The Ancient Way of Completing Church Members, Treatise (2 of 3)

The Ancient Way of Completing Church Members · Treatise (2 of 3)

p. 577. That the baptized in infancy, when grown up to years of diſcretion, if they either offer not themſelves willingly, or offering themſelves, cannot give a ſatisfactory account of their Faith and manner of life unto the Church for their admiſſion, are to continue and to be left in that condition, without enjoying any further priviledge. For their actuall and full joyning unto the Church, muſt be an act of their own; to which, that it may be duly performed, tisrequiſite that they therein be free and voluntary, as alſo fitly qualified. Without the latter, the Churches act in admitting of them would be unwarrantable, they not proceeding herein according to the rule of the Word: And without the former, the act of the perſons ſo offering themſelves would be invalid and of no force, as to the thing intended; viz. Communion, and the benefit accruing thereby, whereunto the conſent of the perſons is chiefly requiſite, which is not truly ſuch, unleſſe it be free, and neither feigned nor forced. This is that wherein theunion of a particular Church, and the Communion to be obſerved therein by the appointment of Jeſus Chriſt, doth conſiſt; viz. Owen of Schi…cap. 7. Sect. 20.in the joynt conſent of all the members of it, in obedience to the command of Chriſt, from a principle of love, to walk together in the univerſal celebration of all the ordinances of the worſhip of God, and to perform all duties and offices of love reſpectively to one another, as are by God required of them, and doing ſo accordingly. p. 58The Learned Profeſſor of St.In his refutat. of Mr. Lockiers Serm. Andrews in Scotland, Mr. James Wood, declaring what kinde of profeſſion of Faith, holineſſe, and ſubjection to Ordinances, is a ſufficient qualification in the Eccleſiaſtick Court, to conſtitute a perſon fit matter to be received as a member of the viſible Church, doth thus Modificate it; viz. that it be a Serious, Sober profeſſion: which he alſo thus explains; By Serious, ſaith he, I mean, ſuch a profeſſion as hath in it a moral ſincerity at leaſt, i.e. which is not openly and diſcernably Simulate, Hiſtrionick, Scenical and Hypocritical, in that hypocriſie which is groſſe; but all circumſtances being conſidered, by which ingenuity is eſtimate amongſt men, giving credit one unto another, there appears no reaſon why a man may not, and ought not to be eſteemed, as to the matter, to think and purpoſe as he ſpeaketh. &c. Thus ought the conſent given to be without colluſion; and ſo ought it alſo to be without conſtraint. Thus Eraſmus ſomewhat to this purpoſe: Si qui parvuli baptizati ſunt, In Declarat. ad cenſur. Theol. Pariſienſ.p. 20.…bi adoleverint interrogati negent ſe rata habere, quae ſuſceptores nomine illorum polliciti ſunt: Fortaſſis expediet illos non Cogi, ſed ſuo relinqui animo, donec reſipiſcant, nec ad aliam interim vocari paenam niſi ut ab Euchariſtiâ ſumenàâ reliquiſque Sacramentis arceantur. If ſuch children as have been baptized, when they are grown up, do, being demanded, deny to ratifie thoſe things which their God-fathers did promiſe in their name. Perhaps it will be expedient that they be not conſtrained, but left to their own mind, till they repent; and in the p. 59mean time, have no other puniſhment inflicted upon them, but this only, that they be debarred from receiving the Euchariſt, and other Sacraments. Nor is this tendring of themſelves unto Confirmation a matter arbitrary, and left to the choice of grown perſons baptized, whether they will do it, yea, or no; but a duty incumbent upon them being call'd upon, and exhorted thereunto; yea, neceſſarily to be performed by them in order to their full memberſhip. So Binnius, upon the 48.In Notis. Canon of the Council of Laodicea: Exproecepto Chriſti, velſaliem Eccl…ſiae, baptizatos ſub peccato ad Sacramentum Confirmationis ſuſcipienàune, dum commode poſſunt, obligari, colligunt nonnulli ex hoc Canone, Some do from this Canon gather, That by the precept of Chriſt, or at leaſt of the Church, baptized perſons are bound under ſin to receive, when conveniently they may, the Sacrament of Confirmation.In Epiſt ad Jul. & Julian. And the words of Clemens Romanus, being thus underſtood (what ever he meant bythem) ſeem to have ſome truth in them: Quam quis, inquit, regeneratus fuerit per aquam, & poſt modum confirmatus, quia aliter perfectus eſſe Chriſtianus nequaquam poterit, neo ſedom habere inter perfectos, ſi non neceſſitate, ſedincurià aut voluntate remanſerit, &c. When any one hath been regenerate by water, and afterwards confirmed, becauſe otherwiſe he could not be a perfect Chriſtian, nor have a place among the perfect, if he remain ſo, not of neceſſity, but through careleſſeneſs, and of his own will, &c. As alſo thoſe of Pereſius: Quamvis continnò tranſituris ſufficiant, regenerationis p. 60beneficia neceſſaria tamen ſunt (grandaevis ſcil.) confirmationis auxilia. Although to thoſe that forthwith do die, the benefits of regeneration are ſufficient, yet are the helps of Confirmation neceſſary: How farre it follows: Erit adultis, quando dabitur recipiendi copia, neceſſarium. It will be neceſſary for the adult, if an oportunity be afforded of receiving it.

8. That the Cenſure of Excommunication cannot regularly be made uſe of, nor exerciſed toward ſuch as having been Baptized, are adult, but not Confirmed. For they never were full members, nor had actual or a Proximate right unto the Lords Supper, or other the priviledges of ſuch as are compleat Members: and therefore neither are they the proper objects of Excommunication, nor can they be deprived by it, or cut off from the injoyment of that, which Eccleſiaſtically they never had a right unto, nor were actually poſſeſſed of. For which cauſe it might be, that the penitents in the Primitive times, who had been under that cenſure, and by it cut off from their ſtate of fellowſhip with the Church, upon their return were received into the communion of the Church again, not by iteration of Baptiſm, but by Impoſition of hands only; intimating hereby thus much to us, That by Excommunication they were deprived not of their Baptiſm, but only of thoſe priviledges which by Impoſition of hands in their Confirmation they had been entituled and admitted to the injoyment of, and therefore upon their repentance p. 61were they by the ſame way reſtored unto them again.

9. That the denyal of any further Churchpriviledge unto ſuch as were Baptized in Infancy, and are adult, but not Confirmed, can be no injury unto them at all; for injury in the denyal of a thing to any perſon, preſuppoſeth his lawful title and right thereunto; which not being the caſe of ſuch adult as have nothing to plead for their right unto ſuch priviledges, but their Infant-Baptiſm only; the denyal of them gives them no juſt cauſe at all to complain of any wrong herein done unto them.

10. That all perſons baptized and not Excommunicated, are not, nor ought to be accounted Chruch-Members, as to the actual injoyment of further Church-Priviledges. For, as more then meer Baptiſm is requiſite to the intituling of perſons unto ſuch priviledges; viz. Confirmation, that properly admits them to full Communion, and gives them their Proximate right, as to the actual injoyment of them: So, meer Baptiſm makes not a perſon a meet object of Excommunication, and ſuch a one as may be regularly proceeded againſt by that cenſure, as the contrary Tenet plainly ſuppoſeth.

Which being the Condition of moſt perſons amongſt us at this day, I conceive, that the leaving of them unto inſtitution by Catechizing and the Miniſtry of the Word, that ſo they may come to the knowledge of, and be acquainted, as they ought, with the principal p. 60doctrines of the Goſpel, and by this means (through the bleſſing of the Lord) their groſs ignorance may be removed, and alſo they reclaimed from their looſe and profane practiſes, and their lives reformed, to the preparing of, and making them meet perſons for full Communion, and the injoyment of the priviledges of compleat members: and in the interim, to admit and joyn with ſuch only in the adminiſtration of the Lords Supper, and other Church-Ordinances, as ſhall upon due tryal approve themſelves to be ſuch, as to whom of right they do belong, and are fit to partake of, and injoy them. This courſe, I ſay, I do conceive would much facilitate the work of reformation among us, that hath ſtuck as it were ſo long in the birth, and been attended with ſo many inſuperable and perplexing difficulties, and prove one of the beſt expedients and readieſt wayes to bring us nearer unto the Apoſtolical pattern, and the practiſe of the Primitive and pureſt times, and ſo to the injoyment of more peace and unity amongſt our ſelves, and to heal our ſad diviſions; which hath been ſo much deſired. What that practiſe was then, (and therefore what it ought to be now) I ſhall chuſe to ſet down in the words of the Reverend Calvin and Chemnitius, with whom herein do agree many other eminent lights of the Reformed Churches; viz. Peter Martyr, the Divines of Leyden, 'Paraeus, Rivet, Peter du Moulin, Didoclavins, &c. The words of Calvin are theſe: p. 61Hic mos olim fuit,Inſtit. l. 4. c. 19. §. 4. ut Chriſtianorum liberi poſt quam adoleverant, coram Epiſcopo ſiſterentur; ut officium illud implerent quod ab iis exigebatur, qui ſe ad Baptiſmum adulti offerebant. Hi enim inter Catechumenos ſedebant, donec ritè fidei myſteriis inſtituti, poteran: fidei confeſſionem coram Epiſcopo ac populo edere. Qui ergò Baptiſmo initiati erunt infantes, quia fidei confeſſione apud Eccleſiam tunc defuncti non erant, ſub finem pueritiae, aut ineunte adoleſcentiâ, repreſentabantur iterum a parentibus, ab Epiſcopo examinabantur ſecundum formulam Catechiſmi, quam tunc habebant certam ac communem. Quo autem haec actio, quae alioqui gravis Sanct… que , meritò eſſe debebat, plus reverentiae haberet ac dignitatis, ceremonia quoque adhibebatur manuum Impoſitionis. Ita puer ille fide ſuâ approbatâ cum ſolenni benedictione dimittebatur. This was the cuſtome of old, that the children of Chriſtians after they were grown up, ſhould be brought before the Biſhop, that they might perform that duty, which was exacted of thoſe, that being adult, did offer themſelves unto Baptiſm. For theſe did ſit among the Catechumens, until being duly inſtructed in the myſteries of the Faith, they were able to make confeſſion of the Faith before the Biſhop and the people. They therefore, who, while they were infants, were Initiated by baptiſm, becauſe then they made no confeſſion of their Faith before the Church, about the end of their child-hood, or beginning of their youth, they were again by their parents preſented, and examined by the Biſhop, according to a form of p. 64Catechiſm, which then they had certain and common. And to the end this action, which otherwiſe ought deſervedly to be eſteemed grave and holy, might have the more reverence and reſpect, the Ceremony alſo of Impoſition of hands was added to it. So that youth, his faith being approved of, was diſmiſſed with ſolemn Benediction.

