them, when we are convinced of the Nece|&s;ity
of a per&s;onal Covenanting by the Adult.</HI></P>
<P><HI>An&s;w.</HI> There is no Ordinance or Truth of
God, that will not be &s;poken again&s;t by mi|&s;taking
men: and yet we mu&s;t not therefore
ca&s;t them away. Nor is it the way to vindi|cate
a Truth or Ordinance from reproach,
to di&s;clame it, and &s;o to reproach it actually
our &s;elves. Nor is it the way to get advan|tage
of an adver&s;ary, 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 Anabapti&s;ts Objection,
we &s;hall give them our rea&s;ons again&s;t their
way, in a fitter place, and have already
done it. We are mo&s;t certain that the Ser|vants
of God of old (both with Circum&s;ion
and without it, <HI>Deut.</HI> 29.) did enter their
children into Covenant with God, as well
as them&s;elves. And if it be the expre&s;s Word
of God, that both Infants and Aged &s;hould
be entered and engaged to him in Cove|nant,
we will obey his Word, and do both,
though the Anabapti&s;ts will do but the one.
He mu&s;t have a hard face, that will deny that
it was once the duty of Parents, to offer their
<PB N="235" REF="133">
children to God, and enter them into Co|venant
with him: and when they have pro|ved
that this Duty or Power is recalled,
(which I never yet &s;aw done, no not in
Mr. <HI>Tombes</HI> his la&s;t Voluminous Review) then
we will forbeare it; but till then it is not mens
talk and confident words, that mu&s;t make a
tender Con&s;cience yield, to omit &s;o great
and plain a duty, or give up &s;o great a Mer|cy
as this is. I am &s;ure that Infants were then
no more able to believe them&s;elves, nor en|ter
them&s;elves in Covenant with God then
now: and I am &s;ure the Parents by Gods ap|pointment,
did it for them, offering and
engageing them to God, and that God here|upon
is called their God, and they his peo|ple:
and that u&s;ually the &s;igne of the Cove|nant
was annexed. And I am &s;ure that Parents
have as much Natural Intere&s;t in their chil|dren
now as then: And I never yet &s;aw where
God had acquit us of this duty, or withdrawn
this Mercy from us, and our &s;eed.</P>
<P>Object. 2.  <HI>The proof which you bring for this
Confirmation is &s;o ob&s;cure, that it is not like
to be generally received.</HI></P>
<P><HI>An&s;w.</HI> It was generally received in almo&s;t
all the Churches on earth, till lately: And
as far as I plead for it, it is yet Doctrinally
at lea&s;t owned and maintained, even by tho&s;e
<PB N="236" REF="134">
Churches that practically have di&s;u&s;ed it Of
all the Chri&s;tians on Earth, I &s;uppo&s;e there
is a thou&s;and if not ten thou&s;and for it, (do|ctrinally
or dogmatically) for one that is
again&s;t it, if we judge by the Laws, Confe&s;|&s;ions,
and writings of their guides. Though
the <HI>Greeks</HI> I know do not own the Popi&s;h
Confirmation, nor have it not &s;o formally
as they &s;hould, and the Papi&s;ts have corrup|ted
it by their abu&s;e; yet the thing in &s;ub|&s;tance
is owned dogmatically by almo&s;t all
the Chri&s;tian world: And they mu&s;t be very
&s;ingular per&s;ons that di&s;owne 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 con&s;tant family Prayer,
for Infant Bapti&s;m, and many a holy Duty,
which yet we have &s;ufficient proof for. What
would you have plainer? Is there the lea&s;t
doubt of it, whether a Pre&s;onal Profe&s;&s;ion and
Covenanting with God, be nece&s;&s;ary to him
that will be taken into the Number of Adult
Chri&s;tians, and po&s;&s;e&s;s their Priviledges and
Communion? Or whether this Profe&s;&s;ion
mu&s;t be approved by the Pa&s;tour, of the
Church, and known to them that mu&s;t hold
Communion with him? Prove if you can, that
ever one man was admitted among Adult-Chri&s;tians,
to enjoy Communion with them,
<PB N="237" REF="134">
without &s;uch a per&s;onal Profe&s;&s;ion. You can|not
prove it. If Infant-Covenanting were
enough for the Adult, then Infidels are Be|lievers.</P>
<P N="3">3. Object&punc; <HI>But this will make Mini&s;ters
to be Lords of the Church: when no man can be
taken into the Church, or po&s;&s;e&s;s the Privi|ledges
of a Chri&s;tian, till he be Approved by
them This will put a Tyrannical Power into
their hands.</HI></P>
<P><HI>An&s;w.</HI> 1. Such a Tyranical Power as eve|ry
Phy&s;ician hath, who may choo&s;e or refu&s;e
his patients; or every School-ma&s;ter hath
that may choo&s;e or refu&s;e his Schollars, if
he engage not him&s;elf to the contrary, as
<HI>Plato, Zeno,</HI> and every Philo&s;opher did in
his Schoole.</P>
<P N="2">2. It is &s;uch a Tyranny as Chri&s;t hath un|que&s;tionably
&s;et up; and to accu&s;e him of
&s;etting up Tyranny, is an unkind part of
them that look to be &s;aved by him.</P>
<P N="3">3. It is a Power that hath Con&s;tantly been
exerci&s;ed by the Officers of Chri&s;t, and did
not men &s;mel out the Tyranny of it till now?
What Prince did govern the Church doores,
and judge who &s;hould be admitted, from the
daies of Chri&s;t, till <HI>Con&s;tantines</HI> daies, when
the Church was at the pure&s;t; yea or ever
after for many a hundred yeares? Did not
<PB N="238" REF="135">
all the Apo&s;tles, and every Preacher of the
Go&s;pel Baptize tho&s;e that they convetred,
and judge of them whether they were Bap|tizable?
And did not the Bi&s;hops Confirm
the Baptized, without con&s;ulting another
Power? Half that were admitted into the
Church by Bapti&s;m, (and more) for &s;ome
hundred yeares after Chri&s;t, were the Adult:
and of the&s;e, the Pa&s;tour required a per&s;o|nal
Covenant and Profe&s;&s;ion. The other
half were their Infants: and for them they
required the Parents Profe&s;&s;ion, and enter|ing
them into Covenant: But &s;till the Pa|&s;tours
were the Judges, who were the ad|mini&s;ters.</P>
<P N="4">4. If you think it too much <HI>Power</HI> for us,
I be&s;eech you think it too much <HI>work</HI> for us:
and dreame not that we have a <HI>work,</HI> and not
<HI>Power</HI> to do it, or di&s;cern what we do. Set
others to do it, that you can better tru&s;t.</P>
<P N="5">5. Who would you have tru&s;ted with this
Power? Some body mu&s;t have it. I have
proved to you fully, that every man mu&s;t
not be the &s;ole Judge of his own fitne&s;s for
Bapti&s;m or Church Priviledges: and that the
people or Magi&s;trates are not the &s;ole or chief
Judges: and who &s;hould it be but they, to
whom it is committed by Chri&s;t in their call
to the office of the Mini&s;try?</P>
<P N="6"><PB N="239" REF="135">
6. Mini&s;ters (as I before &s;hewed) have
no Tyrannical or Arbitrary Power. For
Chri&s;t hath tied them by a Law, who to ad|mit,
and whom to reject. And if they di&s;|obey
this Law, the Magi&s;trate may correct
them: So that in the exerci&s;e of this Tyranni|cal
Power, every Mini&s;ter is under the la&s;h
of the Magi&s;trates violence, (if he gro&s;ly of|fend)
whereas none of the people are under
any violence, or force from us to obey us;
but if all of them di&s;obey us and rebel, it is
their own lo&s;s, and we have no remedy.
This is the Tyranny.</P>
<P N="7">7. La&s;tly, If you think it (as it is) &s;o
great a Power, for us to judge of mens Pro|fe&s;&s;ion
and fitne&s;s for Church Priviledges, let
it awaken you the more, to get the wi&s;e&s;t,
able&s;t men you can for the Mini&s;try, that are
fit for &s;o a great tru&s;t. If the be&s;t that are to be
got, are not in the Office, be&s;hrew our
Governours, and the choo&s;ers. And if you
do not ca&s;t us all out, if you can put fitter men
into the place, that are meeter for the tru&s;t,
be&s;hrew you for your negligence: we
give you no thanks for it. But if you have
<HI>no fitter</HI> for this work and tru&s;t, will you ca&s;t
it upon <HI>unfitter</HI> or on none? It is a great
tru&s;t for a Phy&s;ician to be tru&s;ted with your
lives, and a School-ma&s;ter and Tutour with
<PB N="240" REF="136">
your Children? But what of that? Will you
therefore tru&s;t the good women, or com|mon
neighbours about you with them; yea
or the Magi&s;trate him&s;elf. Or will you have
no Tutours or Phy&s;icians? Or rather will
you not be the more careful to keep our Em|piricks
and unworthy per&s;ons, and get the
able&s;t and faithfule&s;t that you can. O un|thankfull
men, that grudge us the Power of
labouring and &s;pending our &s;elves for their
Salvation, and judging, where we mu&s;t act!</P>
<P N="4">4. Object. <HI>Is it not the u&s;e of the Lords
Supper to Confirm us; and do not men there re|new
their Covenant and Profe&s;&s;ion? What need
is there then of any more?</HI></P>
<P><HI>An&s;w.</HI> 1. You would think much, if at
the Lords Supper we &s;hould openly call each
man to a per&s;onal, explicite Profe&s;&s;ion of
his Faith, and Covenanting with God: And
indeed it would be a tedious, as well as un|&s;ea&s;onable
work. It is but a general or joynt
Profe&s;&s;ion of all together, that is there re|newed:
and notwith&s;tanding that, there
may for ought we know, be many a one there
that is an Infidel, and knoweth not what
Chri&s;tianity is. 2. The Lords Supper is the
food of the Soul, confirming by way of nu|trition
and augmentation; and therefore you
mu&s;t &s;hew that you are alive, before you
<PB N="241" REF="136">
may partake of it. It is a fea&s;ting upon Chri&s;t,
and with him in his family, and at his Table:
It is a work of Communion with Chri&s;t and
with his Saints: It is one of the highe&s;t pri|viledges
of the Church: And therefore you
mu&s;t produce your little, before you can lay
claim to it. If a man mu&s;t be admitted to the
Lords Supper, without any precedent, per|&s;onal
Profe&s;&s;ion or Covenanting with God,
upon &s;uppo&s;ition, that by the act of Recei|ving
he doth all this; then men that know
not whether there be a Chri&s;t, or what he is,
may be admitted: For multitudes of &s;uch
there are, that in Infancy were bap|tized:
And I know not by &s;eeing him re|ceive,
whether he know or believe any
thing of Chri&s;tianity. If a man converted
at Age from Heatheni&s;m, may not be ad|mitted
to the Lords Table without a per&s;onal
profe&s;&s;ion in Bapti&s;m, then neither may
&s;uch as are baptized in Infancy, be admitted
without a per&s;onal Profe&s;&s;ion, in Confirma|tion,
or &s;uch as is without any other Bap|ti&s;m.
Our Parents Profe&s;&s;ion will not &s;erve
our turn, in &s;tead of our own when we come
to age. And therefore this Objection is
vaine, unle&s;s Infidels may be admitted to
Communion, and all be common. But I
need not &s;peak much of this, becau&s;e I &s;hall
<PB N="242" REF="137">
have few &s;uch Objectours to deale with:
Even the Papi&s;ts them&s;elves are many of
them again&s;t promi&s;cuous communion,
though the Je&s;uites of late, have fitted al|mo&s;t
all their work, to their man plea&s;ing
de&s;igne: See <HI>Joh. Thauleri flores.</HI> cap. 23, &amp;
24 pag. 257, <HI>&amp;c.</HI> (An old Puritane, among
the Papi&s;ts) And they make confe&s;&s;ion al&s;o
prerequi&s;ite.</P>
<P>Object. 5. <HI>According to our arguing,
Confirmation is not nece&s;&s;ary to tho&s;e that were
Baptized at full Age; and therefore it is not
nece&s;&s;ary to any, if not to all.</HI></P>
<P><HI>An&s;w.</HI> I have given &s;ome Rea&s;ons why it
&s;hould be u&s;ed, with all that have oppor|tunity
after Bapti&s;m; but I have proved it
more Nece&s;&s;ary to tho&s;e that were baptized
in Infancy. And if it were Nece&s;&s;ary to no
other, it would not follow, that it is not
Nece&s;&s;ary at all, becau&s;e not to all.</P>
<P N="6">6. Object. <HI>Is it not better take up with an
Implicit Profe&s;&s;ion and Covenanting, then
make &s;o great a trouble to our &s;elves, and
di&s;turbance among the people, as this will
make?</HI></P>
<P><HI>An&s;w.</HI> 1. Me thinks, not only the face
of the Roman Church, but of our own,
might by this time have afforded us &s;atisfying
experience, what Implicit Faith, and Im|plicit
<PB N="243" REF="137">
Profe&s;&s;ions are, and to what they tend.
Peru&s;e the forementioned Evils of this cour&s;e,
and look upon the &s;tate of our people, where
you may &s;ee them in exi&s;tence, and then
judge whether this Objection be an&s;wered.</P>
<P N="2">2. An Implicit Profe&s;&s;ion, is the lowe&s;t
and lea&s;t, that in any ca&s;e of extremity or
nece&s;&s;ity can be thought tolerable, and ac|cepted
by God, and con&s;i&s;tent with the life
and being of a Church. And &s;hall we <HI>deli|berately</HI>
choo&s;e to offer God the <HI>wor&s;t,</HI> the
<HI>lea&s;t,</HI> the <HI>lowe&s;t</HI> that's po&s;&s;ible to find accep|tance?
Nay he will have the <HI>be&s;t,</HI> as he de|&s;erves
the <HI>be&s;t,</HI> or he will not accept it, when
we have it to give: Shall we think that in a
ca&s;e of freedom, the &s;ame will be accepted,
which Nece&s;&s;ity only can excu&s;e? Or &s;hall
we be content that our Churches have as ma|ny
di&s;ea&s;es as will con&s;i&s;t with life and being?</P>
<P N="3">3. An <HI>Implicit Profe&s;&s;ion</HI> makes or proves
men but <HI>Implicit<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ly Chri&s;tians.</HI> Such dumbe
uncertaine &s;ignes, do leave us in So great
uncertainty of the thing &s;ignified, that it
&s;eems but a very mocking of God (that will
not be mocked) when we have opportunity
for an open Intelligible Profe&s;&s;ion, and will
not u&s;e it, or require it.</P>
<P N="4">4. It is <HI>again&s;t Nature</HI> for a man that hath
a Tongue in his head, to refu&s;e to utter his
<PB N="244" REF="138">
mind any other wi&s;e then by dumb &s;hews,
and yet expect to be under&s;tood and accep|ted.
What is the Tongue made for but to
expre&s;s the mind? Indeed if a man be dumb,
and can neither &s;peak not write, it is more
tollerable to take an uncertaine &s;igne from
&s;uch a man; then from another that hath the
u&s;e of Tongue or pen.</P>
<P N="5">5. It is a very <HI>Implicite denying</HI> of Chri&s;t,
which many call an <HI>Implicite Profe&s;&s;ion.</HI> If a
man that hath a Tongue in his mouth, &s;hall
refu&s;e to Profe&s;s the Chri&s;tian Faith and quar|rel
with the Mini&s;ter that calls him to it,
and &s;ay, we &s;hall have no other Profe&s;&s;ion
from him then to come to Church, and put
the bread and wine into his mouth, and not
to deny Chri&s;t expre&s;ly, I leave it to any rea&s;o|nable
man, whether there be not &s;o much of
an Implicite <HI>denying</HI> Chri&s;t in this <HI>refu&s;ing to
confe&s;s</HI> him, when they are called to it by
their Pa&s;tours, whom God hath commanded
them to obey, and that in a ca&s;e and &s;ea&s;on,
when all the Church hath required it, or
taught it to be due.</P>
<P N="6">6. It is contrary to the honour of Chri&s;t,
and the very Nature of Chri&s;tianity, for
men to take up with Implicite, uncertaine
Profe&s;&s;ions, when we have opportunity of
more open free Profe&s;&s;ions. He is not a Ma|&s;ter
<PB N="245" REF="138">
to be a&s;hamed of. And he will have no
&s;ervants that will not confe&s;s him before
men, even in the hazzard of life; much more
in daies of the freedom of the Go&s;pel: As
<HI>with the heart men mu&s;t believe to Righteou&s;|ne&s;s,
&s;o with the mouth Confe&s;&s;ion is made unto
Salvation,</HI> Rom. 10. 10. What rea&s;on have
we to whi&s;per or draw back, in a cau&s;e of
&s;uch a nature and weight as this.</P>
<P N="7">7. Shall we thus teach our people to
e&s;teem Chri&s;tianity, as an unob&s;ervable
thing, by no more ob&s;erving it? The <HI>So|lemnity</HI>
of mens <HI>Tran&s;ition</HI> into the Adult-&s;tate
of actual Believers, doth make it more
<HI>Ob&s;ervable</HI> in the eyes of men; and they will
&s;ee that there is more in it, then commonly
is now e&s;teemed. I find by experience that
our people hate no preaching more, then
<HI>Differencing</HI> Preaching, which leaves or
&s;huts them out from the number of the San|ctified,
and &s;ets them as one the left-hand,
in the face of the Congregation, and judg|eth
them before the time: but faine they
would have Mini&s;try confound and jumble
all together: And then you may make them
as great &s;inners as you will, &s;o you will
make them no wor&s;e then the Ju&s;tified, that
are forgiven, and &s;hall be &s;aved. And &s;o
in <HI>Practice,</HI> they love no differencing waies:
<PB N="246" REF="139">
But &s;hall we &s;o far gratifie the Devil and the
fle&s;h? No: we mu&s;t labour to make the dif|ference
between Chri&s;ts Servants and the
world, as con&s;picuous as we can! that the
Con&s;ciences of poor &s;inners, may rather be
wakened, then cheated by us: And there|fore
we &s;hould choo&s;e the mo&s;t &s;olemn
Tran&s;ition, and Record the names of the
Confirmed, and let the people be brought to
a publike Ob&s;ervation, of the Nece&s;&s;ity of
Faith and Holine&s;s, while the Covenant and
Profe&s;&s;ion of it is made &s;o Nece&s;&s;ary.</P>
<P N="8">8. That is the be&s;t means, that is fitte&s;t to
attain the End; The End of a Covenant is to
<HI>Oblige,</HI> and the End of a Profe&s;&s;ion to de|clare
the mind: And I pray you which is fitte&s;t
for the&s;e Ends: An <HI>Expre&s;s Profe&s;&s;ion and
Covenant,</HI> or a dumbe uncertain &s;igne, by
coming to Church; paying Tithes? <HI>&amp;c.</HI></P>
<P N="9">9. Such dumb Profe&s;&s;ions are le&s;s tolerable
now, becau&s;e we have many in our A&s;&s;em|blies
that we <HI>know</HI> to be no Chri&s;tians. I
know of many that will heare, that be|lieve
no life to come, and &s;ecretly make a
&s;corne of Chri&s;t and Scripture, and many
more that know not what Chri&s;tianity is, as
is afore&s;aid. Now &s;hall we take up with
&s;uch &s;ignes of Chri&s;tianity, as we &s;ee and
know are commonly u&s;ed by Infidels,
<PB N="247" REF="139">
when we may have better?</P>
<P N="10">10. It is <HI>e&s;&s;ential</HI> to a Profe&s;&s;ion to be in
&s;ome mea&s;ure <HI>explicit:</HI> for <HI>Profiteri</HI> is but
<HI>pal&agrave;m vel public&egrave; fateri;</HI> It is no Profe&s;&s;ion
if it be not, or pretend not to be, an <HI>Ex|pre&s;&s;ion</HI>
of the mind: And therefore to be <HI>Im|plicite</HI>
and not <HI>Expre&s;s,</HI> is &s;o far to be again&s;t
the very Nature of the Profe&s;&s;ion; in that
mea&s;ure as your <HI>Profe&s;&s;ion</HI> is <HI>Implicite</HI> (as it's
called) and not <HI>Expre&s;s,</HI> in that mea&s;ure it
is no <HI>Profe&s;&s;ion</HI> at all.</P>
<P>Object. 7. <HI>But when you have the mo&s;t ex|pre&s;s
Covenant or Profe&s;&s;ion, you are not &s;ure
that it is true, and that the man is a believer
at the heart.</HI></P>
<P><HI>An&s;w.</HI> 1. I am &s;ure that it's <HI>Truly a Pro|fe&s;&s;ion,</HI>
that is, a <HI>Pretended &s;igne of the mind,</HI>
tho<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">gh I am not &s;ure that it's <HI>True Profe&s;&s;ion,</HI>
that is, a <HI>True infallible &s;igne of the mind:</HI>
I can know the metaphy&s;ical, though not
the Morall Truth of it. And then I can be
&s;ure that I do my duty, and take up accor|ding
to the Directions of Chri&s;t. It is his
work to judge the heart immediatly, as be|ing
his prerogative to know it: but it's my
work to judge of the Credibility of the Pro|fe&s;&s;ion.
2. And what if I have no <HI>infallible</HI>
Certainty? Mu&s;t I therefore throw up all,
and make the Pa&s;toral Church-government
<PB N="248" REF="140">
to be void, and ca&s;t open the Vineyard of
Chri&s;t to the wilderne&s;s, and not &s;o much as
require a <HI>Credibility,</HI> becau&s;e we cannot have
an Infallibility? This may not be.</P>
<P>Object. 8. <HI>But this will encourage tbe Ana|bapti&s;ts
and Congregational, in their Expre&s;s
Covenantings, by our coming &s;o neer them?</HI></P>
<P><HI>An&s;w.</HI> 1. I may better &s;ay, you will make
men Anabapti&s;ts, and drive them too far,
by your loo&s;ne&s;s, and willfully &s;hunning
plaine duty. How can weake profe&s;&s;ours be
drawn to think well of that party, which
they &s;ee do &s;hun &s;o needfull a Work of God?
2. Love and Peace will teach all Chri&s;tians
to &s;ay, that it's the be&s;t for Unity and heal|ing
of our breaches, to come as neare di&s;|&s;enting
Brethren as we may, and no<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> to fly
the further from them. At lea&s;t we may not run
from truth and duty, that we may be unlike
our di&s;&s;enting Brethren. 3. And I take it to
be my duty to tell this alowd to the Chri&s;tian
world, that after long conte&s;t with the Ana|bapti&s;ts,
and oppo&s;ition of their waies, I am
grown (as I confidently think) to this di&s;|covery
of the mind of God in &s;uffering them
among us; that he had this great truth and
duty, to which he &s;aw it nece&s;&s;ary to awake
us; the Church having been &s;o lamentably
defiled, Di&s;cipline made an impo&s;&s;ible thing,
<PB N="249" REF="140">
and mens Salvation grievou&s;ly hindred, by
the common <HI>&s;ecret, unob&s;erved tran&s;ition</HI> of
all people into the name, and number, and
Priviledges of Adult-Chri&s;tians; therefore
did God permit the&s;e men, to &s;tep too far
on the other &s;ide, that the noi&s;e might be the
greater, and his call the more ob&s;ervable;
&s;o that they are his me&s;&s;engers, calling aloud
to <HI>England,</HI> and all other Chri&s;tian
Churches in <HI>Europe,</HI> to keep the doore, and
repaire the hedge, and no more to take an
Infant-bapti&s;m, and Profe&s;&s;ion of our Pa|rents,
as a &s;ufficient Evidence of the Title of
the Adult, to the Name, or Place, or Pri|veledges
of Chri&s;tians; but to give them In|fant
Priviledges upon the Parents Profe&s;&s;ion;
but to require of them a &s;ober, &s;erious Pro|fe&s;&s;ion
and Covenanting by them&s;elves, in
owning their Bapti&s;mal Covenant, before
we number them with Adult-Chri&s;tians: And
that God hath &s;uffered the Anabapti&s;ts to
make &s;uch a &s;tirre among us&punc; will prove a
mercy to us in the End, if we have the wit
and grace to learn this, upon this trouble|&s;ome
occa&s;ion; and then the Reformation
will do us more good, then ever the Ana|bapti&s;ts
did us harm. But if we will not
learne, nor obey Gods call, we mu&s;t yet
looke to be mole&s;ted by them more, or
<PB N="250" REF="141">
el&s;e to do and &s;uffer wor&s;e.</P>
<P>Object. 9. <HI>But if you will not take a non-renouncing
of Chri&s;t, and Infant Bapti&s;m as
&s;ufficient, without a Per&s;onal Covenant and
Profe&s;&s;ion, you may on the &s;ame grounds call
men every week to &s;uch a Profe&s;&s;ion, becau&s;e
that the former Profe&s;sion &s;hews not what they
afterwards are, but what then they are.</HI></P>
<P><HI>An&s;w.</HI> 1. The ca&s;e is quite another:
In your in&s;tance, it is but the <HI>continuance of
the &s;ame Profe&s;&s;ion and Condition</HI> that is re|qui&s;ite:
And I am bound to take it as conti|nued,
while I have no Evidence to que&s;tion
it, and &s;ee the performance of it, as far as
belongeth to my cogni&s;ance. But in my
ca&s;e the <HI>Conditions</HI> and the <HI>Profe&s;sions</HI> are not
the &s;ame: <HI>A new Condition</HI> of <HI>Right;</HI> is ne|ce&s;&s;ary
to the <HI>Adult,</HI> which they had not at
all in their Infant Bapti&s;m. <HI>Then</HI> they ente|red
upon their <HI>Parents</HI> Faith or Profe&s;&s;ion;
but at age they mu&s;t nece&s;&s;arily have a Faith,
or Profe&s;&s;ion of their <HI>own,</HI> or el&s;e they actu|ally
cea&s;e to be Chri&s;tians.</P>
<P N="2">2. And yet let me adde, that frequent
Profe&s;&s;ions of Faith, and renewing Cove|nant
with God, have ever been u&s;ed in the
Church; both before Chri&s;ts Incarnation
and &s;ince, and indeed, the Lords Supper
doth import it: And for my part, I thinke
<PB N="251" REF="141">
it a very convenient, edifying cour&s;e, to
have the <HI>Articles of our Faith every day re|peated,
as the Belief of that Church, and the
people to &s;tand up at it, to &s;ignifie their con|&s;ent;</HI>
&s;o be it, you will not take up with this
&s;ilent Profe&s;&s;ion alone, and exclude a more
explicite one, when it is requi&s;ite. But this
fitly &s;ignifieth our &s;tanding to the fir&s;t.</P>
<P>Object. 10. <HI>But this will ca&s;t you upon the
&s;ame difficulties which you Object to the Ana|bapti&s;ts;
you will not know at what Age to take
men for Adult-Chri&s;tians.</HI></P>
<P><HI>An&s;w.</HI> 1. We &s;hall not accept them for
their Age, but for their <HI>Profe&s;sion:</HI> And
we can ea&s;ily tell when they offer them&s;elves
to tryal and Profe&s;&s;ion, and de&s;ire the Com|munion
of the Church: As the Ancient
Churches could tell when their Catechumens
were to be baptized.</P>
<P N="2">2. And for the time when we mu&s;t judge
their Infant Church-&s;tate to cea&s;e, if they own
not the Covenant per&s;onally, we cannot
&s;et a certaine yeare, nor is it nece&s;&s;ary: but
when their Infancy cea&s;eth, then their In|fant-&s;tate
cea&s;eth: That is, when they come
to the full or competent u&s;e of Rea&s;on: But
then ob&s;erve, 1. That if they be called at
&s;uch a time to profe&s;s their Faith, and own
their Covenant, and refu&s;e it, then we mu&s;t
<PB N="252" REF="142">
judge them refu&s;ers of Chri&s;tianity unle&s;s
the Rea&s;ons of the Refu&s;al allows another
judgment. 2. Or if they will fully neglect
for a con&s;iderable &s;pace, to own their Bap|ti&s;mal
Covenant, and to &s;eeke a &s;tanding
among the Adult-Chri&s;tians, it's a &s;trong
pre&s;umption that they are Back&s;liders. 3. If
they only <HI>&s;u&s;pend</HI> their per&s;onal Profe&s;&s;ion at
age, we mu&s;t only <HI>&s;u&s;pend</HI> our Judgment,
till we have &s;ome light to di&s;cern the cau&s;e:
and cannot be &s;ure that there are De&s;erters or
Apo&s;tates. 4. But we are &s;ure that they are
nor to be numbred by the Church among
Adult Chri&s;tians, till they have produced
the Evidence of their Title, which is no other
then <HI>A Credible, Per&s;onal Profe&s;sion.</HI> So
that it's ea&s;y to know when any &s;uch per&s;on
is to be admitted, and publikely owned as an
Actual Believer, though it be not &s;o ea&s;y to
di&s;cern of all, before that time, whether
they are to be reckoned as <HI>De&s;ertours</HI> or not.
