Confirmation and Restoration Necessary Means, Proposition 20

Confirmation and Restoration Necessary Means · Proposition 20

p. 194Prop. 20. So many and great are the Benefits, that would follow the general practice of this duty, of Trying, Approving, and Confirming (or Abſolving) all thoſe that enter into the number of Adult Chriſtians, that it ſhould mightily provoke all Chriſtian Magiſtrates, Miniſters, and People, to joyne in a ſpeedy and vigorous execution of it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 234Object. 1. You will tempt the Anabaptiſts to ſay, that this is but a ſhift of our own deviſing, inſtead of Baptiſm, leſt we ſhould yield to them, when we are convinced of the Neceſity of a perſonal Covenanting by the Adult.

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

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

Anſw. It was generally received in almoſt all the Churches on earth, till lately: And as far as I plead for it, it is yet Doctrinally at leaſt owned and maintained, even by thoſe p. 236Churches that practically have diſuſed it Of all the Chriſtians on Earth, I ſuppoſe there is a thouſand if not ten thouſand for it, (doctrinally or dogmatically) for one that is againſt it, if we judge by the Laws, Confeſſions, and writings of their guides. Though the Greeks I know do not own the Popiſh Confirmation, nor have it not ſo formally as they ſhould, and the Papiſts have corrupted it by their abuſe; yet the thing in ſubſtance is owned dogmatically by almoſt all the Chriſtian world: And they muſt be very ſingular perſons that diſowne it. 2. And I think the proofe that hath been given you is clearer, then you have for the Morality of the Lords day, for conſtant family Prayer, for Infant Baptiſm, and many a holy Duty, which yet we have ſufficient proof for. What would you have plainer? Is there the leaſt doubt of it, whether a Preſonal Profeſſion and Covenanting with God, be neceſſary to him that will be taken into the Number of Adult Chriſtians, and poſſeſs their Priviledges and Communion? Or whether this Profeſſion muſt be approved by the Paſtour, of the Church, and known to them that muſt hold Communion with him? Prove if you can, that ever one man was admitted among Adult-Chriſtians, to enjoy Communion with them, p. 237without ſuch a perſonal Profeſſion. You cannot prove it. If Infant-Covenanting were enough for the Adult, then Infidels are Believers.

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

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

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

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

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

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

p. 2396. Miniſters (as I before ſhewed) have no Tyrannical or Arbitrary Power. For Chriſt hath tied them by a Law, who to admit, and whom to reject. And if they diſobey this Law, the Magiſtrate may correct them: So that in the exerciſe of this Tyrannical Power, every Miniſter is under the laſh of the Magiſtrates violence, (if he groſly offend) whereas none of the people are under any violence, or force from us to obey us; but if all of them diſobey us and rebel, it is their own loſs, and we have no remedy. This is the Tyranny.

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

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

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

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

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

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

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

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

3. An Implicit Profeſſion makes or proves men but Implicit…ly Chriſtians. Such dumbe uncertaine ſignes, do leave us in So great uncertainty of the thing ſignified, that it ſeems but a very mocking of God (that will not be mocked) when we have opportunity for an open Intelligible Profeſſion, and will not uſe it, or require it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. Do you meane that it is by Gods Law, or the Laws of men, that Dioceſan Biſhops only may Confirm?Petav. him ſelf ſaith, Diſſert. Eccleſ. lib 1. cap. 3. pag. 35. Ignorare non potuit Hieronimus quibuſdam in locis abſente Epiſcopo Presbyteros idem illud Sacramentum Confirmationis dediſſe▪ quod de Aegypto teſtatur commentarius, &c. And p. 36. he ſaith, Conſtat olim ſolos Epiſcopos ordinariò jure tam baptiſmum, quam paenitentium reconciliatione adminiſtraſſe. So that they may then as well forbid Preſbyters to Baptize. If by Gods Laws, prove it, and we ſhall quickly yield. But that it's very unlikely you ſhould do. If you ſay that only the Apoſtles had this Power, I Anſwer, 1. That then fixed Dioceſan Biſhops had none of it: For the Apoſtles were none ſuch. 2. Then Timothy, Titus, …paphroditus, &c. when they pretend to have been Biſhops, had it not. 3. Ananias was no Apoſtle, that laid hands on Paul, that he might receive the Holy Ghoſt: of this more anon. But if you ſay, that this Power is p. 258given to the Biſhops meerly by the Laws of men; then either by the Laws of Magiſtrates, or of Biſhops. For the former, we know of none in force with us, to that purpoſe; and if they were, it is a work without their line, which Chriſt hath done before them, and not left to them, to deſcribe the Offices of his Church. And for Biſhops Canons, we know no Power that any Biſhops ever had, to make ſtanding Laws for the Univerſal Church; nor of any ſuch Laws that are obligatory to us: And the Opponents themſelves do violate the Canons of General Councils without ſcruple (as the 20^th of 1. Con. Nic. and abundance more) and how can they oblige us more then them?