Chemnitius a little more largely acquaints us herewith in theſe words following:

Noſtri ſaepè oſtenderunt ritum Confirmationis remotis inutilibus, ſuperſtitioſis, ac cum Scripturâ pugnantibus traditionibus, piè & ad Eccleſiae aedificationem juxtà Scripturae conſenſum hoc modo poſſe uſurpari; ut ſcilicet, illi, qui in infantiâ baptizati ſunt (talis enim nunc eſt Eccleſiae ſtatus) cum ad annos diſcretionis perveniſſent, diligenter in certâ & ſimplici Catecheſi Doctrinae Eccleſiae inſtituerentur: Et cum initia mediocriter percepiſſe viderentur, poſteà Epiſcopo & Eccleſiae offerentur; atque ibi puer in infantiâ Baptizatus.

1^o. Brevi & ſimplici commonè factione admoneretur de ſuo Baptiſmo; quo ſcilicet ſit baptizatus, quomodo, quare, & in quid ſit Baptizatus, quid inillo Baptiſmo tota Trinitas ipſi contulerit & obſignarit, foedus ſcilicet pacis, & pactum gratiae; quomodo ibi facta ſit ab renunciatio ſathanae, profeſſio fidei & promiſſio obedientiae.

2^o. Puer ipſe coram Eccleſiâ ederet propriam & publicam profeſſionem hujus doctrinae & fidei.

3^o. Interregaretur de praecipuis Chriſtianae p. 65religionis capitibus, ad ſingula reſponderet, aut, ſi quid minùs intelligeret, rectiùs erudiretur.

4^o. Admoneretur & hac profeſſione oſtenderet, ſe diſſentire ab omnibus, ethnicis, haereticis, phaenaticis, & prophanis Opinionibus.

5^o. Adderetur gravis & ſeria exhortatio ex verbo Dei, ut in pacto Baptiſmi, & in illâ doctrinâ & fide perſeveraret & proficiendo proinde confirmaretur.

6^o. Fieret publica precatio pro illis pueris, ut Deus Spiritu ſuo ſancto illos in hac profeſſione gubernare, conſervare & confirmare dignaretur. Ad quam precationem ſine ſuperſtitione ad biberi poſſet impoſitio manuum; nec inanis eſſet ea precatio, nititur enim promiſſionibus de dono perſeverantiae & gratiâ confirmationis Talis ritus Confirmationis valdè multùm utilitatis ad aedificationem juventutis & totius Eccleſiae conferret: eſſet enim conſentaneus & Scripturae & puriori antiquitati. Our men have often ſhewn, that the rite of Confirmation, if the unprofitable, ſuperſtitious traditions, and ſuch as are repugnant to the Scripture, were removed, may be uſed piouſly, and to the edification of the Church, according to the conſent of Scripture, after this manner; to wit, That thoſe who were baptized in infancy (for ſuch is now the ſtate of the Church) when they had attained to years of diſcretion, ſhould be diligently inſtructed in a certain and ſimple Catechiſm of the Doctrine of the Church: And when they ſhould ſeem to have received the p. 66Principles in ſome good meaſure, they ſhould afterward be offered to the Biſhop and the Church; and there the youth that had been Baptized in infancy:

1. Should by a brief and plain admonition be put in mind of his Baptiſm; to wit, By whom, how, wherefore, and into what he was Baptized; What in that Baptiſm the whole Trinity did confer upon, and ſeal up unto him; namely, the Covenant of Peace, and Promiſe of Grace: How there was made a renouncing of Satan, a profeſſion of Faith, and a promiſe of Obedience.

2. The youth himſelf ſhould before the Church make a proper and publick Profeſſion of the Doctrine and Faith.

3. He ſhould be examined concerning the chief heads of Chriſtian Religion, ſhould anſwer to every one, or if he did not throughly underſtand any particular, he ſhould be better inſtructed.

4. He ſhould be admoniſhed, and by this profeſſion ſhew, that he did diſſent from all Ethnick, Heretical, Phanatical and Profane opinions.

5. There ſhould out of the Word of God be added a grave and ſerious exhortation, That he would Perſevere in the promiſe of Baptiſm, and that Doctrine and Faith, and by a continual proficiency be Confirmed.

6. There ſhould be publick Prayer made for thoſe youths that God would vouchſafe by his holy Spirit, to guide, preſerve and confirm them in this profeſſion: unto which Prayer might be p. 67added Impoſition of hands, without ſuperſtition. Neither would that Prayer be in vain, for it-ſtayes upon the promiſes concerning the gift of perſeverance, and grace of Confirmation. Such a rite of Confirmation would be of very much advantage to the edfication of youth and the whole Church. For it would be agreeable to the Scripture and pureſt Antiquity.

Their deep ſilence of the ſpecial and proper end unto which all this ſhould be directed, is much to be admired and bewailed, as proceeding from the darkneſſe and iniquity of the foregoing ages. In which regard (to compleat this excellent and neceſſary practiſe of Confirmation) as the Superfluities of Popiſh and Prelatical ſuperſtitions ſhould be pared off; ſo alſo ought what's defective in the Reformed Churches to be ſupplyed; viz. as to the principal end for which it was at firſt intended; The admiſſion of ſuch only, as upon due trial and examination were judged meet, unto full Churchfellowſhip, and the injoyment of all the priviledges of compleat members. By this means might the Ordinances be preſerved in their Purity, and the Church reſtored to her Primitive and native beauty, which would make her amiable in the eye of Chriſt her Lord and husband, the Joy of all the Sons of Sion, and a Praiſe in the whole earth.

p. 68Now for the Advancement and Facilitating of ſo deſirable a work, as the reſtoring of this antient and laudable Rite to its Primitive uſe; ſomwhat there is that appertains to thoſe in the Miniſtry to be done by them, to whom as Guids and Stewards the management of the affairs of Gods houſe is by him committed; who are therefore to ſee that order ſet up and obſerved therein, which he hath preſcribed, and accordingly his Churches in the pureſt times, have practiſed: and ſomewhat alſo there is that reſpects the people in order hereunto, whoſe readineſs and concurrence herein is requiſite and of great advantage: as may be gathered from Hezekiahs rejoycing at this in particular, as a notable furtherance to him in the work of reforming the worſhip of God.2 Chr. 29.302 Chr 29:30 For ſoit is ſaid, that Hezekiah rejoyced, and all the people, that God had prepared the people; for the thing was done ſodainly: as contrary wiſe, the unpreparedneſs and untowardneſs of their hearts,2 Chr. 20.332 Chr 20:33 hath proved not the leaſt re mora of a thr…ugh reformation, as appears. Howbe it the high places were not taken away, for as yet the people had not prepared their hearts to the God of their fathers. Good Jehoſhaphat would have gone through with the work, but ſo was the heart of this froward people ſet upon the unwarrantable way of worſhip, which they had been long accuſtom'd unto, that they would not yeild nor give place to a reformation in this particular.Pellican. in loc. ſuprà cicat So that the pious Prince was either even forced to indulge unto them, in part, in this their ſuperſtition, (which, if ſo, was his fault) or elſe, if he threw down the old altars, p. 69they erected new in their room; if he defaced, they again repaired them, or at leaſt, frequented the places ſtill, where once they ſtood.

As touching thoſe in the miniſtry therefore, that they may promote the reſtitution of this uſeful Ceremony, their duty lyeth in the diligent and careful performance of ſuch things as theſe:

1. In acquainting and convincing their people by the cleareſt arguments they can furniſh themſelves withal, of the neceſſity of this practiſe to the right framing of their Churches, and the bringing of things into due order, which have been ſo long perplexed and full of confuſion. We may not magiſterially impoſe upon, and force them to the practiſe of what we conceive to be their duty; nor ſhould we expect or like of their receiving our dictates with a blind obedience, neither examining, nor being ſufficiently informed of the truth of them:2 Cor. 1.242 Cor 1:24 for what were this, but for us to uſurp dominion over their Faith, who ſhould content our ſelves in being helpers of their joy? yea, what were it, but to put them into ſuch a way, as wherein they could neither ſatisfie themſelves in what they do,Rom. 14.5, 14Rom 14:5Rom 14:14 as wanting faith and full perſwaſion to warrant them therein? nor pleaſe the Lord and be acceptable to him,Rom. 12.1Rom 12:1 who calls for foreign, reaſonable ſervice from his people? We ſhould rather deal with them, as God doth, that he may win them; who draweth them indeed, but then tis with the cords of a man,Hoſ. 11.4Hos 11:4 and ina way of perſwaſion, by the ſtrength of Argument; p. 70the power whereof is ſuch, that it infallibly prevails,Pſal. 110.4 Cant. 1.3Ps 110:4Song 1:3 but yet the effect is none other then the gaining of them to follow him, by a ſweet, yet ſure and effectual inclination of their hearts and wils through the intervention of an inlightned & convinced underſtanding. As the Lords people are required to be ready to render a reaſon of the hope that is in them;1 Pet. 3. 151 Pet 3:15 ſo alſo, ſhould they no leſſe, of the things practiſed by them, the Word being a compleat & perfect Rule, as well for the agenda, as the credenda of a Chriſtian: in ſo much, as what action ſoever cannot be juſt fled hereby, is no leſſe then ſin to the doer of it.Rom. 14. 24Rom 14:24 This then in the firſt place ſhould be indeavoured by thoſe in the Miniſtry; viz. That the people under their charge may be informed of, and fully ſatisfied in the warrantableneſs of this practice; yea, how requiſite and neceſſary to the rectifying of what is amiſſe, and the right management of the affairs of the Church, that ſo they may admit of, and give entertainment to it, in ſuch a manner as they ought, and a ground may be laid, whereupon they might cheerfully and cordially conform thereunto. One thus gained and prevaild with to imbrace any truth, or ſubmit to any duty, is to be preferred before many that ſeem ſo to do, either for fear of diſpleaſing, or to follow the ſtream; or out of the favour they bear to, and high eſteem they have of thoſe that are ſeto ver them.