He that wilfully neglecteth to come among
the Adult Chri&s;tians, long after he hath the
full u&s;e of Rea&s;on (which is not with all at
the &s;ame age) is to be much &s;u&s;pected, at
lea&s;t: And commonly about 16, or 17, or 18,
years of age, is the time when we have rea|&s;on
to expect that they &s;hould &s;eek the Com|munion
and Privilidges of the Adult: For
<PB N="253" REF="142">
about that age, they have a competent u&s;e
of Rea&s;on.</P>
<P>Object. 11.  <HI>But if you admit them into
the Church in Infancy, &s;ay the Anabapti&s;ts, you
will be obliged to excommunicate them all, that
prove ungodly when they come to age, and not
to let them &s;ilently pa&s;s out of the Church again.</HI></P>
<P><HI>An&s;w.</HI> Excommunication is either an ex|cluding
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 al&s;o adjoyne the charge of God,
for the execution of the &s;entence. But tho&s;e
that were never per&s;onal Profe&s;&s;ours of
Faith, nor admitted into the Communion of
Adult-Chri&s;tians, are not fit to be ca&s;t out
of it: And this is the common u&s;e of Excom|munication,
to remove tho&s;e, 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 <HI>Declaring</HI> them <HI>De&s;er|tours</HI>
or <HI>Apo&s;tates,</HI> we may do it upon ju&s;t
occa&s;ion, but we are not bound to do it pub|likely
by all that are guilty; this being not
<HI>the Excommunication,</HI> that is &s;o enjoyned in
the Scriptures. Where do you find that the
Church in Scripture-times or after, was wont
<PB N="254" REF="143">
to <HI>Excommunicate Apo&s;tates?</HI> And yet Apo|&s;tates
were formerly of the Church. It is
tho&s;e that hang on, and pretend &s;till to be
of the Church, and intrude into the Actual
Communion of it, that we mu&s;t ca&s;t out,
when they de&s;erve it.</P>
<P>Object. 12. <HI>But if they cea&s;e to be Chri|&s;tians,
you mu&s;t Baptize them againe, if you
will receive them.</HI></P>
<P><HI>An&s;w.</HI> No &s;uch matter: The Anabapti&s;ts
them&s;elves will not Rebaptize an Apo&s;tate,
when he returneth to the Church. He is to
be received by Confe&s;&s;ion and Ab&s;olution,
and not by Bapti&s;m. If a Chri&s;tian turn Turk,
and afterward Return, he is not to be Re|baptized.</P>
<P>Object. 13. <HI>But by this means you will
unchri&s;ten the people, and then they will be
exa&s;perated, and turn Heathens, or hearken
to any &s;educers that will mi&s;lead them</HI></P>
<P><HI>An&s;w.</HI> 1. No: we will unchri&s;ten no
man: but do that honour to Chri&s;tianity,
and that right to the Church and the Soules
of men, as to make a difference between
Chri&s;tians and Infidels, and that &s;omewhat
wider then the bare Names. He that is a
Chri&s;tian &s;hall be more encouraged by this
cour&s;e, and he that is not, cannot be un|chri&s;tened
by us. If men will not unchri&s;ten
<PB N="255" REF="143">
them&s;elves, they need not fear le&s;t the ju&s;t
trying and approving of their Chri&s;tianity
&s;hould unchri&s;ten them. 2. How little ho|nour
it is to Chri&s;t and the Church, to have
the number made up, by &s;uch as we would
di&s;allow; I have &s;hewed you before, and al|&s;o
what a mi&s;chief that is to them&s;elves,
which &s;ome would give them as a benefit.
3. If Magi&s;trates and Mini&s;ters do their duty,
(yea or but Mini&s;ters alone) they will better
be kept from Heatheni&s;m, or other evils in
the &s;tate of <HI>Expectants</HI> and <HI>Catechumens,</HI>
then in the &s;tate of Church-members, where
Di&s;cipline will make them mad.</P>
<P>Object. 14.  <HI>But at lea&s;t your de&s;igne
lookes as if you would keep the Children of all
&s;uch unchri&s;tened; and what work would that
make?</HI></P>
<P><HI>An&s;w.</HI> I medle not with that Que&s;tion,
but leave every man to his own Judgment.
And if I did my &s;elf keep off &s;uch children,
I think it would prove but very few. For 1.
I would refu&s;e none of the Parents that had
<HI>aliquid Chri&s;ti,</HI> that made but a <HI>Credible
Profe&s;&s;ion</HI> of Chri&s;tianity. 2. I am per|&s;waded
that this Practi&s;e would bring almo&s;t
all the people to a tollerable Profe&s;&s;ion, when
they know it is expected, and what lieth on
it. 3. Upon experience now I find, that
<PB N="256" REF="144">
<HI>both</HI> the Parents are &s;eldom &s;o bad as to be
uncapable of offering their child to God, (in
the Judgment of the Church) Nay common|ly
here the more one of the per&s;ons is in &s;can|dalous
&s;inne, the more the other hates it:
And they are &s;eldom <HI>both</HI> gro&s;ly ignorant.
And tho&s;e that were delayed on the&s;e terms,
would receive no wrong by it. Gods way
is the be&s;t. The Children of unbelievers mu&s;t
not be inchurched in waies of our devi&s;ing,
nor re&s;pected before the honour of Chri&s;t,
and the common good of the Church of God.
But of this I &s;ay againe, I interpo&s;e not
my Judgment, but leave each man to his
own.</P>
<P>Object. 15. <HI>But though Confirmation be a
duty, yet none but Bi&s;hops have power to do it:
and therefore it is not a lawfull thing for Pre&s;|byters
to attempt it.</HI></P>
<P><HI>An&s;w.</HI><NOTE PLACE="marg"><HI>Leg.</HI> Grotii, <HI>Epi&s;t. 162. ad</HI> Bignon: <HI>p.</HI> 397. Clem. Roman. again&s;t a low|er Epi&s;copacy, then ours.</NOTE> 1. What mean you
by Bi&s;hops? It is a word that
hath, by mens application, got
&s;o many &s;ignifications, that
we may well expect that you
give us the Definition of a Bi|&s;hop,
before you make him
the matter of your Di&s;pute. And yet I have
read &s;o many Bookes that Di&s;pute for Epi&s;|copy,
and &s;o few that tels us what they
<PB N="257" REF="144">
mean by it; that I mu&s;t needs &s;ay, that mo&s;t
of them lo&s;e their labour, with &s;uch as I.
If by a Bi&s;hop you mean, &s;uch as our <HI>Engli&s;h</HI>
Bi&s;hops were, or any fixed Pa&s;tour of many
particular Churches, I deny that &s;uch were
ever In&s;tituted by Chri&s;t, much le&s;s have they
the &s;ole Power of &s;uch admini&s;trations.</P>
<P N="2">2. Do you meane that it is by <HI>Gods Law,</HI>
or the Laws <HI>of men,</HI> that Dioce&s;an Bi&s;hops
only may Confirm?<NOTE PLACE="marg">Petav. <HI>him &s;elf &s;aith,</HI> Di&s;&s;ert. Eccle&s;. <HI>lib 1. cap. 3. pag.</HI> 35. Ig|norare non potuit Hie|ronimus quibu&s;dam in locis ab&s;ente Epi&s;co|po Presbyteros idem illud Sacramentum Confirmationis dedi&s;|&s;e&punc; quod de Aegypto te&s;tatur commentari|us, <HI>&amp;c. And</HI> p. 36. <HI>he &s;aith,</HI> Con&s;tat o|lim &s;olos Epi&s;copos or|dinari&ograve; jure tam bap|ti&s;mum, quam paeni|tentium reconciliatio|ne admini&s;tra&s;&s;e. <HI>So that they may then as well forbid Pre&s;|byters to Baptize.</HI></NOTE> If
by Gods Laws, prove it,
and we &s;hall quickly yield.
But that it's very unlikely
you &s;hould do. If you
&s;ay that only the Apo&s;tles
had this Power, I An&s;wer,
1. That then fixed Dio|ce&s;an
Bi&s;hops had none
of it: For the Apo&s;tles
were none &s;uch. 2. Then
<HI>Timothy, Titus, <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">paphro|ditus,</HI>
&amp;c. when they pre|tend
to have been Bi|&s;hops,
had it not. 3. <HI>Ana|nias</HI>
was no Apo&s;tle, that
laid hands on <HI>Paul,</HI> that
he might receive the Ho|ly
Gho&s;t: of this more
anon. But if you &s;ay, that this Power is
<PB N="258" REF="145">
given to the Bi&s;hops meerly by the Laws of
men; then either by the Laws of Magi|&s;trates,
or of Bi&s;hops. For the former, we
know of none in force with us, to that pur|po&s;e;
and if they were, it is a work without
their line, which Chri&s;t hath done before
them, and not left to them, to de&s;cribe the
Offices of his Church. And for Bi&s;hops
Canons, we know no Power that any Bi|&s;hops
ever had, to make &s;tanding Laws for
the Univer&s;al Church; nor of any &s;uch Laws
that are obligatory to us: And the Oppo|nents
them&s;elves do violate the Canons of
General Councils without &s;cruple (as the
20^t^h of 1. <HI>Con. Nic.</HI> and abundance more)
and how can they oblige us more then them?</P>
<P N="3">3. Presbyters have the Keys of the King|dom:
Therefore they may takein, and Con|firm
thereby.</P>
<P N="4">4. Presbyters may by <HI>Bapti&s;m</HI> take in
members into the <HI>&V;niver&s;al Church,</HI> and
judge of their fitne&s;s in order thereto: there|fore
much more may they <HI>Confirm</HI> them,
and judge of their fitne&s;s in order thereto.</P>
<P N="5">5. Its granted, that Presbyters may <HI>Ab|&s;olve,</HI>
(which was ordinarily by <HI>Impo&s;ition
of hands</HI>) yea, &s;aith Bi&s;hop <HI>&V;&s;her,</HI> the
Deacons were &s;ometime allowed it: there|fore
Presbyters may <HI>Confirm:</HI> Or if you
<PB N="259" REF="145">
yielded but <HI>Ab&s;olution,</HI> you would yield
much of what we contend for, &s;eeing &s;o ma|ny
violate their Bapti&s;mal Covenant, that
Ab&s;olution for Re&s;toring of them will be as
nece&s;&s;ary as Confirmation.</P>
<P N="6">6. <HI>Hierome,</HI> that makes Presbyters and
Bi&s;hops by Gods Law to be the &s;ame, doth
yet according to the cu&s;tom of the Church
&s;ay, that <HI>What doth the Bi&s;hop except Ordina|tion,
which the Presbyter doth not:</HI> there|fore
he &s;uppo&s;ed that Presbyters might Con|firm.</P>
<P N="7">7. The &s;ame <HI>Hierome</HI> expre&s;ly &s;aith, that<HI>Impo&s;ition of hands was re|&s;erved
to the Bi&s;hop, for
the honour of Prie&s;thood,
rather then by Divine Or|dinatlon:</HI>
<NOTE N="*" PLACE="marg"><HI>Hier.</HI> cont. <HI>Luci|fer.</HI> Ad honorem poti|us &s;acerdotii, quam ad legis nece&s;&s;itatem. A|lioqui &s;i ad Epo&s;copi tantum imprecationem Sp. Sanctus de<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">luit, lugendi &s;unt, qui in vinculis aut ca&s;tellis aut in remotioribus lo|cis, per presbyteros &amp; Diacones Baptiza|ti, ante dormierunt, quam ab Epi&s;copis invi&s;erentur. <HI>Clem. Alexand.</HI> Pedag<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">g. 3. Cui im|ponet Presbyter ma|nus.</NOTE> Therefore it
is but a humane in&s;titu|tion.</P>
<P N="8">8. The Epi&s;copal Di|vines,
and other Writers
of their &s;ide, do com|monly
maintaine the vali|dity
of Presbyters Ordi|nation,
<HI>viz.</HI> that in ca&s;e
of Nece&s;&s;ity it is lawfull,
and where there is no flat
Nece&s;&s;ity, it is not a nul|lity
<PB N="260" REF="146">
where it is irregular.<NOTE PLACE="marg"><HI>Ambro&s;.</HI> in Eph. 4. Apud Aegyptum presbyteri con&s;ignant, &s;i prae<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">en; non &s;it Epi&s;|copus.</NOTE>
I cited (Chri&s;tian Con|cord,
<HI>pag. 53, 54, &amp;c.</HI>)
many Bi&s;hops and their
defenders,<NOTE PLACE="marg"><HI>Grotius</HI> Epi&s;t. cor|de&s;. 154. pag. 382. Si recte expendantur quae ip&s;e <HI>Aurelius,</HI> de rebus nec <GAP DESC="illegible" RESP="tech" EXTENT="1 word">, nec prohibitis di&s;&s;erit, non mirum &s;i in iis alibi atque alio tempore alii fuerint mores; non erat cau&s;e &s;atis, cur|tantis animis, tam odio&s;is illationibus &s;ta quae&s;tio tractaretur. Nam etiam&s;i aut baptizatus nunquam ungeretur, aut unge|retur tantum bapti&s;|mi tempore, baptizan|te etiam presbytero. Adde etiam&s;i nulla &s;ub&s;equeretur manu|um imp &s;itio, donis illis quae per manuum impo&s;itionem confere|bant Apo&s;toli pridem re&s;&s;antibus, non ideo periret honor prae&s;i|dentiae <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">pi&s;copalis, quae tunc etiam in Ec|cle&s;ia fuit cum Epi&s;|copi &amp; Presbyteri no|men indi&s;criminatim u&s;urparetur, &amp; cum praeji<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">entia illa, non Electione, quae A|lexandris primum fi|eri <GAP DESC="illegible" RESP="tech" EXTENT="1 word">, Macco mor|tu<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">, &s;ed participati con&s;en&s;us gradu de|ferretur.</NOTE> that thus ju&s;ti|fie
the Prote&s;tant Church|es,
that have no Bi&s;hops;
as Dr. <HI>Field,</HI> Bi&s;hop
<HI>D<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">wname,</HI> Bi&s;hop <HI>Jewel,
Saravia,</HI> Bi&s;hop <HI>Alley,</HI>
Bi&s;hop <HI>Pilkington,</HI> Bi&s;hop
<HI>Bridges,</HI> Bi&s;hop <HI>Bil&s;on,
Grotius,</HI> Lord <HI>Digby,</HI>
Mr. <HI>Chi&s;enhal,</HI> Bi&s;hop
<HI>Davenant,</HI> Bi&s;hop <HI>Pri|deaux,
Nowel,</HI> Bi&s;hop
<HI>Andrews,</HI> Mr. <HI>Chilling|worth;</HI>
to whom I adde
(to make up twenty) 17.
Bi&s;hop <HI>Bramhal,</HI> of
Schi&s;m. 18. And Dr. <HI>Stew|ard.</HI>
in his An&s;wer to
<HI>Fountaines</HI> Letter. 19.
Dr. <HI>Ferne,</HI> 20. And Bi|&s;hop
<HI>&V;&s;her,</HI> in his Judg|ment
lately publi&s;hed. A|bundance
more might ea|&s;ily
be added: but Mr.
<HI>Ma&s;on</HI>'s Book in vindica|cation
<PB N="261" REF="146">
of the Ordination
of the forraigne Reform|ed
Churches, may &s;erve
in&s;tead of more.</P>
<P>9 We have no Bi&s;hop
to do it: and therefore it
mu&s;t be done by Presby|ters:
Or we have none
that we know of, and <HI>non
e&s;&s;e, &amp; non apparere;</HI> are to us all one.</P>
<P N="10">10. Presbyters may Impo&s;e hands in Or|dination,
and ever did here in <HI>England:</HI>
Therefore much more in Ab&s;olution and
Confirmation.</P>
<P N="11">11. King <HI>Charles,</HI> by the advice of his
Doctours in the <HI>I&s;le of Wight,</HI> re&s;erved <HI>only
Ordination,</HI> and not Confirmation and Ab|&s;olution
to the Bi&s;hops.</P>
<P N="12">12. Presbyters are <HI>Governours</HI> of the
Churches, which are their Pa&s;toral charge;
and are called Rectors: (&s;ee Bi&s;hop <HI>&V;&s;hers,
Reduction of Epi&s;copacy,</HI> &amp;c. proving it)
Therefore they may do this, which is an act
of Government or Guidance of the particu|lar
Church.</P>
<P N="13">13. Presbyters mu&s;t teach and over&s;ee the
people as their charge, and deliver them the
Sacrament: Therefore they mu&s;t judge to
whom they mu&s;t do it.</P>
<P N="14"><PB N="262" REF="147">
14. A Dioce&s;ane Bi&s;hop is uncapable of do|ing
it faithfully: Could one man Try, Ap|prove
and Confirm faithfully, all the Souls
in 200 or 300 Churches? It's known that
here they did not: and it's plain they can|not.
If they lay hands on them without Try|al,
upon the Presbyters word, then 1. This
yieldeth, all &s;ave the Ceremony, which we re|quire.
2. And it is a venturing their pra|cti&s;es
on the judgment and fidelity of other
men; who may &s;end them Infidels to be
Confirmed for ought they know. But if they
Try them&s;elves, they are never able to do
for &s;o many, in &s;ea&s;on: &s;ome will be old
men, before the Bi&s;hop will have lei&s;ure to
Confirm them; and many a hundred die
without it. Nor do they know the people
as their Pa&s;tours do.</P>
<P N="15">15. The Doctrine and Practi&s;e of the
Church of <HI>England,</HI> under the Bi&s;hops, is
for the Power of Presbyters herein as far as
we de&s;ire: For 1. The Presbyters of Cu|rates,
had by the Rubrick, the Tryal and
Approbation of tho&s;e, that were &s;ent to the
Bi&s;hop for Confirmation. 2. The Bi&s;hops
accordingly tooke them on <HI>their words,</HI> with
a Certificate, and u&s;ed not to try them them|&s;elves,
but only to Impo&s;e hands with Pray|er
and ble&s;&s;ing. 3. And this by the Canon,
<PB N="263" REF="147">
their <HI>&s;uffragane</HI> al&s;o might do; which yield|eth
that a Presbyter may do it.</P>
<P N="16">16. The Pope him&s;elf doth yield that Pre&s;|byters
may do it. And <HI>Gregories</HI> Epi&s;t. to
that end, is put into their Canon Law,
<HI>Di&s;t. 95. 1, part. Baptizatos etiam Chri&s;|mate
eos tangere conceditur,</HI> and <HI>Gregories
Epi&s;t. to Januar. Calaritan.</HI> is annexed: By
which it appeareth that they took his former
prohibition &s;o ill, that he was faine to rever&s;e
it. And though <HI>c.</HI> 11. he be forbidden <HI>In|fantes
&s;ignare,</HI> in the pre&s;ence of the Bi&s;hop,
without his command, yet &s;o he was for|bidden
al&s;o to admini&s;ter the Euchari&s;t, yea
and the Rural Presbyters, might not give
the cup or bread, in pre&s;ence of the City
Presbyters, <HI>c. 12. ex Concil. Neocae&s;ar.</HI> 1.
<HI>c.</HI> 13. But certainly this proveth neither the
one nor the other, out of their Power.</P>
<P N="17">17. The Papi&s;ts commonly confe&s;s, that
Presbyters may <HI>ex dispen&s;atione,</HI> Confirm
by Impo&s;ition of hands: &s;o <HI>Bellarmine</HI> him|&s;elf.
And the Shool-men ordinarily make it
an act of the Presbyters Power.</P>
<P N="18">18. If it be proper to Bi&s;hops, then ei|ther
becau&s;e of their <HI>Order</HI> or <HI>Juri&s;diction:</HI>
Not of <HI>Order:</HI> For they are of the &s;ame <HI>Order</HI>
with Presbyters, as is frequently confe&s;&s;ed
by Bi&s;hops and Papi&s;ts them&s;elves, and
<PB N="264" REF="148">
differ but in <HI>degree:</HI> Not of <HI>Juri&s;diction:</HI>
for it is no more an act of Juri&s;diction to
Confirm, then to Baptize or give the Eu|chari&s;t.</P>
<P>19 Prote&s;tant Divines are commonly
agreed, that Confirmation is not proper to
Bi&s;hops, but may be u&s;ed by Presbyters.
For 1. <HI>France, Belgia, Helvetia, Den|marke,
Saxonie, Sweden,</HI> the <HI>Palatinate,</HI>
the Countries of the Duke of <HI>Brandenburge,</HI>
of the Duke of <HI>Brun&s;wike,</HI> the Land-grave
of <HI>Ha&s;&s;ia,</HI> with the re&s;t of the Prote&s;tant
Princes of <HI>Germany,</HI> and al&s;o <HI>Hungarie,
Tran&s;ilvania,</HI> the Prote&s;tants in <HI>Poland,</HI> &amp;c.
be&s;ides <HI>Scotland,</HI> and &s;o many in <HI>England,</HI>
are all without Bi&s;hops, having put them
down: And though three or foure of the&s;e
countries have &s;uperintendents, yet they
make not Confirmation proper to them.
2. The Engli&s;h Bi&s;hops, ordinarily main|taine
again&s;t the Papi&s;ts, that Presbyters
may Confirm, and therefore we have their
concurrance, as in Dr. <HI>Field,</HI> Bi&s;hop <HI>Dow|nam,
Ma&s;on,</HI> and many others is appa|rent.</P>
<P N="20">20. If all this will not &s;atisfie you, for
Peace &s;ake, we will forbeare <HI>Impo&s;ition
of hands,</HI> which you &s;uppo&s;e to be the Bi|&s;hops
proragative; and we will be content
<PB N="265" REF="148">
to do no more, then Presbyters alwaies did
in Baptizing the Adult; even to judge and
Approve of the Capacity of tho&s;e whom they
Baptized: and &s;o will we only judge of the
Profe&s;&s;ion and Capacity of tho&s;e that we take
charge of, and own as Adult-Chri&s;tians, and
mu&s;t admini&s;ter the Lords Supper to: And
this common rea&s;on cannot deny us.</P>
<P>Object. 16. <HI>But if Presbyters may do it,
yet &s;o cannot you; For you are no Presbyters,
as wanting Epi&s;copal Ordination: or el&s;e
&s;chi&s;matical, as having ca&s;t them off to whom
you were &s;worn.</HI></P>
<P><HI>An&s;w.</HI> 1. In my &s;econd &s;heet for the Mi|ni&s;try,
and my Chri&s;tian Concord, I have
an&s;wered already: And for fuller an&s;wer, I
referre you to the <HI>London</HI> Mini&s;ters Vin|dication,
to Mr. <HI>Ma&s;on</HI>'s Vindication of
the Ordination of the Prote&s;tant Church|es,
<HI>&amp;c.</HI> If Bi&s;hop <HI>Bancroft</HI> him&s;elf, as
Dr. <HI>Bernard</HI> mentions, in Bi&s;hop <HI>&V;&s;her</HI>'s
Judgment, and the re&s;t of the Prelates, were
again&s;t the reordaining the Scots Mini&s;ters,
me thinks, few &s;hould be &s;o much more in|temperate,
then that intemperate Prelate,
as to judge their Ordination Null. And if
the Papi&s;ts in the Canon Law, do judge that
in &s;ome ca&s;es an excommunicate mans Ordi|nation
is valid, me thinks Prote&s;tants &s;hould
<PB N="266" REF="149">
not be wor&s;e to the Church then they: E&s;pe|cially
tho&s;e that are for the Nece&s;&s;ity of an
uninterrupted &s;ucce&s;&s;ion of ju&s;tly ordained
Pa&s;tours; who mu&s;t (I dare boldly &s;ay) de|rive
their &s;ucce&s;&s;ion from unmeeter, and
more uncapable hands, then <HI>Engli&s;h</HI> Pa|&s;tours.</P>
<P>2.<NOTE PLACE="marg">&lindx;</NOTE> No more is nece&s;&s;ary to the Au|thority
and ju&s;t ordination of a Pa&s;tour,
but that he enter according to the Laws of
God; which Laws require us to &s;ubmit to
the tryal, of our Rulers and Brethren, Ma|gi&s;trates
(in &s;ome ca&s;es) and Pa&s;tours; and
to come in according to the be&s;t means, for
Election and Approbation, that are then to
be had and u&s;ed; but they bind us not to
come in by waies Impo&s;&s;ible, nor to &s;ee that
our Antece&s;&s;ours through all generations
have been lawfully ordained.</P>
<P N="3">3. I have &s;hewed already, and God wil|ling
&s;hall more fully do it, in a Di&s;putation
on that &s;ubject, that our Engli&s;h Epi&s;copcay
was not that which God e&s;tabli&s;hed, but in|tollerably
incon&s;ident with it: And there|fore
neither are men the le&s;s Mini&s;ters for be|ing
without their Ordinations, nor are they
Schi&s;maticks for con&s;enting to their depo|&s;ition.</P>
<P>4 As for breaking Oathes of Canonical
<PB N="267" REF="149">
Obedience to them, I think but few among
us did take any &s;uch oath, and therefore broke
none.</P>
<P N="5">5. Many among us were Ordained by
Bi&s;hops, and &s;ome that were Ordained took
not that oath: and others that did, yet
obeyed them while they &s;tood, and what
could they do more.</P>
<P>6 The younger &s;ort of Mini&s;ters had no
hand in taking down the Bi&s;hops; and there|fore
are not &s;ci&s;matical thereby: And that
their Ordination is no Nullity, B&s;hiop <HI>&V;&s;her</HI>
and other twenty Prelatical witne&s;&s;es foreci|ted
will te&s;tifie.</P>
<P>Object. 17.  <HI>But on the contrary &s;ide it will
be &s;aid, that you would &s;et up the Popi&s;h Sa|crament
of Confirmation againe.</HI></P>
<P><HI>An&s;w.</HI> The Papi&s;ts have made another
thing of it: They u&s;e it to Infants, and &s;o
will not we: They make a proper Sacrament
of it: They make the vi&s;ible &s;ignes to be A|nointing
and Cro&s;&s;ing, in the name of the
Father, Sonne and Holy Gho&s;t; and they
make Impo&s;ition of hands no part of it, but
ca&s;t it off, (though in words they own it)
They adjoyn a boxe of the eare, to &s;ignifie,
the oppo&s;ition that Chri&s;ts
Souldiers mu&s;t expect:<NOTE PLACE="marg"><HI>Vid.</HI> Chamier. l. 4. <HI>de Sacra.</HI> cap. 10, &amp; 11.</NOTE> They
make it to imprint I know not
<PB N="268" REF="150">
what indelible Caracter, and to give grace
<HI>ex opere operato:</HI> They make it to be an enter|ing
of us into Chri&s;ts <HI>militia</HI> abu&s;ing Bapti&s;m,
as being but an entering us into his <HI>Family,</HI>
and not his warfare: All this is nothing to
that, which I am pleading for, and which the
prote&s;tant writers do wi&s;h for.</P>
<P>Object. 18. <HI>At lea&s;t you will revive the
Prelatical Confirmation againe, which the old
non-conformi&s;ts were again&s;t.</HI></P>
<P><HI>An&s;w.</HI> We will revive nothing of it, but
what was good: The corruption we &s;hall
omit. They did it but on a few, (contrary to
their own Laws) but we would have it u&s;ed
to all. They Confirmed children that un|der&s;tood
not what they &s;aid: But we &s;hall
expect an under&s;tanding Profe&s;&s;ion of Faith.