3. Presbyters have the Keys of the Kingdom: Therefore they may takein, and Confirm thereby.

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

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

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

7. The ſame Hierome expreſly ſaith, thatImpoſition of hands was reſerved to the Biſhop, for the honour of Prieſthood, rather then by Divine Ordinatlon: **Hier. cont. Lucifer. Ad honorem potius ſacerdotii, quam ad legis neceſſitatem. Alioqui ſi ad Epoſcopi tantum imprecationem Sp. Sanctus de…luit, lugendi ſunt, qui in vinculis aut caſtellis aut in remotioribus locis, per presbyteros & Diacones Baptizati, ante dormierunt, quam ab Epiſcopis inviſerentur. Clem. Alexand. Pedag…g. 3. Cui imponet Presbyter manus.Therefore it is but a humane inſtitution.

8. The Epiſcopal Divines, and other Writers of their ſide, do commonly maintaine the validity of Presbyters Ordination, viz. that in caſe of Neceſſity it is lawfull, and where there is no flat Neceſſity, it is not a nullity p. 260where it is irregular.Ambroſ. in Eph. 4. Apud Aegyptum presbyteri conſignant, ſi prae…en; non ſit Epiſcopus.Eph 4 I cited (Chriſtian Concord, pag. 53, 54, &c.) many Biſhops and their defenders,Grotius Epiſt. cordeſ. 154. pag. 382. Si recte expendantur quae ipſe Aurelius, de rebus nec …, nec prohibitis diſſerit, non mirum ſi in iis alibi atque alio tempore alii fuerint mores; non erat cauſe ſatis, curtantis animis, tam odioſis illationibus ſta quaeſtio tractaretur. Nam etiamſi aut baptizatus nunquam ungeretur, aut ungeretur tantum baptiſmi tempore, baptizante etiam presbytero. Adde etiamſi nulla ſubſequeretur manuum imp ſitio, donis illis quae per manuum impoſitionem conferebant Apoſtoli pridem reſſantibus, non ideo periret honor praeſidentiae …piſcopalis, quae tunc etiam in Eccleſia fuit cum Epiſcopi & Presbyteri nomen indiſcriminatim uſurparetur, & cum praeji…entia illa, non Electione, quae Alexandris primum fieri …, Macco mortu…, ſed participati conſenſus gradu deferretur. that thus juſtifie the Proteſtant Churches, that have no Biſhops; as Dr. Field, Biſhop D…wname, Biſhop Jewel, Saravia, Biſhop Alley, Biſhop Pilkington, Biſhop Bridges, Biſhop Bilſon, Grotius, Lord Digby, Mr. Chiſenhal, Biſhop Davenant, Biſhop Prideaux, Nowel, Biſhop Andrews, Mr. Chillingworth; to whom I adde (to make up twenty) 17. Biſhop Bramhal, of Schiſm. 18. And Dr. Steward. in his Anſwer to Fountaines Letter. 19. Dr. Ferne, 20. And Biſhop Ʋſher, in his Judgment lately publiſhed. Abundance more might eaſily be added: but Mr. Maſon's Book in vindicacation p. 261of the Ordination of the forraigne Reformed Churches, may ſerve inſtead of more.

