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

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

p. 112Which that you may do, your duty is:

1. To attend and watch diligently at Wiſdoms gate,Prov. 8.34 Lavater in loc. Wilcoxe,Prov 8:34 and daily (i. e. often) to wait at the poſts of her door: Poſtes ſunt Sapientiae doctores. Theſe Poſts are the teachers of Wiſdom: As painful Scholars watching the School doors, that they may be firſt in upon the opening of them; that you may hear her voice by her Meſſengers ſpeaking unto you; whoſe inſtructions you ought readily to receive and carefully to lay up, making your hearts the ſtore-houſes of the word of Chriſt,Col. 3.16.Col 3:16 which ſhould dwell richly in you in all Wiſdom, being able to make you wiſe unto Salvation. Such are by Chriſt pronounced bleſſed,Luke 11.28Luke 11:28 as hear the word of God and p. 113keep it. And therefore ought you to give the more earneſt h ed unto the things which you have heard, Heb. 2.1. foreignHeb 2:1leaſt at any time you let them ſlip or run out of your minds and memories, being as leaking veſſels, knowing that what is ſo received, is received in vain and loſt:Jam. 1.25Jas 1:25 For the forgetful Hearer, is a Selfe-deceiver.

2. To Study and ſearch the Scriptures frequently and ſeriouſly: Which are, as it were, the mine wherein the pretious treaſure of Wiſdom and Knowledg lyes. You ſhould be familiar with them, making them the matter of your meditation day and night;Pſal. 1.2Ps 1:2 taking all opportunities of being thus exerciſed. Herein is contained both Milk for babes, the principles of the Doctrine of Chriſt, plainly and expreſſely laid down to the capacity of the meaneſt; ſo that the lamb may wade here theſe waters of life are ſo ſhallow: And alſo ſtrong meat for thoſe that are of full age; deep and hidden myſteries, ſuch as may exerciſe the underſtanding of thoſe that are moſt skilful in the word of Righteouſneſs; ſo that here the Elephant may ſwim, and after all ſearches and attainments have a plus ultrà to ſtrive and preſſe after. This is that incorruptible ſeed whereof we are born again:1 Pet. 1.231 Pet 1:23 and this ſame word of Grace is that whereby we grow,Act. 10.32Acts 10:32 and which is able to build us up, after we are new born, till we come to be perfect men,2 Tim. 3.172 Tim 3:17 throughly furniſhed unto all good works. This therefore you may not be ſtrangers to, now and then only, occaſionally and curſorily looking into it, but familiarly acquainted with, and ſtudious of it; as you deſire p. 114to attain that knowledge I am preſſing you unto, which here alone is to be found.

3. To beg it of God earneſtly and humbly, in a due ſenſe of your want and need of it; who is the father of lights, from whom cometh every good and perfect gift, Jam. 1.6, 17Jas 1:6Jas 1:17and who giveth to all men liberally and upbraideth not. This is that whereupon the ſucceſſe of your labour in both the former particulars doth depend: Hearing and Studying of the Word, being the only means of his own appointment, wherein he uſeth to communicate this Wiſdom to thoſe that wait upon him; and which then only prove effectual, when he is pleaſed to accompany them with his bleſſing. So that if you would ſpeed, you muſt pray and hear, and pray and read, and meditate; and know, that neither means nor pains will be of any avail, if the Lord by his Spirit do not teach you, and open your eyes, ears and hearts, to ſee, hear, and underſtand thoſe deep things of God, which of our ſelves we are not able to apprehend.1 Cor. 2.11.141 Cor 2:111 Cor 2:14 If you ſhould enquire and ask, Where is Wiſdom to be found?Job 28.12Job 28:12 and Where is the place of underſtanding? Your teachers will anſwer and ſay, Tis not in us to give it,1 Cor. 3.5, 61 Cor 3:51 Cor 3:6 for we are but weak inſtruments, able to do nothing of our ſelves: The Scriptures alſo will ſay, 'Tis not in us, we are not the fountain of that living water, but Chanels only and Conduit-pipes, through which it is conveighed and derived unto you: But they will withall both tell you, that you muſt look higher, and go to God for it, who p. 115alone maketh uſe of inſtruments and means, and by them beſtoweth it upon them that ſeek unto him for it: for the Lord giveth Wiſdom, and out of his mouth cometh knowledg and underſtanding. Prov. 2.6Prov 2:6Therefore let not this duty be neglected, but he much with God in the performance of it, as you would not have your labour to be in vain.

3. Your duty is to be Cautious and Circumſpect in your carriage, and to look carefully to your converſations, that they be (as they ought) blameleſſe and without offence. To profeſſe with your tongues that you know God, and the Doctrines of the Goſpel, and make your boaſt hereof; if in works you deny him, Rom. 2.17.Rom 2:17and walk contrary unto them, it wil be conſtrued and juſtly accounted no other then hypocritical oſtentation, whence it may be concluded, that though you have a form, yet you want and deny the power of Godlineſs, from whom the Lords people are required to turn away. That Faith that is not accompanied with a life anſwerable is indeed without life; a dead faith,2 Tim. 3.92 Tim 3:9 by which the Soul cannot live, nor will it be accepted and approved either of God or men: neither will ſuch a Faith juſtifie your perſons, as is not it ſelf juſtified by your works. Remember, that not only an account is to be rendred of your faith, but a Scrutiny alſo muſt paſs upon your lives. Great was the care of the Church in this regard in the Primitive and pureſt times, and it ought to be no leſſe now: they diligently inſtructed the Catechumens, not only in the Doctrines of Faith, and things to be believed, but alſo of charity and things to be p. 116practiſed and which concerned their converſations, whereof love is the Sum and compend; unto which two heads ſome refer all the particulars that were wont to be taught and delivered unto them grounding upon that paſſage of the Apoſtle Paul to Timothy: 2 Tim. 1.13 foreign Beza in loc.2 Tim 1:13Hold faſt the form or pattern of ſound words which thou haſt heard of me, in faith and love which is in Chriſt Jeſus: Vel de fide & charitate; ut intelligas ſanam illam doctrinam in duobus iſtis capitibus poſitam eſſſe. Intimating that the Sum of that Doctrine is comprehended under thoſe two heads of Faith and Love; theſe two being connexed, and by an individual bond joyned together.Piſcat. in loc. So that where charity is not, there neither hath faith any place. There was therefore required of the Catechumens in order to their Baptiſm (and conſequently to Confirmation) not only knowledg and profeſſion of faith, but alſo vitae morumque integritas, & puritas. Holineſſe and integrity of life and manners.Lib, de paenitent. c. 7. Hence Tertullian ſo ſpeaks unto them: Quid te cognoviſſe intereſt, cum iſſdem incubas, quibus retrò ignarus?—lavacrum illud obſignatio eſt fidei quae fides à poenitentiae fide incipitu… & commendatur? non ideò abluimur, ut delinquere deſinamus, ſed quia deſiimus, quoniam jam corde loti ſumus. What will thy knowledg avail thee, ſeeing thou giveſt thy ſelf unto the ſame courſes as heretofore when ignorant?—That laver (viz. Baptiſm) is the obſignation or ſeal of Faith, which faith is begun and commended by the faith of Repentance: We are not therefore waſhed, that we may ceaſe from ſin, but becauſe we have p. 117ceaſed, being already waſhed in heart. The Catechiſt did call upon, and earneſtly exhort them to Duty, as well as inſtruct them in Doctrine; as appears in the Catechetical Lectures of Cyrill of Jeruſalem, and alſo by Auguſtines Sermon ad Competentes; wherein dehorting them from ſeveral vices, he cloſeth with theſe words:Serm. 116. Competentes nihil injuſtum, nihil inhoneſtum exerceant, ne fortè male agendo viſcera materna concutiant, & ante legitimum partum velut aborſum eos mater ſancta proijciat: Sed magis omnes benigni ſint, humiles, manſueti, ſobrii, ut ad ſalutaris Baptiſmi Sacramentum ordine ligitimo conveniant. The Competentes ſhould exerciſe or do nothing that is unjuſt or diſhoneſt, leaſt haply by ill-doing or miſ-behaving themſelves, they trouble the bowels of their Mother, and cauſe her before the time to caſt them forth as abortive: They ſhould rather be kind, humble, meek, ſober; that they may come in a due and orderly manner unto the Sacrament of ſaving Baptiſm. You may ſee from hence how much it ſtands you upon, to look carefully unto your lives, and to labour ſo to demean your ſelves, that when you offer your ſelves unto Confirmation, there may be nothing, found juſtly to be objected againſt you, that might exclude you from admiſſion to full memberſhip, and the injoyment of the ſingular priviledges of ſuch; which (if there ſhould) would be no ſmall Detriment unto you.

4. There are other duties in order hereunto, that are peculiar unto ſome perſons; viz. ſuch as have the care and charge of others committed p. 118unto them: which is the caſe of Parents and Maſters of families in reſpect of their children and ſervants; who may very much, and therefore ought to facilitate and further the work of fitting them for confirmation. There advantages are many, through familiarity and continual converſe with them, and the power and authority which the Lord hath given them over thoſe that are under them, who are injoyned to honour and yeild obedience to them: theſe are therefore as talents carefully to be improved, and this way eſpecially, as being the chief end for which they are beſtowed. Their duty is therefore,