They did it in a hurry as an idle Ceremony:
we would have it done deliberately and with
great reverence. The Bi&s;hop only did it with
them, that knew not whom he did Confirm,
but ventured on other mens words, or with|out:
But we would have the Pa&s;tour do it,
that knoweth the per&s;ons, and hath time to
try them, having one Pari&s;h and not two
hundred to over&s;ee.</P>
<P>Object. <HI>But, at lea&s;t, the Papi&s;ts
and Prelats will be hardened or encouraged by
your coming &s;o neare them.</HI></P>
<P><PB N="269" REF="150">
<HI>An&s;w.</HI> I will not ca&s;t off the Work of
God, becau&s;e that any will make it an oc|ca&s;ion
of &s;inne. And I take it to be the more
my duty and not the le&s;s, becau&s;e it tends to
Peace with all. I take it not to be any part
of my Religion, to &s;tudy how to cro&s;s my
brethren, or forbeare a practice (yea &s;o
nece&s;&s;ary a duty) becau&s;e they like it. I de|te&s;t
that principle and &s;pirit. I rather feare,
le&s;t their own &s;elfconceitedne&s;s, intere&s;t,
prejudice and di&s;content, will make them di&s;|like
it.</P>
<P>Object. 19. <HI>What have we to do with
the &s;igne, when the thing that occa&s;ioned the
u&s;e of it is cea&s;ed? Impo&s;ition of hands was
at fir&s;t only for the gift of Miracles.</HI></P>
<P><HI>An&s;w.</HI> 1. It was <HI>much</HI> for the gift of Mi|racles,
but not only. And if the giving of
one &s;ort of the Gifts of the Holy Gho&s;t be
cea&s;ed; yet the other, more excellent and
nece&s;&s;ary gifts continue; and therefore no
rea&s;on the &s;igne &s;hould cea&s;e, becau&s;e it was
not appropriated to the gift of Miracles.
But 2. If any man &s;cruple either the &s;igne of
Impo&s;ing hands, or the Name of Confirma|tion,
we de&s;ire him his liberty: the&s;e are
not the things that we contend for: Let him
but yield us that which I have &s;hewed to be
mo&s;t Certaine, and mo&s;t u&s;efull to the
<PB N="270" REF="151">
Church; that is, <HI>a &s;olemn Tran&s;ition out of
an Infant Church-&s;tate into an Adult, under
Approbation of the Pa&s;tours,</HI> and the <HI>ju&s;t cog|ni&s;ance
of t<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">e Church;</HI> and let him call it what
he will, I &s;hall not much contend with him
about the name, or &s;igne of Impo&s;ition.</P>
<P>Object. 20. <HI>Abundance of Mini&s;ters are
raw, imprudent young men, and not fit to
manage &s;o great a tru&s;t: and &s;o it will marre
all; while &s;ome are &s;o &s;trict, that they will
refu&s;e all that &s;eem not godly to their cen&s;orious
minds; and &s;ome will be loo&s;e man-plea&s;ers,
and let in all, and turn it but to an unprofitable
formality.</HI></P>
<P><HI>An&s;w.</HI> 1. While men are men, they will
act as men. If we &s;hall have no Church-Or|dinances
and Admini&s;trations, till you are
&s;ecured from humane abu&s;e of them, you
mu&s;t &s;hut up the Church doors, and give up
all; and &s;hut up your Bibles, till Papi&s;ts and
Infidels can find no matter of cavelling at the
Tran&s;lation. 2. As I &s;aid before, this in|deed
&s;hould provoke the Magi&s;trate to &s;et a
faithfull guard on the Church doores, that
&s;eeing the Pa&s;tours have &s;o great a Tru&s;t, and
the danger of abu&s;ing it is &s;o great, the wor|thie&s;t
&s;hould be cho&s;en that can be had. And
if it be not &s;o, you reproach your &s;elves,
that are choo&s;ers and Pa&s;tours, and have the
<PB N="271" REF="151">
Rule. Why choo&s;e you not better if you
know where to find them? 3. This Obje|ction,
is as much again&s;t our Judging of
tho&s;e that are to be <HI>Baptized,</HI> which yet the
Mini&s;ters that did Baptize, have ever done,
and were you not Baptized already, we mu&s;t
admit you, and judge who is to be admitted,
as the ancient Preachers of the Go&s;pel did.
4. The Epi&s;copal B<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ethren had more wit,
then to be again&s;t Confirmation, becau&s;e
one man may u&s;e it too &s;trictly, and another
too loo&s;ely: The Congregational men are
not again&s;t Church-<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ovenants or Profe&s;&s;i|ons,
becau&s;e one Pa&s;tour or Church may be
too &s;trict; and another too loo&s;e in judging
of mens Piety: The Presbyterians are not a|gain&s;t
Trying men before admi&s;&s;ion to the
Lords Supper, nor again&s;t Di&s;cipline, be|cau&s;e
one Elder&s;hip may be too &s;trict, and
another too loo&s;e. The Anabapti&s;ts are not
again&s;t Rebaptizing men at age, becau&s;e one
Mini&s;ter may refu&s;e the fit, and another
may take in all that come. Why then &s;hould
a po&s;&s;ibility of Mini&s;ters mi&s;carriage, cau&s;e
you to be more again&s;t this, then all the re&s;t?
5. If Mini&s;ters be A&s;&s;ociated, they will be
accountable for &s;uch mi&s;cariages; and the
Advi&s;e and Admonition of their Brethren,
may do much to prevent or reform &s;uch
<PB N="272" REF="152">
abu&s;es: And the faithfull people of their
charge, will &s;omewhat ob&s;erve them, and
<HI>bid Archippus take heed to the Mini&s;try that
he hath received in the Lord, that he fulfill it,</HI>
Col. 4. 17. 6. As long as you are not for|ced
into our charge, but have your Liberty
to choo&s;e your Pa&s;tour, (as now it is) you
have the le&s;s rea&s;on for this complaint. If
the Laws of <HI>Zeno</HI> or <HI>Plato</HI> be thought too
&s;trict in their Schooles, as long as the Schol|lars
may choo&s;e to come there, and all vo|lunteers,
they may the better beare it.
7. As I &s;aid before, the tru&s;t mu&s;t be put
in &s;ome or other to judge: And where can
it be fitter then in them, who by &s;tudy are
prepared, and by office appointed by Chri&s;t
hereunto. 8. If you will give a Presbytery,
or one Eminent Mini&s;ter in every market-Town,
or vi&s;iters of your own appointment,
a &s;pecial care to over&s;ee the re&s;t in doing this,
and &s;uch like works, I &s;hall be no gain&s;ayer,
&s;o the work be but done: the more in&s;pecti|on
and circum&s;pection the better. 9 If one
Mini&s;ter refu&s;e the fit, there be many
more that will not. 10 Your Commi&s;&s;ion|ers
may have power moderately to correct
the M<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ni&s;ters abu&s;es in their work.</P>
<P>But becau&s;e I perceive that Rulers are un|rea&s;onably
jealous, le&s;t the Pa&s;tours of the
<PB N="273" REF="152">
Church will do too much, rather then left
they do too little, and are more &s;olicitous to
u&s;e the bridle of re&s;traint, then the &s;purre of
in&s;tigation: I intreate them to con&s;ider the&s;e
things:</P>
<P N="1">1. That mo&s;t certainly there is no part of
all our Mini&s;try, that &s;tirs up neer &s;o much
ill will, pa&s;&s;ion, malice, yea and per&s;ecu|tions
again&s;t us, as this part, about taking in
and ca&s;ting out, and exerci&s;ing the Keyes
of the Kingdom; in which you are &s;o jealous
of us.</P>
<P N="2">2. And alas Mini&s;ters are fle&s;h and Blood,
as well as others: and all of them too tender
of their Intere&s;t, of Profit, Reputation, and
Ea&s;e: which are all contradicted notably by
this work. Do you think Mini&s;ters will be
&s;o 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 them|&s;elves
on a great deal of trouble? Surely it is a
very &s;elf-di&s;plea&s;ing thing to the very Nature
of man, unle&s;s he be a mon&s;ter, to di&s;plea&s;e
his neighbours, and be hated and baited by
them. And it will provoke them not only
to forbeare all acts of kindne&s;s or bounty,
but to deny them their due maintenance, as
far as ever they can: And many, if not mo&s;t
Mini&s;ters, have no great mind to be &s;o u&s;ed;
<PB N="274" REF="153">
nay had rather lo&s;e it, then go to Law for all
their dues; the trouble, and co&s;t, and <HI>odi|um</HI>
of it is &s;o great. So that our Parliaments
have been too much afraid, le&s;t Mini&s;ters
&s;hould cea&s;e to be men, or to be &s;inners,
and to be manplea&s;ers, and to indulge their
fle&s;h; and le&s;t we &s;hould runne into the fire,
and lie down among the thorns, and choo&s;e
a life of trouble and &s;ufferings.</P>
<P N="3">3. And me thinks experience &s;hould &s;ati&s;|fie
men of this. Do you not &s;ee how back|ward
Mini&s;ters are to Church-Reformation,
and Di&s;cipline in the exerci&s;e, when they have
been mo&s;t forward for the Power? How
little is yet done in it, for all our liberty, af|ter
all our Prayers, and petitions, and writ|ing
for it? Do you find in mo&s;t Pari&s;hes
that Mini&s;ters are prone to overdo? certainly
you do not.</P>
<P N="4">4. Do you not know that all the Work
of God is &s;o much again&s;t Nature, and hath
&s;uch 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 &s;anctifying
the Lords day, in teaching and praying with
their families, <HI>&amp;c.</HI> but becau&s;e you &s;ee that
few need your curb. I am confident, &s;hould
Parliaments do their <HI>be&s;t</HI> to drive on Mini|&s;ters
<PB N="275" REF="153">
to &s;uch works as the&s;e, and make Laws
upon Laws, to &s;pur them to the practice,
they would not be able to bring one half of
us, nor the tenth man, to reach &s;o farre,
as Chri&s;t hath bound us; no nor one man of
us, in all re&s;pects.</P>
<P>And yet I againe &s;ay, that if any ra&s;h men
are overrigid and abu&s;e their tru&s;t (which is
like&s;t to be tho&s;e who&s;e maintenance no whit
cometh from the people; for in the re&s;t there
is more danger of the contrary,) we de&s;ire
not that they &s;hould be exempted from the
Magi&s;trates, Mini&s;ters, or peoples due means
for their amendment. But let the &s;purre be
mo&s;t u&s;ed, &s;eeing there is mo&s;t need; and let
us &s;ee &s;ome &s;evere Laws, to drive us on to
tho&s;e duties, that fle&s;h and blood, and all the
world is &s;o much again&s;t.</P>
<P>I Come now to the la&s;t part of m<GAP DESC="illegible" RESP="tech" EXTENT="2 letters">aske,
which is to give &s;ome brief Directions for
the mo&s;t effectual Practice of this excellent,
needfull work. And I &s;hall fir&s;t &s;peake of
the Duty of Mini&s;ters in order to it, and
2. Of the peoples Duty, and la&s;tly of the
Magi&s;trates. The Duty of the Pa&s;tours I
judge to con&s;i&s;t in the&s;e particulars.</P>
<P><HI>Direct.</HI> 1. Let the Pa&s;tours in each Coun|try
<PB N="276" REF="154">
meet together, and agree as one man in
faithfulne&s;s, and &s;elf-denial, to do their du|ty;
that the mo&s;t con&s;cionable may not be
liable to the reproach of &s;ingularity, be|cau&s;e
the re&s;t betray them, and the Church
and Cau&s;e of Chri&s;t, by withdrawing, and
leaving the work undone: &s;o long hath the
Church already &s;uffered the neglect, even of
godly Mini&s;ters, that in &s;uch a time of leave
and helpe, we &s;till hold off, and dare not
venture on a little di&s;plea&s;ure of the people,
when our Ance&s;tours ventered on the flames;
I grieve to think what a &s;hame it will be to
our names, and to the Reformed Churches,
and what a confu&s;ion it may bring upon our
faces, before our Righteous Judge. And it
is a griefe to me, if I were &s;ure of Magi|&s;trates
a&s;&s;i&s;tance, that all our Enemies &s;hall
&s;ay, and that the Hi&s;tories of this age &s;hall
tell po&s;terity, that the Mini&s;ters of <HI>England,</HI>
after fa&s;ting, 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 Magi&s;trate did it: And that it mu&s;t be the
work of the Magi&s;trate, after our unworthy,
lazy, or treacherous de&s;ertion of it. Had we
no more help then we have, we might do
much, were we willing and unanimous.</P>
<P><PB N="277" REF="154">
<HI>Direct.</HI> 2. Let us take heed of extending
the&s;e Agreements to any unnece&s;&s;ary Cir|cum&s;tances,
&s;o as to lay the &s;tre&s;s of the bu|&s;ine&s;s
on them, or to make that nece&s;&s;ary,
which is unnece&s;&s;ary: But let us Agree on
the Generall certain points, and leave par|ticular
men to their Liberty, in modes and
circum&s;tances, not judging each other, if
we differ herein: or if one be more or le&s;s
&s;trict then another in the execution.</P>
<P><HI>Direct.</HI> 3. Let us yet all be very carefull,
that in point of tryall and judging mens Pro|fe&s;&s;ion,
we avoid extreames: On one &s;ide let
us not be Righteous overmuch, by keeping
out any, that make the mo&s;t broken, intel|ligible
Profe&s;&s;ion of Faith and Repentance,
and a Godly life, that may be taken for
credible: and remember that we are not
&s;earchers 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 con&s;cious of its own infirmities,
and unworthine&s;s will be very tender of con|demning
another, without very &s;atisfying
Evidence. Of this I referre you to my fir&s;t
Di&s;pute, of Right to Sacraments.</P>
<P>On the other &s;ide, let us take heed of turn|ing
this duty into a meer formality, and
making nothing of it, but mocking the
<PB N="278" REF="155">
Church and God. Let us not take up with a
Profe&s;&s;ion of any other kind of Faith, but
the true Chri&s;tian &s;aving Faith; nor with any
Profe&s;&s;ion of this Faith, which we are able
to prove to be Incredible.</P>
<P><HI>Direct.</HI> 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 Impo&s;ition
of hands, as we have before &s;hewed. But
all that were yet never admitted to this &s;pe|cial
part of Communion, nor have made any
&s;olemne Approved Profe&s;&s;ion, &s;hould yet
be called to it, be they young or ould, when
they demand Church-Communion.</P>
<P>If you ask me what &s;hall be done with the
re&s;t, &s;eeing they were admitted irregularly,
without any Profe&s;&s;ion of the Faith? I An|&s;wer,
1. Acquaint them plainly with the
Nature of Chri&s;tianity, and what a Church
is, and what is the Office of a Pa&s;tour, and
what the duty of the flock, to God, to him,
and them&s;elves, and one another. 2. Then
tell them, that you re&s;olve to proceed ac|cording
to the&s;e Rules in the Government of
your flock; and to exerci&s;e this Di&s;cipline.
Tell them plainly (that they be not decei|ved)
both what are the benefits of a Church-&s;tate
and Di&s;cipline, and what are the diffi|culties
<PB N="279" REF="155">
that unprepared men are like to grudg at;
and how hardly they will take it to be
followed, and not &s;uffered to re&s;t in &s;inne,
and openly reproved, and ca&s;t out with
&s;hame, if they will not be Penitent and Re|forme.
And then tell them, that if there
be any that have &s;lipt into a Church-&s;tate (in
&s;hew) and knew not what Chri&s;tianity was,
or what they did, and finde them&s;elves as
yet unfit for it, if they do forbeare the Pri|viledges
of the Church, till they are better
prepared, and acquainted with them, and
can u&s;e them to their profit, you &s;hall in
meane time be ready to Teach them publik|ly
and privatly, till they are prepared: And
tho&s;e that are fit to continue, and u&s;e &s;uch
Priviledges, advi&s;e not to forbeare them.
But let them know, that you can neither
take all the Pari&s;h as &s;uch for members of the
Univer&s;al Church, or of your charge, and
therefore mu&s;t have &s;ome better Evi|dence,
e&s;pecially after &s;uch a confu&s;ion,
that negligence hath brough into the Church:
And you cannot take any man to be of your
charge again&s;t his will, and therefore you
mu&s;t know their minds. 3. Give them no|tice,
that all that own their Church-mem|ber&s;hip,
and will have Communion with
that Church, under your Mini&s;try and Pa|&s;toral
<PB N="280" REF="156">
over&s;ight, are de&s;ired by you to &s;ig|nifie
their de&s;ires, by giving in their names to
the Cleark of the Pari&s;h, or &s;ome other fit
per&s;on; or if they refu&s;e that, by coming
to you. 4. When you have their names,
keep them &s;ome time, while you get infor|mation
of the per&s;ons lives. And then give
notice to all (if it may be, to avoid impu|tation
of partiality; or at lea&s;t of all that you
have rea&s;on to &s;u&s;pect, of gro&s;s ignorance
or impiety) by &s;treets, Villages, or hou&s;es,
to come to &s;peak with you, on &s;ome ap|pointed
daies: where you may di&s;cerne the
fitne&s;s of &s;ome; and &s;uch as you find to be
gro&s;ly ignorant or &s;candalous, advi&s;e them
to &s;tay till they are prepared, offering them
your help, becau&s;e el&s;e you mu&s;t do that
in a way of Di&s;cipline, that they are unfit
to beare. 5. All that di&s;own their own
&s;tanding and Church-member&s;hip, or pre|&s;ent
Right to Priviledges, and withdraw in|to
the order of <HI>Catechumens,</HI> as being igno|rant
in what they did before, you may &s;afe|ly
teach them as <HI>Catechumens,</HI> and are not
bound to enrage them by Church-Di&s;cipline,
which they con&s;ent not to, and are not ca|pable
of. 6. All tho&s;e that you find tole|rable,
that have owned their Churchmem|ber&s;hip,
and not withdrawne them&s;elves,
<PB N="281" REF="156">
you ought to keep their names, in a Church
Book for memory, and to call them &s;olemn|ly
(at &s;ome day of humiliation, or other
fit &s;ea&s;on) 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 ju&s;tly re|quire
them there openly to renew their Pro|fe&s;&s;ion
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 mem|bers
are after added, they &s;hould, if un|confirmed,
and &s;uch as never did Commu|nicate,
be received &s;olemnly by Prayer and
Benediction; and if they be &s;uch as have
been admitted to Communion, let them be
only Approved upon renewing their Pro|fe&s;&s;ion.
For the one &s;ort are Confirmed in
their Relation to both Catholike and particu|lar
Church; but the other, only enter then
into the particular Church, being &s;olemnly
received into the Catholick Church be|fore,
and perhaps into &s;ome other particu|lar
Church, or into that from which they
departed.</P>
<P><HI>Direct.</HI> 5. If any come in that hath vio|lated
his Bapti&s;mal Covenant, by a wicked
<PB N="282" REF="157">
life, he is before you Receive him, to give
&s;ome open te&s;timony of his Repentance, (if
his &s;inne were open) that &s;o he may be Mini|&s;terially
Ab&s;olved, and the Church receive
him, not meerly as an Adult-Believer, but
as a Convert, with Praiers and Rejoicing.
And the fuller Confe&s;&s;ion he makes of his un|godly
life, and of the way and Love of God
in his recovery, and the fuller warning he
giveth others of the &s;innes that he was guilty
of, and the fuller he communicateth to them
the Satisfying Rea&s;ons that cau&s;ed him to
turne, the better it is, and more &s;uitable to
the &s;tate of a Penitent: as al&s;o the fullyer he
profe&s;&s;eth his Re&s;olution to &s;tick clo&s;e to
Chri&s;t, by the help of his Grace, for the
time to come.</P>
<P><HI>Direct.</HI> 6. For the exeecution of this, be|cau&s;e
all the People cannot be &s;till ready, nor
attend, and becau&s;e, it's fit they have &s;ome
cogni&s;ance of the&s;e things; let &s;ome of the
mo&s;t &s;ober, judicious per&s;ons, be cho&s;en by
the Church (not into Office, but as their
Delegates, or Tru&s;tees) to meet with the
Pa&s;tours monthly in &s;ome convenient place,
where all per&s;ons may fir&s;t addre&s;s them|&s;elves
that &s;eek the Priviledges of the Church
(and where matters of Di&s;cipline may be fir&s;t
tran&s;acted, before we bring them to the A&s;&s;em|bly
<PB N="283" REF="157">
yet not forbidding any other of the Church
to be there pre&s;ent, that will. And either
in that meeting may members after be admit|ted,
and their names made publike at the
next Communion; or el&s;e &s;ome meetings
publikly appointed, foure times a veare, or
more, for admitting &s;uch in publike, as
&s;hall be found fi<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">e&s;t: which may be at a fa&s;t
before a S<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">crament. And let any of the
Church (at that prep<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">rative meeting) have
leave to put in what exceptions they have,
again&s;t the per&s;on for his Profe&s;&s;ion or Con|ver&s;ation.</P>
<P><HI>Direct.</HI> 7. Let the Pa&s;tours and Churches
that live within the reach of any Communi|on,
be as many as is po&s;&s;ible, a&s;&s;ociate, and
meet for the maintaining of Communion of
Churches: (by their Officers, and Dele|gates)
And tho&s;e that differ in &s;uch tollera|ble
matters, as may not hinder their Chri|&s;tian
or Church-Communion, and yet are
not &s;atisfied to joyne in Synods with the
re&s;t, let them Agree upon &s;uch terms of
Communion and Chri&s;tian corre&s;pondence
as their Principles will admit. And let no
&s;tranger be admitted to our Church-commu|nion,
that bringeth not a Certificate (cal|led
of old <HI>Communicatorie Letters,</HI>) or &s;ome
&s;ufficient Te&s;timony from one of the&s;e &s;orts
<PB N="284" REF="158">
either the Churches neerly A&s;&s;ociated, or
tho&s;e that we agree to take for Brethren.
And tho&s;e that bring &s;uch Certificates mu&s;t
be admitted by us, without any further Try|al,
or Confirmation; unle&s;s there be &s;ome
notable cau&s;e of &s;u&s;pition. But for tho&s;e
that live in Heretical, or Impious Societies,
or &s;uch as refu&s;e all Church-order, and
Communion with neighbour Churches, or
are ju&s;tly di&s;owned by the A&s;&s;ociated
Churches, we &s;hould not admit them to our
Communion, without a particular Tryal, or a
better Certificate then tho&s;e Churches can
give them. And thus &s;hould all the Churches
be concatenated, and their Communion
&s;etled.</P>
<P><HI>Direct.</HI> 8. Above all let every Mini&s;ter
&s;ee that he wi&s;ely and diligently carry him&s;elf
to the re&s;t of his Pari&s;h; avoiding indeed the
excommunicate as Heathens: but for all
that are willing to learne in an Expectant-&s;tate,
let us deale lovingly, gently and ten|derly
with them, denying them nothing that
lawfully we can yield them, in matters of
Buryal, Marrying, Praying, Preaching, or
the like. And be &s;ure to carry on the Nece&s;|&s;ary
duty of Catechizing, and per&s;onal Con|ference
and In&s;truction with them, family by
family, by which you may the better know
<PB N="285" REF="158">
them and prepare them for Church-Commu|nion,
and have opportunity to quiet them,
and an&s;wer their Objections; and they may
&s;ee that you ca&s;t them not off as Heathens,
but only prepare them for the &s;tate and
Priviledges, which they are yet unfit for.</P>
<P>And e&s;pecially let us by all po&s;&s;ible con|de&s;cen&s;ion,
meekne&s;s, loving carriage,
blamele&s;s lives, and charitable contribution
to the utmo&s;t of our abilities, endea|vour
to win them and take off that Offence, or
at lea&s;t abate it, or hinder the &s;ucce&s;s of the
reproaches of tho&s;e, that will undoubtedly
be offended, by our Reformation and Di&s;ci|pline.
And let us have a vigilant eye upon
any Seducers, e&s;pecially Infidels and Papi&s;ts
that may creep in among them, to take advan|tage
of their di&s;contents; that we may pru|dently
and effectually counterwork them.
This much faithfully done by Mini&s;ters, might
be an admirable mercy to the Church.</P>
<P N="2">2. THe <HI>Peoples</HI> duty in order to this Refor|mation
before mentioned, is, 1. Of the
godly, and &s;uch as are fit for Church-Com|munion:
2. Of the gro&s;ly ignorant and
ungodly that are unfit.</P>
<P N="1">1. The duty of the fir&s;t &s;ort lyeth in the&s;e
<PB N="286" REF="159">
Particulars. 1. They mu&s;t highly value the be|nefit
of Pa&s;torall over&s;ight and Church-Com|munion,
and therefore be ready to promote
any work of Reformation that is nece&s;&s;ary,
to their more fruitfull and comfortable enjoy|ment
of them.</P>
<P N="2">2. They mu&s;t &s;o behave them&s;elves as may
honour and further the work, and take heed
of that by which it may be hindered; lea&s;t
they weaken our hands and be a &s;tumbling
block to others. For what can a Mini&s;ter do
him&s;elf, if the Church a&s;&s;i&s;t him not? much
le&s;s if they hinder him? E&s;pecially, 1. They
mu&s;t take heed of &s;candalous &s;innes, which
may be a &s;hame to their Profe&s;&s;ion, and open
the mouthes of the enemies of the Church.
2. They mu&s;t take heed of Sects and Div<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;i|ons,
and quarrellings among them&s;elves,
which will break them in pieces, or hinder
their Edification, and make them a &s;tumbling
block to the weak, and a laughing &s;tock to the
wicked. 3. They mu&s;t take heed of &s;ur<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">yne&s;s
and pride, and domineering carriage towards
tho&s;e that are yet without: And mu&s;t be
as eminent in meekne&s;s, and humility, and
patience, and forbearance, and &s;elf-denyal,
as they are in the Profe&s;&s;ion of Religion. For
a proud domineering &s;pirit, or &s;trangene&s;s
and unnece&s;&s;ary di&s;tance, doth lo&s;e the un|godly,
<PB N="287" REF="159">
whom you &s;hould be means to win.
4. They mu&s;t &s;tudy to do all the good they
can to tho&s;e without; be as little as may be in
executing penalties on them, and as much
as may be po&s;&s;ibly, in &s;peaking kindly and
familiarly to them, and relieving them in
wants, and vi&s;iting them in &s;ickne&s;s, and
think it not much to purcha&s;e their love,
in order to their Salvation, with the lo&s;s of
your right, or with the price of much of
your worldly goods. For all men love
tho&s;e, or at lea&s;t will le&s;s di&s;like them, that
do no hurt to any, but do good to all, or
as many as they can. To be the &s;ervants
of all, is the highe&s;t Chri&s;tian dignity,
and the way to winne them. 5. Take
heed of falling out, or contending with any
of them, or of giving them any har&s;h,
provoking words, to their faces, or be|hind
their backs. But put up any wrong
that is meerly your own, and is in your
power to forgive, for the &s;ake of Peace,
and your own neighbours good. 6. Be
not men of common &s;pirits, or common
&s;peech, or a common conver&s;ation: but
as we mu&s;t make a difference between you
and others in our communion and Church-admini&s;trations,
&s;o let the re&s;t &s;ee that it
is not without cau&s;e. For if you be but
<PB N="288" REF="160">
like other men, we &s;hall &s;eeme to be par|tial
in making a difference, between you and
other men. Let your Light therefore &s;hine
before men to the Glory of your Heaven|ly
Father. Let them &s;ee that you de&s;pi&s;e
the world, and live above it, and can ea|&s;ily
part with it; that you can forgive
and bear a wrong; that your heart is in
Heaven, and your trea&s;ure there; and that
you are the heires of another world: Let
all men heare and &s;ee by you, that you
have a higher de&s;igne 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 wi<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">e, but of the common earth|worms
of the world. 7. Set your &s;elves
in the mo&s;t diligent and faithfull improve|ment
of all your parts and Intere&s;ts to help
on the Work of God on mens Souls.
Though you preach not, you have work
enough in your own places to do, to fur|ther
the Preachers work. Speake to poore
people prudently, &s;ea&s;onably, and &s;eri|ou&s;ly
about the &s;tate of their Souls, and
Everla&s;ting Life: and con&s;ult with the Mi|ni&s;ters,
how to deale with them: Tell
<PB N="289" REF="160">
them in what &s;tate 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 ca&s;t all the burden on the Mini|&s;ter,
there would much more be done then is!