2. In exhorting the people to their duty, of ſubmitting readily and willingly unto this courſe for their admiſſion unto full Church-memberſhip. p. 71Though it may ſeem a novelty,Impoſitio manuum ceremonia ſuit magno quondam in honore habits. Hyper, opuſ.de Catecheſ. as being a thing that hath: been unknown to the later ages, as to its proper uſe and end; yet hath it the warrant of the beſt antiquity, and appears to have been the practiſe of the pureſt times, which is the faireſt example and fitteſt pattern for our imitation. The buſineſſe that lyes before us, and we are ingaged in, to which both miniſters and people ought to contribute the utmoſt of their aſſiſtance, is the work of Reformation, the recovery of the Church from that low and languiſhing condition, that prevailing Antichriſtianiſm had caſt her into, unto a ſound conſtitution and her Primitive beauty: for the accompliſhment whereof, as what is noxious and detrimental, having been introduced in the declining and darker times, is to be removed; ſo ſhould that be reſtored again, which in her firſt and moſt flouriſhing ſtate ſhe did injoy, but ſince by the negligence of ſome, and the iniquity of others, ſhe hath loſt and been deprived of. One particular whereof is Confirmation: Quòd Impoſitio manuum (inquit Hyperius) negligatur, Ibidem.]arbitror, non vacare cos culpâ, quibus incumbit res Eccleſiarum ordinare. That Impoſition of hands is neglected, I conceive is not altogether without their fault, upon whom it lies to order the affairs of the Churches. The ſmoke aſcending out of the bottomleſs pit, had for ſome fore-paſs'd ages, overclouded and greatly eclipſed the glorious light of Goſpeltruth, and diſmal darkneſs had covered and overſpread the whole heaven almoſt of the Chriſtian world. At what time, its no marvel if p. 72the Church hath been ſtript and ſpoiled of much of her coſtly and comly rayment and attire: twas in the night ſeaſon that the Church received ſo much wrong as ſhe complains of. The watchmen (ſaith ſhe) that went about the City found me, Cant. 5.7. Impreatores, pontifiecs, Epiſ. Brightman.Song 5:7they ſmote me, they wounded me; the keepers of my wall took away my veil from me. But, ſeeing that the Goſpel (through the goodneſſe of the Lord) hath begun to recover its light, and in ſo great a meaſure hath broken forth in the brightneſſe and glory of it, ſo that now the clouds and darkneſs are diſpel'd, and vaniſh before this riſing Sun; is it not meet for, yea, the duty of all the ſons of Sion, to endeayour by diligent ſearch and inquiry, the regaining of what hath been loſt, and the inveſting and decking of the Church again with her former Jewels and Ornaments; whereof Confirmation rightly made uſe of, is not the leaſt, and which wil add not a little to the Churches Splendor and beauty?Ibidem Meritò, inquit, Hyperius, iſthaec in omnibus Eccleſiis & fideliter proponeretur & religioſe uſurparetur. Deſervedly would this be both faithfully ſet forth, and religiouſly made uſe of in all the Churches. Being therefore recovered and recommended to future practice, what welcome entertainment and willing ſubmiſſion ſhould it finde from all thoſe that wiſh well to Sion, and do heartily deſire the proſperity thereof? Have we been the Lords remembrancers, earneſtly beſeeching him to have mercy upon Sion, and to make Jeruſalem a praiſe in the earth? Have we had compaſſion on, and taken pleaſure in the ſtones, and favoured p. 73even the duſt thereof? And hath the Lord graciouſly inclined his ear, and had reſpect unto the prayer of the deſtitute, and not deſpiſed their prayer? Is he ariſen, and doth he begin to appear in his glory, for the raiſing of his Church out of her ruins? And hath he cauſed it to be proclaimed, that whoever is willing ſhould go up and build the houſe of the Lord; and given his people not only liberty, but incouragement ſo to do? And ſhall we now be ſlack and withhold our hand and diſcourage the builders by our backwardnefs and untowardneſs? Shall we chuſe rather to abide ſtill in Babylon with the Potters, then to be imployed with our Ezra's in re-edifying the Temple, and ſetting up of the worſhip of our God in its purity? Far be this from any of us that profeſſe his name. Rather, let us bleſſe the Lord (as there is cauſe) that we live to ſee this day, and that he honours us with ſuch an oportunity of furthering ſo bleſſed a work; and let it not be undervalued and overſlipt. Let us readily and rejoycingly put our ſhoulders to the work, and make it a matter of great exultation, to ſee the Foundation of the Churches Reformation laid, and ſo good a progreſs made in its long deſired reſtauration.

3. In conſidering of, and reſolving upon ſome meet way, for the preparing and fitting of perſons unto Confirmation. The thing is not trivial, but of very great weight and concernment; as that whereby perſons are admitted unto full memberſhip, and ſo conſequently, that whereupon the right conſtitution of the p. 74Churches of Chriſt doth much depend, and therefore not to be made uſe of ſlightly and as a meer formality, (as too too long it hath been) but with due deliberation, and all diligent circumſpection. Such therefore as have been baptized in infancy, ought in order hereunto, to be carefully educated in the Nurture and admonition of the Lord;Epheſ. 6.4Eph 6:4 i. e. In Doctrinâ Chriſtianâ & piis commonefactionibus ad officia pietatis: Piſcst.In things neceſſary to be known and practiſed by perſons profeſſing Chriſtianity. To which end the excellent and uſeful duty of Catechizing was religiouſly obſerved in the Primitive times of the Church, wherein a peculiar officer was appointed, a meet order preſcribed, and a great aſſiduity diſcovered for the through and right management of ſo weighty a huſineſs.

In great and numerous Congregations, the diſtinct office of a Catechiſt would be of very ſingular advantage; ſome meet and well furniſhed perſon, being choſen for this purpoſe, and deſigned unto this work, which he ſhould wholly and diligently atted. The Ancients looked upon it as a buſineſſe of ſo great concernment, that ſpecial heed was taken for the committing of it to ſuch only as were meetly qualified for it; viz. to grave and ſtaid men,Hyper. in opuſ. de Catecheſ. eminent for their holineſs, indued with the gift of teaching, patient, prudent, able to ſuit them ſelves in what they delivered, to the capacity and condition of thoſe they had to deal withal. Its true, that ſometimes this task was undertaken by ſuch as were but young; for it appears that Origen was but p. 75eighteen years of age, when firſt he was called to, and took upon him this hard Province in the famous School of Alexandria: But then we are to conſider, that he was by his godly and learned Father Leonides trained up from his very child-hood,Euſeb. Hiſt. lib. 6. c. 1. not only in the knowledge of the Scriptures, but alſo in the Liberal Arts and Sciences, in both which he profited exceedingly and above his years, to the great joy and admiration of his pious Parent and inſtructer, inſomuch as that ſometimes he would uncover the breſt of this his ſon, while aſleep, and ſolemnly kiſs it, bleſſing God and giving him hearty thanks that he had made him the Father of ſo rare a ſon. Beſides it ſeems a kind of neceſſity put him upon it,Hierom in Catalog. Origen Euſeb. l. 6. c. 2. the Church of Alexanaria through the heat of perſecution being then ſo diſperſed, that others of riper years, ſo meet, were ſcarce to be had. Such another was Cyrill of Jeruſalem, whoſe Catechetical Lectures to the Catechumens, compoſed by him in ad…leſcentiâ, in his youth,In Catalog. Hierom makes mention of; though whether they were ſo many as now are extant, or delivered Extempore, by him, as Grodecius would have it,Biblioth Patr. River. Crit. Sa. or be ſo free from corruption as they ſhould be, is very queſtionable: only thus much they plainly ſpeak out, That he was ſooner then ordinary, mature, and ſo might the better be intruſted with that ſerious imployment. But ordinarily it was not ſo the Church uſing much caution in the choice of that perſon, upon whoſe ſhoulders they thought it ſafe to lay ſo great and weighty a burden.

p. 76As for ordinary Congregations, the care hereof will lye upon the particular Paſtors, who ought to improve all wayes and means for the bringing of thoſe under their charge to the knowledge of the chiefly neceſſary truths of Chriſtianity: Whereof private, perſonal inſtruction is neither the leaſt, nor unlikelieſt to do poor ignorant Souls good. But of this, both that tis a duty incumbent upon Miniſters, and how it may be performed for the beſt advantage, I ſhall forbear to ſay any thing,In his Gilds; Salvianus. ſeeing the reverend Mr. Baxter hath ſpoken ſo excellently of it already, to whom I ſhall refer the Reader.

The more publick and common means, is that of Catechizing, which the Church in the pureſt times hath carefully obſerved for the preparing of adult Catechumens to Baptiſm, and the infant Baptized for Confirmation. This calls for the pains and prudence of the ſeveral Paſtors in their particular charges, that the darkneſs of ignorance may be diſpell'd by the beams of the knowledg of ſaving truths, and thoſe over whom they have the inſpection, may become a people prepared by the Lord. For which end, care ought to be had of theſe two things eſpecially, that the thing aimed at in this duty may be the better attained.

1. Of the Matter: That the things to be taught and learned by thoſe that are thus to be inſtructed, be ſuch as they ought to be; Ʋiz.

1. Fundamental and neceſſary truths, which all of capacity are bound to be acquainted withall, and without the competent knowledge whereof, the hazard of Eternal life is manifeſtly p. 77incurred.Theolog. Bremenſ. in Act. Synod. Dodreei Catechetica inſtitutio eſt fundamentum aedificationis Eccleſiaſticae, adeò ut ea mediccriter formando populo Dei ſufficere poſſit. Catechetical inſtitution, is the foundation of Eccleſiaſtical edification; ſo that in ſome meaſure it may ſuffice for the forming of the people of God. Theſe truths are the Baſis and groundwork as it were of Chriſtianity, that bear up all the building, which therefore muſt be laid in the firſt place, before superſtructions be attempted, as we would be accounted wiſe Maſter-builders,Non ſunt contemnenda quaeſi parva, ſine quibus magna conſtare non poſſunt. Hisrom. Epiſt. 7. Workmen that need not to be aſhamed; and not undergoe the cenſure that they deſerve, who think to erect an edifice without a foundation. Such truths have been alwayes the ſubject matter of the Catechiſm, which concern the weakeſt and loweſt in the School of Chriſt, as well as the ſtrongeſt and thoſe in the higheſt form; being the neceſſary and common food of all the children of the Church,Uthers S…l in Epheſ. 4. 13.Eph 4:13 in reſpect of which radical truths, there is not an unity only, but ſuch an equality alſo brought in among all ſorts of Chriſtians, as was heretofore among the congregation of the Iſraelites in the collection of their Mannah, where he that gathered much had nothing over, and he that gathered little had no lack. Theſe are the truths which the Apoſtle Paul cals foreign,Heb. 5.12. & 6.1.Heb 5:12Heb 6:1 milk (for babes) and the firſt principles (or the elements) of the beginning of the oracles of God. Alſo, the pattern of wholſom words:2 Tim. 1.1…2 Tim 1:1 Sic vocat prima rudimenta Chriſtianiſmi, qnae nos Catechetica capita vocamus, Parae. in Heb. 5.12.Heb 5:12unde puerorum inſtitutio in Scholis & Eccleſiâ inchoari ſolet. So he cals thoſe firſt p. 78rud ments of Chriſtianity, which we call Catechetical heads, whence the inſtitution of children in Schools and in the Church uſeth to take its beginning.In loc. There is this order (ſaith Dickſon) to be kept, in bringing men to knowledg; the firſt principles and fundamental Doctrines muſt firſt be taught. Theſe being the ſum of thoſe truths in the Scripture,Calv. inſtit. l. 2. c. 16.§. 18. which are neceſſary to be believed; hence it is, that the Ancient Creed wherein they are briefly comprehended was intituled the Apoſtles Creed; not becauſe it was compiled by them (which ſome have thought without warrantable ground,In his Treat of the Authors & authority of the Creed, as alſo Mr. Parker de Deſcenſ. Chriſti lib 4. In Praefat. Catecher, inſtitute a Dieterico as the Reverend and learned Mr. Downe hath clearly proved by divers Arguments) but becauſe the matter therein contained is perfectly agreeable with the Apoſtles writings, and was collected our of them. For the ſame reaſon did Luther call his Catechiſme, Parva biblia, becauſe its a brief ſum of the Doctrine of the Prophets and Apoſtles, and a compend of the Orthodox faith. Catechtical inſtruction ought therefore to be confin'd to doctrines fundamental and neceſſary, which all are bound to believe,Epiſtad Durae, de pace. Tit. 1.4.Titus 1:4 whereunto the learned Davenant ſuppoſeth that the Apoſtle had reſpect, when he ſtiled Titus his Son, foreign, after the common faith. And in this regard the great Athanaſius both begins and ends his famous Creed with theſe words; This is the Catholick Faith, which unleſſe a man ſtedfaſtly believe, he cannot be ſaved.