Plurimum enim intererit quibus artibus & quibus hos tu moribus inſtituas. Juvenal. Satyr. 14. Quo ſemel eſt imbuta recens, &c. Difficulter cradic atur, quod rudes anim… perbiberunt. Hierony Epiſt. 7.1. To inſtruct them diligently in the principles of Religion: They ought to be Catech ſts in their own families, to whom this work belongs, as well as to the Paſtor, being common to both in their ſeveral capacities, and indeed, the fidelity of the one, may very much eaſe and lighten the burden of the other. The Scriptures are frequent in preſſing this duty upon them: Theſe words ſaith Miſes, which I**Deut. 6.6, 7Deut 6:6Deut 6:7 command thee ſhall be in thine heart, and thou ſhalt diligently teach them unto, or whet them upon thy children, and ſhalt talk of them when thou ſitteſt in thine houſe, and when thou walkeſt by the way, when thou leſt down, and whin thou riſeſt up. Children, ſaith Ainſworth upon this Text,foreign Initiare. Cartwright in loc are to be Catechized. Solomon alſo; Train up a child, ſaith he, in the way wherein he ſhould go, and when he is old he will not depart from it. Scopus eſt, parentes ad piam liberorum inſtitutionem excitare. His ſcope is p. 119to ſtir up parents to the pious inſtitution of their children. The word foreign, Leigh Crit. Sdc. Hinc apud Doctores foreign. eſt Catecheſis, Carechiſmus. Pagnin. the ſaurus.when ti's ſpoken of men ſignifieth to Catechiſe. i. e. Prima elementa (inquit Lavaterus) Religionis tradere. To deliver to them the firſt rudiments of Religion. Again, Ye fathers (ſaith the Apoſtle Paul) bring up your children in the nurture and adminition of the Lord. This, as is conceived,Epheſ. 6.4Eph 6:4 is the thing commended in Abraham, Geu. 18, 19and his practice herein recommended unto us. I know ſaith the Lord, that Abraham will command his children and his houſhold after him, and they ſhall keep the way of the Lord, to do juſtice and judgment. Dicit Deus (inquit Paraeus) non modò quid ſit facturus Abraham, ſed potiùs quid facere debeat. God ſaith here, not only what Abraham would, but rather what he ſhould and ought to do. Whence he obſerves, That parenrs were then (and ought in this regard to be ſo now) the Paſtours and teachers of their families, liberi & domeſtici (ingnit) erant Catechumeni: The children and reſt of the houſhold were the Catechumens, and the heads of the Catechiſme (comprehended in that expreſſion, the way of the Lord) were Fides & Obedientia, Faith and Obedience. And may not Abrahams ſervants with whom he reſcued his brother Lot, Gen. 14.14 Pagnin. interlverſ.Gen 14:14be for this cauſe termed foreign his trained ſervants: (ſo our tranſlation renders it) Initiatos ſuos, his inſtructed ones, i. e. Catechumenos ſuos, his Catechumens, or Catechized ones; ſuch as having been born in his houſe,Pagnin, theſau. foreign 70 Inſtructos ſuos, Buxrorf. he had religiouſly edncated: The word, ſaith Ainſworth may be underſtood both of civil affairs p. 120and Religion,Pellican. in l. I…is Expoſit. of the Mo…al Law. Command. 5. exercit 5. wherein he had trained them: Quos inſtituebat moribus & uſu rerum temporalium: peritos arte bellandi, alioqui etiam Religioni conſecratos. Thus alſo Mr. Weemes expounds this place; his Catechized ones. It is alſo obſervable, that God ſaith not concerning Abraham, I know that he will teach, but command them:Paraeus in loc implying, that parents ought to perform this duty with authority; which thing is intimated in the holy reſolution of Joſhua: As for me (ſaith he) and my houſe, we will ſerve the Lord. And that this hath been the practiſe of Godly parents is evident from the Scriptures: Thus did David carefully inſtruct his ſon Solomon, as he acknowledgeth: I was, ſaith he,Prov. 4.3, 4.Prov 4:3Prov 4:4 my fathers ſon, tender and dearly beloved, he taught me, &c. So did his mother Bathſheba alſo, as appears, Prov. 31.1. The words of King Lemuel, (no doubt, ſaith Mr. Wilcox, but this was Solomon) the Prophecy that his mother taught hlm:Cartwr. in loc. Nempe à teneris annis, quòd blanda Lemuelis appellatio (quales matribuserga liberos adhuc tenellos uſitatae ſunt) … ſtendit. From his tender years, which the pretty alluring appellation of L…mu…l (ſuch as are uſual with mothers toward their children, while tender and yong) doth ſhew, Religious education is the beſt character of paternal affection. Such alſo was the pious care of the godly parents of …mothy, 2 Tim. 3.15 foreign ab ub… u. pendens: a ſucking child. Leigh. Eſpencaeus in loc.2 Tim 3:15by whoſe means it came to paſſe, that from a child he had known the holy Scriptures: Gremium maternum huic prima fuit Schola Sacrarum literarum; his mothers lap was his firſt School: Nec magis inejus ſinu, p. 121quàm Sermone educatus; he ſuckt in not only milk from her breſts, but alſo the principles of religion from her mouth. And this is that, for which the children of the virtuous woman are ſaid to call her Bleſſed, viz.Prov. 31: 28 Cartwright.Prov 31:28 Propter educationem, & virtutem & pietatem per educationem procuratam: For their education, and virtue and piety procured by it. This duty then you ſee is injoyned and belongs unto parents: Neither may they think to ſhift it off from themſelves, by ſaying, It's the Miniſters Office to do it; for it's theirs alſo as well as his, nor will his doing his part, free them from the obligation that lyes upon them.

2. Their duty is to require, and ſee to it, that thoſe under their charge, do diligently frequent, and carefully attend upon the publick Ordinances of Catechizing, and the preaching of the Word, eſpecially upon the Lords day, the due ſanctification whereof both by themſelves and theirs, is charged upon them:Exod. 10.10 Zanch. in 4 praecept.Exod 10:10 Datur praeceptum hoc imprimis cuique patrifamilias; this precept is given in the firſt place to every father of a family, as thoſe that ſhould require the ſame to be obſerved by the whole family. Again: Vult Deus, ut patresfamilias authores ſint toti familiae & duces, ut veniant in caetum fidelium, &c. Ibid.The Lord would have the Governours of families to be procurers and leaders to the whole family, to come unto the aſſembly of the faithful, to ſanctifie the Holy-day, &c.—Every governour of a family (ſaith he) may and ought to compel them of his houſhold to the outward worſhip of God. Officium eſt p. 122(inquit Bullingerus) boni patris-familias curare ut tota familia Sabbathum ſanctificet. Decad. 2. Ser. 4.It is the duty of a good Governour of a family to take care that the whole family do ſanctifie the Sabbath. Such perſons therefore may not think it ſufficient to ſanctifie the Lords day, and to attend upon the publ ck Ordinances themſelves; but they are to look well unto thoſe under their charge that the fame be done by them alſo, whoſe profanation and neglect of the duties thereof, may be laid to the charge of thoſe that might and ſhould have prevented it, but did not, being regardleſſe of them. Nor ſhould they content themſelves with this only, that thoſe belonging to them do attend upon the Ordinances; but they are alſo to labour, that they do it to good purpoſe, leaſt by the careleſſe and cuſtomary performance of their duty, God be diſhonoured, and their own ſouls injured and hazarded. no leſſe then by the omiſſion of it. They ought therefore to call upon them for, and require from them an account of the things that they have heard, and help them to the fuller underſtanding of them; that ſo through the bleſſing of the Lord, they may attain the end of what they do, and their labour may not be in vain.

3. Their duty is to watch and have a vigilent eye over them in reſpect of their converſation, to prevent miſcarriages, and to quicken them to their duty. The care of governours in this particular is of very great conſequence, without which, things will certainly go amiſs and many diſorders will follow in the family. What Solomon p. 123ſaith of a King, and other magiſtrates in the Common-wealth, may not unholy be applyed to our purpoſe, every father being in ſome ſort a magiſtrate as it were in his own family: A King that ſitteth in the Throne of Judgment, ſcattereth away all evil with his eyes. i.e. Curâ. inſpectione, coercet malos. Lavater.By their care and inſpection they lay a reſtraint upon thoſe that are evil; ſo that they are not ſo bad as they would be, nor take that liberty to ſin that otherwiſe they would do. The neglect hereof ſeems to be a part of good Elies fault and this in likelyhood imports the cauſe why the ſins of his ſons were ſo great; he kept not ſo ſtrict a hand over them and their actions as he ſhould have done, but was too indulgent toward them: Thoſe words of his in dealing with, and reproving them, ſeem to imply ſo much; Why, 1 Sam. 2.23, 24.1 Sam 2:231 Sam 2:24faith he, do you ſuch things, for I hear of your evil dealings by this people? nay my ſons, for it is no good report that I hear: ye make the Lords people to tranſgreſs. So here, the good man knows little but by hear-ſay, and what the common rumour and complaint of the people brings to his ears. Sic dicunt, inquit, ſic ad me perfetur, q. d. Si vera ſirt quae audio, gravitur peccatis. P. Martyr in l.So they ſay, this is brought to me, if the things be true which I hear, ye ſin grievouſly. The contrary carriage is commended in Solomons virtuous woman;Pro. 3.27 CarswrightProv 3:27 ſhe looketh well to the wayes of her houſhold: Luſtrat mores univerſae familiae; diligens haec inſpectio, non ſolù, nec praecipuè opera domeſticae reſpicit, verum etiam quomodo ſe in cultu Divino gerunt, quales in pi…tate p. 124progreſſus faciant, diligenter obſervat. This diligent inſpection reſpects not only, nor chiefly the houſhold-imployments, but ſhe alſo diligently obſerves, how they behave themſelves in the worſhip of God, and what progreſſe they make in piety:Lavater. Conſiderat, quibus moribus ſinguli ſint praediti, quid dicant, quid faciant, ne turpe quid committant. She conſiders what the manners of each one are; what they ſay, what they do, that no unſeemly thing be committed by them. Thus, though eye-ſervice be not good, yet is there need, and accordingly ought there to be a watchful eye over them, that children and ſervants be not evil.

4. This Inſpection ought to be accompanied with the diſcreet exerciſe of Diſcipline; without which, what we ſee to be amiſs, may be far enough from being amended.Haec duo quaſi elements ſunt virtutis; Spes honoris, & metus poenae, quorum illa incitstiores reddit ad pulcherrima ſtudia; haec ſegniores ad vitia. Plutarch de lib. educand. Such as need reproof and correction muſt have it; and thoſe that deſerve countenance and encouragement ſhould not want it: the evil are to be timely checkt and curbed, and the good cheriſhed and commended. And theſe two being rightly managed, will, by the bleſſing of the Lord, be found to be notable means to reſtrain vice and promote virtue. Fond affection may prompt parents to with-hold, but true love will bid them to make uſe of the rod when there is cauſe: for nothing more endangers the diſobedient then indulgence. Hence the Scriptures do ſo much urge the uſe of diſcipline; thus ſpeaking, He that ſpareth the rod hateth his ſon, Prov. 13.26.Prov 13:26but he that loveth him chaſtneth him betimes: Becauſe there is folly bound up in his heart, Prov. 22.15.Prov 22:15which the p. 125rod of correction driveth far from him. Again, Witk-hold not correction from thy child, Pro. 23.13, 14.Prov 23:13Prov 23:14for if thou beateſt him with the rod, he ſhall not die: Thou ſhalt beat him with the rod, and ſhalt deliver his ſoul from hell, But if he ſin, and thou ſuffer his ſin to be upon him for want of rebuke, thou hateſt him in thine heart. Levis. 19.15.Qui emendare poteſt & negligit, participem ſe facit; he that can reform another,Gregor. and neglecteth ſo to do, maketh himſelf partaker of his ſin. It was a law amongſt the Lacedemonians; nempe, Cragius de repub. Laced. 1.2.Quicunque ſenum delinquentem puerum videns non increpat, eadem poenâ cum delinquente teneatur, ſpectat eò haec lex, inquit Cragius, ut tollat ſimul ſeniorum indulgentiam, & juniorum impatientiam; quum ſcirent neceſſitate quadam adigi ad increpandi officium. And the Lord himſelf giveth them an example herein,Heb… 12, 6Heb 12:6 as a father correcting every ſon whom he receiveth, which he doth (as parents ſhould alſo) out of his love for their good, and to reclaim them from their wantonneſs and wandrings: For, ſaith he, by this ſhall the iniquity of Jacob be purged, Iſa. 27.9Isa 27:9and this is all the fruit, the taking away of his ſin. Caſtigationes ſunt remedia quibus Deus morbis noſtris medetur. Calvin in loc foreign Patris convitium, ſuaveremedium: Epiſt. ex Stobaeo.Chaſtiſements are medicaments, by which God healeth our maladies, They ought therefore herein to imitate him; and out of that affection which they bear unto their children, to mak uſe both of reproof and correction for the amendment of what is amiſſe both in children and ſervants, being appointed of God as a means hereunto, which they may expect his bleſſingupon: Indeed, not to do p. 126ſo when there is cauſe,foreign Liberis nearrideas, ut in poſterum nefleas. Solon. argues little love, what ever they may pretend, and as the neg…ect hereof, is clearly their ſin, ſo the iſſue will in all likelihood prove their ſhame and ſooner or later occaſion them ſorrow enough.