Nay, alas, to our grief and hindrance,
&s;ome of our Profe&s;&s;ing people are &s;o hot,
and &s;elf-conceited, and proud, that unle&s;s
we will outrunne our own under&s;tandings,
and be ruled by them, and &s;hut out abun|dance
that the Word of God allows us not
to &s;hut out, and be Righteous overmuch,
and &s;hut up the Church of Chri&s;t, as in
a nut-&s;hell; they pre&s;ently murmure and
rebell, and &s;eparate, and mu&s;t betake them|&s;elvel
to a &s;tricter Congregation. And o|thers
of them, mu&s;t have us ca&s;t off Di|&s;cipline,
and cut up the hedge, and admit
all to the Communion and Priviledges of the
Church, and all under a blind preten&s;e of
Charity; and &s;ome Learned Gentlemen by
words and writings, do enrage our igno|rant
and ungodly&punc; neighbours again&s;t us,
and make them believe, that we do them
&s;ome grievous wrong, becau&s;e we will not
indeed deceive them and undo them, and &s;et
up new Church-orders (or di&s;orders) now
in the end of the world, &s;o contrary to all
<PB N="290" REF="161">
the ancient Canons and Orders of the
Church. I honour and deerly love the names
of many of the&s;e &s;tudious, pious Gentle|men:
But &s;eriou&s;ly I mu&s;t tell them, that
they want humility, and in their good mean|ings
do the Church a world of wrong. And
though they may be more learned even in
Theology, then we, yet it is a great matter
to have or to want experience. They have
not been &s;o much in Church-admini&s;trations
as we, nor had &s;o much to do with ignorant
Souls. And verily I mu&s;t &s;ay againe, that
the bare Theory maketh but a bungler in this
work: I mu&s;t much &s;u&s;pect the Judgment of
that man in matters of Church-government,
or dealing with poor Souls, that wants expe|rience.
Let the&s;e Gentlemen, but turn Mi|ni&s;ters,
(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 &s;hall &s;et more by their Judgments, then now
I do. I red many a Phy&s;icians writings,
before I was fit to attempt a Cure. It's a
raw deceitful kind of knowledg in the&s;e pra|ctical
affaires, that is not furthered by ex|perience.</P>
<P N="2">2. And as for the duty of the ignorant,
ungodly people, I &s;hall &s;ay little of it, be|cau&s;e
I &s;uppo&s;e they are not like to read or
<PB N="291" REF="161">
regard what I &s;ay. Only in general, it is
their fir&s;t duty, to become truly godly per|&s;ons,
and &s;o to live in communion with the
Church. But upon &s;uppo&s;ition that they will
not yet be &s;uch, their next choice &s;hould be
to live in quiet &s;ubmi&s;&s;ion to their Teachers,
and patiently &s;tay among the <HI>Catechumens,</HI>
and <HI>Expectants,</HI> till they are fit for a higher
place and Priviledges. And with the rea&s;o|nablene&s;s
of this motion, and how it con|duceth
to their good, we &s;hould labour to
acquaint them, and make them &s;en&s;ible of
it, that they may be patient in their &s;ta|tion.</P>
<P N="3">3. OUr la&s;t work is to tell you, what is
the Magi&s;trates part, for the pro|moting
of this work. And I &s;hall urge them
here to no great matters, becau&s;e they &s;hall
not &s;ay, that we would either drive them in
the darke upon que&s;tionable things, or put
them upon that, which any rea&s;on can call
per&s;ecution, or make them think, that we
can do nothing but by their &s;word And
therefore whether they &s;hould force people
to be Church-members, or Chri&s;tians, or
to come under Di&s;cipline, are Que&s;tions that
at this time I &s;hall not meddle with; But
<PB N="292" REF="162">
<HI>Direct.</HI> 1. It is a great part of the Magi|&s;trates
Duty to cau&s;e the
people that are yet unfit
for Church-communion,<NOTE PLACE="marg">In <HI>Tertullians</HI> daies, &s;aith <HI>Albaspinaeus in Tert. de pre&s;crip.</HI> c. 41. p. 306. The <HI>Catechumeni</HI> being &s;omewhat in&s;truc|ted at home, <HI>cum caeteris tandem in Eccle&s;ia primis conci|onibus, quae in gratiam Catechumenorum ha|bebantur, intererant; quibus peractis rur&s;us omnes iidem ip&s;i Ca|techumeni ex templo di&s;cedere jubebantur, ne &s;cilicet Divina my|&s;teria rudium con|&s;cientia polluerentur</HI>&mdash;So that it &s;eemes they had then in the morning a Sermon fitted for the Cate|chumens, and all the after part of the wor&s;hip was more Euchari&s;tical fitted to the Communion of Saints.</NOTE>
to keep in their vi&s;ible &s;ta|tion,
and to behave them|&s;elves
as Expectants, and
&s;ubmit to that In&s;truction
of their Teachers, which is
nece&s;&s;ary to prepare them
for the Priviledges of the
Church: and to this End
the Magi&s;trate &s;hould by
Laws and Proclamations,
own this Mini&s;terial Re|formation.
Alas how lit|tle
knew they, what they
did, that have &s;o long
been jealous of us, le&s;t we
would do too much, and
under pretence of Di&s;ci|pline
enflame, or abu&s;e
them by &s;everity? When
as it is a work that ca&s;teth
us on &s;o much rage and
hatred, of rich and poor,
and calls for &s;uch abundance of Faith and
Zeale, and diligence and &s;elf-denial, when
we have &s;o little, and are commonly like other
<PB N="293" REF="162">
men addicted too much to man-plea&s;ing, and
to &s;ave our &s;elves, that if we had all the help
that Magi&s;trates can give us, it's ten to one
but we &s;hould leve the mo&s;t of this work
undone. Preaching is a very cheap and ea&s;y
work, in compari&s;on of Church-Govern|ment.
They have taken great pains to &s;top
poor, lazy, &s;hort-winded men from run|ing
up the &s;teepe&s;t hill, and carrying the
heavie&s;t burden, and pa&s;&s;ing through the
greate&s;t &s;ufferings, that in tho&s;e pro&s;perous
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 Pa&s;toral Over&s;ight and Di&s;cipline, &s;hall
live a per&s;ecuted life, which by meer Preach|ing
he might avoid.</P>
<P>Therefore the chief Governours of the
Nation ought to make Laws, and cau&s;e them
to be executed, for the con&s;training of the
gro&s;ly Ignorant and ungodly, to heare the
Word preached publikly, and to &s;ubmit to
be privately Catechi&s;ed, and In&s;tructed by the
Mini&s;ters: and to command them patiently
to waite, as learners in this Condition, till
they are fit to be Approved members of the
Church. The&s;e carnal people look more at
the &s;word, and will of the Magi&s;trate, in mat|ters
of Religion, then others do; becau&s;e
<PB N="294" REF="163">
they under&s;tand no other argument, and can
favour nothing but the things of the fle&s;h.
Did but the Rulers of the Nation heare how
they daily enquire what Religion &s;hall be
owned and &s;etled by them, they would &s;ure
think it their duty, to lend them a little more
of their help. We de&s;ire you not to drive
them to Chri&s;tianity, nor to Sacraments,
or Church-Communion: only drive them
to heare, and learne, and be in&s;tructed, that
the Light of Truth may do the re&s;t. Surely
none can rea&s;onably &s;u&s;pect, that this is a|gain&s;t
the Liberty of their Con&s;ciences, un|le&s;s
the &s;lavery of Satan be their Liberty:
and it be their Liberty to be free from Chri&s;t,
and Righteou&s;ne&s;s, and Heaven. It's hard
to believe that Governour to be a Chri&s;tian,
that will not do this much to help his Subjects
to be Chri&s;tians.</P>
<P><HI>Direct.</HI> 2. And as the Magi&s;trate &s;hould
con&s;traine &s;uch <HI>People</HI> to <HI>&s;ubmit</HI> to be In&s;tru|cted,
&s;o &s;hould he con&s;traine the <HI>Mini&s;ters</HI>
to <HI>In&s;truct</HI> them, both by publike preach|ing,
and by private conference and Catechi|zing,
if they be able: and if through the
greatne&s;s of the place, one Mini&s;ter is not
able to perform it, there &s;hould be &s;o many
maintained proportionably, to the number
and nece&s;&s;ities of Souls, as may be able.
<PB N="295" REF="163">
The Rea&s;on why Mini&s;ters them&s;elves &s;hould
be compelled by Penalties are, 1. Fir&s;t be|cau&s;e
&s;ome are &s;o dull, that they need the
&s;pur. 2. Becau&s;e our performances will be
the le&s;s re&s;i&s;ted by the people, when they
know we are forced by the Magi&s;trate. 3. Be|cau&s;e
the Magi&s;trates Judgment puts much
authority and honour on the work, in the
peoples eies: compel us therefore, as well as
them.</P>
<P><HI>Direct.</HI> 3. The Magi&s;trate &s;hould al&s;o im|po&s;e
a penalty upon all that undertake to be
Pa&s;tours of a Church, and admini&s;ter the
Lords Supper, and yet will not make any
nece&s;&s;ary Tryal of the Knowledg, Faith, and
Lives of tho&s;e, to whom they do admini&s;ter it,
nor exerci&s;e any Church Di&s;cipline on the
&s;candalous; but utterly neglect that Over|&s;ight
and Church-Government, which is as
much a part of the Pa&s;toral work, as publike
preaching is. They that will undertake to
be Pa&s;tours, and meddle with Sacraments,
mu&s;t be compelled to do the work of Pa|&s;tours,
and to di&s;pence the Sacraments in a
tollerable order. Though yet we are not
for compul&s;ion in any doubtfull points, of
le&s;&s;er moment, where a difference among
the Godly may be tollerated: But that Pa|&s;tours
&s;hould act as no Pa&s;tours, and Re|ctors
<PB N="296" REF="164">
of the Churches be as no Rectors, and
&s;hould cheri&s;h all ignorance, infidelity, and
impiety, and profane Gods Ordinances,
and &s;ubvert the Communion of Saints, and
lay the Garden of Chri&s;t open to the com|mon
wilderne&s;s, and thereby make all &s;eeme
&s;ingular to the people, that will not do as
wickedly as the&s;e; this is not to be tolerated;
but the Commi&s;&s;ioners for ejecting &s;canda|lous
Mini&s;ters, with the advice of the A&s;&s;i|&s;tants,
&s;hould have power to correct them,
and in ca&s;e of ob&s;tinate unreformedne&s;s to
eject them: Not to &s;ilence them from
preaching to the Catechumens or any; but
to prohibite them from the actions proper to
Church Rulers or Pa&s;tours, till they will
performe them more agreeably to the Scrip|ture
Rule.</P>
<P>And this compul&s;ion al&s;o of the Mini&s;ters,
we de&s;ire e&s;pecially for the peoples &s;ake, who
we are content &s;hould be excu&s;ed them&s;elves
from any &s;uch penal Laws, to re&s;traine them
from Sacraments; but when they know that
Mini&s;ters are under &s;uch 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 &s;ome of my
neighbour Mini&s;ters are &s;poken again&s;t, with
<PB N="297" REF="164">
bitterne&s;s by their people, becau&s;e they give
not the Lords Supper to all, even to the mo&s;t
ignorant and ungodly, that refu&s;e to be in|&s;tructed;
or &s;o much as to take them&s;elves
for any members of the Mini&s;ters charge:
And that which they &s;ay is, that <HI>though Bi|&s;hops
and Common Prayer be taken down, yet
the giving of the Sacrament to all the Pari&s;h,
is not taken down.</HI> And they that now &s;ub|mit
&s;o quietly to the di&s;u&s;ing of many other
things, becau&s;e Mini&s;ters are puni&s;hable if
they u&s;e them, would al&s;o do the like in this
ca&s;e. And yet if you are jealous, that Mini|&s;ters
will go as far on the other hand, in re|fu&s;ing
the people that are not to be refu&s;ed,
(though with one of an hundred, there's
little feare of that) we are contented that you
looke to us al&s;o in this: To which end the&s;e
two things will be &s;ufficient. 1. Let the
Magi&s;trate joyne with the Pa&s;tours and Dele|gates
of the Church in their meetings,
where Church-affaires are tran&s;acted, that
he may &s;ee what we do. If there be no Ju|&s;tice
of Peace in the Pari&s;h, let every Church
have a Church-Magi&s;trate purpo&s;ely cho&s;en
by the chief Magi&s;trate; or &s;ome Agent on
his behalf deputed hereunto. 2. And let the
Magi&s;trates Agent acquaint the Commi&s;&s;ion|ers
how things are tran&s;acted, in ca&s;es of
<PB N="298" REF="165">
Complaint, and let them by the advi&s;e of the
A&s;&s;i&s;tant Mini&s;ters, correct us as we de|&s;erve,
if you &s;hould imagine this to be ne|ce&s;&s;ary.</P>
<P><HI>Direct.</HI> 4. The Magi&s;trate &s;hould pro|mote,
encourage, countenance, yea com|mand
the Pa&s;tours to A&s;&s;ociations and Bro|therly
corre&s;pondencies, for the more cau|telous,
and vigorous, and effectual manage|ment
of the&s;e works; and for the concatena|tion
and Communion of Churches, and the
right under&s;tanding of each others affaires;
that he that hath Communion in one Church,
may by Communicatory Letters, have Com|munion
in any of the re&s;t; and he that is ca&s;t
or kept out of one, may not be received by
the re&s;t, till it be proved that he is excluded
unju&s;tly. And tho&s;e that joyne not &s;o fully
as the re&s;t, may yet be provoked to owne
one another, as farre as they can; that &s;o we
may maintaine brotherly Love, with all that
differ from us by tollerable defferences; and
may own them as Churches, though we can|not
own their different opinions or waies;
and may have &s;uch Communion with them, as
we may, and upon their Letters may admit
their members to our Communion. This
the Magi&s;trate &s;hould at lea&s;t openly pro|voke,
and encourage the Churches and Pa|&s;tours
<PB N="299" REF="165">
to; &s;eeing no man can doubt whether
it be for the edification of the Church.</P>
<P><HI>Direct.</HI> 5. For the better promoting of
this Nece&s;&s;ary work, I conceive it would be
a very ready and unque&s;tionable way, for the
Magi&s;trate to appoint an able, Godly, mo|derate
Mini&s;ter, to be a Vi&s;iter in each
County, or rather in each half or quarter of
a County, to &s;ee the Churches thus Reformed,
and prvoke the &s;everal Pa&s;tours to their du|ty,
and a&s;&s;i&s;t them in it, where there is need:
But not to have any Epi&s;copal power to pun|i&s;h,
or ca&s;t out any Mini&s;ter, or excommu|nicate
them, &s;u&s;pend them, or the like: But
let every Vi&s;itor have an Agent of the Ma|gi&s;trate
joyned with him, armed with autho|rity
to convent the Mini&s;ters, and examine
witne&s;&s;es, and do what more the chief Ma|gi&s;trate
&s;hall &s;ee meet, &s;o that &s;till the&s;e two
Vi&s;itors go together, but have not the &s;ame
Authority or work; but let the Mini&s;ter on|ly
enquire, direct, exhort, and give ac|count
and advice to the civil Vi&s;iter; and let
the civil Vi&s;iter have all the Coercive Power:
And let both of them tran&s;mit &s;uch cau&s;es as
are exempt from their determination, to the
Commi&s;&s;ioners for ejecting &s;candalous Mini|ni&s;ters,
who by the advi&s;e of the A&s;&s;i&s;tant
Mini&s;ters may determin them. The&s;e Vi&s;i|ters
<PB N="300" REF="166">
did very much to the fir&s;t and great Re|formation
of <HI>Scotland,</HI> when Popery had
overrun all: Nor did they Scruple the
u&s;ing of them, for all that they were again&s;t
Prelacy.</P>
<P><HI>Direct.</HI> 6. It is one of the chief and un|que&s;tionable
parts of the Magi&s;trats duty, in
order to the Reformation and Peace of the
Churches, and the &s;aving
of mens Souls,<NOTE PLACE="marg">In the Ancient Church the Cate|chumeni were not &s;uffered to &s;it with the Church-mem|bers, but had a &s;e|parated place by them&s;elves; and <HI>Ter|tullian</HI> accu&s;eth the Hereticks for break|ing this order, <HI>ut vid.</HI> Alba&s;pin. <HI>in</HI> Tertul. <HI>de Prae&s;crip|tion. c. 41. p.</HI> 306. He blames them al|&s;o that they &s;uffered them to joyne with the Church in Prai|ers, and other holy wor&s;hip <HI>ut</HI> Alba&s;|pin. <HI>ibid.</HI></NOTE> to &s;ee that
dangerous Seducers be re|&s;trained,
from infecting
and carrying away the ig|norant,
ungodly, di&s;con|tented
people, that are
kept under Mini&s;terial
Teaching, as Expectants.
I do not move to have
men driven into our
Churches: Nor do I move
to have an unnece&s;&s;ary re|&s;traint
laid upon mens
tongues or pens, in ca&s;e
of tollerable differences,
among the Servants of
Chri&s;t. In this ca&s;e I only
de&s;ire now, that the Di&s;|&s;enting
Godly Brethren, would agree to|gether,
to meddle with their differences no
<PB N="301" REF="166">
more then needs, and to manage their Di&s;|agreements
with &s;uch Cautions, and in &s;uch
manner, and &s;ea&s;on, and mea&s;ure, as may
lea&s;t hinder their &s;ucce&s;s in the common
work, <HI>viz.</HI> the promoting of the common
Fundamental Verities, and the converting
and &s;aving of the Ignorant and ungodly, and
getting down the reigning &s;innes of the
world. And then they will find, 1. That if
there by any truth in the private Opinions,
which they would propagate, it will farre
ea&s;ier be received, when the minds of their
brethren are &s;edate and peaceable, then when
they are allarmed to the conflict, by un&s;ea&s;o|nable
preaching for the &s;aid Opinions.
2. And that the Errours (of this lower na|ture
among Brethren) which &s;ome feare a
tolleration of, will &s;ooner die of them&s;elves
for want of fewel in &s;uch Peaceable deport|ment,
then when the bellowes of oppo&s;ition,
contradiction, reproach, and violence are
blowing them up, and putting life continual|ly
into them. For mo&s;t Dividers are proud
and &s;elfi&s;h, and mu&s;t needs be noted, for
&s;omewhat extraordinary: And you take the
principal way to animate them, when you
make &s;o much ado with them: Whereas a few
yeares neglect, and not ob&s;erving them, as if
there were no &s;uch men in the world, (un|le&s;s
<PB N="302" REF="167">
when they impo&s;e a Nece&s;&s;ity on us)
would more happily extingui&s;h them. I
&s;peak but what I have &s;een and tryed. This
therefore is not the matter of my pre&s;ent
reque&s;t, that Magi&s;trates would u&s;e 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.</P>
<P>But the thing reque&s;ted now of Magi|&s;trates
is, that they would keep out the
Wolves, while we are feeding the Sheep&punc;
or help us in it. That they &s;uffer not damna|ble
deceivers, or any that plainly go about
to &s;ubvert mens Souls, or the &s;tate of the
Church, to fall in with our Ignorant, un|godly
people, in the time of their Learning
and Expectancy. And as I &s;hall be ready
again&s;t any Libertine, Infidel, or Papi&s;t in
the world, to prove this to be in the Magi|&s;trates
Power, and his flat duty (of which
I hope no &s;ober Chri&s;tian doubteth) &s;o I
&s;hall here lay before the Magi&s;trate, the Rea|&s;ons
that &s;hall evince the need of his help,
in the pre&s;ent ca&s;e.</P>
<P><HI>Rea&s;on</HI> 1. The people that we now &s;peak
of, are &s;o utterly ignorant, that it's ea&s;y
to deceive them. It's no di&s;honour to Truth,
that a foole, or a child my be deluded: but
<PB N="303" REF="167">
&s;uch are not to be left to the malice and craft
of jugling enemies.</P>
<P><HI>Rea&s;on</HI> 2. So wicked are the hearts of
tho&s;e, that we now &s;peak of (or many of
them) that they are prepared for <HI>Deceit,</HI>
and willing of it <HI>Materially,</HI> though not <HI>For|mally,</HI>
as &s;uch. It's ea&s;y drawing men from
that which they hate, or their hearts are
bent again&s;t, and to that which they Love,
and their hearts are &s;et upon. Such gunpow|der
will &s;oon take fire.</P>
<P><HI>Rea&s;on</HI> 3. Our people by the foremen|cioned
work of Reformation, will un|doubtedly
be ca&s;t into <HI>Di&s;contents:</HI> They
will be &s;orely di&s;plea&s;ed with their Teach|ers;
which is a &s;mall matter, were it not
that it hindreth their own Salvation. They
have &s;o long been u&s;ed to have their own will,
and to be admitted even in Heatheni&s;h Igno|rance
and Impiety to the Communion of the
Saints, and all the outward Priviledges,
without any con&s;iderable exerci&s;e of Di&s;ci|pline
over them, that now it will be a &s;trange
provoking thing to them, when their cu|&s;tom
&s;hall be altered. So that in the di&s;con|tent
and hatred of their minds, if Infidels,
or Papi&s;ts, or any &s;uch Malignant adver&s;a|ries
&s;hall come among them, their own ma|lignity
and di&s;content, will drive them by
<PB N="304" REF="168">
multitudes into their nets; and they will
turn to the fir&s;t that comes with any plau&s;i|ble
though pernicious doctrine. With half
an eie we may ea&s;ily &s;ee this: And therefore,
if the Magi&s;trate will not help us to quiet and
&s;ecure the people, and keep off deceivers,
while we are Catechi&s;ing, and In&s;tructing,
and Preparing the gro&s;ly Ignorant and un|godly,
it will be to the hazard of many thou|&s;and
&s;ouls, and a temptation to many faint|hearted
Mini&s;ters, againe to ca&s;t open the
hedge&punc; and lay the Churches Communion
common, for feare of the ill con&s;equence,
that will follow to the people by di&s;plea&s;ing
them.</P>
<P>And yet I may well conclude, that though
&s;till the Church will have need of &s;ome of the
Magi&s;trates help in this &s;ame way, yet no|thing
&s;o much hereafter, as at fir&s;t. 1 It is <HI>Cu|&s;tom</HI>
that mo&s;t holdeth the people now, and
enrageth them again&s;t the breakers of it. And
when once the <HI>Cu&s;tom</HI> is broken and turned,
they will be much more quiet. 2. We now
find the Churches in the rubbi&s;h, and have
the har&s;he&s;t work at fir&s;t to do, which will
&s;oone be over, and the Churches and minds
of men more &s;etled. 3. A few yeares Pra|cti&s;e
of Confirmation, in the forede&s;cribed
way, I hope will introduce &s;uch abundance
<PB N="305" REF="168">
of Knowledg, and &s;o increa&s;e the face of
Godline&s;s, that we &s;hall have little need of
the Magi&s;trates helpe, in this kind as now
we have. But now at fir&s;t our Nece&s;&s;ity is
very great.</P>
<P><HI>Rea&s;on</HI> 4. Moreover, our Doctrine and
Practice is mo&s;t contrary to mens &s;innes&punc;
and carnall Intere&s;t, and therefore though it
be <HI>True,</HI> yet it is <HI>Provoking,</HI> and &s;eemeth
to be again&s;t them; as blood letting, Fa|&s;ting,
and bitter medicines to a Child, or
a fooli&s;h Patient. And therefore no won|der,
if tolerated Seducers can draw them
from it, by &s;ence or non-&s;ence, in &s;uch a
ca&s;e. A little Rea&s;on &s;eemes to take men
off from that, which &s;eemes again&s;t them, or
which they hate.</P>
<P><HI>Rea&s;on</HI> 5. On the contrary, the Do|ctrine
and Practice of Deceivers, is &s;uited
to their nature, and purpo&s;ely &s;ugered for
them by Art. For In&s;tance: If Papi&s;ts fall
in with them in the depth of their di&s;con|tent,
and fir&s;t raile at us as no Mini&s;ters,
but Lyars and Hereticks; and then revile
us for receiving maintenance (which is their
way, though their Clergie receive &s;o ex|ceedingly
much more) and then tell them
of all their Ance&s;tours, and then &s;et them
upon an ea&s;y, out&s;ide Piety, which <HI>ex opere
<PB N="306" REF="169">
operato,</HI> will certainly conferre grace, and
&s;hall take up at the &s;tricte&s;t with an Auricu|ar
Confe&s;&s;ion, in&s;tead of nece&s;&s;ary humilia|tion
and true Church-Di&s;cipline; and &s;hall
make tho&s;e veniall, and improper &s;innes,
which we make damnable; and &s;hall &s;end
many but to Purgrtory, that according to
Scripture, we &s;end to Hell. In a word, when
they &s;hall comply with carnal hearts and
Intere&s;ts, but as much, as <HI>Montalte</HI> the <HI>Jan|&s;enian</HI>
&s;heweth us, that the Je&s;uites do;
what wonder if our Ignorant, di&s;contented
people, do greedily &s;wallow &s;uch baits as
the&s;e, and turn to &s;uch a kind of Religiou&s;ne&s;s?
And this makes the Je&s;uites glad of our Re|formation,
and &s;tand by us as the Crows by
Sheep, that they may have our leavings,
or all that we cut off: For it's <HI>Number</HI> that
they regard; and if they will but believe in
the Pope, they &s;hall be welcom to them;
yea, be Catholikes and be &s;aved, though
they believe not in Chri&s;t and the Holy
Gho&s;t, nor know not what Chri&s;tianity is.
He that thinks I wrong them: 1. Let them
look on millions, and
millions in their Church|es.
2. Let him but read
<NOTE N="*" PLACE="marg">In his <HI>Deus, natu|ra Gratia:</HI> where abundance more are cited of his &s;ide.</NOTE> <HI>Fr. a Sancta Clara,
Problem.</HI> 15, &amp; 16.</P>
<P><PB N="307" REF="169">
<HI>Rea&s;on</HI> 6. The Adver&s;aries al&s;o are very
indu&s;trious, and have many advantages of
us from without. In mo&s;t Churches they
will meet, though with Godly, yet with
young, unexperienced Di&s;puters; becau&s;e
our Mini&s;tery is but Reviving, and the
young ones mu&s;t have time to grow. And
the Je&s;uites, Fryars and other Mi&s;&s;ioners,
have a Pope and Cardinals, and Bi&s;hops, and
Princes, and Lords, and Revenews, and
wealth, and Seminaries, and trayned Sol|diers
in abundance, at their backs beyond.
Sea, to furni&s;h them with continual &s;up|ply.
And how eager and bu&s;y they are,
the Chri&s;tian world hath had long experi|ence:
&s;o that if &s;uch be let loo&s;e on Ignorant
Souls, what wonder if they prevaile?</P>
<P><HI>Rea&s;on</HI> 7. And for the Event, if the
Magi&s;trates &s;hall refu&s;e us this Rea&s;onable and
unque&s;tionably lawfull aide, it may be the
means of the damnation of many thou&s;and
Souls. I &s;uppo&s;e I &s;peak to Chri&s;tians, that
believe that &s;inne is the poy&s;on of the Soul,
and believe that Faith in Chri&s;t is nece&s;&s;ary,
and that there is a Heaven and a Hell: And
if &s;o, they mu&s;t needs under&s;tand, what it
is, to &s;uffer men to draw their Subjects
from Chri&s;t, from Scripture, from the
meanes of Grace, and a Holy Life; and
<PB N="308" REF="170">
to draw them into &s;inne: that this is but to
give men leave to do their wor&s;t, to undo
and damne as many as they can; and to take
them at the greate&s;t vantage in their Igno|rance
and di&s;content to trip up their heels,
and ti&s;e them into Hell. How dreadfull a
thing is this to a Magi&s;trate, once to think
of, that hath but any belief of Scripture,
and pitty on the Souls of men. And there|fore
(as long as we do not now call upon
them, &s;o much as to force Papi&s;ts, or Infi|dels
either to be of our Religion, or to pro|fe&s;s
that they are &s;o, or joyne in Communi|on
with us, but only de&s;ire, that they may
keep their venom to them&s;elves, and may
not be &s;uffered to take the advantage of our
peoples Ignorance and Di&s;content) un|doubtedly
the Rulers that are friends to
Chri&s;t, and the Souls of men, will ne|ver
find in their hearts, to deny this a&s;&s;i|&s;tance.</P>
<P><HI>Rea&s;on</HI> 8. And if they &s;hould deny it, in
Rea&s;on they mu&s;t needs &s;ee, that they will
fully give up the Churches of Chri&s;t, that
are under their government, to di&s;traction
and confu&s;ion. They know well enough
wh<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">t would come of it, if every man have
but liberty to per&s;wade their Armies into
Mutinies and Rebellion; or to per&s;wade the
<PB N="309" REF="170">
Subjects again&s;t them&s;elves, that Rule them;
or to entice mens Children, or &s;ervants to
lewdne&s;s, or their wives to uncha&s;tity. And
will they, under pretence of Mercy or Li|berty,
permit men to do that again&s;t Chri&s;t,
and the Church, and the Souls of many that
are bad enough already, which they would
not, they dur&s;t not permit again&s;t mens bo|dies,
or again&s;t them&s;elves, or again&s;t the
Peace of the Common-wealth.</P>
<P>And what a di&s;honour will it be to Chri&s;t,
to the Church, and Reformation, and Re|ligion;
and what a joy to all the Enemies of
the&s;e, to &s;ee that our Reformation &s;hall breed
&s;uch Confu&s;ion, and bring upon us &s;uch in|conveniencies?