2. Few and not needleſly multiplyed: for ſo they were from the beginning, that they might p. 79be attainable by all: in one of the Apoſtles ordinary Sermons, there was ſo much matter delivered, as was ſufficient to convert men to the Faith,Uſher. Serm. in Ephef. 4.13. and to make them capable of baptiſm. The confeſſion made by the Eunuch, upon which by Philip he was forthwith baptized, is contained in a very few words: viz. Acts 8.37 Loc.com. 47 § 31.Acts 8:37I believe that Jeſus Chriſt is the Son of God: Quae verba, inquit, Bucanus, continent perſpicuam confeſſionis formulam quae temporibus Apoſtolicis a Baptizandis adultis exigebatur. Which words do comprehend a perſpicuous form of that confeſſion, which in the times of the Apoſtles was required from adult perſons to be Baptized. The ſum and ſubſtance of that Confeſſion of faith which was made at Baptiſm, is compriſed in thoſe ſhort words of Chriſt, when he commiſſioned the Apoſtles to go into all the world, and to gather his Church from among all nations: teaching and baptizing them. In the name of the Father, the Son, and the Holy Ghoſt.Mat. 28.18 De Trinir.l. 2Matt 28:18 Sufficiebat credentibus (inquit Hilarius) Dei Sermo, qui in auribus n…ſtris transfuſus eſt: Cum dicit Dominus, Euntes, &c. That word of God is enough for believers, which was ſounded in our ears, when the Lord ſaith, Go teach and baptize. So that its likely that the confeſſion of the Baptized, at firſt, extended no further then to the Doctrine of the Trinity:Parker de Deſeenſ.l.4.§. 10 Whence it is that none of the ancient Creeds proceeded beyond it. That which bears the name of the Apoſtles (whereof, though they not the authors yet evident it is that it was were framed not long after their time) initio in ſola p. 80fide Trinitatis ſubſtitit: At firſt it ſtayed in the Faith of the Trinity only: De Eccleſiâ articulus, & qui exm ſequuntur, tempore Tertulliani, ut videtur, addi caeperunt. The Article concerning the Church, and thoſe that follow it, began to be added, as it ſeems, in the time of Tertullian: De Praeſcript. sdverſ. Heretic.yet is the rule of faith, ſet down by him, bounded within the ſame limits; viz. of the Doctrine of the Trinity. So alſo is the Nicean Creed,Socrat.l. 1. c. 5. and that of Athanaſius; to which more might be added. Chriſt then himſelf gave the firſt Rule of Faith, in the above recited words,Martin. Ibld. which are as it were, Centrum Fide…, the Center of Faith; whoſe command and direction to the Apoſtles, is the very Baſis and Foundation of it. Whence it is, that the Ancients, when they fetch the Chriſtian Faith from its firſt Original,Parker de Del.4.§. 11 or make any ſum of the confeſſion of it, non ultra Trinitatem progrediuntur, go not beyond the Trinity. Lex fidei noſtrae in Trinitate conſiſtit, Serm. 131ſaith Auguſtine; the Law of our Faith conſiſteth in the Trinity.Byfield on the Creed. And probable it is, that the Creed called the Apoſtles, was not fully finiſht in this form it now is, till about the fourth Age after Chriſt. The Author of the Epiſtle to the Hebrews makes the principles of the Doctrine of Chriſt, but a few;Epiſt. ante lib. de Chriſt. relig. Piſcat. Paraeus in loc. as appears Heb. 6.1, 2. Which the eminent Zanchy calls by the name of Symbol…m Magnum, the Great Creed: where ſome reckon but four, accounting Baptiſm and Impoſition of hands to be none of the Principles, but mentioned, as being the times when anaccount p. 81was rendred, and profeſſion made of thoſe other; viz. by the adult baptized at their baptiſm,U…ſin. Prolegoad Catechiſm. and by the infant baptized at their Confirmation: which Principles are therefore cal'd the Doctrine of Baptiſme and Impoſition of hands. Some reckon ſix, as they lie fairly to view:Hyper. opuſc. l. in loc. and ſome ſeven (which is the moſt that they can amount unto) making Doctrine to be a diſtinct principle from Baptiſm and Impoſition of hands: in which Scripture, ſaith Hyperius, a moſt certain method of the Catechiſm is contained, then which a more compendious cannot be deviſed; ſo that marvel it is, that any in the Church ſhould dare to depart from that form. But though they did, yet were the heads of Catechetical Doctrine ſtill but few in number. Auguſtine referred them all to theſe ſeven;Hyper Ibid. viz. Of the Trinity, the Benefits by Chriſt, the Reſurrection, the laſt Judgment, Eternal life, Charity and Holineſſe of life.In Catecheſ…inter opuſeul. Pfeil. in clave Theolog. Decade. Calvin refers them to four; viz. Faith, the Law, Prayer, and the Sacramets; With whom herein Brentius and Bullinger do agree. Moſtly have Divines kept to thoſe five; viz. the Decalogue, the Creed, the Lords Prayer, Baptiſm, and the Euchariſt; to which ſome do add a ſixth; viz. of the Doctrine of the Keyes. So that in the duty of Catechizing, heed ought to be taken hereof, and ſome ſhort form pitch't whereof a rational account ſhould be required from perſons to be Confirmed. Among the many now extant, that lately ſet forth by the Reverend Aſſembly deſerves to be preferred (with which a ſhorter may be joyned, p. 82as making way to it) having ſo large an approbation and Elogy,Baxter Confeſ. of Faith, § 3 from ſo worthy and judicious a Pen: the approbation is given in theſe words: I do heartily approve of the ſhorter Catechiſm of the Aſſembly, and of all therein contained, and I take it for the beſt Catechiſm that ever I yet ſaw, and the anſwers continued for a moſt excellent Sum of the Chriſtian Faith and Doctrine, and a fitteſt to try the Orthodoxneſs even of teachers themſelves: After follows this larger Elogy, I would have thoſe men, that have ſuch a ſwelled belief, to compare the Aſſemblies ſhorter Catechiſm, not only with the Epiſtles which the Apoſtles wrote to particular Churches, but withall the confeſſions of Faith for four hundred years after Chriſt, in the Church; and ſee if any of them uſed a more extenſive Form. Nay, all the Creeds and confeſſions of the Church ſet together for many hundred years, (except the Scriptures) were not comparable to this for fulneſſe and exactneſſe of order and Expreſſion.—Nay, what talk I of Creeds and Confeſſions, when you may read many and many Volumes of the Fathers, (which yet in ſeveral reſpects (for their reverend Antiquity, their better opportunity to know the way of the Apoſtles in matters of fact, &c.) I do prefer before any writings of theſe times) that contain not ſo much of the body of Theology, as this Catechiſm, which Simpliciter and for the innate worth of the writings themſelves, I prefer much before them. Thus he.

p. 833. Facil and eaſie in regard of the expreſſions made uſe of in the delivery of them. Its true, that ſome of the Catechetical Doctrines are ſome of the deepeſt of the deep things of God: The loweſt principles of Chriſtianity (ſay the Reverend Miniſters of London in their exhortation to Catechizing) are the higheſt Myſteries: being purely matters of Faith, and ſuch as tranſcend the reach of reaſon and meer humane underſtanding; yet as to the foreign of them are laid down expreſly in the Scripture, which are therefore to be propounded unto thoſe that are to be taught, as near as may be in the Scripture termes: in which regard I call them plain and eaſie, becauſe for the Divine authority of the Scriptures afferting them, they are to be received and believed as the truths of God, and as things that are unqueſtionably ſo; though by reaſon of the ſhallowneſs and weakneſs of our capacities, we cannot apprehend why, and how they ſhould be ſo. Beſides, they ought ſo to be laid down, becauſe they are truths of common concernment, neceſſary to be known and believed by all; the weak Chriſtian,foreign Clem. Alex. Heb. 5.13, 14. foreignHeb 5:13Heb 5:14 as well as the ſtrong; babes and unskilful, as well as thoſe of perfect age, and who have their ſenſes exerciſed: They are milk for the one ſort in their Propoſition (ſaith Mr. By field) and ſtrong meat for the other in their Expoſition.On the Creed. Eaſie and obvious they ſhould be in their Superſicies to every eye, though there lie hid in the bo vels of them the moſt profound and knotty Controverſies of Theology.

p. 84Serm. 115. inThus what Aguſtine ſaid of the Creed in the beginning of his Sermon, de traditione Symboli, ſhould be verified of the matter of the Catechiſm. Symbolum inquit, quod vobis tradituri ſumus, comprehenfio eſt fidei noſtrae & perfectio: Simplex, breve, plenum; ut ſimplicitas conſulat Audientium ruſticitati, brevit as memoriae, plenitudo Doctrinae. The Creed that we are about to deliver unto you, is the comprehenſion and perfection of our faith: It's plain, brief, full; that in the ſimplicity thereof, regard might be had to the rudenes of the hearers, (or Catechumens) in the brevity to memory, in the fulneſs to doctrine; Agreeable whereunto is that paſſage of the reverend Ʋſher: Serm. in Epheſ. 4.13Eph 4:13We may not think, ſaith he, that heaven was made for deep Clerks only; and therefore, beſide that larger meaſure of knowledg, whereof all are not capable, there muſt be a rule of Faith common to ſmall and great, which as it muſt conſiſt of few propoſitions (for ſimple men cannot bear away many) ſo it is alſo requiſite, that thoſe Articles ſhould be of ſo much weight and moment, that they may be ſufficient to make a man wiſe unto Salvation.