5. Their duty is to walk exemplarily before them, and to be patterns of piety to them; giving them in their converſations a Copy to write after. Examples have a ſtrong influence,Logum iter eſt per praecep…; breve & effic…x per exempla, quia homines ampliùs oculis quam auribus credunt. Sencca Epiſt. 6. eſpecially of ſuperiours upon inferiors: Inſomuch, that as the parents & maſters are, ſuch for the moſt part are their children and ſervants;Si damnoſs ſenem juvat álea; ludit & haeres. men being uſually more led by example,—Velociùs & citius nos corrumpunt vitiorum exempla domeſtica magnis cum ſubeant aniuns autoribus. then precept. For which cauſe they ought to be very careful how they behave themſelves,—Nihil dictu ſoedum oſ…que haec limina tangac, intra quae puer. leaft going awry, thoſe that are under their charge treading in their ſteps (as they are apt to do,Maxima debetur pueris reverentia. Juvenal Satyr. 14. de lib.educand. preſuming tis ſafe for them) ſhould walk in ſuch wayes as will bring diſhonour to God, and deſtruction to their own ſouls: in which cafe, thoſe whom they follow, can neither waſh their hands from the guilt of their ſin, nor free themſelves from being authors of their ruine. And as the bad example of ſuch is atten; ded with much detriment: ſo may their good example produce as great emolument; the one being no leſſe an inducement to virtue, than the other is to vice. Ante omnia (inquito Plutarchus) debent parentes nihil peccando, omniaque p. 127pro officii rationibus agendo, evidens ſe libris exemplum praebere, ut in illorum ii vitam tanquam in ſpeculum intuentes, a turpibus dictis factiſque avertantur. Above all things parents ought by forbearing ſin, and doing all things according to their duty, to ſhew themſelves an evident example to their children, that they looking into their lives as into a glaſſe, may avoid every diſhoneſt word and deed. Cyrus alſo, in the cloſe of one of his orations to the chief about him, preſſeth them to this very duty, with this very argúment.Xenophon l. 7 de Inftit. Cyr… foreign&c. For we our ſelves (ſaith he) ſhall become better, if we exhibit our ſelves the beſt examples to our children: and our children, though they would, ſhall not eaſily become evil, when they ſhall neither hear nor ſee any thing that is unſeemly; but ſhall ſpend all their dayes in the ſtudy of virtue and honeſty. Such is the force of example in parents, according to that Proverb, as is the mother, ſo is the daughter: Ezek. 16.44 In loc.Ezek 16:44Non ſemper verum eſt, inquit Calvinus, ſed foreign: though not alwayes, yet it is for the moſt párt ſo. As God therefore our Father, and Jeſus Chriſt our Lord and Maſter, do often times propound themſelvs as patterns to their children and ſervants; ſo ought we to ours. Thus Auguſtine exhorts:Serm. ad Com, pecentes. 116 Nos, inquit, qui ante multa tempora in Chriſto renati ſumus, iſtis, qui baptizandi ſunt, exemplum ſanctoe converſatiónis in omnibus praebeamus, ut, ſi nos imitari voluerint, non per latam & ſpacioſam viam trahantur ad mortem, ſed per arctam & anguſtam portam pervenire mereantur ad vitan p. 128Praecipùe qui filios aut filias excipere religioſo amore deſiderant. We that were long ago born again in Chriſt, ſhould render our ſelves in all things an example of an holy converſation, to thoſe that are to be Baptized (and to thoſe alſo that are to be Confirmed) that ſo, if they will imitate us, they may not by the broad and wide way be drawn to death and deſtruction; but by the ſtraight and narrow way may come to life and ſalvation; eſpecially thoſe that deſire religiouſly to love either their ſons or their daughters. Hierom alſo in his Epiſtle to the widow Laeta, …piſt. 7giving her directions for the pious education of her daughter Paula, thus ſpeaks to her: Sic erudienda eſt anima, quae futura eſt templum Dei; nibil aliud diſcat audire, nihil loqui, niſi quod ad timorem Dei pertinet. So ought the ſoul to be inſtructed, that is to be the temple of God: Let it learn to hear and ſpeak nothing, but what pertains unto the fear of God. Again:Ibidem Nihil in te & in patre ſuo videat, quod, ſi fecerit, peccet: mementote vos parentes virginis, magis eam exemplis doceri poſſe quàm voce. Let her ſee nothing in thee or her father, in doing whereof ſhe ſhould ſin: remember ye parents of this virgin, that ſhe may be taught rather by your example, then your words. Of ſo much concernment is the example of ſuperiours in families, which therefore cals for their ſpecial care.

And thus having laid down the duty both of Miniſters and people, for the recovery of Confirmation: I ſhall add ſome Arguments to ſtir them both up to do accordingly, drawn from the p. 129conſideration of the great Utility that will hereof inſue. And that

1. To Miniſters themſelves, to whom it will be of no ſmall advantage. For by this means,

1. They will come to be better acquainted with, and have more through and particular knowledg both of their people and their condition; each one coming under their Cognizance, and being perſonally dealt withal by them. As a prudent and provident houſholder is diligent to know the ſtate or faces of his flocks, taking particular notice of them:Pro. 27.23 foreign Carrwright.Prov 27:23 Quanto magis cavendum eſt iis, qui ovibus Chriſti, precioſo ipſius ſanguine redemptis praeficiuntur. How much more ought their care to be, that are intruſted with, and ſet over the ſheep of Chriſt, which he hath redeemed with his precious blood. Being conſtituted by Chriſt to be the ſhepherds of his people, they ought herein to imitate him the chief Shepherd of our Souls, who knoweth his ſheep, and calleth them by name. Joh. 10.3, 14John 10:3John 10:14Herein lyeth the Office of Paſtours, ſo to have particular knowledg of thoſe committed to them, that they may approve themſelves to God, Work-men that need not be aſhamed; 2 Tim, 2.15rightly dividing the Word of truth, giving to each his portion in due ſeaſon: Luke 12.42.Luke 12:42For ſome need inſtruction, others admonition; one correction, another conſolation; the weak muſt be ſtrengthned, the ſick and diſeaſed healed, the broken bound up, the loſt ſought,Ezer. 34.4 and thoſe that were driven away muſt be brought back again: Every one ſhould be carefully looked after, and p. 130provided for, according to what his particular condition doth require, that ſo they may (as they ought) take heed to all the flock over which the Holy Ghoſt hath made them overſeers, as thoſe that muſt give an account of them; and bleſſed is that ſervant and ſhepherd, whom his Lord when he cometh ſhall find ſo doing: 1 Pet. 5.4.1 Pet 5:4For, when the chief Shepherd ſhall appear,Mar. 25.21 they ſhall receive a crown of Glory that fadeth not away: and having been faithful over a few things, ſhall be made rulers over many thing, and ſhall enter into the joy of their Lord.

2. Great will be the comfort and incouragement in their work that will follow hereupon: When they ſhall behold and have experience of the proficiency of thoſe who are committed to their care, and ſo ſee the fruit of their labours, and that they have not run nor ſpent their ſtrength in vain; which to ſuch as are faithful, who have minded not their own, but the things of Jeſus Chriſt; and ſought not their own gain and outward advantage, but the winning of ſouls to Chriſt, and fruit that might redound to their account at the great day of Chriſts appearing, is of all other the moſt refreſhing, and matter of great joy.3 Joh. 4 Affluentiam elecorum & Silvancorum Muſcul. in loc.3 John 1:4 This is that which will much ſatisfie them, to ſee (as tis ſaid of Chriſt, Iſa. 53.11.) the travel of their ſoul, the work of the Lord to proſper in their hand, children whom they have begotten to God through the Goſpel, & of whom they have travelled in birth till Chriſt hath been formed in them: They will remember no more (or if they do, they will remember with gladneſs) the pain and travel p. 131that they have been at, for joy that they have been inſtrumentl of their new birth, and bringing them into the Kingdom of God. How frequent is the Apoſtle Paul in manifeſting the great comfort he took in thoſe, who had been by his miniſtry brought to the knowledge and obedience of Chriſt: My brethren, ſaith he,Phil. 4.1Phil 4:1 dearly beloved and longed for, my joy, and crown. Again, What is our hope, or joy, or crown of rejoycing? are not even Je? for ye are our glory and joy. Yet again:I Theſ. 3.9.1 Thess 3:9 What thanks can we render unto God again for you, for all the joy wherewith we joy for your ſakes before our God? And of how great advantage will Confirmation be to this joy of faithful inſtructers, wherein a Specimen is given, and diſcovery made of the ſucceſs of their labours?