And all becau&s;e the Magi|&s;trate
&s;hall refu&s;e his help.</P>
<P><HI>Rea&s;on</HI> 9. And perhaps, the Magi&s;trates
will quickly find, that the Di&s;tractions of
the Church will breed, and feed &s;uch Di|&s;tractions
in the Common-wealth, as may
make them wi&s;h they had quenched the fire,
while it was yet quenchable. Our Unity
is not only <HI>Our</HI> &s;trength, but <HI>their</HI> &s;trength,
e&s;pecially if they promote it. Our Divi&s;ions
weaken us as well as them. What will the
Magi&s;trate do, if he help us not in this
ca&s;e? Mini&s;ters cannot in Con&s;cience al|waies
forbeare their Duty, but will &s;et about
<PB N="310" REF="171">
it? Either the Rulers will <HI>&s;uffer</HI> us to do it,
<HI>or not:</HI> If they <HI>&s;uffer us and a&s;&s;i&s;t us,</HI> it will
be our Peace and theirs, and our peoples
good: If they <HI>&s;uffer us and a&s;&s;i&s;t us not,</HI>
as is now de&s;ired, we &s;hall exa&s;perate &s;o ma|ny
of their Sujects by our Reformation, and
&s;hutting them from Church Communion,
that will &s;hake the Peace of the Common-wealth,
and the <HI>Odium</HI> will fly on the Go|vernours,
for &s;etting up a Mini&s;try that &s;o
provoketh them, and &s;o the people will be &s;till
in Di&s;contents, and prepared for Rebelli|on,
or any violent change. And the fire
that begun in the Church, if it be let alone,
may reach the Court. But if to mend this,
they will <HI>put down or hinder Mini&s;ters,</HI> their
per&s;ecution will bring Gods Judgments on
them, and turn the hearts of hone&s;t, &s;o|ber
men again&s;t them. They have &s;een what
Deformation and per&s;ecution have done, be|fore
their eies.</P>
<P><HI>Rea&s;on</HI> 10. La&s;tly, it will bring a mo&s;t
heavy Guilt on the Magi&s;trates Soul, which
he will never be able to &s;tand under, before
the King of all the world. To be Guilty of
the neglect of an Office &s;o Divine, received
from God, that it might be u&s;ed for him;
and to be Guilty of the fru&s;trating of much
of our Mini&s;terial work; and of grieving the
<PB N="311" REF="171">
hearts of &s;o many that feare God, and
fru&s;trating &s;uch hopes as we lately had, (to
&s;ay nothing of the Prayers, teares, ha|zards,
blood, and ruine of &s;o many thou|&s;and,
and the promi&s;es, oaths and Cove|nants
to God) to be guilty of the &s;innes
of &s;o many thou&s;and, and of their everla|&s;ting
Condemnation; to be guilty of the
di&s;tractions, and betraying of the Church,
and cau&s;e, and people of the Lord, and
to be guilty of the in&s;ultings of &s;o many
Enemies, all this and much more, that
would certainly follow the denial of this
moderate nece&s;&s;ary help, would be a burden
intollerable.</P>
<P><HI>Direct.</HI> 7. But becau&s;e both the Magi|&s;trates,
and many others are afraid, le&s;t by
going too far in &s;uch a&s;&s;i&s;tance, they may
be guilty of Per&s;ecution, by re&s;training
men from Preaching, or private pe&s;wa&s;i|on,
or by keeping the Ignorant and wic|ked
from Church-Communion, or by com|pelling
them to come to heare&punc; and to be
per&s;onally In&s;tructed, I humbly propound
the&s;e following things, for &s;uch a Regu|lation
of their granted Liberty, as may
free them from all danger of per&s;ecuting,
without depriving us of their principall
help.</P>
<P N="1"><PB N="312" REF="172">
1. If you compel not the Ignorant and
ungodly to heare, and be pe&s;onally In&s;tru|cted,
by the Mini&s;ter of the Pari&s;h where
they live, yet at lea&s;t compel them thus to
&s;ubmit to &s;ome Mini&s;ter: and let that Mi|ni&s;ter
certifie under his hand, that he takes
care of him as a Catechumene, or Ex|pectant,
by publike and private In&s;tru|ction.</P>
<P N="2">2. Let not every man that will, be to|lerated
either to Teach, per&s;wade, or hold
A&s;&s;emblies; but let your Toleration be Re|gulated,
as well as your Approbation is.
To which end 1. Let &s;uch per&s;ons as are
thought meet for &s;uch a worke, be ap|pointed
as Comi&s;&s;ioners, to Approve, or
Judge of &s;uch as &s;hall be Tolerated through
the Land, as the Commi&s;&s;ioners now Ap|proved
of &s;uch, as &s;hall have the publike
maintenance. For there is no Rea&s;on, that
the Tollerated &s;hould not go under Tryal,
as well as the Allowed. And indeed with|out
&s;ome &s;uch cour&s;e to keep the Doore
of Toleration, as well as the doore of pub|like
Allowed Teachers, you cannot put any
rea&s;onable Laws for Toleration in Execu|tion;
but any will come in, what ever
your Law &s;ay. 2. Let the&s;e Commi&s;&s;ion|ets
for Trying the Tolerated, have Rules
<PB N="313" REF="172">
given them by the Lawgivers, whom to
Licence, or Tolerate, and whom not.
3. Let all that will gather A&s;&s;emblies, or
admini&s;ter Sacraments, or Preach, have
an In&s;trument of Toleration, under the
hands and &s;eale of the&s;e Commi&s;&s;ioners, and
let them be hindered, that have no &s;uch
In&s;trument. Otherwi&s;e if you &s;tay till they
are convict of Bla&s;phemie, they may do
more mi&s;chief fir&s;t, (for who will per&s;e|cute
them) then ever the Magi&s;trate can
comfortably be accountable to God for
&s;uffering.</P>
<P N="7">7. When a man hath a &s;ealed Tolerati|on,
to Preach, or hold A&s;&s;emblies, let
him yet be as liable to any ju&s;t Accu&s;ati|on,
before the Commi&s;&s;ioners for Ejecti|on,
as the Approved, publike Mini&s;ters
are: That &s;o if he be proved to be wicked
and &s;candalous, or to preach any thing ex|cepted
from Toleration, by the Legi&s;la|tours,
the &s;aid Commi&s;&s;ioners may be Au|thorized,
to deprive them of their Tole|ration,
as they do others of their pub|lique
&s;tation and maintenance. And this
is a mo&s;t Rer&s;onable and nece&s;&s;ary thing.</P>
<P N="1">1. For el&s;e the Publike Mini&s;ters will be
hardlier dealt with then they. It is &s;up|po&s;ed
that there's &s;o much difference in the
<PB N="314" REF="173">
&s;ounde&s;s of their Doctrine, that one de|&s;erveth
the publike encouragement, as well
as the other de&s;erveth a Toleration: Or
el&s;e the Law-givers, would make no diffe|rence.
And that being &s;uppo&s;ed, if they
&s;hall not be que&s;tionable, as well as we,
nor their Right forfeitable as well as ours,
they are more cheri&s;hed proportionably
then others.</P>
<P N="2">2. And if you do not this, it's as good
do nothing, but openly Licen&s;e Heathens,
and Papi&s;ts, and all Bla&s;pheamers: For
they will make a faire Confe&s;&s;ion, till they
have got their &s;eald Toleration, and then
preach contrary to that
profe&s;&s;ion.<NOTE PLACE="marg">I humbly propound it to the Con&s;ide|ration of the Sove|raigne Rulers, whe|ther it be not fit, that the Te&s;timo|nies of the&s;e two &s;orts of men, in any weighty ca&s;e, again&s;t another be invalidate. And is it not a pittifull ca&s;e that the lives of the godly people whom they hate, &s;hall be at the mercy of any two of the&s;e wretches, that make no more of an oath then of ano|ther word.</NOTE> Two &s;orts we
know this to be true by:
1&punc; Papi&s;ts, that are for
Equivocation, and Men|tal
Re&s;ervation, in their
Profe&s;&s;ions and Oathes:
or for the Popes to di&s;|pen&s;e
with them. 2. Hea|thens
and Infidels that be|lieve
not, that there is
any &s;inne, or Devil, or
Hell, or Heaven, and
therefore care not what
they &s;weare. And indeed
<PB N="315" REF="173">
the&s;e are the two Sects
that now are up: and all
other are like to fall into
the&s;e. Alas by &s;ad expe|rience
I &s;peake it: Tho&s;e that will openly,
and to my face make an Orthodoxe confe&s;|&s;ion,
do &s;ecretly harden many poor Souls,
by making a &s;corne of Scripture, as a fable,
and of the Immortality of the Soul, and of
Chri&s;t and the Holy Gho&s;t, and Heaven
and Hell, and &s;ay all the&s;e are nothing,
but the inventions of men, and that the
K<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ave-Prie&s;ts do per&s;wade men that there
are Devils, and Hell, as a bugbeare to
make them do what they would have them,
and all Religion is but deceit. Such Hea|thens,
are the predominant Sect in many
places, and higher in <HI>England,</HI> then once
I thought to have &s;een them. And if all
&s;uch perfidious Infidels and Je&s;uites, &s;hall
have leave to B<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">a&s;pheame God, Chri&s;t, and
Scripture, becau&s;e they once made an Or|thoeoxe
Profe&s;&s;ion, then let Hell be turned
loo&s;e upon our people, and the Devil that
was bound up from deceiving the Nations,
have a Toleration from the Magi&s;trate to do
his wor&s;t.</P>
<P>Thus I have &s;hewed that Magi&s;trates, if
they will, may helpe the Church without
<PB N="316" REF="174">
any danger of per&s;ecuting the Truth, if they
take not Popery, damnable Here&s;ie, and
Heatheni&s;m for Truth. 1. If the Approvers
keep the doore of Toleration, as well as of
Publike Maintenance and Mini&s;try. 2. If a
Church Ju&s;tice, or Civil Agent, do keep
the Churches Peace. 3. If the Civil Vi&s;iter
do purpo&s;ely take cogni&s;ance of the &s;tate of
Pari&s;hes, and &s;ee the Laws put in executi|on.
4. If the Commi&s;&s;ioners for Ejections,
have power of Judging all Seducers, and
Bla&s;pheamers, as well as the publike Mini|&s;ters.
And if the&s;e only have the Coercive
Power; but &s;ome able, cho&s;en, godly Mi|ni&s;ters
be joyned with them for Advice and
Exhortation: as Magi&s;trates and Mini&s;ters
&s;ate together before the daies of <HI>William the
Conquerour.</HI></P>
<EPIGRAPH>
<Q><BIBL>Joh. 13. 17.</BIBL> <P>If ye know the&s;e things,
happy are ye if ye do them.</P></Q>
<Q><BIBL>Luke 12. 47.</BIBL>
<P>And the &s;ervant which knew his Lords will,
and prepared not, nor did according to his
will, &s;hall be beaten much.</P></Q>
</EPIGRAPH>
<TRAILER>Finitur Hebr. 13. 1648.</TRAILER>
</DIV2>
</DIV1>
<DIV1 TYPE="postscript">
<PB REF="174">
<HEAD>Po&s;t&s;cript.</HEAD>
<OPENER><SALUTE>READER,</SALUTE></OPENER>
<P>AS great and needfull a duty as this is,
that I have here propo&s;ed, and as
clear as it is, and commonly agreed
on by all the Parties before mention|ed,
I am yet far from expecting, that all
men &s;hould acknowledg it and obey it; or
that no per&s;on of contrary apprehen&s;ions
or intentions, &s;hould ri&s;e up again&s;t it as an
enemy, with all the &s;trength that the mea|&s;ure
of his wit and pa&s;&s;ions can prepare. We
cannot &s;peak for God him&s;elf, for Chri&s;t,
for Scripture, for mens own Salvation, but
we meet with contradiction and re&s;i&s;tance,
even from them that we would &s;ave. And
were it not for this, what ble&s;&s;ed work
would the Go&s;pel make? and why might we
not hope, that all our people &s;hould be &s;a|ved?
No wonder then, if when ever we at|tempt
Reformation or Reconciliation, we
meet with Learned,<NOTE PLACE="marg">Nunquam enim, ait <HI>Lutherus</HI> periclitatur Ec|cle&s;ia ni&s;i inter Reverendi&s;&s;i|n<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">s.</NOTE> Reverend
Brethen that come again&s;t us,
armed with plau&s;ible cavils,
and contempts, and ca&s;t away
the medicine as dangerous, or
<PB REF="175">
ungratefull, and &s;trenuou&s;ly vindicate the
Di&s;ea&s;e that &s;hould be healed: And were it
not that the Church hath many, very many
&s;uch, what &s;hould have kept us unhealed &s;o
long? And who could have continued our
deformities and divi&s;ions, and fru&s;trated &s;uch
means as have been u&s;ed for our cure? Sa|tan
is not &s;o poore a Politician, as to be with|out
his Agents in our Eccle&s;ia&s;tike Armies,
and Councils, and Pulpits to &s;peak for his
cau&s;e and do his work, and re&s;i&s;t and fru|&s;trate
that which would di&s;plea&s;e him; and
all this under pretence of enmity to Satan,
and friend&s;hip to Chri&s;t, and a better doing
of his work. As the names of the chiefe&s;t of
Chri&s;t Servants, were not ca&s;t out as Holy,
but as evil, <HI>Luk.</HI> 6. 22. So their Doctrine
was not ca&s;t out as <HI>Truth,</HI> nor as <HI>Saving,</HI>
but as <HI>Deceit.</HI> And his <HI>Meanes</HI> will not be
openly re&s;i&s;ted, (at lea&s;t by tho&s;e that are
building with us) as <HI>Reforming</HI> or <HI>Reconci|ling,</HI>
but as <HI>groundle&s;s</HI> or <HI>unproved,</HI> or <HI>trou|ble&s;ome,</HI>
or <HI>un&s;ea&s;onable,</HI> or as &s;u&s;pected of
&s;ome ill de&s;igne, or event. Some will &s;ay,
it is meere Prelacie, or a Prelatical de&s;igne:
and &s;ome that it is Independancie, or an In|dependant
de&s;igne: and &s;ome that it is but
Presby<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">erian Examination. Whereas they
might know, that it is proper to none of
<PB REF="175">
them, which is common to them all. If it
be Prelacie, how comes it to be found with
Independants? If it be Independancy, how
comes it to be approved by Prelates, and
Presbyterians? Is it not rather like Chri|&s;tianity
it &s;elf, and the Truths and Duties
which we commonly own; and therefore
not to be appropriated to any.</P>
<P>By all that I have heard and read of late,
concerning this Subject, I under&s;tand that
the principal Objections that are likely to be
u&s;ed again&s;t the Doctrine of this Treati&s;e, are
the&s;e following.</P>
<P>Object. <HI>We were all Baptized in our Infan|cy,
and therefore are Church-members, and
have Right to the Priviledges of the Adult,
when we are Adult, without any new Title or
Condition: Our fir&s;t Right continueth, though
we never make Profe&s;&s;ion of the Chri&s;tian
Faith, nor per&s;onally renewed the Covenant
with God that we made in Bapti&s;m. And
therefore though in &s;ome ca&s;es, &s;uch an appro|ved
Profe&s;&s;ion be a duty, yet is not any more
Nece&s;&s;ary to our Church-&s;tate, and Right to
the Communion of the Adult, then that we
were borne Church-members, and &s;o Bapti|zed.
Nothing but Here&s;ie, Schi&s;me, or
Apo&s;tacie can cut us <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ff. And therefore all
that were Baptized, and are not thus cut off,
<PB REF="176">
are &s;till Church-members, and have Right to
all the Ordinances in the Church.</HI></P>
<P><HI>An&s;w.</HI> 1. I have &s;aid enough to this alrea|dy
to &s;atisfie the con&s;iderate impartial Rea|der;
proving the Nece&s;&s;ity of a per&s;onall
Faith before God, and of &s;ome Profe&s;&s;ion
of it <HI>Eccle&s;ia Judice,</HI> before the Church, to the
Being of the &s;aid Title of the Adult, as its
Condition: and that all Scripture-Examples
do make for the Confirmation of this Truth.
Moreover let me adde, to an&s;wer the new,
or fore&s;een a&s;&s;aults,</P>
<P N="1">1. If there be no word of Promi&s;e in the
Scripture, that giveth the Priviledge of
Adult-Communion to any, upon their Infant
title-condition only, nor any example in the
Go&s;pel, or the ancient Church, that any
po&s;&s;e&s;&s;ed or u&s;ed that Priviledg upon that
Title-condition only, then are we not to
imagine that the Infant Title-condition alone,
is &s;ufficient to the &s;aid Priviledge: But the
Antecedent is true; as hath in part been ma|nife&s;ted,
and will be more, when the Di&s;|&s;enter
&s;hall bring forth his pretended Evi|dences,
by which his Title &s;hould be pro|ved.</P>
<P N="2">2. The Title-condition of Infants is not
&s;ufficient to make any morally capable of the
<HI>Ends</HI> of Adult. Communion: therefore it is
<PB REF="176">
not &s;ufficient to make them capable of a pro|per,
plenary Right to &s;uch Communion.
For the <HI>Right</HI> and <HI>Relation</HI> are for the&s;e <HI>Ends;</HI>
if a natural incapacity may con&s;i&s;t with a Ple|nary
Title, &s;o cannot a Moral. No man
can really po&s;&s;e&s;s and exerci&s;e the Communi|on
of the Adult intrin&s;ically without Faith,
or extrin&s;ecall without Profe&s;&s;ion of Faith:
therefore no man without Faith or Profe&s;|&s;ion
of Faith, can have a plenary Right to
that Communion. For a man to have a ple|nary
Right to prai&s;e God, and celeberate
with the Church the memorial of our Re|demption,
and participate of the Redeemer,
and his Benefits, that believeth not in him,
is a palpable ab&s;urdity.</P>
<P N="3">3. If the meer Title-Condition of Infants
will &s;erve <HI>in foro Eccle&s;iae,</HI> for the Adult&punc;
then it will &s;erve al&s;o <HI>in foro Dei:</HI> For the
Church looks but to the outward appearance,
or vi&s;ibility of that, who&s;e Reality and &s;in|cerity
God expecteth. And it is Gods Co|venant
that giveth us our Right: and there|fore
if the Churh fin<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> us to have true Right,
it mu&s;t find us receiving it from Gods Cove|nant;
and therefore find us the heires of
takes prom<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;e: The Rea&s;on why the Church
takes our Birth Priviledges for a &s;ufficient
Title-Condition, is becau&s;e God is &s;uppo&s;ed
<PB REF="177">
&s;o to take it. But that this will not &s;erve the
Adult <HI>in foro Dei</HI> is manife&s;t; becau&s;e
God will not own &s;uch Infidels, as nei|ther
have Faith, nor a Profe&s;&s;ion of it.</P>
<P N="4">4. If the litle-Condition of Infidels may
&s;erve them when Adult, then is there no
per&s;onal difference in acts, or qualities; no
not &s;o much as in Profe&s;&s;ion, required on
our part, to di&s;tingui&s;h Chri&s;tians from In|fidels
and Ath<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">i&s;ts: (<HI>required</HI> I mean as ne|ce&s;&s;ary
Conditions) But the Con&s;equent is
ab&s;urd: therefore &s;o is the Antecedent. If
no di<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ferencing character between Actual Be|lievers
and Infidels or Athei&s;ts, be made
thus nece&s;&s;ary, then the Church and the
Infidel world, are laid together; and
the Body of Chri&s;t, and con&s;equently Chri&s;t
him&s;elf is di&s;honoured, and bla&s;pheamed, as
common and uncleane. But if any per&s;onal
difference be nece&s;&s;<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ry, it mu&s;t be the per&s;o|nal
Profe&s;&s;ion of Chri&s;tianity, or nothing
le&s;&s;e then this can be it. For our Birth-Priviledge
cannot be it. Athei&s;ts and Infi|dels
are borne of Chri&s;tian Parents. Much of
the Turki&s;h Army of <HI>Jani<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">aries,</HI> have their
Birth-Priviledges to &s;hew, as well as we It
is a probable Argument: <HI>Such an Infant is
horne of Chri&s;tian Parents: therefore he will
be an Actual Believer.</HI> But it is not a <HI>pro|bable</HI>
<PB REF="177">
Argument, <HI>Such a man at age, that
profe&s;&s;eth not Chri&s;tianity, had Chri&s;tian Pa|rents;
therefore he is a believer:</HI> much le&s;s;
<HI>therefore he had Right to the Benefits of the
Covenant, whether he be an Actual Believer
or not.</HI> If Chri&s;tians have no vi&s;ible note,
by which they mu&s;t be known from Infidels,
then either the Church is not Vi&s;ible, or
Infidels may be the Vi&s;ible Church, with|out
&s;o much as di&s;owning their Infidelity.</P>
<P N="5">5. If the Title-Condition of Infants may
&s;uffice the Adult for Church-Right and Com|munion,
then Hereticks and Apo&s;tates have
&s;uch Right: But the Con&s;equent is denyed
by them that I now di&s;pute with. They con|fe&s;s
that Here&s;ie and &s;ome Schi&s;m, and Apo|&s;tacie,
do cut off from the Church, and &s;o
from this Right. But it's plaine that &s;uch
Hereticks and Apo&s;tates have that which was
their Infant-Condition: as they were the
&s;eed of Believers in Infancy, &s;o they are
&s;ince Apo&s;tacy: They cea&s;e not to be the
&s;eed of Believers, by their renouncing
Chri&s;t. If this therefore would prove a
Right in <HI>&s;ilent</HI> Infidels, it will prove a Right
in <HI>profe&s;t</HI> Apo&s;tates.</P>
<P><HI>Object.</HI> The Apo&s;tates ca&s;t away their
Right, and therefore have it not.</P>
<P><HI>An&s;w.</HI> 1. Either it dependeth on their
<PB REF="178">
own wi<GAP DESC="illegible" RESP="tech" EXTENT="2 letters"> when they come to age, or not.
If it do <GAP DESC="illegible" RESP="tech" EXTENT="2 letters">t, then they cannot ca&s;t it away.
They may refu&s;e to u&s;e their Right, but they
cannot ca&s;t it away, or nullifie it: For they
cannot make them&s;elves not to be the Chil|dren
of Chri&s;tian Parents. The foundation
&s;tands whether they will or no: and there|fore
&s;o mu&s;t the Relation. But if the Rela|tion
or Right do now depend upon their <HI>own
wills,</HI> then our cau&s;e is granted; for from
their <HI>wills</HI> then mu&s;t the Condition, or
Evidence be fe<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">cht. 2. Yea &s;uch per&s;ons,
ordinarily as we have now in que&s;tion, are
<HI>actual Apo&s;tates,</HI> and are &s;o to be taken by
the Church; and therefore not to be taken
as Church-members, having Right to Sa|craments.
He that being engaged to God
the Father, Sonne, and Holy Gho&s;t in his
Infancy, doth make no Profe&s;&s;ion of actual
Faith at full age, is ordinarily to be ta|ken
for an Apo&s;tate: But &s;uch are the per|&s;ons
in que&s;tion. I &s;ay <HI>Ordinarily,</HI> becau&s;e
I except them that have been ca&s;t upon natu|ral
impo&s;&s;ibilities or impotency, or wanted
a call and opportunity: that is, all per&s;ons
that prove Ideo<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">s, or deafe and dumbe, or
otherwi&s;e de&s;titute of natural capacity; &s;uch
come not to the u&s;e of Rea&s;on and free-will,
and therefore are no<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> bound to Actual beleif.
<PB REF="178">
Such al&s;o as have their tongues cut out, are
&s;eparated from Humane &s;ociety, or other|wi&s;e
di&s;abled from Profe&s;&s;ion. But for the
common ca&s;e of mankind. 1. It is plaine that
they have their tongues given them by na|ture
of expre&s;s their minds; and 2. That
Chri&s;t commandeth Confe&s;&s;ion with the
tongue, and profe&s;&s;ing him before men.
3. That much of his Wor&s;hip lieth in holy
Profe&s;&s;ion, and all of it containeth an&s;wera|ble
Profe&s;&s;ion. 4. That we have con&s;tant
calls from God, even to profe&s;s our
Chri&s;tianity: the godly and the wicked that
live among us call us to it: we have daily
invitations to profe&s;s out Chri&s;tianity one
way or other. And among all the&s;e occa|&s;ions
of Profe&s;&s;ion, he that Profe&s;&s;eth not,
is to be taken for an Infidel and Apo&s;tate.
For the bu&s;ine&s;s is &s;o exceeding great and
weighty, and the Object &s;o glorious, and
the duty &s;o incumbent, and the very Life of
Chri&s;tianity &s;o incon&s;i&s;tent with a non-pro|fe&s;&s;ion,
that we have ju&s;t rea&s;on to con|clude,
that he that Profe&s;&s;eth not him&s;elf a
Chri&s;tian, ordinarily is to be taken for none
by the Church.</P>
<P>Object. <HI>But though at the fir&s;t admitting
of a forraIner into a Common-wealth, you
require an Oath of fidelity, or Profe&s;&s;ion of
<PB REF="179">
&s;ubj<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ction, yet when we are borne Subjects,
we mu&s;t be &s;uppo&s;ed to continue &s;uch, till we
Rebel, and &s;o declare the contrary; and our
fidelity is not to be qu<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;tioned.</HI></P>
<P><HI>An&s;w.</HI> 1. The ca&s;e doth exceedingly dif|fer
from ours in hand. Princes vary their
Commands as their affaires require. If you
are borne in the mid&s;t of a peaceable Repub|like,
you may perhaps have no Oath of fide|lity
impo&s;ed, becau&s;e the Peace of the Com|mom-wealth
requireth it not: For while
there is no enemy neer you, to &s;olicite you
to rebellion or trea&s;on, or with whom you
may conjoyn, it is &s;uppo&s;ed, that you have ei|ther
no mind, or no power to it. And it is on|ly
the common peace that is concerned in the
cau&s;e. But our ca&s;e is otherwi&s;e: For we
live among Devils and wicked men, and are
known to have hearts our &s;elves, that are na|turally
treacherous, and at enmity to God.