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

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

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

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

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

p. 26214. A Dioceſane Biſhop is uncapable of doing it faithfully: Could one man Try, Approve and Confirm faithfully, all the Souls in 200 or 300 Churches? It's known that here they did not: and it's plain they cannot. If they lay hands on them without Tryal, upon the Presbyters word, then 1. This yieldeth, all ſave the Ceremony, which we require. 2. And it is a venturing their practiſes on the judgment and fidelity of other men; who may ſend them Infidels to be Confirmed for ought they know. But if they Try themſelves, they are never able to do for ſo many, in ſeaſon: ſome will be old men, before the Biſhop will have leiſure to Confirm them; and many a hundred die without it. Nor do they know the people as their Paſtours do.

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

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

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

18. If it be proper to Biſhops, then either becauſe of their Order or Juriſdiction: Not of Order: For they are of the ſame Order with Presbyters, as is frequently confeſſed by Biſhops and Papiſts themſelves, and p. 264differ but in degree: Not of Juriſdiction: for it is no more an act of Juriſdiction to Confirm, then to Baptize or give the Euchariſt.

19 Proteſtant Divines are commonly agreed, that Confirmation is not proper to Biſhops, but may be uſed by Presbyters. For 1. France, Belgia, Helvetia, Denmarke, Saxonie, Sweden, the Palatinate, the Countries of the Duke of Brandenburge, of the Duke of Brunſwike, the Land-grave of Haſſia, with the reſt of the Proteſtant Princes of Germany, and alſo Hungarie, Tranſilvania, the Proteſtants in Poland, &c. beſides Scotland, and ſo many in England, are all without Biſhops, having put them down: And though three or foure of theſe countries have ſuperintendents, yet they make not Confirmation proper to them. 2. The Engliſh Biſhops, ordinarily maintaine againſt the Papiſts, that Presbyters may Confirm, and therefore we have their concurrance, as in Dr. Field, Biſhop Downam, Maſon, and many others is apparent.

20. If all this will not ſatisfie you, for Peace ſake, we will forbeare Impoſition of hands, which you ſuppoſe to be the Biſhops proragative; and we will be content p. 265to do no more, then Presbyters alwaies did in Baptizing the Adult; even to judge and Approve of the Capacity of thoſe whom they Baptized: and ſo will we only judge of the Profeſſion and Capacity of thoſe that we take charge of, and own as Adult-Chriſtians, and muſt adminiſter the Lords Supper to: And this common reaſon cannot deny us.

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

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

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

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

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

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

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

Object. 17. But on the contrary ſide it will be ſaid, that you would ſet up the Popiſh Sacrament of Confirmation againe.

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

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

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

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

p. 269Anſw. I will not caſt off the Work of God, becauſe that any will make it an occaſion of ſinne. And I take it to be the more my duty and not the leſs, becauſe it tends to Peace with all. I take it not to be any part of my Religion, to ſtudy how to croſs my brethren, or forbeare a practice (yea ſo neceſſary a duty) becauſe they like it. I deteſt that principle and ſpirit. I rather feare, leſt their own ſelfconceitedneſs, intereſt, prejudice and diſcontent, will make them diſlike it.

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

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

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

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

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

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

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

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

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

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

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

Direct. 1. Let the Paſtours in each Country p. 276meet together, and agree as one man in faithfulneſs, and ſelf-denial, to do their duty; that the moſt conſcionable may not be liable to the reproach of ſingularity, becauſe the reſt betray them, and the Church and Cauſe of Chriſt, by withdrawing, and leaving the work undone: ſo long hath the Church already ſuffered the neglect, even of godly Miniſters, that in ſuch a time of leave and helpe, we ſtill hold off, and dare not venture on a little diſpleaſure of the people, when our Anceſtours ventered on the flames; I grieve to think what a ſhame it will be to our names, and to the Reformed Churches, and what a confuſion it may bring upon our faces, before our Righteous Judge. And it is a griefe to me, if I were ſure of Magiſtrates aſſiſtance, that all our Enemies ſhall ſay, and that the Hiſtories of this age ſhall tell poſterity, that the Miniſters of England, after faſting, prayers, warres and vowes pretended for Reformation, would yet do little or nothing toward it, but preach; even in times of Liberty and encouragement, till the Magiſtrate did it: And that it muſt be the work of the Magiſtrate, after our unworthy, lazy, or treacherous deſertion of it. Had we no more help then we have, we might do much, were we willing and unanimous.

p. 277Direct. 2. Let us take heed of extending theſe Agreements to any unneceſſary Circumſtances, ſo as to lay the ſtreſs of the buſineſs on them, or to make that neceſſary, which is unneceſſary: But let us Agree on the Generall certain points, and leave particular men to their Liberty, in modes and circumſtances, not judging each other, if we differ herein: or if one be more or leſs ſtrict then another in the execution.