3. They will be much quieted and facilitated through the ſatisfaction hence accrewing concerning the perſons to be admitted, in the adminiſtration of the Lords Supper, the principal thing about which there hath been, and ſtill is ſo great a noiſe among us: wherein we have had experience of neither few nor ſmall difficulties and differences among thoſe, who have deſired and endeavoured a right regulation of it. That it is not Common for all comers to feed upon, and challenge a right unto, becauſe in a fort they profeſs Chriſtianity, is the judgment after much ſearch and inquiry into the Scriptures, of moſt pious and conſcientious Divines, both in this Nation, and alſo in the Reformed Churches abroad; who are fully convinced from the word, and thus far unanimouſly agree, p. 132That both the ignorant and ſcandalous are unqualified for, and therefore ought to be debarred from the participation of this Ordinance. And that this was alſo both the opinion and practiſe of the Ancients, is very evident in their writings. Juſtine Martyr (who lived about the year 150 after Chriſt) ſpeaking of the manner how the duties of publick worſhip were performed by Chriſtians in his time in their Aſſemblies, among other things, acquaints us with the qualifications required in ſuch as were admitted unto the Lords Supper.Apolog. 2. Hoc alimentum (inquit) apud nos vocatur Euchariſtia, ad quod nemo admittitur, niſi qui credit veram eſſe noſtram Doctrinam, ablutus regenerationis lavacr… in remiſſionem peccatorum, & ſic vivens ut Chriſtus docuit. This food is with us called the Euchariſt, unto which no man is admitted, but only he that believes our Doctrine to be true, being waſhed in the laver of regeneration for the remiſſion of ſins, and living ſo as Chriſt hath taught us. Cyprian alſo who lived about 250 years after Chriſt) preſſeth much to caution this way; and being demanded concerning a Stage-player, whether he might communicate, he thus anſwers,Epiſt…ad Euchratium. Num. 61. Puto nec Majeſtati Divinae, nec Evangelicae diſciplina congruere, ut puor & honor Eccleſiae, tam turpi & infami contagione ſoedetur. I think, ſaith he, that tis agreeable neither with the Divine Majeſty nor Evangelical Diſcipline, that the holineſſe and honour of the Church ſhould be defiled with ſo filthy and infamous a contagion. Which place, ſaith Goulart, In Notis.meets with thoſe who admit unto the p. 133holy Communion without diſtinction, ſuch as are impure and impious. Chryſoſtome (who lived ann. 400 after Chriſt) is large upon this Theam; preſſing it upon Miniſters as their duty to look to it, that no unworthy perſon be admitted to Communicate at the Lords table: Adeat nullus crudelis, &c. Let no one come,In Mat. 26. Homil. 83Matt 26 (ſaith he) that is cruel, unmerciful, impure, by any means. I ſpeak this to you that Communicate, as well as to you that adminiſter the Ordinance. No ſmall puniſhment hangs over your heads, if you permit any to partake of this Table, whom you know to live in any ſin or wickedneſſe. Therefore if a Captain, if the Conſul himſelf, if he that wears the Diadem come unworthily, reſtrain and hinder him: thou haſt greater power then he;—what pardon can he obtain for ſuch a contempt, that ſhall ſuffer thoſe that are polluted with ſin, debauch't perſons to come? The Lord would adorn you with ſo great honour,Jer. 15.12.Jer 15:12 that you might moſt diligently diſcern theſe things.—Therefore let us plainly put back whomſoever we ſee to come unworthily: Let no one Communicate unleſſe he be of the number of the Diſciples. —Even this multitude is the body of Chriſt; wherefore, thou, who doſt adminiſter theſe myſteries, muſt take heed that thou provoke not the Lord, in not purging this body, leſt thou give a ſharp ſword in ſtead of meat. But if any ſhall through ignorance come to the Table, fear not to reject him: fear God, not man;— but if thou dare not to repel him, tell me; I will not permit theſe to be done. I will rather give p. 134my life then the Lords body to any unworthily: I will rather ſuffer my own blood to be ſpilt, then tender that moſt ſacred blood to any but the worthy: Thus that reſolute and holy Biſhop. And that thoſe of the Reformed Religion abroad are of the ſame minde, twere eaſie for the proof hereof to produce many pregnant teſtimonies. A difference then is to be put between perſons profeſſing themſelves Chriſtians in reference to this Ordinance, which ought not to be adminiſtred promiſcuouſly to all, but to ſuch only as are qualified for it; viz. having a competent knowledg in the principal and neceſſary Doctrins of Chriſtianity, and this accompanied with a converſation not contradictory and inconſiſtent, but in ſome meaſure ſuitable thereunto. Of both which an account is required, and ſolemn publick profeſſion made to ſatisfaction, by ſuch as are admitted unto Confirmation: So that by this means, the ſtewards intruſted with the diſpenſation of theſe myſteries, may with freedom and comfort proceed in their work, having ſufficient warrant ſo to do, as ſeeing the perſons upon due trial approving themſelves to be ſuch, to whom according to the rule, they do belong.

2. To parents and maſters, that have the charge of others committed to them, the comfort redounding from hence will be great; eſpecially,

1. To ſee the fruit and ſucceſſe of their care and induſtry for the Religious education of thoſe under their charge, through the bleſſing of the Lord, who hath graciouſly anſwered their prayrs p. 135and expectations in the main thing that they have deſired in their behalf. Their children had their being from them, but withall a ſinful being; Original guilt being derived and tranſmitted to them, and an univerſal pravity and corruption of their whole nature, as an hereditary diſeaſe or leproſie:Cen. 5.3. For fathers (as Adam the father of us all) beget children in their own image, and after their own likeneſſe. And all may ſay, as doth the Prophet David, Pſal. 51.5Ps 51:5Behold I was ſhapen in iniquity, and in ſin did my mother conceive me. Now for parents to be inſtrumental for the Regeneration, and new birth of their children, wherein being freed from their former miſery, they are made new creatures, and do bear the image of the heavenly and ſecond Adam, as before they did bear the image of the firſt & earthly. This muſt needs be matter of very great joy to ſuch as are gracious; of whom in this regard the words of Solomon are verified:Pro. 23.24, 25Prov 23:24Prov 23:25 The father, ſaith he, of the righteous ſhall greatly rejoyce, and he that begetteth a wiſe child ſhall have joy of him. Thy father and thy mother ſhall be glad, and ſhe that bare thee ſhall rejoyce; Not that they are born ſuch by nature, but made ſuch by Grace:Cartw. in loc. Ʋnde qui liberos it a erudierunt & a teneris inſtituerunt ut cooperatione Spiritus Dei regeniti ſint, non immerito etiam regeneratorum parentes cenſeri & appellari poſſint. Whence thoſe that have ſo trained up, and inſtructed their children from their tender age, that through the co-operation of the Spirit of God, they be regenerate, may not undeſervedly be accounted and called the parents p. 136of the regenerate. And ſo likewiſe, the maſters of ſuch ſervants as are Religious and fear the Lord, having been good proficients in the School of their families, cannot but greatly rejoyce hereat, and look on, and account them as in the rank even of children:Pro. 17.2.Prov 17:2 For a wiſe ſervant, ſaith Solomon, ſhall have rule over a ſon that cauſeth ſhame, and ſhall have part of the inheritance among the brethren. So dear will godlineſſe make even ſervants to be to their godly Maſters, whoſe hearts they do greatly chear. Such a ſervant was Eleezer to Abraham; a ſervant born and bred in his houſe, and one of his Catechumens, of whoſe godlineſſe, as the truſt repoſed in him by his Maſter, is an apparent argument, ſo is his carriage a clear evidence and demonſtration thereof, when he was ſent and imployed about that weighty buſineſſe of chooſing a wife for his only ſon Iſaac: Gen. 24.2Gen 24:2for in likelyhood this ſervant,In Loc. ſaith Ainſworth, was his ſteward Eleezer: Haud dubiè erat, inqui… Paraus; Gen. 15.2, 3Gen 15:2Gen 15:3without doubt it was the ſame. This ſervant was ſo dear to,Paraeus Mat. 8.5, 6 Luk. 7.1. E…aſ. Paraphraſ.Matt 8:5Matt 8:6Luke 7:1 and beloved and reſpected by Abraham, that he had thoughts (before he received the promiſe of Iſaac) of making him, (or at leaſt his ſon) his heir. Of ſuch eſteem was the Centurions ſervant unto him: Qui non aeſtimavit eum ex conditione, ſed ex fide & ſinceritate morum. He had reſpect unto his faith and uprightneſſe of life, not to his condition: and therefore he ſends the Elders of the Jews to Jeſus, yea, after comes himſelf, earneſtly beſeeching him to cure him, being ſick. Thus godly parents and Maſters cannot but p. 137have great joy to ſee their children and ſervants, whom they have been careful to educate and train up in the knowledg and fear of the Lord, to be ſuch; and ſo, that their labour hath not been in vain: Whereof in Coufirmation they have a ſolemn and ample teſtimony from the account which they give both of their faith, and manner of life for the ſatisfaction of the Church.

2. To ſee thoſe who are ſo neerly related unto them, to be upon tryal approved, owned, and admitted as compleat Members into the Church, to the injoyment of all the priviledges of it, with themſelves; an honourable condition and of greateſt advantage, becauſe ſo in reſpect of things of greateſt concernment; viz. Such as makes moſt for the promoting of the ſpiritual and eternal welfare of their precious ſouls; in the preparing and fitting of them for this excellent ſtate, they having been happy inſtruments through the bleſſing of the Lord upon their pious endeavours.1 Cor. 12.2….1 Cor 12:2 And if (as ſaith the Apoſtle) when one member is honoured, all the members rejoyce with it: Surely their ſuper-added relation to them, and inſtrumentality in the honour, muſt needs not a little augment the joy. It is the choice priviledge of Chriſtian parents, that not only themſelves, but their children alſo with them, are comprehended within Gods gracious Covenant, being owned of him for his, and having a right unto the initiatory Seal; the conſideration whereof, adminiſters greater matter of comfort unto them, then the intituling of them to the faireſt outward p. 138patrimony and inheritance. How much greater joy then muſt it needs occaſion in them, when they ſhall behold the Covenant ſo far made good, their children now owning the Lord for their, and perſonally and actually taking hold of his Covenant, giving up themſelves unto him; and ſo ratifying by their own act, what their parents had done in their behalf, at the time when they dedicated them upto the Lord in their baptiſme. They were before as children in their minority, though an holy ſeed, and heirs of the ſame promiſe with their parents, yet little differing from the other ſort of Catechumens, (among whom they were ranked) being fed with the milk of the principles of the Doctrine of Chriſt, and not admitted to the higher injoyments of thoſe of perfect age. But now the door is open for them, and free entrance is afforded them unto the participation of the daintieſt proviſions of Gods houſe; They are now brought into the Wine-cellar, and Banquetting-houſe, to ſit down at the Table, there to eat and drink abundantly of the wine upon the Lees, well refined, and of the fat things full of Marrow; wherewith the feaſt, to which, as gueſts they are invited, is plentifully furniſhed. In a word, the Churches ſtore is now unlocked unto them, whereof they may freely take their fill, it belonging to them, as well as to the reſt of her grown children: And is not here matter of great joy to ſuch as have ſo near relation unto them?