So that we are &s;till among enemies, that
would &s;educe us, and with whom we are
enclined to take part. And be&s;ides that, our
Profe&s;&s;ion is not only nece&s;&s;ary to the com|mon
&s;afety, but to our per&s;onal performan|ces,
and daily Communion with the Saints,
and wor&s;hip of God. 2. If it be in a Gari|&s;on
that's neer the enemy, or in a Country
that is inclined to Rebellion, or where Re|bellion
<PB REF="179">
is on foot, and the enemy hat a par|ty,
there Princes u&s;e to cau&s;e all their Sub|jects
to take an Oath of fidelity; and ordina|rily
al&s;o in peaceable Kingdoms this is pra|cti&s;ed:
At &s;uch an age all per&s;ons are to take
an Oath of Allegiance, or fidelity, or to
make Profe&s;&s;ion of their &s;ubjection, in ma|ny
places: and in other places they do it, be|fore
they enter upon any Office. And if you
will come neerer the ca&s;e, and &s;uppo&s;e that
men were borne in a Schoole, or an Army,
as well as a Republike, I think you would
yield, that when they come to age, it is ne|ce&s;&s;ary
that they have more then their Birth-Priviledg
to &s;hew, to prove them Schollars,
or Soldiers. We are Chri&s;ts Di&s;ciples and Sol|diers,
as well as his Subjects; and one is as
e&s;&s;ential to our Chri&s;tianity as the other. We
may be initiated into his School and Army in
our Infancy, and &s;o &s;tand Related to him:
But &s;ure we are Apo&s;tates, if when we come to
age, we have nothing to &s;hew but our meer
Infant-Condition; and to more we mu&s;t be
called. 3. The ca&s;e al&s;o differeth in this:
Princes do make known to all in their Laws,
that no man that is an enemy, yea or that is
not (<HI>pro tempore</HI>) a Subject, &s;hall dwell on
their Soile, among their Subjects: They
&s;uffer not Subjects and Enemies to live pro|mi&s;cuou&s;ly
<PB REF="180">
together in their dominions: and
therefore it is &s;uppo&s;ed that a mans very a|bode
and re&s;idence in their land, is a pro|fe&s;&s;ion
of Subj<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ction: much more when
they live in obedience to the Laws, and hold
their e&s;tates by them. But Chri&s;t dealeth not
thus: He &s;uffereth Believers and Infidels to
live together, and his flock to be but little in
the world; &s;o that it cannot be the lea&s;t pre|&s;umption,
that a man is a Chri&s;tian, becau&s;e he
liveth among Chri&s;tians. 4. At lea&s;t let us
not teach Chri&s;t, what he &s;hould have done,
when we find he hath done otherwi&s;e; we
find that he requireth per&s;onall Faith and pro|fe&s;&s;ion
of all at age, that are naturally capa|ble;
and therefore we mu&s;t perform it, and
not give rea&s;ons why we &s;hould not do it.
No good Subject that's called to profe&s;s his fi|delity
will ref<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;e, and &s;ay, you have no rea&s;on
to que&s;tion me, and put &s;uch a Tryall or obli|gation
upon me.</P>
<P>So that I may conclude, that an Adult per|&s;on
not profe&s;&s;ing <HI>Chri&s;tianity</HI> is not a vi&s;ible
Chri&s;tian, notwith&s;tanding his birth privi|ledges:
and therefore not a vi&s;ible Church|member;
and therefore an Apo&s;tate, &s;eeing
he was once engaged in Covenant to Chri&s;t,
(though not an Apo&s;tate from actuall Faith)
and therefore &s;uch as hath no proper right to
<PB REF="180">
Church-communion and priviledges.</P>
<P>Object. <HI>If his Infant Title be cut off, it is
either by Ignorance, Wickedne&s;&s;e, Here&s;ie, or
Schi&s;m, or Apo&s;tacie: but ignorance and wick|edne&s;s
do not cut him off; and Here&s;ie, Schi&s;m,
or Apo&s;tacie he is not guilty of; therefo<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">e,</HI> &amp;c.</P>
<P><HI>An&s;w.</HI> 1. His Infant Title will cea&s;e of it
&s;elf without any other cutting off, if it be
not continued by his per&s;onall actuall believ|ing,
when he comes to capable age. His birth|priviledges
alone, or his <HI>Parents</HI> dedicating
him to God in Bapti&s;m, will &s;erve no longer
of it &s;elf. It is therefore for want of <HI>Per&s;onal
Faith Coram Deo,</HI> and of the profe&s;&s;ion of
Faith <HI>Coram eccle&s;i&acirc;,</HI> that his right doth cea&s;e.</P>
<P N="2">2. Ignorance, where it proveth Infidelity,
mu&s;t needs prove a Ce&s;&s;ation of the Infant
Title, when they come to a capable age, and
ignorance is privative. He that knoweth not,
that there is a God, a Chri&s;t, or what he hath
done for us, or what a Chri&s;tian is, can have
no Faith in God, or Chri&s;t; and therefore is
an Athei&s;t, and an Infidell privatively, if at a
capable age, among meanes at lea&s;t. It is not
only he that denyeth Chri&s;t, that is an Infidell,
but he that never heard of him, Negatively
at lea&s;t; and he that having heard of him, un|der&s;tood
not what he heard, and therefore
believeth not in him, becau&s;e he knoweth not.</P>
<P><PB REF="181">
And it is not only he that denyeth God, that
is an Athei&s;t, but he that knoweth not that
there is a God. And therefore if ingorance
cut not off, then Infidelity and Athei&s;m cut not
off. And if neither of the&s;e cut off, then no
particular Here&s;ie can: nor any &s;uch Apo|&s;ta&s;ie,
as men are capable of, that had but an
Infant Church-&s;tate: gro&s;s ignorance at a ca|pable
age, proveth gro&s;s ungodline&s;&s;e, and A|po&s;ta&s;ie.
For if mens hearts had been towards
God, they would have &s;ought to know him,
and if they know him not, their hearts are A|thei&s;ticall,
and without him.</P>
<P N="3">3. Wickedne&s;s is either &s;uch as may con&s;i&s;t
with habituall adhering to God in Chri&s;t; or
&s;uch as &s;hews a &s;eparation or renunciation; the
one being ungodline&s;s partiall, and <HI>quoad
actum particularem,</HI> (as <HI>Peter</HI>'s deniall) and
the other being <HI>ungodline&s;&s;e quoad &s;tatum.</HI>
He that &s;aith the former cutteth not off from
the Church, will &s;carcely &s;ay, that it doth
not meritoriou&s;ly &s;u&s;pend the Offender from
the Communion of the Church, till he appear
penitent. And he that &s;aith the latter cuts not
off, from the Church meritoriou&s;ly, mu&s;t
&s;ay that nothing doth it. For this is Apo|&s;tacie,
and comprehendeth the greate&s;t Here|&s;ie.
Such Hereticks, hold that the plea&s;ure of
&s;in for a &s;ea&s;on, is to be cho&s;en before a life
<PB REF="181">
of Holine&s;s with the Hopes of Everla&s;ting life;
and the fle&s;h to be plea&s;ed before the Lord:
And I think this is Here&s;ie. But whether
the&s;e be cut off from the Church or not, ei|ther
they bring the per&s;on under the guilt of
excommunication, or el&s;e there is no excom|munication
to be u&s;ed. And if they be ex|communicated,
we &s;hall not much contend
with you about their rights. As long as you
grant that they have no &s;uch right as that they
may have the u&s;e of Church communion, we
are &s;atisfied. And yet I mu&s;t &s;ay, that it is
a blind conclu&s;ion, that the excommunicate
are Church-members, without di&s;tingui&s;hing
of excommunication. If a man &s;hall openly
declare that he believeth not in Je&s;us Chri&s;t
that dyed at <HI>Jeru&s;alem,</HI> nor that there is any
life to come; but yet he believeth in a Chri&s;t
within him, and a Heaven and Hell within
men; (as the Ranters, Famili&s;ts, <HI>&amp;c.</HI> did)
and yet this man, that he may pervert the
&s;ouls of others, will hold communion with the
Church, and declare, that he takes the Scrip|ture
in his &s;en&s;e, I doubt not but this man,
though a profe&s;&s;ed Infidell and Apo&s;tate, is
yet to be excommunicated, while he pretend|eth
to Communion; and if this excommuni|cate
man be not out of the Catholike Church,
then no man is out of it, and you may next
<PB REF="182">
que&s;tion whether the Devill be not a Member,
that believeth much more then he.</P>
<P>But when I &s;ay that Infidelity, Impiety,
Here&s;ie, do cut off or ca&s;t out, I meane it but
<HI>Meritoriou&s;ly.</HI> Either the&s;e crimes are <HI>pri|vate
and unknown,</HI> or <HI>provable</HI> If not pro|vable,
then they <HI>merit</HI> this, and more <HI>Coram
Deo,</HI> but not <HI>Eccle&s;i&acirc; judice,</HI> that is,
though there be guilt or demerits, yet
we are no capable judges of it. But if the
crime be <HI>provable,</HI> then it is either &s;uch, as
needs a judgment or not&punc; If it need a judge|ment,
the per&s;on is only <HI>de jur<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"></HI> ca&s;t out be|fore
the <HI>&s;entence</HI> (which is <HI>terminus diminuens</HI>
and is no<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> <HI>actuall ca&s;ting out</HI>) and he is <HI>actually</HI>
ca&s;t out by the <HI>&s;entence,</HI> and the <HI>execution:</HI> &s;o
that his <HI>&s;in</HI> ca&s;t him out <HI>Meritoriou&s;ly,</HI> the
<HI>Law Obligatorily,</HI> the <HI>Paflors</HI> of the Church
<HI>Sententially,</HI> and the <HI>whole Church, Pa&s;tors
and People, Executively</HI> in avoiding him.
But if there <HI>need no</HI> judgement, then he is ex|communicate
actually <HI>ip&s;o jure,</HI> by the Law
alone without a Judge, which may be in many
a ca&s;<GAP DESC="illegible" RESP="tech" EXTENT="2 letters"> A<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> if he be a notorious Infidell, A|thei&s;t,
Bla&s;pheamer, or notoriou&s;ly beyond
all doubt and controver&s;ie one of tho&s;e, that
the Law commands us to avoid; we mu&s;t exe|cute
this Law, though there be no &s;entence
pronounced. The want of a <HI>mans</HI> &s;entence
<PB REF="182">
will not excu&s;e us from obeying Gods Laws.
And where there is no controver&s;ie through
the notoriou&s;ne&s;s of the ca&s;e, there needs no
Judge.</P>
<P N="6">6. If Birth-priviledge will &s;erve alone for
the Adult to prove their Title to the Church|&s;tate
and priviledges of the Adult, then no man
that is born of Chri&s;tian Paren<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">s can be ob|noxious
to excommunication, or ju&s;tly excom|municate:
For he is &s;till a Child of Believing
Parents: and no &s;in will make them other|wi&s;e.
And therefore if that were enough, he
hath a good Title &s;till. Nay it would follow
that he cannot Apo&s;tatize; for he cannot fall
away from this. But the con&s;equence is ab|&s;urd,
therefore &s;o is the Antecedent.</P>
<P N="7">7. If Infant Title only be &s;ufficient to the
Adult, then no Parent is nece&s;&s;arily oblieged
to profe&s;&s;e him&s;elf a Chri&s;t<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">a<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">, or actuall be|liever,
in order to prove the intere&s;t of his
Child to Bapti&s;m (nor any that offer him in
the Parents &s;tead.) For it is &s;ufficient if the
Parents (or &s;u&s;ceptors) &s;ay, <HI>We were In|fant-members
and Baptized, and therefore our
Child mu&s;t be &s;o: but whether we are actuall
Believers, now, it is not nece&s;&s;ary that we tell
you</HI> But the Con&s;equent is &s;o ab&s;urd, that
whoever &s;hould have offered a Child to Bap|ti&s;m
on the&s;e terms in the A<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">cient Church,
<PB REF="183">
(or any Church that I know of, till very late|ly)
would have been rejected. The accep|tance
and Bapti&s;m of our Infants, is one of the
priviledges of Believers: But no one hath
right to this priviledg (that his children be
thus accepted into the Church) upon a bare
Infant-Title, without the profe&s;&s;ion of a per|&s;onall
actuall <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">aith. Therefore, <HI>&amp;c.</HI></P>
<P N="8">8. If the oppo&s;ed Doctrine &s;hould hold
good, then all the world hath right to Church-Communion&punc;
(or M<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">llions of Infidels, at lea&s;t)
But the con&s;equent is fal&s;e: therefore &s;o is
the Antecedent. The rea&s;on of the Con&s;e|quence
is plain; becau&s;e <HI>Noah</HI> was a Church|member,
and all the world came out of his
Loynes: And the men of <HI>Thracia, Bithy|nia,</HI>
and mo&s;t of <HI>A&s;ia,</HI> where Mahomet is
wor&s;hipped, may &s;ay, <HI>Our Ance&s;tors were
Chri&s;tians:</HI> Therefore the Birth-priviledges
&s;till going down from generation to generati|on
even to the Thou&s;andth generation, it
mu&s;t follow, that the pre&s;ent generation of
Mahometans and other Infidels, are Church|member<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">
&s;till: For they lo&s;t not their natu|rall
Relation to their Parents.</P>
<P N="9">9. It will not prove a <HI>Society of Adult</HI>
per&s;ons to be a <HI>Chri&s;tian Church,</HI> if they
have no more but their Infant-Condition:
therefore it will not prove a &s;ingle per&s;on to
<PB REF="183">
be a Member of the Church. That which is ne|ce&s;&s;ary
to make a &s;ociety, a Chri&s;tian &s;ociety, is
nece&s;&s;ary to make a per&s;on, a Chri&s;tian per&s;on.
But I hope none will deny, but that &s;ome kind
of Profe&s;&s;ion is nece&s;&s;ary to make, or prove
a company of men, to be a Chri&s;tian Church:
therefore &s;ome profe&s;&s;ion is nece&s;&s;ary to make,
or prove a man, to be a Church-member.</P>
<P N="10">10. If Infant-conditions will &s;uffice to the
Adult for Church-member&s;hip, and common
priviledges, then will they &s;erve for Ju&s;tifica|tion,
and Salvation, that are &s;peciall priviledg|es:
But the Con&s;equent is fal&s;e: therefore &s;o
is the Antecedent. The rea&s;on of the con&s;e|quence
is, becau&s;e though the benefits be va|rious,
yet the Covenant and Conditions are
the &s;ame, by which we have right to one and
to the other. It is the Appearance of the
&s;ame Faith, by profe&s;&s;ion before men, that
give Title, <HI>Coram eccle&s;i&acirc;,</HI> who&s;e inward &s;in|cerity
giveth right <HI>Coram Deo,</HI> (as was a|fore&s;aid)
And God giveth Title to all the ble&s;|&s;ings
of the Covenant, <HI>Coram Deo</HI> on the
&s;ame conditions. And there is al&s;o a parity
of rea&s;on. For if it be enough to prove our
right to Adult Communion (to prai&s;e God,
and have all his Ordinances and helps in the
Church, <HI>&amp;c.</HI>) that we had Chri&s;tian Parents,
then mu&s;t it be enough to prove our Title in
<PB REF="184">
all the re&s;t of our benefits. The ancient Fa|thers
and Churches thought that Bapti&s;m did
as certainly give the Infant rightly Baptized,
a right to pardon of Originall &s;in, and eter|nall
life, a<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> to outward Church-priviledges.
And if the &s;ame Covenant give both on the
&s;ame condition, then he that hath the condi|tion
of one, hath of both. I have proved in
another Di&s;putation, that God hath not two
Covenants of grace on his part, one of &s;piri|tuall
or inward mercies, and another of out|ward
Ordinances; and that he giveth not the&s;e
inward benefits and the outward &s;ignes of
them, upon various conditions, but on the &s;ame.</P>
<P N="11">11. Faith or the profe&s;&s;ion of it in the A|dult,
is either nece&s;&s;ary to Church-communi|on,
or unnece&s;&s;ary; if unnece&s;&s;ary, then Chri|&s;tians
have no more to do in the Church then
Heathens; if nece&s;&s;ary, then either as a meer
<HI>duty,</HI> or as a condition, or other means Not as a
meer duty<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> for then &s;till the Infidels &s;hould
be equally received, though not applauded:
It mu&s;t be therefore nece&s;&s;ary as a meanes.
And the very words of the promi&s;e tells us
what &s;ort of meanes it is, that makes Faith to
be its condition.</P>
<P N="12">12. I would know of my adver&s;ary, what
he would do with the Son of a Believer that
were unbaptized at 40. or 50. years of age?
<PB REF="184">
would be Baptize him without a profe&s;&s;ion of
actuall Faith of his own, or not? if he would,
then he would make new fa&s;hioned Chri&s;tians
and Churches; and might Baptize all the po|&s;terity
of the Apo&s;tates, or the ancient Chri|&s;tians
in the world, that would con&s;ent. Yea,
he could not indeed Baptize them; for Bap|ti&s;m
e&s;&s;entially containeth a profe&s;&s;ion of
con&s;ent unto the Covenant&punc; which there|fore
others make for Infants, that have the
di&s;po&s;e of them. But if he would not Baptize
&s;uch, without profe&s;&s;ion, then it &s;eems he
takes not their Birth-priviledges to be a
&s;ufficient condition of their Title there|unto.</P>
<P N="13">13. A Covenant breaker can claim no
right to the benefits of the Covenant (&s;up|po&s;ing
him to violate the main conditions on
which the benefits are &s;u&s;pended) But all
tho&s;e at capable age that have nothing but
their Infant condition to &s;hew, are Cove|nant
breakers: therefore they have no right to
the benefits of the Covenant They therefore
were engaged per&s;onally to be<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ieve in God
the Father, Son, and Holy Gho&s;t, when
they came to the u&s;e of rea&s;on; we have cau&s;e
therefore to &s;ee whether they have broke, or
kept this Covenant; and if they have broke
it, they can at pre&s;ent claim no Title to the
benefits.</P>
<P N="14"><PB REF="185">
14. He <HI>that cometh to God mu&s;t believe that
God is, and that he is a Rewarder of them that
diligently &s;eek him:</HI> Therefore tho&s;e that
profe&s;s not this belief, cannot come to God,
and con&s;equently not have Communion with
the Church. <HI>Without Faith it is impo&s;&s;ible to
plea&s;e God,</HI> Heb. 11. 5, 6. Therefore with|out
a profe&s;&s;ion of Faith, it is impo&s;&s;ible to
have right to ju&s;t Communion; which is
purpo&s;ely for the plea&s;ing of God.</P>
<P>Object. <HI>But (</HI>its &s;aid<HI>) Infants have Faith;</HI>that is, <HI>a Relative Faith, and a Faderall
Faith, as well as a Relative Faederall Holine&s;s&punc;
Their right is not only in their Parents, but in
them&s;elves; and therefore their Faith is
in them&s;elves: and this continueth with
the aged, till Here&s;ie and Schi&s;me cut it
off.</HI></P>
<P><HI>An&s;w.</HI> Call any thing under Heaven by
the name of Faith, &s;o you will but explain
your meaning, and we will quarrell as little
as may be with you about words: But little
know we what you mean by Relative or Fae|derall
Faith, unle&s;s it be plainly, to be <HI>&s;emen
fidelium,</HI> the &s;eed of believers: that there is
a Relative and Faederall Holine&s;s, is <HI>Scripture
Doctrine,</HI> and good &s;en&s;e: For the formall
nature of the thing is a relation which com|monly
is expre&s;&s;ed by the name of Holine&s;s,
<PB REF="185">
and which in that phra&s;e is implyed. But I
remember not that Scripture ever &s;peaks of
a Relative or Faederall Faith: For I believe
not that it was Infants, that Chri&s;t calls the <HI>lit|tle
o<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">es that believe in him.</HI> And Faith being an
act or habit, you mu&s;t mean &s;ome other <HI>&s;pecies</HI>
of Faith, which con&s;i&s;teth in relation. I
know it not, nor will I u&s;e your Language;
though I think it more tolerable to call the In|fant
<HI>Relatively a Believer,</HI> then to &s;ay he hath
<HI>Relative Faith;</HI> for in &s;o &s;aying, no more is
meant, but that he is a <HI>Di&s;ciple of Chri&s;t,</HI> or
<HI>belongs to him</HI> as he is the <HI>Seed of a Believer</HI>
in Covenant. But let this word of <HI>Faederall
Relative Faith</HI> be u&s;ed by you as you plea&s;e:
If the thing &s;ignified by it be any more then I
have expre&s;&s;ed, you &s;hould tell us what you
mean: If it be no more but to be the <HI>Seed
of a Believer,</HI> then we doubt not but thi<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">
continueth when they come to age: but it
doth them no good at age, as to the conti|nuing
of their Title to Church-member&s;hip
before God without a Faith of their own, nor
before the Church without a profe&s;&s;ion of it.
That the Infant him&s;elf is the Subject of h<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">s
own Right, is a thing that no man, that I know
makes doubt of, that believeth him to have a|ny
Right: But the <HI>active</HI> main <HI>condition</HI> of
that right is not to be performed by him&s;elf
<PB REF="186">
but by the <HI>Parent;</HI> and only the <HI>Pa&s;&s;ive
Condition</HI> is to be found in him&s;elf, that he
be the Seed of that Parent: If he mu&s;t be a
<HI>Believers Seed,</HI> its the <HI>Parent</HI> that mu&s;t <HI>Be|lieve:</HI>
But that will not &s;erve his turne at age,
if he do not al&s;o believe him&s;elf.</P>
<P N="15">15. It is granted by the Di&s;&s;enters, that the
ignorant, for all their Infant Title, have no <HI>Im|mediate</HI>
right to the Communion of the
Church. And we will not contend about
names: this &s;atisfieth us in the maine. It is
not Actuall right, if it be not immediate ple|nary
right: that which they call a remote
right, is properly no actuall right, but a term
of Diminution, as to it; when right hath two
Conditions, you may call it right, when the
fir&s;t and greate&s;t is performed: but actually
it is none, till all be performed: For it is
&s;till but Conditionall, while any part of the
Condition is unperformed, &s;aith Learned M^r
<HI>Fullwood.</HI> page 274. <HI>The rule to give all their
due, is of indi&s;pen&s;able Obligation: but &s;eeing
ignorant per&s;ons, have no &s;uch immediate right
in the Supper, what injury or wrong is there done
them?</HI></P>
<P>Object <HI>But ignorance doth not wholly cut
a man off from the Church: For &s;uch a know|ledge
goeth not to the <GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;&s;ence of the Church;
for <GAP DESC="illegible" RESP="tech" EXTENT="2 letters">s fo<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">m is &s;ociety or Community.</HI></P>
<P><PB REF="186">
<HI>An&s;wer.</HI> 1. Its &s;ufficient to our pre&s;ent
purpo&s;e,<NOTE PLACE="marg">It is totall Ignorance that the Objection extendeth to, or Ignorance of the Chri&s;ti|an Faith.</NOTE> that it excludeth men
meritoriou&s;ly from immediate
right to the Communion of the
Adult. 2. Ignorance <HI>qua talis
materially,</HI> is no &s;in (as in Ide|ots,
Paralyticks, <HI>&amp;c.</HI>) and ther|fore
cuts not off. But ignorance
in a Subject, where knowledg &s;hould be
found, is culpable, and complicate alwaies
with Infidelity, or not believing; and there|fore
doth declare the per&s;on to be matter un|capable.
If you choo&s;e to &s;ay, <HI>it cuts not off,</HI>
I ea&s;ily can prove, that it <HI>manife&s;teth</HI> that he
is not in the Invi&s;ible, and ought not to be
e&s;teemed of the vi&s;ible Church, by rea&s;on of
his incapacity; his former Title cea&s;ing, for
want of the condition of its continuation.
3. Knowledge in the capable Adult, is an
e&s;&s;entiall to the Church, as a <HI>&s;ociety.</HI> A Church
is a <HI>&s;ociety of Chri&s;tians;</HI> As it is <HI>a &s;ociety, Chri|&s;tianity</HI>
is not e&s;&s;entiall to it, and &s;o not <HI>Know|ledge:</HI>
For there are <HI>&s;ocieties</HI> of <HI>Heathens,</HI>
and <HI>Infidels</HI> enow. But as it is a <HI>Chri&s;tian</HI>
Society, <HI>Knowledge</HI> is e&s;&s;entiall to it; and
therefore, as it is a <HI>Church.</HI> It's e&s;&s;entiall to
a field of wheat, that there be <HI>wheat</HI> in it: Or
to a heape of wheat, that it be of wheat. And
yet not as a <HI>field,</HI> or as a <HI>heap:</HI> for there are
<PB REF="187">
<HI>heaps</HI> of <HI>dirt</HI> al&s;o. The aggregation of a
number of individuals, makes it a <HI>Community,</HI>
and the form of the body aggregated, as to the
mutuall relation of the parts, makes it a Body
politick or &s;ociety. But the e&s;&s;entiall quali|fication
of the Individuals, <HI>viz Chri&s;tianity,</HI>
is e&s;&s;entiall to that &s;ociety <HI>in &s;pecie,</HI> as a <HI>Chri|&s;tian
Church.</HI> And <HI>Faith</HI> in the Adult is e&s;|&s;entiall
to Chri&s;tianity, and <HI>Knowledge</HI> is
e&s;&s;entiall to <HI>Faith,</HI> or in&s;eparable from it.</P>
<P>Object. <HI>Then one &s;hould not take another to
be a Church-member, till he is &s;atisfied of his
Knowledge, which were a &s;tranger thing.</HI></P>
<P><HI>An&s;w.</HI> Not &s;o &s;trange as true: &s;uppo&s;ing
him an Adult Per&s;on capable of Knowledg.
For he cannot be &s;atisfied of his Faith, with|out
being &s;atisfied of Knowledg: nor of his
Chri&s;tianity without his Faith: For we are
yet unacquainted with the Chri&s;tian Infidels.
But then Con&s;ider, what mu&s;t be &s;ati&s;|factory
to other men concerning their Bro|thers
knowledg. It mu&s;t &s;atisfie them, that
he is by the Pa&s;tours of the Church, who are
to judge, approved and annumerated with
Believers: and that he profe&s;&s;eth him&s;elf to
be a Believer, which cannot be without know|ledge:
This mu&s;t &s;atisfie them, till he nullifie
this evidence, by a clean bewraying of his In|fidelity.</P>
<P><PB REF="187">
Object. <HI>But the Scripture &s;aith not that
ignorant per&s;ons cannot be Church-members,
or &s;o much as that they ought meerly for their
ignorance to be excommunicate. An&s;w.</HI> Doth
not the Scripture exclude vi&s;ible unbelievers,
and take in only vi&s;ible believers (of the A|dult)
and make the Church a &s;ociety of Be|lievers
&s;eparated from unbelievers? Such ig|norance
therefore as is e&s;&s;entiall to, or in&s;e|parable
from Infidelity, is in Scripture made
the very brand of them, that are without, ex|cluded
from the Church. <HI>If our Go&s;pell be
hid, it is hid to them that are lo&s;t, in whom
the God of this world hath blinded the mindes
of them that believe not, le&s;t the light of the glo|rious
Go&s;pell of Chri&s;t,</HI> &amp;c. 2 Cor. <HI>4. 3, 4.</HI>That Preaching which <HI>Di&s;cipleth</HI> men, <HI>Mat.
28. 19.</HI> Doth give them <HI>Knowledg,</HI> or el&s;e it
could not give them Faith. For it <HI>openeth
their eyes and turneth them from darkne&s;s to
light,</HI> &amp;c. Act. 26. 18. And &s;urely we are<HI>tran&s;lated out of the power of darkne&s;&s;e into the
Kingdome of Chri&s;t,</HI> Col. <HI>1. 14. Tho&s;e that
in time pa&s;t were not a people, but now are
the people of the living God, are called out of
darkne&s;&s;e into his marvellous light, 1</HI> Pet. <HI>2. 9,
10. And what Communion hath light with
darkne&s;&s;e, righteou&s;ne&s;&s;e with unrighteou&s;ne&s;&s;e,
Chri&s;t with Beliall, the Believer with the Infi|dell,
<PB REF="188">
2</HI> Cor. 6. 14, 15, 16.</P>
<P>Object. <HI>If Knowledg as &s;uch, were nece&s;&s;a|ry
to member&s;hip, then none could be a member
without it: But that's not &s;o.</HI></P>
<P><HI>An&s;w. 1. Knowledg</HI> as &s;uch is nece&s;&s;ary no
otherwi&s;e, then Faith as &s;uch, and all one;
you may therefore as well plead thus again&s;t
the nece&s;&s;ity of Faith. 2. And we grant that
neither Knowledg, nor Faith, are nece&s;&s;ary to
uncapable Subjects, that is, in them&s;elves.