2. Care ought alſo to be had of the manner of performing this duty, which being duly obſerved, may much facilitate and promote the work. To which three things are requiſite and to be obſerved.

1. That it be done frequently, even as often as conveniently it may; that ſo there may be opportunity of dealing with all that need inſtruction p. 85this way; and that each perſon (from whom an account of the whole cannot be expected at once) may come the oftner under hand, and ſo by degrees a progreſſe be made, till the thing intended be attained. So much is intimated in that precept to the Jews, wherein they are injoyned this duty of Catechizing their children (for uſually is this place brought as an inſtance hereof in the Old Teſtament): Thou ſhalt teach them diligently unto thy children, Deut. 6.7Deut 6:7and talk of them when thou ſitteſt in thine houſe, and when thou walkeſt by the way, and when thou lieſt down, and when thou riſeſt up: In which Text two things are contained, that are expreſly to this purpoſe.

1. The word rendred, To teach diligently, ſignifieth properly to Whet,foreign and ſet an Edge upon them, as we uſe to do upon a Knife or Tool; and becauſe this is done, Saepiùs ad cotem impellendo: Shindler. Penta-glot. Oleaſter in Deut. 6.7Deut 6:7hence by a Metaphor it ſignifies, ing eminare, iterare, whence comes the word foreign proverbium: Locutio quae Saepiùs in ore omnium revolvitur: A ſaying which is often revolved in the mouth of all men. So that the meaning of the word here uſed, is this: q. d. Pagnin. interl. Varablus. LXX.Thou ſhalt be often repeating and ſpeaking of them; repetes ea, nculces ea Filiis tuis; that ſo they may ſink ino them by degrees; foreign a word uſed …y Matthew, concerning Herodias inſtructing …er daughter to aske of Herod the head of John he Baptiſt, which tis like ſhe did with much ear…eſtneſs:Mat. 14.8 Maldonar. in l.Matt 14:8 Non admonitionem ſolam (inquit Malmatus) ſed perſuaſionem, incitationem, vim …ſuper quandam ſignificat.

p. 862. The Occaſions which they are to take for the doing hereof; viz. at home, abroad, early and late; all opportunities to be improved this way, none omitted or neglected. Now what's here thus given in charge to parents, ſo far alſo concerns the Catechiſt, that he is to be frequently exerciſed in this duty; which the word, expreſling his worke ſeems to import;Illyric. in Clav. viz. foreign q. d. Inſonare aut circum ſonare; quòd talem inſtitutionem neceſſe eſt ſummâ fide & aſſiduitate tradere. The heart of man, ſpecially in reſpect of ſpiritual things, being l ke unto a narrow-mouth'd veſſel, taking in and receiving them, guttatim as it were: Need there is therefore for the Catechiſt to be doing the oftner with them, that his pains may be to good purpoſe. Precept muſt be upon precept,Iſai. 28.10Isa 28:10 as ſpeaketh the Prophet, Precept upon precept, Line upon line, here a little and there a little. And this was the cuſtome of the Chriſtian Church of old, frequenter repetere, & ab auditoribus exigere quae expoſita fuerant; Hyper. in Opuſ. cap. de Catechcſ.often to repeat, and to require of the Auditors (or Catechumens) an account of the things that had been expounded or opened unto them: And that the rude and unlearned might the more eaſily and ſooner underſtand: Non gravabantur Catechiſtae ſubinde eadem commutatis verbis repetere atque inculcare. The Catechiſts thought it not too much, again and again, changing their words, to repeat and inculcate the ſame things.

2. Familiarly, and with much condeſcention to the capacity of the meaneſt and weakeſt; that p. 87ſo none may be diſcouraged, but rather allured and brought to a love and liking of the work, and to ſubmit unto it readily and cheerfully. Auſterity and a Supercilious deportment would ill become a Catechiſt: From which, what can be expected, but the daunting of their ſpirits, and deterring of perſons from him, who ſhould rather by all means endeavour to draw and indear them to himſelf. Such a carriage would better become, and be far more commendable in him, as was in the Apoſtle Paul toward the Theſſalonians: who was gentle among them,1 Theſ. 2.7 foreign Delecto placidus; virtus arrogantiae repugnans leigh. 1 Cor. 9.22 Paraeus in loc.1 Thess 2:71 Cor 9:22 even as a nurſe among her children: and alſo toward others; for, ſaith he, To the weak 1 be. came as weak, that I might gain the weak; i. e. Demittendo ſe ad eorum infirmitatem, ſeu ut cum infirmis agends, manſuctè & abſque rigore. Condeſcending to their infirmity, or dealing with them as with weak ones, gently and without rigour. They are babes that are committed to their care, who accordingly ſhould be tenderly dealt withal, and the moſt winning way made uſe of, that they may take in, and give entertainment unto thoſe truths, which they are to be inſtructed in.Epiſt. 7. Thus old Hierom, having given divers precepts and directions unto the widow Laeta, for the right inſtitution of her daughter Paula, cloſeth his Epiſtle to her in theſe words: If, ſaith he, you will ſend her unto me, & magiſtrum me & nutritium ſpondeo: geſtabo humeris, balbutientia ſenex verba formabo, &c. I promiſe you, that I will be both a Maſter, and a Nurſing father to her. I will carry her in mine arms, and, though an p. 88old man, I will frame my words in a ſtammering manner (or ſpeak as ſhe) which thing Auguſtine thus expreſſeth,De rud. Catechizand. as that which the Catechiſt ſhould be willing to do; viz. Decurtata & mutilata murmurare. To uſe half words as it were, and broken expreſſions ſpeaking a dialect moſt ſuitable to thoſe that they have to do withal, and in the moſt familiar manner that they can.

And hath not thorefore the Church pitch't upon that courſe for Catechetical inſtruction; viz. by way of Queſtion and Anſwer, as the moſt familiar and beſt ſuiting with the condition of thoſe that are thus to be inſtructed? And in proceeding further with them, then the bare receiving of the anſwers in the Catechiſm, were not a familiar Interlocutory diſcourſe, the faireſt and likelieſt way, to draw out of them their apprehenſions of things, that ſo it may appear whether they do rightly underſtand, and be able to render a rational account of what they have learned, not reſting in the meer work of the memory and tongue? And wherein they miſ-apprehend or come ſhort, to rectifie and help them by the plaineſt explication of what they fail in? It is true, that for the moſt part in the primitive times, the Catechiſt proceeded by way of Lecture, or Homily, in propounding the rudiments of Chriſtianity; to which his Scholars were to give diligent ear, whence they had the name of Audients. Catechumens, or Hearers;Bibliot patrum tom. 2 as appears y the Catecheſes of Cyril of F…ſalem, which are no other then ſo many Lectures upon ſeveral texts of Scripture. Yet p. 89had they a certain day appointed before Paſche and Pentecoſt (which were the ordinary Baptiſmal times) wherein for a proof of their proficiency,Hyper. Opuſe. de Catecheſ. they were examined by way of Queſtion and Anſwer. And that this way of teaching was very ancient in the Church, may be gathered (ſaith Pelargus) from the two Books of Junilius an African Biſhop, who lived,In Epiſt. ante Junili Bellar, Eccleſ. ann. 545. which he ſtiles, of the parts of the Divine Law, and Dedicated unto Primaſius Biſhop of Ʋtica, Auguſtines Scholar,Junil. in Praef. ad Primaſium. having written them at his requeſt; wherein he obſerves this Form of Queſtion and Anſwer. And ſince the reformation, this duty of Catechizing having been received, (which had in the times of prevailing Antichriſtianiſm been ſo long neglected:Bucer. de vera Eccleſireconcil. Ʋt Catechiſmi ubique non uſus moàò, ſed & nomen …enitû ixterciderit. That every where not the …ſe of the Catechiſm only, but the very name …hereof loſt) the practice of it hath been geneally by way of Queſtion and Anſwer; inſomuch, …hat uſually this is taken in the deſcription of it. …atecheſis (inquit Ʋrſinus) Chriſtianae Reli…ionis, In Prolegomen. ante Catechiſmeſt brevis, perſpicua, & ad captum ruliorum accommodata Doctrinae Christianae è Scriptis Propheticis & Apoſtolicis collecta, & …n certas quaeſtiones & reſponſiones digeſta expli…atio & recitatio: Catechizing or ſuch a teaching of Chriſtian Religion, is a brief, and plain explication and recital of the Doctrine of Chritianity, fitted to the capacity of the rude and gnorant, gathered out of the Prophets and Apoſtles, and digeſted into certain Queſtions and Anſwers.

p. 903. In a fatherly manner, with authority mixed with love; and with ſuch gravity and ſeriouſneſs, as may become and adorn both their place and imployment; ſo that ſlightneſs and negligence may be prevented in thoſe that are to be inſtructed, and due reverence and reſpect may be given by them to their teachers; which is a thing of no ſmall moment and advantage. The advice of Paul therefore unto Titus, ſhould be looked on, and taken home by Catechiſts, as belonging to, and to be followed by them: Let no man, Tit. 2.15Titus 2:15ſaith he, deſpiſe thee. To which end, they ought ſo to behave themſelves, that no juſt cauſe of contempt be given by them: Quod fit, Heming. in l.dum omnia ſobria gravitate & gravi ſobrietate (ſine quibus authoritatem intercidere neceſſe eſt) quaſi condiuntur. Which is done, when all their actions are as it were, ſeaſoned with a ſober Gravity, and grave Sobriety, without which it cannot be, but all their Authority ſhould come to nothing, or fall to the ground. They ſhould teach then, as thoſe that have authority, ſo that thoſe who are taught may be ſenſible and take notice of it, which would be found not a little to further the work. Befides, there will be great need hereof in another caſe alſo, viz. in reproving: which the ſlothful, neſſe of ſome, and the irregularities of others will oftentimes even neceſſitate them to make uſe of. Twill be requiſite that this go along with inſtruction, which elſe will be of little avail with ſome diſpoſitions, in whom the one muſt make way for the other. And is not ſo much hinted to us in this, that in both the Sacred p. 91Languages the ſame word ſhould ſignifie and be uſed for both theſe; viz. foreign, in the Hebrew:Shind. Pentagl Corripere, Reprehendere: to Correct, Reprove; & erudire, inſtituere, and alſo to Teach and Inſtruct. So likewiſe foreign, in the Greek: Quia inſtitutio & informatio puerorum, Leigh Crit. Sacrſine Diſciplinâ & caſtigatione locum habere nequit. Becauſe inſtruction and the information of children, cannot take place without Diſcipline and Chaſtiſement? And doth not authority in the teachers ſet an edge as it were, both upon the one and the other, making them to pierce the deeper, and ſo become more efficacious then otherwiſe they would be?