p. 1393. To ſee themſelves now diſcharged by the Church of that obligation which was laid upon them at the time of their childrens baptiſm; when having given them up unto the Lord, they received them again under a ſerious and ſolemn ingagement, to take care of them as his, to train them up in his knowledge and fear, and ſo to return them unto the Church as perſons fitted and prepared for their maſters ſervice. What was the duty and work of the Suſceptors or undertakers of old in reference to ſuch as being adult, deſired Baptiſm, and to give up their names to Chriſt; to whom they committed themſelves as unto parents and maſters, to take the care of, and ingage for them unto the Church: the ſame was, and ſtill is the duty incumbent upon Chriſtian parents in reference to their children that were baptized in their infancy: Qui brobè intelligentes, Qui coeleſtium munerum Sacro fuerit deſiderio captus, accedit ad aliquem ex ſidelium numero, precaturque tum ut ſe ad Pontificem adducat, tum ut reliquae ſuſcipiat curam; cuiſe tanquam parenti & magiſtro totos addicebant. Hyper.ibid, ex Dionyſ. Areopsgit.(inquit Hyperius; in Opuſc. cap. de Catecheſ. Speaking of the Suſceptors in the behalf of adult ones) quantoperè ſint Deo & Eccleſiae, pro fide alterius nomine datâ, obſtricti, non abs re crebrò inſtabunt, quo iſtud fiat; utpete qui animadvertunt, non priùs ſponſione ſemel factâ ſe poſſe liberari, quàm hi quos ex ſacro fonte ſnſceperunt, pro ſe ipſi abrenunciare diabelo & pompis ejus, fidem de Deo Patre, & filio Jeſu Chriſto & Spiritu ſancto confiteri; denique obedientiam fidei coram Deo & Eccleſiâ univerſâ promittere valeant. Who well underſtanding, how much p. 140they ſtand bound to God and the Church for their faith given in the name of another, will, not without cauſe, be often inſtant, that that (viz. for which they ſtand ingaged) may be done; as conſidering that they cannot be freed from their promiſe once made, till thoſe for whom they did undertake in Baptiſm, can themſelves in their own behalf renounce the divel and his pomps, confeſs their Faith in God the Father, Jeſus Chriſt the Son, and the Holy Spirit; finally, till they promiſe the obedience of faith before God and the whole Church. A like courſe to this was taken by the Jews (as Buxtorfe tels us) in the behalf of their circumciſed children,In Synag. cap. 3 whom they begin to teach ſome ſelect places of Scripture, as ſoon as they are able to ſpeak; and ſo proceeding on by degrees: At thirteen years of age, he is called foreign: filius praecepti, the ſon of the precept: (and then was he to receive the paſſover, as ſaith Mr. Weemes) then alſo he ought to obſerve the ſix hundred & thirteen precepts,Synag.l. 1. c. 5. §. 5. Parag. 1. which comprehend in them the ſum of the Moſaical Law and Jewiſh Religion; and then is he accounted guilty and lyable to puniſhment, both divine and humane, if he do tranſgreſs them; whereas before his faults were imputed to his father, of whom the puniſhment was exacted. But being thirteen compleat, the father cals ten Jews to witneſs, ſaying, That his ſon is now of age, hath been inſtructed in the precepts, well learned their cuſtoms, and can recite readily the benedictions and daily prayers, &c. Proinde ſe liberum perrò & immunem eſſe velle, filii que peccata a ſe excutere. Therefore that he is willing to be henceforth free, and p. 141to ſhake of the ſins off his ſon; after which done, he concludes with prayer, wherein, Deo gratias agit ſingulares, quòd filii ſui poenà liberatus ſit, & Deo ſupplex petit, ut filius ſuus in longos annos bona que opera adoleſcat. He renders ſpecial thanks to God, that he is freed from his ſons puniſhment; & humbly beſeecheth him that his ſon may grow up into many years and good works. As therefore the burden being great was taken on with holy fear, ſo (the work being accompliſhed) it will certainly be laid down with joy, and many thankſgivings returned unto the Lord, that through his graciousaſſiſtance hath enabled them comfortably to undergo it, and in ſome meaſure to diſcharge their duty herein; & withall hath by his bleſing made their labours ſucceſsful, whereof they have now an ample teſtimony in the publick & ſolemn profeſſion of their faith made by their children before the Church, to whom they ſtood ingaged for them; and the ſatisfactory account given of their converſations. And thus the comfort to godly parents from hence cannot but be very great.

3. No leſs benefit will hence redound unto the perſons themſelves that are confirmed. For,

1. It cannot but much affect their hearts with love, & thankfulneſs unto the Lord, that ſo much care hath been taken of them in their minority, that he hath been pleaſ'd to ſecond with his bleſſing the pains of thoſe under whoſe charge they have been in their pious education, & now vouchſafes to beſtow upon them ſo great & ſuch choice priviledges. It is no ſmall mercy to be born within the boſom of the Church, & to deſcend from ſuch p. 142parents are as members of the ſame. The Queſtion being propounded:Rom. 3.1, 2Rom 3:1Rom 3:2 What advantage hath the Jew? and what profit is there of Circumciſion? 'Tis anſwered,Phil. 3.5.Phil 3:5 Much every way: to come of the ſtock of Iſrael, to be an Hebrew of the Hebrews, (when it is not made the matter of our glorying, nor proves an impediment, being refted in, to keep us from Chriſt) becauſe to them pertaineth the Adoption, Rom. 9.4.Rom 9:4and the Glory, and the Covenant, and the Promiſes. Which are applicable to the children of Chriſtian parents under the Goſpel; who are therefore to look upon them as the Lords, and enjoyned to take care of them accordingly. Now for children, in that dangerous and unhappy age of their childhood and youth, wherein they were apt through their head ſtrong luſts ſo many wayes to miſcarry; to be under ſuch tutors and governours as had alwayes a watchful eye over them, ready to check their folly and wanton humours as ſoon as they began to diſcover themſelves, and to nip thoſe ſhrewd weeds in the very bud; who were alſo ever and anon inſtilling wholeſome principles and holy precepts into them, therewithal to ſeaſon the veſſel of their tender hearts; and were moreover patterns and examples to them in their converſations of the things they taught them, what abundant cauſe will they have, to bleſſe the Lord for ſuch parents, and for making their endeavours for their ſpiritual good ſo ſucceſſeful, as now in an eſpecial manner appears, when they come to reap ſuch excellent and bleſſed fruit of all. With how grateful acknowledgment doth Solomon make mention p. 143of the admirable induſtry of his religious parents in trayning him up in the way wherein he ſhould go, and preſſing him with ſo much earneſtneſſe to get Wiſdom and Underſtanding, to know the God of his fathers, and to ſerve him with a perfect heart, and willing mind; The ſweet and happy effect whereof did ſoon ſhew itſelf in him, for having ſcarce attained to his ch…ng time, and being put to his choice to ask of the Lord what he would,1 Kin; 3.9 he prefers Wiſdom before Riches and Honour, making that the ſum of his petition. The ſeemingly ſtrange choice of Moſes alſo,Heb. 11.26Heb 11:26 as ſoon as come to years of diſcretion, ſpeaks out no leſſe the religious culture of his preceding age; as doth alſo the faith of Timothy, 2 Tim. 1.5 Fides, quae ex avitae maternae que ſucceſſionis inſtitutione quaſi haereditario jure deſcendit. Eſpen… caeus in loc.2 Tim 1:5which was derived to him as an inheritance, and as it were by way of ſucceſſion from his eminently gracious Anceſtors: both proclaiming, that deſcent from ſuch Progenitors is no mean prerogative. How much, think we, were the Catechized ſervants of Abraham affected with the mercy, when they ſaw themſelves included in the ſame Covenant, and partakers of the ſacred Seal and bleſſings of it, with their believing Maſter? How did they bleſſe the Lord, that ever they came under his Roof, and had ſo near relation unto ſuch a one, by whoſe means they came to be owned of the Lord, and to injoy the ſingular priviledges of his people? And is not the caſe the ſame of thoſe that come under Confirmation, having been prepared for it by the diligence of thoſe, to whoſe care they have been committed? What cauſe have they to break forth into the p. 144praiſes of God, being now ſo far admitted into his family,Pla. 65.4. as that they may make the neareſt approaches unto him, and be ſatisfied with the fatneſſe of his houſe, even of his holy Temple? Surely ſuch have great cauſe to love and bleſs the Lord.

2. The ſerious proceeding made uſe of in Confirmation, their publick perſonal in… ment then entred into, and the ſole … laid upon them before the Church, cannot …at quicken and ſtir them up to utmoſt care and diligence, ſo to demean themſelves, as that they may anſwer in their converſations the ſtate they are brought into, and the expectations of God and his people; being a credit to the one, and a joy to the other. What a notable bridle may this prove to curb unruly luſts? what a ſtrong bar to fence the ſoul againſt temptations? and what an effectual ſpur and incitement to duty, yea, to every good work? when they ſhall conſider (as they frequently and upon all occaſions ſhould do, that they have openly and voluntarily profeſſed and vouchſafed themſelves to be the Lords, owned his Covenant, and lifted up their hands to heaven, promiſing fidelity and obedience to him, and have been conjured by the Church to look unto it, that they carry themſelves in all things as becometh ſuch to do, leſt otherwiſe they ſhould bring diſhonour to God, be a grief to his people and a blemiſh to religion. It would be a great aggravation of their ſin, if being under ſo ſacred abond, they ſhould not withſtanding it, recede from the faith which they have profeſſed, p. 145or become profane and ſcandalous in their lives, caſting off the yoke of obedience to Chriſt, which they have ſo ſolemnly promiſed. The force and efficacy of ſuch a courſe to keep perſons (if any thing will do it) cloſe to the Lord and their duty, doth plainly appear from hence, that it hath been practiſed and made uſe of by godly … nours from time to time, as the liklyeſt … …fect what they have earneſtly deſired …emſelves and their people; viz. This way of ſolemn ingaging unto the Lord. This Moſes brought the children of Iſrael to do, to prevent their departing from the law of the Lord, which he had given them: who freely make this profeſſion, All the words, ſay they,Exod. 14.3.…Exod 14:3 which the Lord hath ſaid, we will do; and be obedient. The like did his ſucceſſour Joſhua a little before his death; who having exhorted the people to their duty and provoked them thereunto by his holy reſolution concerning himſelf and his family, drew from them this treble reſolution, We wil, ſay they, ſerve the Lord, for he is our God. Joſh. 24.18.21.24.Josh 24:18Josh 24:21Josh 24:24Again, nay, but we will ſerve the Lord; yet once more, the Lord our God will we ſerve, and his voice will we obey: Whereof he took themſelves to witneſs; who ſaid unto him, We are witneſſes; Lavat. in lealQuia libero conſilio hane Religionem delegerunt, perfidia ipſorum poſteà minus potuiſſet excuſari. Becauſe they freely made choice of this Religion, their profidiouſneſs afte ward would be the leſs excuſable. This ſame alſo was the practiſe of their pious Kings in after ages: as in Aſa his daies,Chro. 15.13.14, 25. the people with him entred into a Govenant to ſeek the Lord, which p. 146they ſeconded and back't with an Oath, whereat they greatly rejoyced. After him Joſiah made a ſolemn Covenant with the Lord to walk after the Lord, 2 Chr. 34.31.32.2 Chr 34:312 Chr 34:32and he cauſed all the people that were preſent to ſtand to it; And as thus before, ſo did they after the captivity of Babylon: In Nehemiahs time,Neh. 9.38.Neh 9:38 they made a ſure Covenant, and wrote it, and the Princes, Levites and Prieſts ſealed unto it. Wo'ph. in locIllis, hac obligatio frani vice erat, quo contineri in officis poſſent, &c. This obligation was in ſtead of a bridle to them, to keep them cloſe to their duty. They herein made good that Prophecy of Jeremy: At that time, Jer. 50.45.Jer 50:45ſaith he, they ſhall go weeping, and ſhall ask the way to Sion with their faces thitherward, ſaying, Come and let us joyn our ſelves unto the Lord in a perpetual Covenant, that ſhall not be forgotten. Omnil us in ſidem preſventibus & unikentibus, quiſi calcar adderetur adpiè, juſtè & Chriſtianè vivendum. Hyper. Opuſe.Such ingagements therefore are as ſtrong cords that cannot eaſily be broken; which, being reflected upon have a notable virtue in them to over-awe the ſpirit, and ſo to prevent extravagancies; the continual influence whereof being duly improved, would ſo extend and diffuſe it ſelf through the whole Sphear of their lives, that a watchful eye would be over all their actions, and care taken that their converſations did correſpond with their covenant, and were ſuch as might ſuit with their condition, in which regard the benefit will be found to be exceeding great.