You know <HI>Faith</HI> in <HI>Infants,</HI> (&s;uch as <HI>we</HI> call
Faith) is not nece&s;&s;ary to their Ju&s;tification;
and yet will you &s;ay, it is not nece&s;&s;ary to the
Adult? The promi&s;e hath made it nece&s;&s;ary
to the Capable. 3. And we grant that nei|ther
Knowledg, nor Faith (ju&s;tifying or dog|maticall)
are nece&s;&s;ary to the being of a vi&s;i|ble
Member, that is meerly &s;uch: God only
&s;eeth the heart. But yet the <HI>appearance</HI> or
<HI>profe&s;&s;ion</HI> of Faith, and &s;o of <HI>Knowledge,</HI> in
the e&s;&s;entials of Chri&s;tianity, is of nece&s;|&s;ity.</P>
<P N="4">4. But though a per&s;onall Faith, or Know|ledg,
in truth or in profe&s;&s;ion, be not nece&s;&s;a|ry
to an Infant, either for Member&s;hip or
Ju&s;tification, yet their Parents Faith or Pro|fe&s;&s;ion
is nece&s;&s;ary: or el&s;e the promi&s;e is to
more, then Believers and their Seed, <HI>quod re&s;tat
probandum.</HI></P>
<P><PB REF="188">
Object. <HI>But a Negative con&s;ent is &s;ufficient,
to continue &s;uch in Covenant, as before were ad|mitted
in Infancy, or at age: And this Nega|tive
con&s;ent, is but non-actuall di&s;&s;ent, or a
non-renouncing of the Go&s;pell: And there|fore,
as Po&s;i<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ive con&s;ent, &s;o actuall Faith and
Knowledge, are not nece&s;&s;ary.</HI></P>
<P><HI>An&s;w.</HI> A dangerous doctrine! A negative
con&s;ent is no con&s;ent.<NOTE PLACE="marg">Should a man never thinke of God, Chri&s;t&punc; or Heaven, and &s;o never have actuall di&s;&s;ent, he were yet an Athei&s;t and Infidell: Much more when he <HI>hear|eth,</HI> and therefore mu&s;t needs think of them: for then it is impo&s;&s;ible, the will &s;hould neither di&s;|&s;ent nor con&s;ent. Faith is a po&s;itive being, and therefore mu&s;t have a po&s;itive di&s;covery: perhaps many a <HI>Janizary</HI> ne|ver renounced Chri&s;t in words, nor many another Ch<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">lde of Chri&s;tians, that is carried away, where they never heard of Chri&s;t.</NOTE>
Why then &s;hould the ears
of men be abu&s;ed by the
<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ame, when there is no|thing
to an&s;wer it? A
Negative Faith, in eng|li&s;h
is Infidelity, or not
believing. Is not this a
delu&s;ory teaching of the
Church, to call unbelief
by the name of Nega|tive
Faith, or Negative
Con&s;ent? If a block, a
bruit, or a Subject other|wi&s;e
Naturally uncapa|ble,
be the Subject; then
indeed it is inculpable, and
your Negative Con&s;ent or
Faith, is properly but a
Negative di&s;&s;ent, or unbe|lief.
But if a capable
<PB REF="189">
oblieged per&s;on be the Subject (which is our
ca&s;e) then your Negative con&s;ent is in engli&s;h
privative not con&s;enting, and privative unbe|lief,
or rejecting Chri&s;t. What a meanne&s;s
is here to convey flat Infidels into the Church,
or continue them there, under the Cloake of
an abu&s;ive name! even by calling a non-di&s;|&s;enting
conjunct with their Infidelity, or not
con&s;enting to the Covenant of grace, by the
name of <HI>Negative con&s;ent.</HI> Were it a per&s;on
that had entered at age, yet if he have after|ward
but your Negative con&s;ent, (which is
neither to con&s;ent or di&s;&s;ent) he is an Apo|&s;tate:
And if he refu&s;e con&s;ent, when called
to it, by his lawfull governours, he gives oc|ca&s;ion
to be &s;u&s;pected of Apo&s;tacie, much
more when he continueth to refu&s;e con&s;ent,
when &s;o much of the life and practi&s;e of Chri|&s;tianity
con&s;i&s;teth in it, and in the manife&s;tation
of it. But e&s;pecially when per&s;ons were Bap|tized
in Infancy, and never yet profe&s;&s;ed a
Faith or Con&s;ent of their own. If that man
that had no Faith but his Parents, (and his be|ing
a Believers &s;eed, which <HI>you</HI> call Faederall
Faith) &s;hall be continued at age a Member of
the Church, by a not-actuall di&s;&s;enting or
renouncing Chri&s;t, by expre&s;&s;e words, then
lets talk no more of a Church, nor abu&s;e poor
Heathens and Infidels &s;o much as to que&s;tion
<PB REF="189">
their &s;alvation, or let them below us. But
again, I an&s;wer you, that not con&s;enting, is
di&s;&s;enting in the inward act; it is undoubted,
that he that for one year, or moneth doth not
con&s;ent, doth certainly di&s;&s;ent. There's no
middle &s;tate between Believers and Infidels;
Con&s;enters, and Refu&s;ers. How &s;hall they e&s;|cape
that <HI>neglect</HI> of &s;o great &s;alvation? Negle|cting,
and not con&s;enting in a capable invited
Subject is certain Infidelity: and therefore
in the externall profe&s;&s;ion, we mu&s;t judge ac|cordingly.
He that will not confe&s;s Chri&s;t,
even in a Chri&s;tian Church, and a peaceable
age, de&s;erves not to be called a Chri&s;tian: He
that is not for him is again&s;t him.</P>
<P>Object. <HI>But Gods Covenant-people under
the Law, were not only admitted without their
voluntary con&s;ent or knowledg, but commanded
to renue their Covenant in &s;uch a manner, as
that they that were ab&s;ent, and not in place to
expre&s;&s;e con&s;ent, were included in tho&s;e that were
pre&s;ent.</HI></P>
<P><HI>An&s;w.</HI> 1. None but Infants were admit|ted
without con&s;ent: nor they without the
con&s;ent of their Parents, naturall or civill,
that had the power of di&s;po&s;ing of them.
2. Tho&s;e that were admitted upon others
con&s;ent, were not continued at age without
their own. 3. The Covenant, <HI>Deut.</HI> 29.
<PB REF="190">
11, 12, 15. Was no mutuall Covenant to the
ab&s;ent or unborn there mentioned: but only
a Covenant offered to the Nation, and con|ditionally
made on Gods part as a promi&s;e, to
them and their po&s;terity, even to many ge|nerations:
But tho&s;e unborn generations,
were not in Covenant on their parts, as pro|mi&s;ers
in the &s;tipulation.</P>
<P>Object. <HI>Wickedne&s;s it &s;elf doth not put a
man out of the Vi&s;ible Church. For a man is
&s;aid to be cut off, but either</HI> de jure, <HI>or</HI> de fa|cto;<HI>Meritoriou&s;ly, or Effectually: the for|mer
is improperly called cutting off, being but
the De&s;ert of it: therefore if tho&s;e baptized in
Infancy, prove afterward wicked, they are
not thereby cut off.</HI></P>
<P><HI>An&s;w.</HI> 1. Such per&s;ons as we have in
que&s;tion, lo&s;e their Right and title by a Ce&s;|&s;ation,
for want of that per&s;onal Conditi|on,
which the Covenant made Nece&s;&s;ary to
its continuance. So that we need not prove
any other cutting off. 2. If he be but <HI>Me|ritoriou&s;ly</HI>
cut off, it is the Churches duty to
do it <HI>Sententially and Executively;</HI> it being
of indi&s;pen&s;able obligation, to give to all
their due. 3. It's granted that <HI>Here&s;ie</HI> cuts
off: But how doth <HI>Here&s;ie</HI> cut off any other|wi&s;e
then <HI>Meritorio<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;ly?</HI> If therefore <HI>Wic|kedne&s;s</HI>
do as much as <HI>Here&s;ie,</HI> then thus far
<PB REF="190">
they are equal. 4. Either <HI>Wickedne&s;s</HI> &s;igni|fieth
&s;ome actual crime like <HI>Davids</HI> or <HI>Pe|ters,</HI>
when the Church knoweth not whether
it be joyned with <HI>Habitual Impenitence,</HI> or
el&s;e it &s;ignifieth <HI>Habitual &s;tated wickedne&s;s
with impenitency.</HI> The fir&s;t &s;ort requireth
but an Exclu&s;ion from <HI>Actual</HI> Church-Com|munion,
(called &s;u&s;pen&s;ion by &s;ome) as it
is but <HI>Actual</HI> &s;inne, that de&s;erveth it. The
&s;econd &s;ort mu&s;t have an Exclu&s;ion from their
<HI>State</HI> and <HI>Church-relation, as</HI> it is a <HI>State</HI> of
Impenitency, that de&s;erveth it. The fir&s;t
&s;ort of Excommunication, leaveth a man in
the Church, <HI>quoad Statum &amp; Relationem,</HI>
but out of it <HI>quoad actum &amp; u&s;um:</HI> The
The &s;econd &s;ort leaves him out of it, both
in <HI>State</HI> and <HI>Act.</HI> Not that the Excomuni|cation
puts him out of the Church, as Invi&s;i|ble:
For that he did fir&s;t him&s;elf meritoriou&s;|ly,
and &s;o efficiently; even by the efficiency
of his demerits; as the Law of Chri&s;t did it,
by its Obligatory efficiency: But when he
hath put him&s;elf out of the Church invi&s;ible,
and plainly declared this to the Church by
his <HI>imp<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">nitent cour&s;es,</HI> the Church further
declareth it by their <HI>Sentence,</HI> and puts him
out of the Church <HI>Vi&s;ible executively,</HI> when
he had before, put out him&s;elf <HI>meritoriou&s;ly.</HI>
5. As I &s;aid before, the per&s;ons <HI>wickedne&s;s</HI>
<PB REF="191">
is either <HI>Notorious</HI> and out of que&s;tion, (as
if a man be an open per&s;ecutour of godline&s;s,
or daily bla&s;pheame God in the open &s;treets,
or Congregation, and many lower ca&s;es) or
el&s;e it is <HI>Controvertible,</HI> needing proof, and
<HI>not notorious.</HI> In the latter ca&s;e a wicked man
is not <HI>Actually</HI> ca&s;t out of the Communion
of the Vi&s;ible Church, or cut off from it,
by his demerits, till his fault be proved, and
&s;entence be pa&s;&s;ed. But in the former ca&s;e
he is Excommmunicate <HI>ip&s;o jure,</HI> which is
more then <HI>de jure.</HI> We call him excommu|nicate
<HI>de jure,</HI> who <HI>ought</HI> to be excommucate+nicate
<HI>de facto:</HI> but we call him excommuni-<HI>ip&s;o
jure,</HI> which is <HI>actually</HI> excommunicated
by the Law, without any further &s;entence
of a Judge, the Law it &s;elf &s;ufficing to ena|ble
men to the execution: &s;o the Law of
Chri&s;t commanding us to avoid and have no
company with Drunkards, Adulterers, He|reticks,
<HI>&amp;c.</HI> if any be Notoriou&s;ly &s;uch, pa&s;t
doubt, every man is obliged by this L<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">w to
avoid them in their &s;everal capacities, after
the due admonitions given them, which the
Law requireth, whether the Pa&s;tours cen&s;ure
them or no: but his cen&s;ure layeth on them
a double obligation.</P>
<P>Object. <HI>If wickedne&s;s cut off a man, ex|communication
cannot do it, becau&s;e it is done
already.</HI></P>
<P><PB REF="191">
<HI>An&s;w.</HI> If <HI>wickedne&s;s</HI> being <HI>not Notorious</HI> do
only cut him off <HI>meritoriou&s;ly</HI> and <HI>de jure</HI> only
he be excommunicate, then <HI>Actual</HI> excom|munication
mu&s;t do that which was not <HI>actu|ally</HI>
done, but <HI>ought</HI> to be done. But if by
the <HI>Notoriety</HI> of the crime he be cut off <HI>ip&s;o
jure,</HI> the <HI>Sentence</HI> yet may do the &s;ame thing,
by adding a <HI>Second Obligation</HI> to the fir&s;t. A
Traitour in actual pro&s;ecution of the Sove|raigne,
&s;eeking his life, is condemned <HI>ip&s;o
jure,</HI> and any Subject may kill him without
&s;entence: and yet he may be proclaimed or
&s;entenced a Traitour for all that.</P>
<P>Object. <HI>It is proved by &s;ome Writers, that
&s;uch per&s;ons as have neither grace indeed nor
in &s;hew, may yet have both a real and vi&s;ible
Intere&s;t in the Covenant and Church: and the
Arguments for this are yet unan&s;wered: there|fore
per&s;ons baptized in Infancy are in the
Church and Covenant at age, though they
never by Profe&s;&s;ion made &s;o much as a &s;hew of
grace.</HI></P>
<P><HI>An&s;w.</HI> It was never proved by any Wri|ter,
nor ever will be, that
any per&s;on at age,<NOTE PLACE="marg">I would fully an|&s;wer &s;uch kind of Writings, but that judicious Readers are awery of &s;uch contending, &amp; think it not worth the Readers time, or mine.</NOTE> and
natural capacity ought to
be a member of the
Church of Chri&s;t, under
the Go&s;pel (no nor un|der
<PB REF="192">
the Law neither) with|out
a &s;hew of grace, even
of Faith, by his Profe&s;|&s;ion
of con&s;ent to the Holy Covenant. It's the
Arguments again&s;t them that remaine unan|&s;wered:
But that all their Arguments, that I
remember, are &s;ufficiently an&s;wered, I &s;hall
take for granted, till I &s;ee a Reply. And
for them that tell us of the Church member|&s;hip
of the Adult, con&s;idered without Re|&s;pect
to &s;aving Grace, I &s;hall regard them,
when they have proved, either that Faith and
Repentance are no &s;aving Graces; or that
Profe&s;&s;ion of Faith hath no Re&s;pect to Faith;
or that men may have Title to Church-mem|ber&s;hip,
without re&s;pect to Profe&s;&s;ion of
Faith; even of their Parents, if they are In|fants;
or their own if at age. All the&s;e three
points are yet unproved.</P>
<P>If any think the learned Mr. <HI>Fullwood</HI> to
be of another mind, let them judg by his
own words: Of the Vi&s;ible Church, <HI>cap.
28. pag. 180.</HI> Saith he; <HI>However I humbly con|ceive,
though more then a bare hi&s;torical faith
&s;hould be requi&s;ite, yet le&s;s then a Faith that
Ju&s;t fieth (I do not &s;ay le&s;s than the Profe&s;&s;ion
thereof) may truly entitle to Vi&s;ible Church-membe<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;hip</HI>&amp;c. mark the Parenthe&s;is. And
in his <HI>Epi&s;t. Propo&s;. 3.</HI> &amp; <HI>4. From the Pr<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">mi|&s;es
<PB REF="192">
it &s;eems at lea&s;t probable to me, that the
Church is to have &s;ome kind of re&s;pect unto the
&s;aving condition of the per&s;on Shee is about to
admit into Communion,</HI> &amp;c. <HI>4. Yet I humb|ly
conceive that more then a bare outward Pro|fe&s;&s;ion
is requi&s;ite, to give real Intere&s;t in the
Vi&s;ible Church, and the Priviledges thereof,
before God; Though no more is requi&s;ite to give
vi&s;ible Intere&s;t before men,</HI> &amp;c. And for <HI>Im|mediate
right</HI> to the Communion of the
Church in the Lords Supper, he &s;aith, <HI>pag.
270. Where there is want of Knowledg
(whether naturally or morally) there, we are
&s;ure, the Condition of Right is wanting; and
con&s;equently admi&s;&s;ion is to be denied, when all
is done.</HI> And for the maine de&s;igne of this
Book, he &s;aith, <HI>Append. pag. 1, 2. (</HI>men|tioning
Mr. <HI>Hanmer</HI>'s Book<HI>) Some hap|pily
may be willing to &s;urmi&s;e that our two Pro|po&s;itions
are irreconcileable, and interpret me
an enemy to that mo&s;t ancient, u&s;efull, and
de&s;ireable Ordinance. Wherefore, if I may
po&s;&s;ibly prevent &s;o &s;candalous a cen&s;ure, I
&s;hall not venture to hold my Reader in &s;o long
&s;uspence, till he come to the pages, where Con|firmation
is con&s;idered in the Book; nor yet
barely to acknowledg my allowance of it under
my hand; but after my humble thanks hear|tily
tendered to our worthy Author, for his
<PB REF="193">
excellent paines, in &s;o &s;ea&s;onable a Subject, I
do al&s;o pre&s;ume earne&s;tly to be&s;eech my Reve|rend
Bretheren, that what Mr.</HI> Baxter <HI>hath
&s;o &s;martly pre&s;&s;ed upon the Mini&s;try about it,
may be speedily and &s;eriou&s;ly con&s;idered, and
undertaken by us.</HI> And many pages after he
addes <HI>7. Yea, though after all due paines and
endeavoures u&s;ed, we &s;hould not be able to recon|cile
our principles in every point, yet if we can
m<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">et in the &s;ame practice about Confi<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">mation,
though on &s;ome &s;mal differing grounds, why
may not the Church be happily ed<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">fied, and the
peace thereof in a mea&s;ure obtained, by &s;uch an
&V;<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ity, &V;niformity in practice, white the
per&s;ons diff<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ring but in lighter matters, may
waite upon the Lord in this good &s;ervice, for
the gre<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">t ble&s;&s;ing of &V;nanimity, promi&s;ed
al&s;o?</HI></P>
<P>Object. <HI>But he addeth the provi&s;o, that
Co<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">firmation be not thought to have any ingre|diency
into the nature or being of our member|&s;hip:
and that the temper of the people be found
&s;uch, as will admit of &s;uch a change.</HI></P>
<P><HI>An&s;w.</HI> We &s;hall ea&s;ily grant, that <HI>Confir|mation,</HI>
as it is a &s;olemn Reception of the
per&s;on by Impo&s;ition of hands, or without
Impo&s;ition in a purpo&s;ed &s;olemnity, com|monly
known by <HI>that name,</HI> is not of nece&s;|&s;ity
to the Being of our member&s;hip: and
<PB REF="193">
that all tho&s;e that are received upon profe&s;&s;i|on
of Faith may be Church-members; and
that the ordinary u&s;e of Chri&s;tian A&s;&s;emblies,
and exerci&s;es of wor&s;hip, is a <HI>Profe&s;&s;ion,</HI>
though <HI>ob&s;cure;</HI> and that a baptized per&s;on
that never was called to a Verball Profe&s;&s;ion,
may be taken for a Chri&s;tian, or Church-member,
upon &s;uch a <HI>Practical &s;ort of Pro|fe&s;&s;ion,</HI>
joyned with a not denying of Chri&s;t
in word or life. But yet we are far from
thinking that the Infant-Title-condition of
&s;uch a one, &s;erveth to prove his pre&s;ent
Church-&s;tate and Title, now he is at capable
age. The Infant-Title cea&s;eth, if he con|tinue
it not by a <HI>Per&s;onal Profe&s;&s;ion at age.</HI>
And as there is no middle betweene Believers
and unbelievers, &s;o there is no &s;uch thing in
a capable &s;ubject, as <HI>non-di&s;&s;enting,</HI> in a
moral &s;en&s;e, but true <HI>Con&s;enting.</HI> It is not
po&s;&s;ible for the Soul to be neuter, when the
thing is offered to our con&s;ent, but we mu&s;t
either will or nill, con&s;ent or di&s;&s;ent; though
if it were, yet not willing, or not con&s;ent|ing,
is Infidelity and Rebellion in &s;uch a Sub|ject.
And accordingly we maintaine, and
<HI>mu&s;t maintaine</HI> that <HI>Profe&s;&s;ion of &s;ome &s;ort or
other</HI> is a nece&s;&s;ary Condition of the Title and
Church-&s;tate of the capable Adult, and of
Right to the Priviledges: And as an <HI>ob&s;cure</HI>
<PB REF="194">
kind of Profe&s;&s;ion may &s;erve (when a man is
called to no more) to prove his Right, &s;o a
<HI>clearer</HI> &s;ort of Profe&s;&s;ion is nece&s;&s;ary to the
clearer proof, and <HI>ad bene e&s;&s;e Eccle&s;iae.</HI> And
I have &s;hewed what great and weighty Rea|&s;ons
we have, to require an open, cleare,
intelligible Profe&s;&s;ion: And he that is ju&s;tly
called to for &s;uch, giveth cau&s;e to the Church
to que&s;tion him of Apo&s;tacy, if he refu&s;e
without cau&s;e. So that of the three Conditi|ons
in que&s;tion, the fir&s;t (which is our Infant-condition)
is utterly in&s;ufficient to the capa|ble
Adult: and the &s;econd (which is an ob|&s;cure
&s;ignification of our mind, by our Chri|&s;tian
practi&s;es) may &s;erve <HI>ad e&s;&s;e,</HI> at lea&s;t
when no more is required: and the third
(which is an open approved Profe&s;&s;ion by
word or &s;ub&s;cription) is nece&s;&s;ary ordinarily
<HI>ad bene e&s;&s;e.</HI></P>
<P>Thus farre we are agred: But what if we
were not? Mu&s;t we therefore refu&s;e to agree
in the practice of the afore&s;aid Confirmation?
Will any good and peaceable man refu&s;e to
joyne with tho&s;e that think it nece&s;&s;ary to
Adult Church-member&s;hip? If this opinion
(of the &s;aid Non-nece&s;&s;ity) had been an Ar|ticle
of Faith, and among the nece&s;&s;<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ry
<HI>Credenda</HI> of the Church, we &s;hould have had
it in &s;ome Creed, or heard more of the ne|ce&s;&s;ity
<PB REF="194">
of it then we have done, from the
Ancient Churches. If we meet about the
<HI>agenda</HI> in our practice, let men take head
how they divide from &s;uch as differ in the
<HI>Rea&s;ons</HI> of their Practice, till they can prove
that they deny &s;ome Article of the Faith,
which is of nece&s;&s;ity to be believed.</P>
<P>And as for the peoples unfitne&s;s, or any
di&s;turbance that will follow thereupon: 1. If
there be &s;uch a thing, it will be much long
of the Mini&s;ters: Let them unanimou&s;ly agree,
and they may do well enough with the peo|ple,
or much the better. But when Mini|&s;ters
them&s;elves are the bellows of faction,
and think they can never &s;ufficiently vilifie di&s;|&s;enters,
and &s;o have them&s;elves taught the
people to take &s;uch a Practice for a <HI>Prelati|call
foppery,</HI> or <HI>formality,</HI> or for an <HI>Indepen|dent
rigidity</HI> and <HI>extreamity;</HI> no wonder, if
when they come to practice their duty, they
meet with &s;uch reproaches from the people, as
they have taught them. 2. But &s;uppo&s;e that
people would di&s;turb us, that may in &s;ome
ca&s;es excu&s;e us, as to the <HI>mode</HI> of Confirmati|on,
or Profe&s;&s;ion: but no unfitne&s;s of the
people can excu&s;e us, as to the <HI>&s;ub&s;tance</HI> of the
duty; the requiring and approving their
Profe&s;&s;ion. We are fal&s;e to our tru&s;t, and
the Church of God, if to avoid di&s;turbance,
<PB REF="195">
we will confound Believers and Infidels, and
de&s;troy the nature of the Church and Or|dinances,
under pretence of the peoples
good.</P>
<P>Object. <HI>But it would be your only &s;ure and
happy cour&s;e to exerci&s;e Di&s;cipline upon all
that are baptized in their Infancy; whether at
age they con&s;ent or no: And finding them in
the Church, you mu&s;t do &s;o.</HI></P>
<P><HI>An&s;w.</HI> I have &s;aid enough to this before.
Have they that talk thus, <HI>tried</HI> this cour&s;e, or
have they not? If they have not, we will
beare with them as well meaning men, that
talk of what they never tryed; as we would
do with a confident man, that would condemn
the actions of Souldiours and Seamen, that
him&s;elf was never in at warres, nor at Sea.
But if they have tryed it, what kind of Di|&s;cipline
do they exerci&s;e? Would they make
us believe, that they are able in a Pari&s;h of
4000, or 5000, or 6000 Souls, to exerci&s;e
the Di&s;cipline mentioned in Scripture, and
the Canons of the Ancient Churches, and
that upon &s;uch per&s;ons, as our Pari&s;hes com|monly
con&s;i&s;t of? I know they cannot do
it: I have had tryall to tell me what a man
can do. With the help of divers Mini&s;ters,
and many hundred godly people, to watch
over others, and promote this work, I am
<PB REF="195">
not able to do it on all this Pari&s;h, if I might.
There is &s;o many offendours weekely to be
dealt with, and &s;o much time required to
heare witne&s;&s;es, and admoni&s;h them, that
it's more then I could p<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">&s;&s;ibly do. How
Bi&s;hops deale with Dioce&s;&s;es, let them &s;ee
them&s;elves. And if we could do it, yet the
people will not con&s;ent If you &s;end for them,
they will not come neer you: If you ad|moni&s;h
them in the Congregation by name,
they will have an Action at Law again&s;t you,
if they can? However, you will have &s;uch
a multitude enraged by the exerci&s;e of Di&s;ci|pline,
if it be faithfully (though never &s;o
tenderly done) that the Church will be in a
flame, and your M<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ni&s;try hated, and the
people undone, as I have before declared.
So that it is but a <HI>name</HI> of Di&s;cipline, to the de|&s;truction
of di&s;cipline, that this Objection
pleadeth for; or el&s;e it di&s;honoure<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">h it &s;elf
and the Authors.</P>
<P>And as they do by Di&s;cipline, &s;o they do
by Chri&s;tian Charity, which is a greater
thing. Of old, the Vi&s;ible members of the
Church were the Objects of brotherly Chri|&s;tian
Love: And &s;o as they &s;eemed to them
to be Believers and penitent per&s;ons, the li|ving
members did love all the body with
that &s;pecial Love, that was the matter of
<PB REF="196">
the new Commandment, and proved them
to be Chri&s;t's Di&s;ciples. No man knew the
hearts of others, and therefore knew not
whom to Love as Chri&s;tians infallibly di&s;cer|ned.
But the Profe&s;&s;ion of Saving Faith and
Holine&s;s, being then (and ever) the te&s;t
of Adult-members, they took all the mem|bers
of the Vi&s;ible Church as credibly of the
invi&s;ible; though with different degrees of
Credibility. And accordingly they loved
them all, with a Chri&s;tian &s;pecial Love,
of the &s;ame &s;pecies, though with different
degrees of that Love. Whereas this Popi&s;h
new found trick, of making a new common
&s;ort of Faith, and Vi&s;ible member&s;hip,
that hath no re&s;pect to &s;aving Faith, doth
teach all Chri&s;tians, to Love the members of
the Vi&s;ible Church, but with a common love;
and relieve and help them, but with a com|mon
Charity. And &s;o the device is to con|fine
our &s;pecial Brotherly Love and Chari|ty,
to a corner of the Vi&s;ible Church; to a
few, whom we will plea&s;e to think to be
godly.</P>
<P>I have oft marvelled in ob&s;erving &s;ome
Learned Divines, that bend that way, that
they think compa&s;&s;ion, and Chri&s;tian Cha|rity
is on their &s;ide. What Charity can their
Doctrine glory of? They will be &s;o merci|full
<PB REF="196">
to Infidels, that are uncapable of a
Church-&s;tate, as to plead them into the
Church; and when they are there, they leave
them under the cur&s;e, and in a &s;tate of dam|nation
in their own judgments; teaching us
to judge uncharitably, of the Vi&s;ible Church
in general for their &s;akes; and to look on
them as without re&s;pect to any &s;aving grace,
and &s;o without any &s;pecial Love. A cold
comfort I to bring them into no more capa|city
of Gods Mercy, nor of our Charity;
but into much more capacity of aggravated
damnation: which they might better have
prevented by being kept in their proper &s;ta|tion,
till they were capable of more. I con|fe&s;s
(though my belief of mens Profe&s;&s;ion,
have different degrees, as I &s;ee in them dif|ferent
degrees of Credibility) yet I have Cha|ritabler
thoughts of the members of the Vi&s;i|ble
Church, then the&s;e that make &s;o low
and mi&s;erable a de&s;cription of them. And
though I know that there are abundance
among them, that are Hypocrites, and un|&s;anctified,
yet know I none but Saints and
Hypocrites, that are tolerable in the Church;
nor will I accu&s;e particular per&s;ons of Hypo|cri&s;ie,
till I have cau&s;e. Neither in my &s;e|cret,
or open cen&s;ures, will I pluck up the
tares upon any &s;uch terms, as will not &s;tand
<PB REF="197">
with the &s;afety of the wheate, but rather let
them grow together in my e&s;teeme in the
Church, till the time of harve&s;t. And that
I may think charitably of the Church, and
walk charitably in, and towards it, therefore
I would not have it con&s;i&s;t of &s;uch notorious,
ungodly, or heretical men, as are uncapa|ble
objects of Chri&s;tian, Brotherly Love.