But the word farther carries Sweetneſs and Mildneſs in it alſo, as well as authority, which ſhould be ſo far diſcovered, as that it might be obſerved and reliſhed in all the carriage of the Catechiſt, and be concluded to be the root and ſpring from whence both Precepts and Reproofs do proceed. In how ſweet and winning a way doth David compellate and invite thoſe whom he would inſtruct and Catechize:Pſal. 34.11Ps 34:11 Come ye children, ſaith he, hearken unto me, I will teach you the fear of the Lord. Illos alloquitur, Gloſs Ord.qui prima fidei rudimenta percipiunt. He ſpeaks to thoſe who receive the firſt rudiments of the faith:Andrews Care. and being about to comprize Religion into a ſhort ſum, he thus makes his entrance; Come ye children. His ſon Solomon alſo, who had been his Schollar, taking upon him the ſame work of Catechizing, ſpeaks in the ſame inſinuating Dialect: whoſe uſual manner it is to call thoſe whom he would inſtruct, by the loving p. 92compellation of children:Pro. 4.1 and often elſewhereProv 4:1 as, Hear ye children, ſaith he, the inſtruction of a father; Both of them hereby ſhewing, what a father-like affection and ſweet behaviour there ſhould be in the Catechiſt, toward thoſe that are to be inſtructed by him. Which, it ſeems, was in both theſe reſpects to be found in the Catechiſts of old, who commonly had by their Scholars the reſpectful title of Fathers given unto them; for ſo much that eminent Catechiſt,Stromat. lib. 1. Clemens Alexandrinus, tels us: Patres eos dicimus, qui nos in Catecheſi inſtituerunt. We, ſaith he, call thoſe Fathers, who have inſtructed us in the Catechiſm.

Such heed ought to be taken in this important duty of Carechizing, both as to the matter or Doctrines to be taught, and alſo the manner of performing it; as being of very great uſe and advantage to the well-being and beauty of the Church; (nam nullus cerie fructus ab auditoribus Catecheſi non probè inſtructis expectari poteſt in Eccleſi…acirc;. For certainly, no fruit can in the Church be expected from thoſe hearers who have not been well inſtructed in the Catechiſm) and a neceſſary mean to the preſent work of Reformation, in the judgment of Heroick Luther. Loeicom. claſs 4St Eccliſia, inquit, debet unquam refloreſcere, neceſſe eſt, ut a puerorum inſtitutione exordium fiat. If ever, ſaith he, the Church do flouriſh again, of neceſſity the work muſt take beginning from the inſtitution of children: which therefore ſhould ſpeedlly and carefully be ſet about.

p. 934. The duty of Miniſters lyeth in this; viz. In conſidering of, and laying down ſome meet way for the right management of the work of Confirmation, and the receiving of ſuch thereunto, as are fitly qualified for it; that as all things in the Church, ſo this among the reſt may be done and performed decently and in order. For this end, becauſe its a work of common concernment, (being the ſolemn admiſſion of a perſon to full memberſhip, and by which he aſcends from the lower rank or Claſſis of minors and Catechumens, unto the higher of adult, and thoſe of perfect age, who have right, and accordingly are to be admitted to the actual injoyment of all Ordinances and Priviledges of ſuch, and that not in one particular only, but in all the Churches of Chriſt,) requiſite it is, that the courſe and way to be taken and made uſe of, ſhould after due advice be concluded upon, by as general a vote and conſent as may be, of thoſe to whom the care hereof properly belongs and is committed; that ſo there may be a ſweet Harmony in their proceeding in the practiſe hereof, for the prevention of all jealouſies and exceptions, and the taking away all juſt occaſion of diſtance and diſſatisfaction hereabout.

In order to the better accompliſhment of this thing, I ſhall crave leave to propoſe by way of Quaere (not to anticipate or preſcribe to any, but meerly, with ſubmiſſion, to communicate my preſent thoughts) theſe few particulars following, which haply may not be altogether unuſeful, but ſomwhat conduce hereunto.

p. 941. Whether a competent knowledge of the Fundamental Doctrines of Chriſtianity, ought not to be the ſtandard and rule, for me triall of a perſons fitneſſe in this regard, and to be accepted of, and acquieſced in as ſufficient. Qui credit omnia (inquit Davenantius) quae hoc brevi Symbolo (viz. In Epiſt. ad Duraeum. de pace, &c.Apoſtolorum) comprehenſa habemus, vitam que Chriſti praeceptis conformem agere conatur, ex albo Chriſtianorum non eſt expungendus, neque à communione cum aliis Chriſtianae cujuſcunque Eccleſiae membris abigendus. He that believes all things which we have comprehended in the Short Creed (viz. of the Apoſtles) and indeavours to lead a life conformable to the precepts of Chriſt, is not to be wiped out of the Catalogue of Chriſtians, nor caſt out of communion with other Members of any Chriſtian Church whatſoever. Not, but that ſuch a perſon may have attained to more, and ought to ſtrive after greater degrees of knowledge, which in the work of examination may be inquired after. Yet in caſe this, and this only be found, ought we not to reſt ſatisfied with it, as was the manner of the Primitive Church to do? Nevertheleſs, preſſing them not to reſt here, but, according to the Apoſtles Exhortation; to go on to Perfection.Heb. 6.1.Heb 6:1

2. Whether the profeſſion of their knowledg and Faith in thoſe Fundamentals, ought not to be required of every one to be Confirmed without exception? as being neceſſary to a further progreſſe, and the ignorance thereof inconſiſtent with the very being and truth of Chriſtianity p. 95in the adult? And are we not herein to deal impartially, not reſpecting the perſon of any, ſeeing Chriſt doth not; whoſe commands and ordinances are alike obligatory to all (none being exempted) and are to be ſubmitted unto by one as well as another? and in caſe of defect herein, or refuſal, are we not to forbear to proceed any further, and plainly to ſhew ſuch perſons their ſin and danger, exhorting them withall to future diligence and ſubmiſſion?

3. Whether this profeſſion (at leaſt in men) ought not to be publick, before the Church or Congregration? Seeing that perſons thus admitted, ought to be owned by all, and joyned with in Communion as full Members, and reſpected accordingly in the performance of all thoſe duties that ſuch Members do owe one unto another. This clearly appears to have been the practice of the Primitive Church, the adult Baptized making a publick profeſſion of their Faith at Baptiſm, wherewith Confirmation uſually was conjunct; and that the like was required of the infant-baptized, at their confirmation when adult, is more then probable, becauſe then they were to be admitted to full memberſhip upon their own account, and not of their parents; and therefore to make a perſonal profeſſion of their faith, and owning of that Covenant whereinto they were Baptized, and to it by Baptiſm ingaged. The infants of Chriſtians (ſaith Paraeus) who had been baptized in their infancy, coming to years of diſcretion,In Heb. 6.2.Heb 6:2 were by impoſition of hands received into the p. 96Church of the Adult, having firſt, coram Eccleſiâ, before the Church recited thoſe heades of the Catechiſm there mentioned. So alſo Piſcator; Heb. 6.2.Heb 6:2the infant baptized, having after their Baptiſm been inſtructed, coram Eccleſiâ (coram Epiſcopo ac populo, Inſti…. lib. 4 cap 19. §. 4.before the Biſhop and the people ſaith Calvin) ſolebant per manuum impoſitionem in fide Chriſtianâ confirmari. Were wont before the Church by impoſitition of hands to be confirmed in the Chriſtian Faith;Obſer. 4. in loc. which courſe, ſaith he, ought ſtill to be obſerved; and was accordingly by the Waldenſes, who brought their children, when grown up,Apolog. 4. porte Ʋt rationem fidei ſuae ipſimet liberrimè, coramque totâ Eccleſiâ in celebrations ritus impoſitionis manuum profiteantur. That they themſelves might freely profeſſe and render an account of their faith before the whole Church in the celebration of the rite of impoſition of hands.

4. Whether ought not an inquiry to be made into the life and converſation of the perſon to be confirmed, and ſatisfaction in that regard as to ſins of Omiſſion and Commiſſion to be given ſo far, that it may appear to be inoffenſive and without ſcandal; nothing being found therein that is either croſs to, or inconſiſtent with the Faith, whereof he hath made profeſſion, and the Covenant he hath entred into? Seeing that the beauty of the Church conſiſteth in the quality of the members thereof, who ought to be both …ound in the Faith, and unblamable in their lives: the want of either of theſe would make them the blemiſhes and deformity of that p. 97body to which they do belong: And therefore as a courſe is provided by the Lord Chriſt himſelf, for the cutting off, and caſting out of ſuch, as by the negligence or inadvertency of thoſe who ſhould have prevented it, being gotten into the Church, do diſcover themſelves at any time to be ſuch; So will it from thence follow, that due care ought to be had for the keep…ng out of theſe that appear to be ſuch, before they be admitted, that ſo the Church may be indeed (as it ought) a Society of viſible Saints, whom Jeſus Chriſt the King of Saints may own, and delight to be in the midſt of.

5. Whether ought not Confirmation to be ſolemnly performed in the Church, with Prayer and Impoſition of hands? Seeing it was the practiſe of the Primitive Church ſo to do; wherein, though Prayer were the main and principal thing, yet was not Impoſition of hands omitted, being a rite or geſture that had been much uſed, and honoured in the Church before the coming of Chriſt, as may be gathered among others, from Mat. 19.13. where it is thus ſaid: Then they brought unto him little children, that he (i. e. Jeſus) ſhould lay his hands upon them, and pray, or bleſſe them: Paraeus in loci.Erat enim manus impoſitio vetus & celèbre in populo Dei benedicendi Symbolum. For impoſition of the hand was an ancient and famous Symbol or ſign of bleſſing among the people of God. It was therefore continued after the coming of Chriſt, as upon other ſolemn occaſions (viz. the conferring of the Holy Ghoſt in the extraordinary gifts of it, p. 98and Ordination unto office) in the Church.) So alſo in the rite of Confirmation;Heming in Heb. 6.2Heb 6:2 Epiſcopi & Presbyteri examinatis imponebant manus, additâ fauſtâ precatione & benedictione. Biſhops and Presbyters did lay their hands on thoſe that were examined, to which was added Prayer and Benediction. This at firſt was the only rite in Confirmation, till Unction came in, which yet excluded it not, but ſtill was it acknowledged, and at leaſt pretended to be made uſe of: for which cauſe. Confirmation was expreſſed by it as well as Unction. And ſince the time that that ſuper-added Ceremony hath been aboliſhed by the Reformers, (and juſtly ſo) the Primitive rite of Impoſition of hands hath been retained:At leaſt appreved of, & withed for. See p. 42 Heming. Ibid. Examen vetus retinetur in emendatis Ecoleſ…is: Superſtitioſa, Ʋnctio, & tactus genae, ut vana & inepta …mittu…tur. The ancient way of examination, is retained in the Reformed Churches: Superſtitious anointing, and the blow on the check, are juſtly omitted as vain and fooliſh. Evident then it is, that this rite hath taken place in the Church, from the Apoſtles times down along to this day; and therefore, though, having no precept, it may be looked on as not neceſſary, but indifferent; yet having the example both of the Apoſtolical and ſucceeding ages, it deſerves reſpect, and to be accounted of, not as a meerly frivolous and empty, but a commendable and convenient rite, rather to be obſerved and practiſed, then laid aſide altogether, and neglected as uſeleſs: manuum impoſitionem (inquit Piſcator) putamus liberae obſervationis eſſe, Obſerv…t. 4. Heb. 6.2Heb 6:2ut cujus exemp…um quidem p. 99Apoſtolicum extet, non autem praeceptum Chiſti. We ſuppoſe that the obſervation of Impoſition of hands is to be left free, as whereof there is indeed extant Apoſtolical Example, but no precept or command of Chriſt.