3. It muſt needs much indear the Lords people to them, and intereſt them in their choiceſt affection, being now brought into the neareſt relation unto them. They had been as it were p. 147in the womb and bowels of the Church before, as imperfect Embryo's, where they were faſhioning from day to day, and ſo reſpected and tendred as ſuch, of whom there were ex ectations, that they might in due time come to perfection; but now having received their compleat ſhape and form, and being born as it were and brought forth, they are equally ranked among the reſt of her children, and owned and imbraced by them as brethren, intereſted in all the rights and priviledges of the family, to whom they willingly give the right-hand of fellowſhip, and admit them into the moſt intimate familiarity and communion; there being nothing which they do not freely impart unto them, and vouchſafe them the participation of. This arguing great love and reſpect to them, cannot but beget in them an anſwerable love toward thoſe from whom they do receive it, which will exceedingly further them in the chearful diſcharge of their duty, and put them upon the ready performance of all thoſe offices of love which they owe them, upon all occaſions, whereby the reality and truth of it may be demonſtrated. For this they know the Scripture cals for, and requires at their hands; As they are to love all men, but eſpecially the brother-hood: 1 Pet. 2.17. foreign Ga. 6.10.1 Pet 2:17So they ought to do good unto all men, but eſpecially to thoſe that are of the houſhold of Faith: theſe are to have the chief place in their affection, and accordingly to be preferred before others in the diſcovery of it. This fraternity hath, as it were, a magnetical virtue in it, whereby it draws and cloſely knits the hearts of each to p. 148other; ſo that they are of one heart and of one ſoul,Acts 4.32 1 Pet. 1.22Acts 4:321 Pet 1:22 they love intirely and cordially: tis foreign, unfained and ſervent love; and where this is,Rom. 13.10Rom 13:10 no duty will be omitted, for it is the fulfilling of the Law: It will cauſe them to endeavour, and to rejoyce in the Good of their brethren, as much as in their own; to diſtribute to their neceſſities, to bear with their infirmities, to ſympathize with them in their calamities, and to condeſcend unto the meaneſt office, even the waſhing of their feet for their good; wherein they ſhall imitate their Lord and Maſter, and ſhew themſelves to be his Diſciples indeed.

4. The Church alſo, even all the particular Members thereof, will ſhare in the benefit, for great will be the joy which it will occaſion unto them.

1. To ſee the children whom ſhe hath travelled with, to come to the birth, and brought forth lively and perfect, having Chriſt formed in them: Another living ſtone ſquared and polſted, added to the building, increaſing not the bulke only, but the beauty of it alſo. Will they not be ready at the ſight hereof, to break forth into acclamations, as 'tis prophecyed the people of the Jews ſhould do at the building of the ſecond Temple, when Zerubbabel after all oppoſition ſhould bring forth the Head or Top-Stone thereof, with ſhouting, crying, Grace, grace unto it? Zach. 4.7. Lux… 11 Lexie.Zech 4:7Phraſis uſitatiſſima in familiar thus Judaeorum ſcriptis, quando ſummas alicui gratias agere volunt. The proſperity of Sion in her inlargement, and the multiplication p. 149of her children, is matter of great joy unto all thoſe that love her. Every child of the Church being in this regard an Iſaac, cauſing laug ter and rejoycing; of whom ſhe may be apprehended to ſay as did Sarah, G…l. 426 In loc.(by whom was figured out Jeruſalem which is above, who is the mother of us all; i. e. Chriſtiana Eccleſia, (inquit Paraeus) ſic dicta ab origine, unde eſt: The Chriſtian Church, ſo called, becauſe her original is from thence) God hath made, Gen. 21.6.Gen 21:6ſaith ſhe, to laugh, ſo that every one that beareth, will laugh or rejoyce with me. And as it adds to the beauty of the Church, ſo alſo doth it make much for the honour of Chriſt the King of Sion, as being the manifeſtation of the day of his power, wherein perſons are made willing to ſubmit to his Scepter, to kiſs the Son, Pſal. 110.3.Ps 110:3acknowledging him for their Lord, and chearfully coming in, and joyning with the reſt of his people to worſhip him in the beauty of Holineſs; whoſe exaltation is a chief ground of exultation unto all thoſe who love his name, and to whom his glory is dear:Pſal. 14 5.11, 12Ps 14:5Ps 14:11Ps 14:12 Who delight to be ſpeaking of the glory of his Kingdom, and to talk of his power: to make known to the ſons of men his mighty acts, and the glorious majeſty of his Kingdom. As the number of his ſubjects increaſeth, ſo doth his glory ſpread;Prov. 14.28 Iſa. 51.10, 11 Heb. 12.2Prov 14:28Isa 51:10Isa 51:11Heb 12:2 for in the multitude of people is the Kings honour. Yea, this he accounteth a ſatisfaction for all his ſufferings, when he ſeeth his ſeed and the travel of his ſoul: Who for the joy that was ſet before him (viz that ariſing from the conſideration of our ſalvation, and that being lifted up he ſhould draw all men unto p. 150Joh. 12.32. Theodoret.John 12:32him: Gaudium vocat animarum ſalutem) endured the Croſs, and deſpiſed the ſhame. Now what is a joy to Chriſt, will ſurely be ſo to all that are his; to behold any ſoul voluntarily giving and offering up himſelf unto him and his ſervice; hereby that prophecy being made good, One ſhall ſay, Pſa. 44 …Ps 44I am the Lords, and another ſhall call himſelf by the name of Jacob, and another ſhall ſubſcribe with his hand unto the Lord, and ſirname himſelf by the name of Iſrael: Whereof with David, they will triumphingly make mention concerning Sion, Pſa, 87.4, 5.ſaying, this and that man was born in her.

2. To have their ſcruples removed concerning thoſe that are to joyn with them in communion, and the uſe of Ordinances, eſpecially that of the Lords Supper: Whereof they that partake together, do thereby profeſſe the union and communion which they have and hold, not only with Chriſt as their head, but alſo one with another as members of the ſame body; as is evident from that of the Apoſtle Paul, The cup of bl…ſſing which we bleſſe, 1 Cor 10.16.17.1 Cor 10:161 Cor 10:17is it not, ſaith he, the Communion of the blood of Chriſt? The bread which we break, is it not the Communion of the body of Chriſt? For we being many are one bread, and one body: for we are all partakers of that one bread: Which is effected on their part by faith as to their union with Chriſt, by which they eat his fleſh and drink his blood, Joh. 6.56.John 6:56and ſo dwell in him and he in them. And by love as to the union they have one with another, this being that ſacred bond of perfection, that knits up the members of the body together. p. 151This love is not that common love,Coloſſ. 3.14. Vinculum perfectionis eſt, quis unit membra Eccleſiae inter ſe Davenant. Luke 10.36.Col 3:14Luke 10:36 which they owe to all as men, in which regard every one is our neighbour) flowing from the participation of the ſame reaſonable nature, and being upon that ground due: but more ſpecial to ſome particular perſons, as Chriſtians, relating to the ſame myſtical body, whereof Chriſt is the head, and the Lords Supper the ſymbol of that their union; which therefore muſt have ſomewhat for the foundation of it as ſuch; viz. that appearing in them, and manifeſted by them, from whence it may be rationally concluded, that they are members of that body: Which in adult perſons is none other, then a ſolemn and ſerious profeſſion of faith in, and obedience unto Chriſt, the only badge and character whereby all that are his may be known. Where therefore this is wanting, or (which is equivalent as to the caſe in hand; for de occultis non judicat Eccleſia; the Church judgeth not of things ſecret and hidden) not diſcovered and to be diſcerned; there cannot be ſuch a cloſing in affection, as is requiſite to be found in thoſe that partake together in that ſpecial Ordinance of Communion: For there will be diſaffection and diſtance between ſuch as do not convenire in al…quo tertio, viſibly meet in the judgment of charity in Chriſt their head: Whereof we have had frequent experience, perſons not only ſcrupling, but even forbearing to communicate, becauſe of the admiſſion and preſence of ſuch, as have given no teſtimony (but rather the contrary) of their qualification and meetneſſe for that Ordinance in the fore-named particulars. And indeed, p. 152ſatisfaction herein ſeems to be requiſite, not only in reference to the officers, but alſo to all the particular members of the Church, who are to have fellowſhip with them as well as they, being equally concerned in the Apoſtolical injunction of withdrawing from, and caſting out from among them (and conſequently not admitting and jo…ning with) the unworthy and unmeet for communion. And that this is ſufficiently done at Confirmation, when perſons, as compleat members are admitted to full communion, evidently appears from what hath been ſaid before; which therefore cannot but occaſion joy to the Church, as conducing ſo much to the removal of thoſe jealouſies which would neceſſarily ariſe in their hearts, and as certainly diſquiet them, concerning the perſons which they are to joyn in communion withal.