For Here&s;ie, the fore&s;aid learned Brother
tells us, that it cuts men off from the Church.
I &s;ay &s;o to (meritoriou&s;ly at lea&s;t) if by
Here&s;ie be meant the exclu&s;ion of any e&s;&s;en|tial
Article of the Chri&s;tian Faith: But <HI>pag.</HI>
199, where he &s;aith, <HI>the Controver&s;ie may
be ea&s;ily ended, by parting &s;takes:</HI> viz. <HI>that
&s;ome Here&s;ie, which ab&s;olutely denyeth &s;ome
particular fundamental truth, and taketh
up &s;ome one, or few &s;tones thereof, is con&s;i|&s;tent
with Church intere&s;t: and other Here&s;ie,
which rai&s;eth up the very foundation of Religi|on,
denying mo&s;t, or the mo&s;t chief, if not all
of the Articles of our Chri&s;tian Faith, is in|con&s;i&s;tent
therewith.</HI> I mu&s;t humbly, but
very confidently &s;ay, that this an&s;wer will
not &s;erve the turne. If by <HI>Fundamentals,</HI>
be meant (as commonly) the E&s;&s;ential
Articles of Chri&s;tian Faith, then the ab&s;o|lute
denying of any one Article, doth prove
that per&s;on to be no Chri&s;tian, nor capable
<PB REF="197">
of a Church &s;tate: For the form is wanting,
where any E&s;&s;ential part is wanting. But if
any thing el&s;e be meant by <HI>Fundamentals,</HI>
no man can decide the Controve&s;ie by it,
till it be known what it is: And it will be
hard to fa&s;ten it on any thing, where the ab|&s;olute
denyal of many points &s;hall unchurch,
and the ab&s;olute denial of one or two points
of the &s;ame rank and kind not <HI>do it.</HI> Saith
he <HI>p. 198. The Jews held that an heretical
I&s;ralite, had no communion with the Church
of I&s;rael: and why? but becau&s;e Communion
&s;uppo&s;eth union; and union with I&s;rael, or the
true Church, is lo&s;t with Faith: They al&s;o
held, (as</HI> Selden <HI>noteth) that an I&s;raelite
turning an Heretike</HI> i. e. <HI>denying any of the
thirteene fundamental Articles, to be as an
Heathen man.</HI> And a few lines before, he
&s;aith, that <HI>hi&s;torical Faith, which hath the
Doctrine of Faith for its Object, none do
doubt to be an E&s;&s;ential, requi&s;ite to a true
Church-member.</HI> Yet that with me is a Vi|&s;ible
member, that hath not this much,
which is &s;aid to be <HI>E&s;&s;ential, no man doubt|ing
of it.</HI> If they Profe&s;s true Faith, though
they are &s;tark Athei&s;ts at the heart, and
have not &s;o much as hi&s;torical Faith, I &s;hall
believe them, till they nullifie their own Pro|fe&s;&s;ion:
But if they profe&s;s not al&s;o to con|&s;ent
<PB REF="198">
to have Chri&s;t to be their Savi|our,
I &s;hall not take it for a <HI>Profe&s;&s;ion</HI>
of Chri&s;tianity.</P>
<P>Certain I am, that the ancient Do|ctours
with one con&s;ent, did look on
the baptized generally as pardoned, ju|&s;tified,
and adopted; and therefore
thought that Vi&s;ible Church-member|&s;hip,
did imply a credibility (at lea&s;t)
of a &s;tate of &s;aving grace. Saith <HI>Cy|prian,
Epi&s;t. 76. Magn. In Bapti&s;mo
unicuique peccata &s;ua remittuntur.</HI> And
upon this &s;uppo&s;ition run the Arguments
of the councell of <HI>Carthage,</HI> and <HI>Fir|milian,
Epi&s;t.</HI> ibid.</P>
<P>Saith Augu&s;tine, <HI>De Catechizandis ru|dibus,</HI>
cap. 26. <HI>His dictis interrogan|dus
e&s;t, an haec credat, atque ob&s;ervare
de&s;ideret? Quod cum re&s;ponderit, &s;o|lemniter
utique &s;ignandus e&s;t, &amp; eccle|&s;iae
more tractandus.</HI> Obedience it &s;elf
was promi&s;ed, and a con&s;ent to it pro|fe&s;&s;ed
before Bapti&s;m then, and ever
&s;ince Chri&s;tian Bapti&s;m was known.</P>
<P><HI>Idem Epistol. 119. Ad Januar. cap. 2.
Secundum hanc fidem &amp; &s;pem &amp; dile|ctionem,
qu&acirc; caepimus e&s;&s;e &s;ub gratia,
jam commortui &s;umus cum Chri&s;to, &amp;
con&s;epulti per bapti&s;mum in morte,</HI> &amp;c. Bap|ti&s;m
<PB REF="198">
then &s;uppo&s;eth credibly Faith, Hope and
Love.</P>
<P><HI>Idem Epi&s;t. 23.</HI> Having &s;hewed why
Parents Faith profiteth Infants, and yet
their after-&s;ins hurt them not, &s;aith<HI>Cum autem homo &s;apere caeperit, non il|lud
Sacramentum repetit, &s;ed intelligit:
eju&s;que veritati con&s;on&acirc; etiam voluntate
coaptabitur. Hoc quamdiu non potest (</HI>N.
B.<HI>) valebit Sacramentum ad ejus tute|lam
adver&s;us contrarias pote&s;tates: &amp;
tantum valebit, ut&s;i ante rationis u&s;um
ex hac vita emigraverit, per ip&s;um Sa|cramentum
Eccle&s;iae charitate ab illa
condemnatione, quae per unum hominem in|travit
in mundum, Chri&s;tiano adjutorio
liberetur. Hoc qui non credit, &amp; fieri
non po&s;&s;e arbitratur, profecto infidelis e&s;t,
et&s;i habeat fidei Sacramentum, longeque
melior e&s;t ille parvulus, qui etiam&s;i fi|dem
nondum habeat in cogitatione, non
ei tamen obicem contrariae cogitationis op|ponit,
und&egrave; Sacramentum ejus &s;alubriter
percipit.</HI></P>
<P>And &s;aith the Synod of <HI>Dort. Artic.
1. 8. 17. Quandoquidem de voluntate
Dei ex verbo ip&s;ius nobis e&s;t judican|dum,
quod te&s;tatur liberos fidelium, e&s;&s;e
&s;anctos, non quidem natura, &s;ed benefici<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">
<PB REF="199">
faederis gratuiti, in quo illi cum pa|rentibus
comprehenduntur, pij parentes
de electione &amp; &s;alute &s;uorum liberorum,
quos Deus in Infantia ex hac vita
evocat, dubitare non debe<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">t.</HI> And if
there be &s;uch certainty of the Electi|on
and Salvation of all &s;uch Infants of
the godly, as ought to exclude all doubt|ing,
&s;urely the vi&s;ible Church-&s;tate of
the Adult al&s;o, hath &s;ome re&s;pect to
&s;aving grace, &s;o farre as that its credi|ble<HI>fide human&acirc;</HI> that &s;uch have &s;aving
Faith.</P>
<P>And &s;aith M^r <HI>Fullwood,</HI> Append. <HI>p. 6.
I conceive that &s;uch an ones per&s;onall
profe&s;&s;ion in his generall ow<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">ing the true
Faith, and u&s;uall attending Gods publick
wor&s;hip, doth &s;uperadde a kinde of new right,
and mingle it with &s;uch a per&s;ons former
right, had by his Birth priviledge.</HI> And
if the [new Right] be not a <HI>ne|ce&s;&s;ary
Right,</HI> I think it will prove <HI>no
right.</HI></P>
<P>I will contend with no man whether
the approved profe&s;&s;ion which I have
pleaded for in this book, be the ve|ry
&s;ame thing with the Ancients con|firmation.
I have given you my thoughts
of it, and I am &s;ure the thing in
<PB REF="199">
que&s;tion is our duty, and the name not
unfit, and that its the &s;ame with the
Confirmation owned by the Divines
of the reformed Churches, and par|ticularly
with that e&s;tabli&s;hed and re|commended
in the Book of Common-Prayer,
here in <HI>England,</HI> for the &s;ub|&s;tance.</P>
<P>I &s;hall conclude with this &s;erious reque&s;t
to my Brethren, &s;econded with weighty
rea&s;ons. Even that they would take heed
of both extreams in their judging of
Church-members, and managing the Di&s;|cipline
and Ordinances of Chri&s;t. 1. Should
we be &s;o loo&s;e as to ca&s;t out Di&s;cipline,
or &s;ettle the Churches either with &s;uch
materials for quality, or quantity, as
that it &s;hall be uncapable of Di&s;cipline,
we &s;hall never be able to an&s;wer it
to Chri&s;t. And &s;hould we make a new
qualification of Adult Church-members,
even their Infant-Title-condition alone,
or the profe&s;&s;ion of a Faith that is not
&s;aving, we &s;hould come too neere the
making of a new Bapti&s;m, and Church.
And truly if we do but &s;lubber over the
bu&s;ine&s;s, and to avoid offence or trou|ble
to our &s;elves,<NOTE PLACE="marg">I am &s;en&s;ible al&s;o how the arguments for both extreams do either drive or draw the Reader to the <HI>Anabapti&s;ts.</HI></NOTE> &s;hould
take up with a profe&s;&s;ion
<PB REF="200">
utterly incredible, e&s;pecially
in the&s;e times when we have
&s;o much liberty and coun|tenance
from the Magi&s;trate,
for a fuller Reformation,
we &s;hall be guilty of &s;o much
injury to the Church, and the Chri|&s;tian
name, and our people &s;ouls;
as is little con&s;idered by many that have
their eye only on the contrary ex|treame,
as if there were no danger but on one
&s;ide.</P>
<P N="2">2. On the other &s;ide, if we go &s;o
rigidly and unrighteou&s;ly to work, as
&s;ome men are bent to do, we may
accompli&s;h tho&s;e ends, that we are en|deavouring
to overthrow, and fru&s;trate
our own, which we think to attain. If
we will reject the Scripture-ancient-Cha|racter
or Evidence of Title to Church-priviledges,
even a <HI>credible profe&s;&s;ion
of Chri&s;tianity,</HI> we &s;hall confound our
&s;elves, and trouble the Church, and
be at a lo&s;&s;e for a certain Evidence, and
never know what ground to re&s;t up|on.
And we &s;hall injure the &s;ouls of
multitudes of true Believers, and keep
out tho&s;e, that Chri&s;t will entertain.
For there are no other terms, be&s;ides
<PB REF="200">
taking mens profe&s;&s;ion by a humane
Faith, on which we can admit per|&s;ons,
without excluding multitudes, that
&s;hould not be excluded. I doubt many
Mini&s;ters, that have had a more inge|nuous
education them&s;elves, are not
&s;ufficiently &s;en&s;ible of the great di&s;ad|vantage,
that Countrey People are un|der,
by their want of &s;uch Education.
Many that are bred where holy di&s;cour&s;e
is &s;trange, and never were u&s;ed to
any thing of that nature, no nor
to common Urbanity of &s;peech, or be|haviour,
may be brought to hearty
&s;orrow for &s;inne, and de&s;ires after
Chri&s;t and Grace, long before they can
expre&s;&s;e their knowledg, or de&s;ires, in any
&s;uch manner, as &s;ome men do expect. Many
gracious &s;ouls (as farre as I can di&s;cerne) I
have met with, that never were noted for
any thing extraordinary in Religion,
though they lived among &s;uch. I had
rather let in many, that are unregene|rate,
into the Church, then keep out
one that's a true Believer, if there be
no other remedy. The Lord Je&s;us that
died for them, and &s;ent the Mini&s;tery for
them, and will at la&s;t admit them into
<PB REF="201">
Heaven, will give us little thanks, for ex|cluding
his weake&s;t Members from the
Church, and from the u&s;e of the Sa|crament
and Communion of Saints, who
have mo&s;t need of them, of any that
have right to them. For my part, I
de&s;ire not, nor dare be guilty of that
way of Government in the Church,
as &s;hall grieve tho&s;e that Chri&s;t would
not have grieved, and exclude the weak,
and turne or keep out the Infants in
Grace, from the Family of the Lord.
A compa&s;&s;ionate Mini&s;ter is like&s;t to
Chri&s;t, that will not break the brui&s;ed
reed. How dealt he with the woman
taken in adultery? How tenderly excu&s;eth
he the &s;luggi&s;hne&s;&s;e of his Di&s;ciples, that
could not watch and pray with him one
houre, in his la&s;t extreamity, with <HI>the
Spirit is willing, but the fle&s;h is weak?</HI>
when many now that think well of them&s;elves
would almo&s;t excommunicate men for
as &s;mall a fault; We know not in &s;uch
ca&s;es, what Spirit we are of.</P>
<P>But this is not all: I mu&s;t confe&s;&s;e
Brethren (which I be&s;eech you patiently
to hear) the&s;e three things very much
&s;tick upon my thoughts. 1. I cannot
<PB REF="201">
but ob&s;erve, how many eminent Profe&s;|&s;ors
of Piety have mi&s;carried, and grie|vou&s;ly
mi&s;carried of late, when &s;ome
of lower Profe&s;&s;ions have &s;tood fa&s;t.
And I think God &s;uffers the falls of many
of his own, to let them know the
frailty of our natures, and cau&s;e them
to be compa&s;&s;ionate to others. And
&s;ome cen&s;orious mens hearts might &s;mite
them, if they had heard from their Ma|&s;ter,
<HI>Let him that is faultle&s;s, ca&s;t the fir&s;t
&s;tone.</HI></P>
<P N="2">2. And it &s;ticks very much upon my
thoughts, how &s;mall a handfull the cen&s;orious
way would reduce the Catholike Church of
Chri&s;t to.<NOTE PLACE="marg">The mo&s;t experienced holy of my flock are very tender of the &s;can|dalous them&s;elves, and would not have me to ca&s;t them out while there appeareth any pre&s;ent hope: remem|bring the condition that once they were them&s;elves in, and their failings after convicti|ons, and what had be|come of them if then they had been ca&s;t out.</NOTE> When it is
but about the &s;ixth part
of the world that are at
all Baptized Chri&s;tians;
and &s;carce the &s;ixth part
of them, that are <HI>Prote|&s;tants;</HI>
and of the <HI>Pro|te&s;tants,</HI>
&s;o few, except
in <HI>England,</HI> that are &s;o
qualified for holine&s;s, as
in your admi&s;&s;ions you
ex&s;pect: and in <HI>England</HI>
how &s;mall is the number
<PB REF="202">
that you would admit, I am deeply afraid
le&s;t you hainou&s;ly injure the Cau&s;e of
Chri&s;t, by your exce&s;&s;ive rigor: and
le&s;t confining even the vi&s;ible Church into
&s;o exceeding &s;mall a compa&s;s, &s;hould
tempt men to infidelity. For he that
to day can believe, that Chri&s;t died not
for one of a hundred thou&s;and in the
world, may to morrow believe, that he
died for none at all. I hope the little
flock of the Elect, is not &s;o little, as
&s;ome would have the vi&s;ible Church of the
called.</P>
<P N="3">3. We are deeply &s;en&s;ible of the in|crea&s;e
of Infidels here in <HI>England.</HI> They
are too thick about us, under &s;eve|rall
garbs, e&s;pecially under the maske of
Seekers; and are per&s;wading people a|gain&s;t
the Chri&s;tian Faith, and truth of
Scripture, and the life to come: and
&s;o much do the&s;e Apo&s;tates now abound,
that we have rea&s;on to be jealous of
them. And if any of you &s;hould &s;trike
in with good men, that are of this cen&s;o|rious
over rigorous way, con&s;ider how
farre they may make u&s;e of &s;uch to
accompli&s;h their de&s;igns. If by you
they can get almo&s;t all the world
<PB REF="202">
un-Churched in e&s;timation; and fifty for
one, if not an hundred for one in
<HI>England,</HI> actually un-Chri&s;tened, and
their children after them left unbaptized:
what will follow? I doubt this, if God
&s;hould not &s;ave us from your mi&s;carri|ages,
When there is but one of an
hundred in all the Land, that is a Chri&s;tian,
the re&s;t will want neither malice, nor pow|er,
to put an end here to the Chri&s;tian
name; or at lea&s;t to the liberty and
glory of Chri&s;tianity. They may choo&s;e
our Parliaments for us, and in a word,
do with us what they li&s;t, when they
are exa&s;perated to the greate&s;t hatred of
us; and cut off our liberties, and &s;et up
Infidelity or Heatheni&s;m by a Law. I tru&s;t
God will never &s;uffer this: But let us take
<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">eed of gratifying Infidels, and ca&s;ting all
our &s;afety upon miracles, le&s;t we be found
to be but fooli&s;h builders, and tempters
of God: &s;till you may find that over-doing
is the mo&s;t effectuall undoing.
And if you would find out the mo&s;t
dangerous enemies of the Go&s;pell, look
for them among tho&s;e, that &s;eem over
zealous again&s;t the enemies of the Go&s;pell,
and &s;eem to over-doe in the work of
<PB REF="203">
the Go&s;pell, I de&s;ire to bring no party<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">
of godly men into &s;u&s;picion, or odium
by this: but indeed I de&s;ire to counter-mine
the Apo&s;tates; and it would be the
mo&s;t amazing con&s;ounding thing, that could
befall us in this world, if we &s;hould &s;ee
the Church of God betraied into the
hands of Infidels, and the Go&s;pell lo&s;t,
by the indi&s;creet and incon&s;iderate over-doing
of tho&s;e well-meaning men, that
did the work of Infidels, and ungodly men
for them, while they thought that none
were &s;o much again&s;t them. If the neck of
Religion be broken among us, I am a+fraid
the imprudent will be &s;ome cau&s;e,
that would lead us above the top of the
Ladder.</P>
<P>Sure I am between you both, you have
the ea&s;ie&s;t way to the fle&s;h, that run
into extreams. Dur&s;t I ca&s;t off Di&s;cipline,
and only preach, and plea&s;e all the pari&s;h
in Sacraments and other Ordinances,
how ea&s;ie a life &s;hould I have to the
fle&s;h? And if I dur&s;t take out one of
a hundred, that are eminent in Piety,
that will &s;carce ever call me to any
penall acts of Di&s;cipline, I &s;hould have
a much more ea&s;ie life then the former.
<PB REF="203">
But they are both &s;o ea&s;ie, that I the
more &s;u&s;pect them, to be the fruit of
the wi&s;dome of the fle&s;h. Indeed, both
the extreames do ca&s;t off Di&s;cipline, for
the mo&s;t part, whatever they pretend.
One &s;ort never meane to exerci&s;e it:
And the other &s;ort extoll it; and when
they have done, they &s;eparate a few
of the be&s;t that are like to have no
need of the trouble&s;ome part of it, and
&s;o &s;it down without the exerci&s;e of it;
pretending to be Phy&s;icians, but refu&s;ing
to receive the &s;ick into their Ho&s;pi|tals.
Brethren, I &s;peake not as an
accu&s;er, but a Monitour, and &s;hall
continue to pray for the Churches Pu|rity
and Peace, while I am</P>
<CLOSER><SIGNED>R. B.</SIGNED>
<DATE>July, 30.
1658.</DATE></CLOSER>
</DIV1>
<DIV1 TYPE="postscript">
<PB REF="204">
<P><HI>D^r H. Hammond,</HI> In his view of the-Direct.
&sect;. 41. <HI>p.</HI> 45, 46. For
Confirmation, which being &s;o long and &s;o
&s;candalou&s;ly neglected in this Kingdome
(though the Rule have al&s;o been &s;e|vere,
and carefull in requiring it)
will now not &s;o ea&s;ily be dige&s;ted,
having tho&s;e vulgar prejudices again&s;t
it; yet mu&s;t I mo&s;t &s;olemny pro|fe&s;s
my opinion of it; That it is a
mo&s;t ancient Chri&s;tian Cu&s;tome,
tending very much to Edification:
which I &s;hall make good by giving
you this view of the manner of it. It
is this; that every Rector of any Pa|ri&s;h,
or Curate of charge, &s;hould by
a Familiar way of Chatechizing,
in&s;truct the Youth of both Sexes
within his Cure, in the Principles
of Religion, &s;o farre that every one of
them before the u&s;uall time of coming
to the Lords-Supper, &s;hould be able
to under&s;tand the particulars of that
vow, made in Bapti&s;m, for the <HI>Credenda</HI>
<PB REF="204">
and <HI>Facienda;</HI> yea and <HI>Fugienda</HI> al&s;o:
what mu&s;t be <HI>Believed,</HI> what <HI>done,</HI>
and what <HI>for&s;aken;</HI> and be able to
give an intelligent account of every
one of the&s;e: which being done, e|very
&s;uch Childe &s;o prepared, ought
to be brought to the <HI>B^P</HI> for Confir|mation.
Wherein the intent is, that e|very
&s;uch Child, attain'd to years of
Under&s;tanding, &s;hall &s;ingly and &s;o|lemnly
before God, the <HI>B^P,</HI> and the
whole Congregation, with his own
con&s;ent, take upon him&s;elf the Obli|gation
to that, which his God-Fa|thers
and God-Mothers in Bapti&s;m,
promi&s;ed in his Name; and before all
tho&s;e Reverend Witne&s;&s;es, make a
Firm, Publick, Renued promi&s;e,
that by Gods help he will Faithful|ly
endeavour, to di&s;charge that Ob|ligation
in every point of it, and
per&s;evere in it all the dayes of his
life. Which re&s;olution and promi&s;e
&s;o heightned with all tho&s;e &s;olemni|ties,
will in any rea&s;on have a migh|ty
<PB REF="205">
impre&s;sion on the Child, and an in|fluence
on his actions for ever af|ter.
And this being thus perform|ed
by him, the <HI>B^P</HI> &s;hall &s;everally
impo&s;e his hands on every &s;uch
Child (a ceremony u&s;ed to this pur|po&s;e
by Chri&s;t him&s;elf) and ble&s;s
and pray for him, that now, that
the Temptations of &s;inne begin more
&s;trongly in re&s;pect of his age, to
a&s;&s;ault him, he may receive Grace
and Strength again&s;t all &s;uch Temp|tations
or A&s;&s;aults, by way of pre|vention
and &s;peciall a&s;si&s;tance; with|out
which, obtained by Prayer from
God, he will never be able to do
it. This is the Sum of Confirmation;
and were it rightly ob&s;erved (and no
man admitted to the Lords-Table, that
had not thus taken the Bapti&s;me-Bond
from the Sureties into his
own Name; and no man after
that, &s;uffered to continue in the Church,
which brake it wilfully; but turned
out of tho&s;e Sacred Courts by the
<PB REF="205">
power of the keys in Excommunication)
It would certainly prove by the Ble&s;|&s;ing
of God, were it begun, a mo&s;t
effectuall meanes to keep men (at
lea&s;t within &s;ome terms of Chri|&s;tian
civility, (from fallings into o|pen
Enormious &s;innes; and that
the defaming and ca&s;ting out of
this &s;o blamele&s;&s;e gainfull order,
would be nece&s;&s;ary or u&s;efull to a|ny
policy, &s;ave only to defend the
Devill from &s;o great a blow, and
to &s;u&s;taine and uphold his Kingdome,
I never had yet any Temptation or
Motive to &s;u&s;pect or imagine. In|&s;tead
of con&s;idering any Objections
of the adver&s;ary again&s;t this piece,
whether of Apo&s;tolicall or Eccle&s;i|a&s;ticall
Di&s;cipline (which I never
heard with any colour produced)
I &s;hall rather expre&s;s my mo&s;t
pa&s;sionate wi&s;h unto my friends, tho&s;e
who &s;incerely wi&s;h the good of this
Nationall Church, that they will en|deavour
their uttermo&s;t to revive
<PB REF="206">
the&s;e meanes of regaining of pu|rity
and exemplary lives of all its
members, when God by re|&s;toring
our peace &s;hall
open a doore for it.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="errata">
<PB REF="206">
<HEAD>Errata.</HEAD>
<P>COntents, p. 13. l. 9. r. [overmuch rigour.] p. 7. l. 8. for [yet] r. [that.] p. 12.
l. 23. r. [its &s;tead.] p. 19. l. 24. r. [he that.] p. 24. l. 22. for [before] r. [be|cau&s;e.]
p. 27. l. 5. r. [learners.] p. 34. l. 13. r. [Bapti&s;mall.] p. 35. l. 25, &amp; 26. for
[&s;eem] r. [&s;erve.] p. 36 l. 4. for [their] r. [the.] p. 37. Marg. l. 13. r. [nullo.] p. 47.
l. 11. r. [<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">dem.] p. 49. l. 8. r. [that it is.] l. 25. for [grounded] r. [granted.]
p. 55. l. 20. r. [Heb. 13. 7. 17. 24. p. 58. l. 28. r. [pa&s;tours.] p. 64 l. ult. r. [and du|ty.]
p. 65. l. 1. for [judging.] r. [guiding] p. 75. l. 15. for [termes] r. [times,] p.
73 l. 24. for [admitted] r. [admini&s;tred.] p. 75 l. 2. r. [hanc.] p. 78. l. 21. r.
[not.] p. 79. l. 12. for [them] r. [him.] p. 63. l. 16. r. [them to.] p 89. l. 26. for
[pardon] r. per&s;on.] p. 94. l. 21. r. [as to the] p. 96. l. ulr. r. [prove it.] p.
105. l. 4. for [that] r. [the.] p. 111. l. 16. r. [phy&s;icall.] p. 114. l. 22. for [that] r.
yet. l p. 119. l. 24. for [whether] r. [where.] p. 125. l. 27. r. [pre&s;cript<GAP DESC="illegible" RESP="tech" EXTENT="1 letter"> p. 131. l.
27. r. [per&s;ecuturo&s;que jurabant.] p. 132. l. 7. r. [jurabant.] p. 134. l. 15. for [pro|priety]
r. [parity.] p. 144. l. 27. for [intruding] r. [introducing.] p. 177. l. 4.
for [or] r. [on.] l. 11. for [enter] r. [eate.] p 179. Marg. l. 26. r. [partes.] p.
180. l. 6. for [any] r. [my.] p. 183. l. 24. r. [know not.] p. 198. l. 17 r [will not.]
p. 199. l. 21. r. [help or.] p. 209. l 3. for [the] r [thy.] l. 25. for [for] r. [of.] p. 216.
l. 8. for [variety] r. [vanity.] p. 218. l. 6 r. [difference.] p. 220. l. 26. r. [Children.]
p. 221. l. 13. for [admitted] r. [admini&s;tred.] p. 224. l. 21. r. [approved.] p. 241. l. 6.
for [little] r. [title.] p 242. l. 10. for [our] r. [your.] p. 245. l. 21 r. [on the.] l. 24. r.
[Mini&s;ters.] p. 252. l. 11. r. [they are.] p. 257. l. 22. r. [whom they.] p. 262. l. 13. r.
[do it.] p. 265. l. 16. r. [an&s;wered this.] p. 267. l. 13. r. [and the.] p. 272. l. 11. r.
[all are.] p. 276. l. 7. r. [too long] l. 8. r. [by the.] p. 279. l. 13. r. [in the.] p 292.
l. 22. for enflame] r. [en&s;lave.] p. 293. r. [in the&s;e.] p. 316. l. ult. r. [Febr. 13.]</P>
<P>Po&s;t&s;cript, p. 21. l. 23. for [therefore] r. [then.] p. 22. l. 9. r. [Church-Com|munion.]
p. 30. l. 4. r. [meane<GAP DESC="illegible" RESP="tech" EXTENT="1 letter">.] p. 31. l. 8. r. neglect &s;o]. p. 42 l. 17. r. [in the
Warres] p. 46. l. 2 r. [and in the]</P>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