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

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

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

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

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

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

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

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

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

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

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

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

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

3. OUr laſt work is to tell you, what is the Magiſtrates part, for the promoting of this work. And I ſhall urge them here to no great matters, becauſe they ſhall not ſay, that we would either drive them in the darke upon queſtionable things, or put them upon that, which any reaſon can call perſecution, or make them think, that we can do nothing but by their ſword And therefore whether they ſhould force people to be Church-members, or Chriſtians, or to come under Diſcipline, are Queſtions that at this time I ſhall not meddle with; But p. 292Direct. 1. It is a great part of the Magiſtrates Duty to cauſe the people that are yet unfit for Church-communion,In Tertullians daies, ſaith Albaspinaeus in Tert. de preſcrip. c. 41. p. 306. The Catechumeni being ſomewhat inſtructed at home, cum caeteris tandem in Eccleſia primis concionibus, quae in gratiam Catechumenorum habebantur, intererant; quibus peractis rurſus omnes iidem ipſi Catechumeni ex templo diſcedere jubebantur, ne ſcilicet Divina myſteria rudium conſcientia polluerentur—So that it ſeemes they had then in the morning a Sermon fitted for the Catechumens, and all the after part of the worſhip was more Euchariſtical fitted to the Communion of Saints. to keep in their viſible ſtation, and to behave themſelves as Expectants, and ſubmit to that Inſtruction of their Teachers, which is neceſſary to prepare them for the Priviledges of the Church: and to this End the Magiſtrate ſhould by Laws and Proclamations, own this Miniſterial Reformation. Alas how little knew they, what they did, that have ſo long been jealous of us, leſt we would do too much, and under pretence of Diſcipline enflame, or abuſe them by ſeverity? When as it is a work that caſteth us on ſo much rage and hatred, of rich and poor, and calls for ſuch abundance of Faith and Zeale, and diligence and ſelf-denial, when we have ſo little, and are commonly like other p. 293men addicted too much to man-pleaſing, and to ſave our ſelves, that if we had all the help that Magiſtrates can give us, it's ten to one but we ſhould leve the moſt of this work undone. Preaching is a very cheap and eaſy work, in compariſon of Church-Government. They have taken great pains to ſtop poor, lazy, ſhort-winded men from runing up the ſteepeſt hill, and carrying the heavieſt burden, and paſſing through the greateſt ſufferings, that in thoſe proſperous times we can expect. And indeed I know it to be true, that for all the countenance of Authority, he that will faithfully execute the Paſtoral Overſight and Diſcipline, ſhall live a perſecuted life, which by meer Preaching he might avoid.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

p. 307Reaſon 6. The Adverſaries alſo are very induſtrious, and have many advantages of us from without. In moſt Churches they will meet, though with Godly, yet with young, unexperienced Diſputers; becauſe our Miniſtery is but Reviving, and the young ones muſt have time to grow. And the Jeſuites, Fryars and other Miſſioners, have a Pope and Cardinals, and Biſhops, and Princes, and Lords, and Revenews, and wealth, and Seminaries, and trayned Soldiers in abundance, at their backs beyond. Sea, to furniſh them with continual ſupply. And how eager and buſy they are, the Chriſtian world hath had long experience: ſo that if ſuch be let looſe on Ignorant Souls, what wonder if they prevaile?

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

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

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

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

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

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

p. 3121. If you compel not the Ignorant and ungodly to heare, and be peſonally Inſtructed, by the Miniſter of the Pariſh where they live, yet at leaſt compel them thus to ſubmit to ſome Miniſter: and let that Miniſter certifie under his hand, that he takes care of him as a Catechumene, or Expectant, by publike and private Inſtruction.

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

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

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

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

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

Joh. 13. 17.

If ye know theſe things, happy are ye if ye do them.

Luke 12. 47.

And the ſervant which knew his Lords will, and prepared not, nor did according to his will, ſhall be beaten much.

Finitur Hebr. 13. 1648.