3. To behold the comly order of Gods houſe, and due care taken to prevent the polluting of it, and the defiling the holy things thereof, by the hands of thoſe that ought not to touch or meddle with them. Purity in the adminiſtration of the Ordinances, is no ſmall part of the Churches beauty,Pſal. 93.5. Pſal. 84. l , 2.….11.Ps 93:5Ps 84 which makes the Holy God delight to dwell there: For Holineſſe becom…th his houſe for evermore. His gracious preſence in it,Pſal. 46. & …8 & 76.1, 2 Ezek. 48.35.Ps 46Ezek 48:35 is the glory of it; and that which makes the aſſemblies of the Saints ſo tranſcendently excellent and amiable above all other Societies whatſoever, is this. That God is in an eſpecial manner in the midſt of them: and when they may truly be called Jehovah Shammah. As p. 153the glory of the Lord filling the Temple did add more worth and ſplendor thereunto,1 Kin. 8.10, …1 Kgs 8:10 then all the coſtly and curious workmanſhip beſtowed upon it by Solomon; ſo is it here. Moreover, all the virtue and efficacy of the Ordinances depends hereupon, which are weak and worthleſſe things, if God be not injoy'd in the uſe of them. If the Lord be gon, and have withdrawn his preſence from it, alas!1 Sam. 41 Sam 4 what can the Ark contribute to the ſafety of Iſrael? and what ſtead can it ſtand them in? 'Tis a vain thing, and will be found of no advantage at all, to cry, The Temple of the Lord, J. r. 7.4and the Ordinances of God are with us, if we cannot ſay withal, The Lord of the Temple, and the God of the Ordinances is with us alſo. To ſee therefore due care taken that the houſe of the Holy God, may be indeed the beauty of Holineſſe, nothing being ſuffered to enter thereinto, that might defile it, and provoke him to withdraw his preſence from it; but things ſo ordered that it may be in ſome ſort a meet habitation for the Lord. This muſt needs greatly rejoyce the hearts of his people, who deſire nothing more, then to dwell in the houſe of the Lord all the dayes of their life; Pſal. 27.4Ps 27:4ſo, as to behold the beauty of the Lord, and to injoy communion with him: Whereof they have a gracious promiſe, if they ſhall diligently diſcharge their duty herein; for ſo ſpeaks the Apoſtle Paul: Ye are the Temple of the living God, as God hath ſaid, 2 Cor. 6.16, 17.2 Cor 6:162 Cor 6:17I will dwell in them, and walk in them; and I will be their God, and they ſhall be my people: Wherefore come out from among them, and be ye ſeparate, p. 154ſaith the Lord, and touch not the unclean thing, and I will receive you. Again this would make much for the honour of the Churches, and the preſervation of the dignity of the Ordinances, which elſe are apt to be vilified, and come into diſ-eſteem;Audiant illi, qui impudenter omnibus & temerè copulantur, deſpicabilia ea, quae ſunt reverenda, facientes: Nam & myſteria ideò clauſisjanuis celebiamus, & cos qui nondum ſunt initiati prohibemus adeſſe. Chryſ…ſt, in Mat. 7.6.Matt 7:6 for nothing more expoſeth them to contempt, then their proſtitution unto all without diſtinction, and the making of them common, which God hath ſanctified: which thing therefore the people of God have ever been very ſolicitous to prevent; inſomuch, as perſons unworthy, and not qualified to partake of it, were not admitted, no not ſo much as to be preſent at, nor to behold the Lords Supper adminiſtred;Liturg. Jacobi in Biolioth patr. but by the Deacon were diſmiſſed after this manner: Nullus Catechumenorum, nullus eorum, qui nobiſcum orare non poſſunt, ingrediatur: Item, videte ne quis Catechumenorum, Liturg. Marci. ibid.&c. See that no Catechumen, nor any one that may not pray with us, do enter: Omnes Catechumeni, foras diſcedite, omnes foreign,Caſaub. exercit. 16.§.43 poſſeſſi, omnes foreign non initiati. The like courſe was taken even by the very heathens, in the celebration of their idolatrous worſhip:

Virgil Aeneid.lib. 6.—Procul o procul eſte profani,

(Conclamat Vates) toto que abſiſtite luco.

Yea, the very Doctrine of the Sacraments (not the thing ſignified, nor the effects of them: p. 155Sed Symbola, & eorum tractatio, Profani. i. e. nondum ſacris initiati. Briſſon. de formul, lib. 1. Martin. in procatecheſ. In Praefat. in Catecheſ. ſuas.&… myſticae ſingulorum cauſae) were concealed from them; Cum Catecheſis recitatur (inquit Cyrillus Hieroſolymitanus) ſi Catechumenus ex te quaeſierit, quid dicebant Doctores; ne dicas extra: Myſteria enim tibi & ſpem futuri ſeculi tradidimus. —Jam ergo tu (fidelis) in finibus noſtris conſtitutus, cave, n… quid effutias. Non quòd digna non ſint narratione, ſed quòd indignus eſt ille audire, cui referres. So alſo among the Heathen:Briſſon. de Formul. lib 1 Non modò aditu ſacrorum prohibebantur profani, verum etiam myſteria & arcana iis aperire & enunciare nefas habebatur. This they did to maintain the honour of thoſe myſteries; Quoniam ea quae ſtatim nobis obvia ſunt, vileſcere ſoleant: Becauſe men uſe to think meanly of thoſe things that are obvious to every one. Wel then may this courſe rejoice the hearts of the Saints, ſeeing that by this means men will be occaſion'd to entertain more awful thoughts of the Church and Ordinances of Chriſt, then otherwiſe they would do. Haec fidei confeſſio, Hyper. Opuſe. cap. de Catech.haec participatio menſae Domini, mirificè induceret omnium animos ad conſiderandam Chriſtianiſmi dignitatem & excellentiam, ſimulque incredibilem amorem & venerationem eorum, quae in ſacris noſtris fiunt, excitaret. This confeſſion of Faith, this participation of the Table of the Lord, would wonderfully induce the minds of all to conſider the excellency and dignity of Chriſtianity, and ſtir up in them an incredible love and reverence of thoſe things which are practiſed in our ſacred duties.

p. 156Laſtly, This would to the joy of Gods people much ſilence the adverſaries, taking off that occaſion and advantage they have too long had by the neglect of this duty, of cavilling at the Churches of Chriſt about the adminiſtration of Baptiſm to Infants. I do verily believe (ſaith the ſame author) that for the neglect of the duty of Catechiſing ſo many ages,Ibidem. the Church, through the juſt judgment of God hath hitherto been vexed and afflicted with many evils; and not long ſince with the upſtart Sect of the Anabaptiſts, who inveigh againſt the Baptiſm of Infants, chiefly upon this occaſion, becauſe they obſerve that ſuch, when they were Baptized did by themſelves make no confeſſion of their Faith: Moreover, when they are grown up, no care is taken for the doing hereof. Quòd ſi eo, quo diximus, modo, adoleſcentes capita doctrinae Catecheticae perdiſcerent, poſt verò fidei confeſſio coram univerſâ Eccleſià ſeriò & graviter ab iis exigeretur, haberemus procul dubiò quo Anabaptiſtarum ora poſſent obturari. If in that manner that we have ſaid youths did learn the heads of Catechetical Doctrine, and afterward a ſerious and ſober confeſſion of faith before the whole Church, were required of them queſtionleſs we ſhould have that wherewithal the mouths of the Anabaptiſts might be ſtopped.

5. It may prove advantageous even to thoſe that are ignorant and profane, unqualified for, and uncapable of Confirmation; and who have been altogether regardleſſe of their duty, bleſſing and contenting themſelves in the condition p. 157that they are in. By this courſe,

1. Such may be awakened from their ſecurity, ſeriouſly to conſider of their ſad condition, when they ſhall ſee themſelves excluded from the ſociety of the Lords people, and communion with them in the choiceſt priviledges of the Church. Every man, as he is apt (through inordinate ſelf-love) to conceive well, and cheriſh a good opinion of himſelf, ſo is he greatly deſirous that others ſhould harbour the like thoughts and eſteem of him, eſpicially in the matter of Religion; which when they ſuppoſe they have it much confirms them in the thoughts which they have of themſelves, that they are right. Then which, there is nothing that more expoſeth poor ſouls to extreme hazard, the way by this means being bar'd up againſt that which might be made uſe of for their recovery. Perſons that think they have knowledg ſufficient, are hardly brought out of their ignorant condition; the ſenſe of the want of it, being a good ſtep to the obtaining of Wiſdom. So the Apoſtle James, If any lack Wiſdom, Jam. 1.6.Jas 1:6let him ask it of God. There are none but are deſtitute of it naturally, yet few are petitioners for it, becauſe but few are convinc't and perſwaded of their need of it:Senecs. Multi perveniſſent ad Sapientiam, niſi ſe jam putaſſent perveniſſe. The way to become Wiſe,1 Cor. 3.181 Cor 3:18 is to be fools in our own eyes. And the difficulty of reclaiming ſuch as are pre-poſſeſſed with thoughts of the goodneſs of their eſtate, Solomon fully declares: Seeſt thou, ſaith he, a man wiſe in his own conceit, Pro. 26.12Prov 26:12there is more hope of a fool then of him. Now one p. 158mean time to bring ſuch perſons out of the Fools Paradiſe that they fancy themſelves to be in, is to behave our ſelves ſo toward them, and deal ſo with them, as that they may ſenſibly perceive there is a wide difference between their own, and the judgment of others concerning them; which may well (if any thing will do it) make them begin to grow jealous of, and to queſtion the truth of what their own deceiving hearts have ſuggeſted unto them. Many there are who will little regard, or be moved with the ſtrongeſt and moſt demonſtrative arguments, whereby the unſoundneſs of their condition is plainly diſcovered, ſo long as they may be owned and paſs for others in the injoyment of the ſame priviledges with the moſt pious and approved; which being denyed to, and with-held from them, they may in all probability, be the ſooner brought to ſee and paſs a right cenſure upon themſelves and their preſent eſtate, which is the next ſtep to Reformation: for Real convictions are of far greater efficacy then Verbal.

2. It may poſſibly make them aſhamed of their barrenneſſe under the Goſpel, when they ſhall behold others of leſſe ſtanding, and far ſhort of them in years, and, it may be, no leſſe inferiour to them (at leaſt in their apprehenſions) for parts and natural indowments, to outſtrip and go beyond them in the knowledge of the myſteries of the Goſpel, and an anſwerable converſation; whereof the Churches approbation is an evident demonſtration. And how this may prevail with, and provoke them to labour after knowledge (which before perhaps p. 159they neglected and looked not after) and to leave off their looſe walking is eaſie to imagine.Calvin. Bez… Piſcator. The Apoſtle Paul makes this one ſpecial end of Excommunication (for of that do ſome underſtand the place) and why he would have the diſobedient noted, and their ſociety ſhun'd;2 Theſ. 3.14. foreign De excommunicationis not a ho… accipio. Beza. Cornel. a Lap. foreign. Pudefiat, Leigh. foreign. Heſych. converſio. Calvin in loc.2 Thess 3:14 viz. that they might be aſhamed, and ſo come to amendment: If any man, ſaith he, obey not our word by this Epiſtle, note that man, and have no company with him: Ʋt ſcil. videns ſe ab omnibus vit…ri & negligi, in ſeipſum deſcendat, & turpitudine ſuâ conſpectâ, pudore victus reſipiſcat. That ſeeing himſelf to be avoided and neglected of all, deſcending into himſelf and there having a view of his deformity, being overcome with ſh…me, he may repent. Optimum hocremedium eſt, quism pudor incutitur peccatori, ut ſibi diſphcere incipiat. This is the beſt remedy, to make the ſinner aſhamed. that he may begin to be diſpleaſed with himſelf. Eſt enim pudor, ſicuti triſtatia, utilis ad p…ccati odium praeparatio: quare hoc froeno coercendi ſunt, quicunque laſciviunt: For ſhame as well as ſorrow, is a profitable preparation to the hatred of ſin, wherefore perſons that are wanton, are with this bridle to be reſtrained.Virtutis radil reflexi laudes, Bacon. Augment. ſcient. As honour and approbation is a notable incitement to Virtue: ſo ſhame and diſallowance will ſurely no leſſe lay a reſtraint upon vice, and put men upon endeavours to remove that which brings diſgrace up. on them; every man naturally coveting credit and applauſe, and fearing and declining the contrary. Eſt enim, eſt, inquam, Chryſoſt. in Phil. 1.Phil 1& impudertibus vel modicus aliquis pudor. Pudorem enim p. 160Deus naturae noſtrae indidit: Nam quoniam ad componendum nos non ſatis valet timor; viſum eſt ille & alias quaſdam inſtituere vias, ad hoc, ut non peccemus: Nempe ut homo leges poſitas revereatur, gloriam amet, amicitias appetat.— Nam ſaepenumerò quae Dei gratiâ facta non ſunt, pudore facta ſunt. For there is, there is, I ſay, even in impudent ones, at leaſt ſome ſmall meaſure of ſhamefaſtneſs; for God hath put it into our nature: Becauſe fear is not of force ſufficient to compoſe us; it ſeemed good to him to appoint certain other wayes for this purpoſe, that we might not ſin; viz. to reverence eſtabliſhed Laws, to love Glory, to deſire Friendſhip— for often times, what is not done by the grace of God, is done through ſhame.