6. Whether ought not the perſon ſo Confirmed, to be by the Paſtor openly declared to be admitted unto full memberſhip, and to the injoyment of all Ordinances and Priviledges of ſuch, that ſo the whole Congregation may take the more notice of it, and be ſtirred up to the performance of all thoſe duties that they owe unto him? That this was the manner and practiſe of the Church of old, is teſtified by Corderius, In Annotat. iin D. Areopagit.who ſetting down the particulars of thoſe things that were obſerved toward the adult babptized (who were then uſually confirmed) reckons this for one: Quòd Pontifex ipſum Euchariſtiae capacem declarabat. That he was declared by the Biſhop to be capable of the Euchariſt.

7. Whether would it not be of uſe to keep a publick regiſter, wherein the names of all thoſe who have been confirmed ſhould be inrolled? Which courſe hath been taken and obſerved amongſt us for ſuch as have been baptized, who yet not coming under the like cognizance of, nor ſtanding in ſo full a relation to the Church, as do the other; there ſeems to be more reaſon (though there be reaſon enough for both) why the former rather then the latter ſhould be recorded. The Antients judged this a circumſtance worth the regarding: among p. 100whom as it was required of the Competentes that they ſhould give in their names; ſo the cuſtome was to regiſter or record them. Meritò imprimis vetus ſervaretur inſtitutum Eccleſiarum de inſcribendis eorum nomínibus qui Baptizantur. Hyper Opuſe. cap. de Catech. Do not theſe places ſound ſomewhat this way. Pſa. 69.28 See Calvin. See Ainſworths Notes alſo. Iſa. 4.3. Pachymerus in Paraphraſi in Dionyſ. Areopagit. Speaking of recording the names of thoſe that were to be Baptized, In Sacris tabulis, ads, hunc autem exiſtimo eſſe librum viventium. De Eccleſ. Hierarch. l. 2. Epiſt. 155.Ps 69:28Isa 4:3Deſervedly ſhould the old order and appointment of the Churches be kept, concerning the writing down of the names of ſuch as are Baptized, who then alſo uſually were confirmed. This is evident from the Epiſtle of Auguſtine, written to Martianus a Catechumen, which he ſhutteth up with theſe words. Tua mereri Scripta deſidero, & te nomen dediſſe inter Competentes vel daturum eſſe, jamjamque cognoſcere. I do deſire to obtain ſome lines from thee, and now to know that thou haſt given in, or wilt give in thy name among the Competentes. And let this ſuffice to be ſpoken concerning the duty of Miniſters for the reducing of Confirmation.

2. As for the people, their duty lyeth in ſuch particulars as theſe.

1. To be willing that Miniſters ſhould take this courſe, and readily and willingly to ſubmit unto it without murmuring or oppoſition; for as it is required of, and belongs unto the one to take heed unto,Acts 20.28Acts 20:28 and govern the flock committed to their charge,Heb. 13.17.Heb 13:17 and over which the Holy Ghoſt hath made them Overſeers: So are the other injoyned chearfully to yeild obedience to them in the Lord, and to be guided by them. Your frowardneſſe and refuſal, will both diſpleaſe the Lord, and hinder the Work; as alſo, diſcourage your Guids, and be prejudicial p. 101to your own Souls: For if you ſhall cauſe thoſe to grieve and grone under the burden, whom you ought rather to chear in their work by your ready ſubjection; certainly twill be unprofitbble for you. They may not, they dare not admit you unto full memberſhip, without ſatisfaction given, and till upon tryal you have approved your ſelves to be competently at leaſt qualified for it. Their fidelity to Chriſt and his Church, who hath inſtructed them as his Stewards with the adminiſtration of his Ordinances, (which they ought to preſerve pure, and not to proſtitute them to the unworthy that would pollute them) calls for, and neceſſitates them to care in this particular: So that it would be no leſſe then ſinful neglect of duty in them to adminiſter, and dangerous preſumption in you to adventure upon the participation of ſuch ordinances, without due tryal made of your fitneſs on their part, and juſt ſatisfaction therein given on your. Nefas eſſe ducemus, Hyper. Opuſe. cap. de Catech.quenquam ad cenam accedere Dominicam, qui exigi & reperi à ſe elementa Religionis agrè feret. Quae, malum, dementia, velle ſacroſanctis myſteriis intereſſe, &, ut Chriſtianum decer, uti; intereà autem nec fidem Chriſtianam profiteri, neque de recio uſu Sacramentorum recitare quicquam poſſe? We ſhall account it an heinous thing for any one to come unto the Lords Supper, who will not endure that the Principles of Religion be required of, and repeated by him. What miſchief? what madneſſe is it, to deſire to be preſent at thoſe Sacred Myſteries, and (as a Chriſtian ought) to make uſe of them, and in p. 102the mean time not to profeſſe the Chriſtian Faith, nor be able to recite any thing of the right uſe of the Sacraments? And do not they deſerve excluſion, yea, in a ſort exclude, and render themſelves uncapable of communion, that ſhall wilfully refuſe to ſubmit unto inſtruction, and the orderly way of admiſſion?Ibidem Equidem (inquit Hyperius) non dubitarem uno verbo edicere, ſi quis cum Doctrinâ Catechiſticâ nihil put at ſibi commune eſſe, hunc perinde facere, at que ſi ſe non eſſe Chriſtianum & cum Chriſtianiſmo nihil habere velle negotii teſtificaretur. Verily (ſaith he) I ſhould not doubt roundly to pronounce, That if any one thinks he hath nothing to do with the Doctrine of the Catechiſm, its all one as if he ſhould declare himſelf not to be a Chriſtian and that he will have nothing to do with Chriſtianity. We ſhould let the people know (ſaith Mr. Baxter) that we take their refuſal of examination,Gild. Salvian … p. 215 for a refuſal of Church-memberſhip, and excluſion of themſelves. Can the Work of Reformation be carried on proſperouſly and as it ought? or the Ordinances comfortably and with benefit be injoyed unleſſe this courſe be taken? Truly, I ſuppoſe, that if it were duly looked into, this would be found to be the principal thing, through the neglect whereof, the work hath been hitherto obſtructed, ſo that the deſires and endeavours of the Lords people have been thus far in a great meaſure fruſtrate and fruitleſs. And will you, the people, ſtill continue to lay this rub in the way, or oppoſe ſuch as ſhall labour to remove it? Believe it, in ſo doing, as p. 103your loſſe would be great, in depriving your ſelves of what otherwiſe you might injoy; ſo your ſin would not be ſmall, in ſetting your ſelves againſt that, which the Lord in his Word requires and calls for; the Saints have now a long time earneſtly deſired and prayed for, and more then ordinary providences have made way for, and given you an oportunity to promote and further.

Object. But you will haply ſay, Were not things well enough before, when among us no ſuch courſe was taken, or ſo much as thought upon? and therefore what need this alteration, and the introducing of a practiſe into the Church, unknown (as to this uſe of it) to our predeceſſors?

Solut. 10. Surely we ſhould be inexcuſeably ungrateful and injurious unto the Divine goodneſſe, ſhould we not with all thankfulneſs acknowledge the choice and ſingular benefits and priviledge; beſtowed on, and enjoyed by the unworthy people of this Iſland, above what hath been vouchſafed to moſt, if not to any other Nation. The Lord (for ever bleſſed be his Name, and magnified be the exceeding riches of his Grace) hath ever looked toward us with an eye of ſpecial favour and reſpect: Inſomuch, that in the very firſt publication of the glad tidings of the Goſpel, and as ſoon as ever it began to go out into all the World, the gracious providence of God took order, that the ſound of it ſhould reach unto, and be heard in this remote corner thereof:De Pinord. Eccleſ. Brit…. 1. à primo exortu Evangel…i, (inquit venerabilis Ʋſſerius) ſuſcepiſſe p. 104Britannos Chriſti fidem Gildae verba ſatis indicant. The words of Gildas do ſufficiently declare, that from the very firſt riſing of the Goſpel, the Britains received the Faith of Chriſt; by the Miniſtry either of ſome one of the Apoſtles, or their Contemporaries: Yea, (as ſaith Sr. Henry Spelman) certum eſt B…anniam à primis ipſis ſeminatoribus recepiſſe fidem. Concil. Britan.It's certain that Britain received the faith by the very firſt Sowers of it. And how early this glorious Sun viſited our coaſt, the ſame Author ſhews: Evangelii lumen (inquit) radiavit in Britanniâ tempore noviſſimo Tibertii Caeſaris, Ibidem.qui obiit anno quinto poſt Chriſtireſurrectionem. The light of the Goſpel beamed forth in Britaine, in the latter end of Tiberius Coſa, who dyed in the fifth year after the Reſurrection of Chriſt. To the ſame purpoſe ſpeaks the wel-deſerving Cambàen: Brittannia.Certum eſt, inquit, Britannos in ipſâ Eccleſiae infantiâ Chriſtianam Religionem imbihiſſe. Certain it is, that in the very infancy of the Church, the Britaines received the Chriſtian Religion. And for the work of Reformation, ſo happily enterprized by Luther, as this Nation was not the laſt, ſor either was it the leaſt, but moſt conſiderable party, among whom Religion was recovered and refined from the deluge and droſſe of Art chriſtian errors: Where (through Free Grace) the Work did ſo proſper, and the Goſpel make ſo admirable a progreſſe, that (without partiality, and to the praiſe of that glorious Grace be it ſpoken) as no Church hath excelled us for Soundneſs in the Faith,Clerus Anglic. …tupor Mundi and Orthodoxneſs of Doctrine: p. 105ſo hath none equal'd us in regard of the Miniſtry, for lively and proſitable Preaching, and (which through Divine concurrence, hath been the bleſſed fruit of it) in regard of the people (even many of them) for the power of godlineſs. But

2. Though for the Doctrines of the Goſpel thus preached and profeſſed among us, it were in a good meaſure well with us; yet in other regards was it ſo far from being wel enough that it fared very ill with us; things being much out of order and beſide the Rule, in matter of Worſhip, Diſcipline, and Government, ſo that the way and form that herein was pitch't upon, and eſtabliſhed by civil Sanction among us, found alwayes ſome, even of thoſe who were truly pious and conſcientious, that did oppoſe and could not conform to it; by which means it became a ball of continual ſtrife and contention, and through the violence of thoſe in power, an inſtrument for the ſilencing and ſuppreſſing of many that might have been of ſingular uſe and advantage to the Church, and an occaſion of unhappy ſeparation. Surely, it is much to be wondred at and lamented that thoſe firſt reformers anong us, pious and learned, wellmeaning, and well-deſerving men, ſhould ſo far neglect the pattern contained in the Word, and borrow and fetch ſo much of their platform from thoſe, from whom they had ſo juſtly and commendably receded; which gave an adverſary of the polity of the Church here, too juſt cauſe to intitle his Book upon this ſubject Altare Damaſcenum. Among other things p. 106wherein they imitated thoſe of Rome, was their childiſh Confirmation, performed only by the hands of the Biſhop: The true uſe, and right end of this ancient and laudable Rite being altogether neglected if not alſo unknown.