6. Laſtly, By this means God may have much glory. Eſpecially theſe two wayes,

1. From the Confirmed, by their perſonal and publick confeſſion of his Name and Truth, and by their free and ſolemn dedication and giving up of themſelves unto him and his ſervice: Which is the thing performed by them at their Confirmation; at what time they own him for their God, and reſign up themſelves to him to be his, make profeſſion of his Truth, and promiſe obedience to his Will. And that this is one ſpecial way whereby God hath his glory from his people is clear from the Scriptures: wherein to confeſſe unto the Lord to confeſs his Name, and to Celebrate his Praiſe, or give thanks unto him, are equivalent expreſſions, and of the ſame ſignitication. For the word foreignſignifying properly to Confeſs, is in p. 161he LXX Tranſlation renderd,Kircher. C…. cord. Pſal. 6.5 foreign Pſal. 106.1. foreignPs 6:5Ps 106:1 ſometime by foreign, Laud…, to praiſe. Sometimes by foreign, to Celebrate: And moſtly in our Tranſlation, to give Thanks, or to praiſe. Thus often in the Pſalms, e. g. In the grave who ſhall give thee thanks? or confeſs to thee:Caſſiod. in lob. and O give thanks unto the Lord, for he is good: Laudate Dominum; quia idipſum eſt laudare Dominum, & ore illi honerem deferre. Becauſe it is the ſame thing to Praiſe him, and to give him Honour with the mouth. And in the New Teſtamant, the word foreign, to Confeſſe, is uſed in the ſame ſenſe; as, I thank thee (faith our Lord Chriſt) O father, Lord of heaven and earth; Mat. 11.25. foreign Piſcat. B za. Phil. 2.8. 9 10, 11.Matt 11:25Phil 2:8Phil 2:9i. e. Celebro te,, I Celebrate thy praiſe; gloriam tibi tribue, I give thee Glory. And this we find to be one branch of the great glory that God hath conferred upon the Lord Jeſus, who humbled himſelf, and became obedieat to the death, cven the death of the Croſs; therefore, ſaith the Apoſtle Paul, God exalted him, and gave him a Name above every name, that at the Name of Jeſus every knee ſhould bow, &c. And that every tongue ſhould confeſs, Cornel. a La….That Jeſus Ckriſt is the Lord; i. e. Quòd proximè & maxime participet Dei Patris gloriam, ut verè in eâdem cum Deo Patre gloriâ eſſe dici poſſit. That he doth neareſt, and more then any other, partake of the glory of God the Father, ſo that he may truly be ſaid to be in the ſame glory with God the Father. And therefore are there ſuch great and gracious promiſes made unto it, as that whereby the Lord is in an eſpecial manner glorified by his people.Luke 12.8Luke 12:8 He (ſaith Chriſt) that ſhall p. 162confeſſe me before men, him ſhall the ſon of man alſo confeſs before the Angels of God. Equivalent to that of God to Eli, 1 Sam. 2.30.1 Sam 2:30Them that honour me, I will honour. The like hereunto is that of Paul; Rom. 10.9, 10.Rom 10:9Rom 10:10If, ſaith he, thou ſhalt confeſſe with thy mouth the Lord Jeſus, and ſhalt believe in thine heart that God hath raiſed him from the dead, thou ſhalt be ſaved. For with the heart man believeth unto righteouſneſſe, and with the mouth confeſſion is made unto Salvation. Hence the Apoſtle Peter exhorts unto it, as a duty incumbent upon all Chriſtians, being one principal way whereby they give glory to God. Sanctifie, ſaith he,1 Pet. 3.15. Deodat.1 Pet 3:15 the Lord God in your hearts; i. e. Give glory to him truly and heartily. How? be ready alway to give an anſwer to every one that asketh you a reaſon (or an account) of the hope that is in you:foreign i. e. Fidei in Deum & in Chriſtum Jeſum, Winckleman in loc.quae fundamentum eſt ſp…i de futurâ & coeleſti haereditate: Of your Faith in God, and Jeſus Chriſt, which is the foundation of our hope of the future and celeſtial inheritance.Paraeus in loc. An anſwer, not to all curious queſtions that may be demanded, but ſuch as do appertain unto the fundamentals of Religion, which both the learned and the unlearned ought to know. And this, not to every one that out of curioſity or a captious humor to enſnare you, do demand it; but unto thoſe who by their office may require it, or out of a will and readineſſe to learn and be informed, do deſire it of you. So that that which the Apoſtle here intends, is this, That Chriſtians ſhould he alwaies ready to make confeſſion of their faith,Calvin in lec. as often p. 163as there is occaſion for it, that God may have his glory from them. And there are two caſes eſpecially wherein this is neceſſary to be done by all without exception. 1. In time of perſecution, if by thoſe in authority thority they be called thereunto: In this caſe ought they to do it freely and boldly, not fearing the faces of men, nor any thing that they can do unto them:Iſa. 8.12, 13Isa 8:12Isa 8:13 but (as the Prophet Eſau ſpeaks, from whom the Apoſtle Peter borrowed that paſſage) fear not their fear, nor be afraid; but ſanctifie the Lord of hoſts, and let him be your fear: remembring well thoſe words of Chriſt; Whoſoever ſhall deny me before men, Mat. 10:33Matt 10:33him will I alſo deny before my father which is in heaven. 2. When the Church ſhall require it for their ſatisfaction, concerning their knowledg in the myſteries of Chriſtianity; and let not any ſay, They are aſhamed ſo to do, leaſt Chriſt be aſhamed of, and refuſe to own them when he ſhall come in his glory. They ought rather to account it an honour that an oportunity is afforded unto them of glorifying God in ſo eminent a way; which conſideration ſhould make all perſons ready ſo to do willingly and chearfully. And as thus by the confeſſion of their faith they glorified God, ſo do they alſo no leſſe by the dedication of themſelves to him and his ſervice, wherein diſclaiming all right in themſelves, they freely profeſſe that they are and will be the Lords, offering up both ſoul and body to be an holy Temple and habitation for him to dwell p. 164in, and to be wholly at his diſpoſe, and imployed in his work, and doing his Will. According to thoſe exhortations of the Apoſtle Paul, I beſeech you brethren, Rom. 12.1 foreign to pre…nt by way of Dedication. Leigh. Beza. 2. Cor. 6.19. 20Rom 12:12 Cor 6:192 Cor 6:20ſaith he, by the mercies of God, that you …ffer up, or preſent your bodies (i. e. your whole man, by a Synechdoche) a living ſacrifice, holy, acceptable unto God. Again, You are not your own, but ye are bought with a price, therefore glorifie God in your body, and in your ſpirit, which are Gods. And this he did greatly commend in theſe Corinthians, as that whereby God had more glory, then from their liberal almes and contributions:2 Cor. 8.5.2 Cor 8:5 And this you did, ſaith he, not as we hoped, but firſt gave your ſelves to the Lord, and unto us by the will of God. As David and other of the Lords people did give glory to him, by the dedicate things; viz. the ſilver and gold, &c. which they conſecrated to the building and ſervice of the Temple; which was to honour the Lord with their ſubſtance:Prov. 3.9Prov 3:9 So do perſons much more honour the Lord by giving up themſelves to him, having no greater nor better gift to beſtow, nor more eſpecial acceptable ſacrifice that they can bring to God; which being Solemnly done at Confirmation, it's that whereby God is eſpecially glorified

2. From them and the reſt of his people alſo, by the praiſes which this will occaſion them to render unto him; which is another ſpecial way, whereby the Lord hath his glory from them, as thoſe words of God himſelf by the Prophet David do fully declare:Stephanus in 1. He, ſaith he, that offreth me praiſe, he glorifieth me; Summo me honors p. 165afficit, yeeldeth me the higheſt and moſt excellent honour. As for the Confirmed themſelves, well may the high praiſes of God be in their mouths, being advanced to the injoyment of the higheſt priviledges that the Church can confer upon them. If David ſaw cauſe why he ſhould prefer the loweſt room, even a door-keepers place in the houſe of the Lord, Pſal. 84.10Ps 84:10before the moſt pleaſant dwelling any other where: Well may theſe then, being now admitted into the innermoſt rooms thereof, cry out, bleſſing the Lord for ſo great a favour, and ſay in the words of the ſame Prophet,Pſal, 16.6 The lines are fallen to me in pleaſant places, yea I have a goodly heritage. It is a bleſſed condition in Davids account, and therefore deſerves the beſt of their praiſes: For ſo he, Bleſſed are they that dwell in thine houſe, Pſal. 84.4Ps 84:4they will ſtill be praiſing thee; having ſtill cauſe ſo do. And again, Bleſſed is the man whom thou chooſeſt, and cauſeſt to approach unto thee, that he may dwell in thy Courts: We ſhall be ſatisfied with the goodneſs of thy houſe, even of thy holy Temple.

And for the reſt of the Lords people, it cannot but much quicken them to this duty, to give the Lord the glory that is due unto his name, and to bleſſe him greatly for his truth and faithfulneſſe in building up and inlarging the borders of his Sion; when they ſhall behold the goings of God in and toward poor ſouls, his wonderful power and various wiſdom ſhewed and ſeen in bringing them in and making them willing to ſubmit unto the Scepter of Chriſt; hiding the glorious myſteries of the Goſpel from the wiſe and prudent, the rich and honourable of the world, p. 166and revealing them to babes, obſcure and ſimple ones, making them wiſe unto ſalvation. Surely it muſt needs give them great cauſe of ſaying as Chriſt did, We thank thee, O Father, Lord of heaven and earth, who haſt done this of thy good pleaſure. And with the Apoſtle Paul, to break forth into admiration, ſaying. O the depth of the riches both of the wiſdom and knowledg of God, how unſearchable are his Judgments, and his wayes paſt finding out! For who hath known the mind of the Lord? or who hath been his Counceller? Or who hath given unto him, and it ſhall be recompenſed unto him again? For of him, and through him, and to him are all things; to whom be glory for ever AMEN.

Gloria tota Deo noſtri conaminis hujus, Pax que inter fratres firma, ſequela ſiet.

Quiſquis haec legit, ubi pariter certus eſt, pergat mecum; ubi pariter haeſitat, quaerat mecum; ubi errorem ſuum cognoſcit, redeat ad me; ubi meum, revocet me. Auguſt. de Trin. lib. 1. cap. 3.

FINIS.

End of the text · Jonathan Hanmer, The Ancient Way of Completing Church Members (1657)