Whence it came to paſſe, that the Congregations in this Nation, were over-grown with ignorance and profaneneſſe, conſiſting moſtly of ſuch as were the blemiſh of Religion profeſſed here, and a ſcandal and offence unto thoſe that feared the Lord. And was it then well enough with us while things were ſo? Do not, and have not the Lords people ſeen, and been for many years convinc't of the neceſſity of a Reformation in this particular? And will you now ſay (when an oportunity is afforded for the doing of it) that there is no need of it; and oppoſe the Miniſters of Chriſt, that deſire and endeavour the redreſs of whats amiſs, by the reſtauration of this ancient, excellent, and uſeful courſe and practiſe Surely, ſuch a carriage would be both your ſin and your ſhame, an injury to the Church, and a grief to the Saints; which you ought carefully to avoid, and labour rather to chear their hearts, ſtrengthen their hands, and occaſion them to rejoyce in, and bleſſe the Lord for your ready ſubmiſſion unto thoſe that have the rule over you, in this ſo great and neceſſary a part of their work.

Object. 2. This is a courſe to be taken with children, and not with thoſe who are of riper years, and now grown aged.

Solut. You may perhaps think ſo, becauſe Confirmation heretofore hath been ſo (but p. 107wrongly) made uſe of; children for the moſt part being the object of it. But that this was a meer abuſe of it, ſufficiently appears by what hath been ſaid already. The Primitive Church admitted none hereunto, (as they ought not) but ſuch as were of competent years, and come to underſtanding in the things of God. the ſame (as we have ſhewn) was the practiſe of the Waldenſes, and is the judgment of the reformed Churches. The truth is, children are not capable hereof, nor qualified for it; but ſuch only as are adult and come to ſome maturity; and therefore whatever your years or age may be, you ought not to be owned as full and compleat members, till you come under confirmation; you may not injoy the one, if you will withdraw and exclude your ſelves from the other. Such, as being old men in years, ſhall yet upon tryal be found to be children in underſtanding and Knowledg, ought to be dealt withal as children in this regard; viz. to be inſtructed in the principles of Religion, and required to give an account of the ſame; their age cannot exempt them from an indiſpenſable duty: neither ought they to think much of it, nor be unwilling in a plain and familiar way to be taught thoſe things, the ignorance whereof is in them inexcuſable and ſo great an evil, that if perſiſted in, and not prevented, may not only endanger, but prove the utter ruine of their pretious ſouls for ever. Quam diu (inquit Hyperius) ex omni hominum genere (juvenum, virorum, matronarum, ſenum) aliquos eſſe conſtat, qui capita Doctrina Religionis tenentur ignoratione; p. 108tam diu erunt omnis generis homines in ſcholâ Catechiſticâ auditores ac diſcipuli. As long as there are any ſort of men (youths, men, matrons, old men) that are ignorant of the heads of the Doctrine of Religion, ſo long perſons of all ſizes ſhall be auditors (or Catechumens) and learners in the Catechetical School: viz. In order to their admiſſion unto confirmation, to which ſuch knowledg is pre-requiſite: So that ripeneſſe of years is ſo far from being a juſt plea for the exemption of any, that it is neceſſarily required in perſons to be Confirmed.

Object. 3. We have been heretofore owned for full members, and have injoyed the priviledge of ſuch; and why ſhould we not be ſo owned ſtill?

Solut. That you were ſo accounted of, and dealt with, proceeded from either the ignorance or negligence of thoſe that ſhould have done otherwiſe, unleſſe upon due trial you have approved your ſelves meet. Had they eyed, as they ought, and kept cloſe to the rule that ſhould have guided them herein, you might haply have come to ſee your condition to be otherwiſe then you deemed it to be, and have entertained other thoughts of your ſelves then you did, which might have proved of no ſmall advantage unto you. So that if things be duly weighed and conſidered, you will ſay, That they did you an injury rather then a courteſie in dealing with you as they did; and be ſo far from liking and allowing of ſuch a courſe, whereby you were occaſioned to ſooth your ſelves in a ſtate that was neither good nor ſafe, that you p. 109will ſee cauſe of blaming them for their unfaithfulneſs in a matter of great concernment, and to bleſſe God for thoſe that ſhall endeavour the rectifying of your miſtakes, and to let you know that the caſe is far otherwiſe with you then you imagined it to be.

And as for the priviledges that you injoyed, (viz. the Ordinances belonging unto compleat members only) alas, what could more indanger your precious ſouls, you being not rightly qualified for them? For inſtance: 'Tis true, that nothing is more ſweet and refreſhing then the Lords Supper to a gracious ſoul, drawing nigh to the Lord therein as he ought: for therein he feeds and feaſts upon the Lord Jeſus, and all his fulneſſe unto eternal life. But now, the unworthy perſon preſuming to approach unto, and partake of that Ordinance, in ſtead of Bliſſe,1 Cor. 11.29.1 Cor 11:29 meets with his Bane, eating and drinking Judgment to himſelf and becoming guilty of the body and blood of the Lord. And ſo (according to the Prophet Davids imprecation) the Table of the Lord proves a ſnare before him, Pſal. 69.23Ps 69:23and that which ſbould have been for his Welfare, a trap and ruine to him: And now tell me, Is this a priviledge worth the pleading and contending for?

Object. 4. You conceive it will be a diſparagement and diſgrace unto you, to ſubmit unto ſuch a courſe, whereby you ſhould diſcover your ignorance in the very principles of Religion, having lived ſo many years under the Goſpel.

p. 110Solut. And will you to avoid this ſeeming inconvenience expoſe your ſelves to inevitable perdition? You have hitherto been eſtranged from the life of God, through the ignorance that is in you; and can you be contented to live and die ſo? and loſe the fruition of the Lord for ever, rather then men ſhould know your condition to be ſuch, as indeed it is? If the fear of a little ſuppoſed diſgrace from men, and thoſe but a few that you live and converſe withall, of ſuch force as to cauſe you (to your Eternal hazard) to neglect a neceſſary duty. Should not a deſtre to avoid utter ſhame and confuſion of face before all men and angels, be much more prevalent with you to neglect no lo ger, but ſpeedily to ſet about it? Do but ſeriouſly weigh the words of the Apoſtle Paul, and then ſay whether you can brook to continue in your groſſe ignorance and blindneſs to avoid any thing that may poſſibly betide you here below?2. Theſ. 17, 8, 9 The Lord feſus (ſaith he) ſhall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the glorious Goſpel of our Lord Jeſus Chriſt: (the inſeparable concomitant of ſuch ignorance) Who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the Glory ef his power. See here; ignorance of God is as dangerous and deſtructive, as diſobedience to the Goſpel, which is the conſequent of it, and goeth accompanied with it:Prov. 1912 For, without knowledg the heart is not cannot be good; and if that be naught, which is the ſpring and root of p. 111all your actions, ſurely your lives muſt needs be ſo, whatever your fancies and pretences may be to the contrary. You would account it (and iuſtly ſo) a great diſcovery of weakneſs and folly in any one, that ſhould chuſe to conceal a grief or diſeaſe in the body, though mortal (leaſt it ſhould be commonly known) from the Chirurgeon or Phyſician, and refuſe to put himſelf into their hands for the cure of it, and to prevent the miſchief that elſe would certainly inſue upon it. And are not they much more blame-worthy, that ſhall do ſo by their ſpiritual maladies? which threaten the life of their far more precious ſouls, the Eternal ruine whereof muſt needs inevitably follow, unleſſe ſome effectual courſe be taken for the healing of them? You plainly ſee, and will readily confeſſe the great folly of the one; Oh! be not guilty of greater in the other! The longer you have continued in ſuch a condition under the Goſpel, the more haſte ought you to make in the uſe of all good means to get out of it: And ſeeing the Lord hath ſpared you all this while, and winked, as it were at the time of your former ignorance; Let the conſideration of this his goodneſſe and forbearance now at lenth lead you to repentance: Account the long-ſuffering of the Lord Salvation; Rom: 2.5 2 Pet. 3.15 Piſcator.2 Pet 3:15i.e. Ad ſalutem vobis conducere, to conduce to your Salvation; the gracious end of God herein, (and the uſe that you ought to make of it) being this, that men ſhould not periſh,2 Pet. 3.9. 1 Tim. 2.42 Pet 3:91 Tim 2:4 but be ſaved, by coming to repentance, and the knowledge of the truth.

p. 1122. Another duty incumbent upon the people, is this: Diligently to labour after knowledge, in the principal doctrines of religion eſpecially; for without your own induſtry added there unto, the pains of the Miniſtry will but little profit you. You have ſeen the abſolute neceſſity of it, in order both to your own eternal good, and alſo to the Churches ſatisfaction for your admiſſion to full memberſhip. Wiſdom in this regard, is the principal,Pro. 4.7. foreign.Prov 4:7 or firſt thing to be looked after: therefore get wiſdom, and with all your getting get underſtanding: and if accordingly you cry after knowledge, and lift your voice for underſtanding; if you ſeek her as ſilver, and ſearch for her as for hid treaſures, then ſhall you underſtand the fear of the Lord; Prov. 2.3, 4, 5 Prove. 3.…3Prov 2:3Prov 2:4Prov 2:5and find the knowledg of God: And happy is he that finds it.