Confirmation and Restoration Necessary Means, Postscript 1

Confirmation and Restoration Necessary Means · Postscript 1

Poſtſcript.

READER,

AS great and needfull a duty as this is, that I have here propoſed, and as clear as it is, and commonly agreed on by all the Parties before mentioned, I am yet far from expecting, that all men ſhould acknowledg it and obey it; or that no perſon of contrary apprehenſions or intentions, ſhould riſe up againſt it as an enemy, with all the ſtrength that the meaſure of his wit and paſſions can prepare. We cannot ſpeak for God himſelf, for Chriſt, for Scripture, for mens own Salvation, but we meet with contradiction and reſiſtance, even from them that we would ſave. And were it not for this, what bleſſed work would the Goſpel make? and why might we not hope, that all our people ſhould be ſaved? No wonder then, if when ever we attempt Reformation or Reconciliation, we meet with Learned,Nunquam enim, ait Lutherus periclitatur Eccleſia niſi inter Reverendiſſin…s. Reverend Brethen that come againſt us, armed with plauſible cavils, and contempts, and caſt away the medicine as dangerous, or ungratefull, and ſtrenuouſly vindicate the Diſeaſe that ſhould be healed: And were it not that the Church hath many, very many ſuch, what ſhould have kept us unhealed ſo long? And who could have continued our deformities and diviſions, and fruſtrated ſuch means as have been uſed for our cure? Satan is not ſo poore a Politician, as to be without his Agents in our Eccleſiaſtike Armies, and Councils, and Pulpits to ſpeak for his cauſe and do his work, and reſiſt and fruſtrate that which would diſpleaſe him; and all this under pretence of enmity to Satan, and friendſhip to Chriſt, and a better doing of his work. As the names of the chiefeſt of Chriſt Servants, were not caſt out as Holy, but as evil, Luk. 6. 22. So their Doctrine was not caſt out as Truth, nor as Saving, but as Deceit. And his Meanes will not be openly reſiſted, (at leaſt by thoſe that are building with us) as Reforming or Reconciling, but as groundleſs or unproved, or troubleſome, or unſeaſonable, or as ſuſpected of ſome ill deſigne, or event. Some will ſay, it is meere Prelacie, or a Prelatical deſigne: and ſome that it is Independancie, or an Independant deſigne: and ſome that it is but Presby…erian Examination. Whereas they might know, that it is proper to none of them, which is common to them all. If it be Prelacie, how comes it to be found with Independants? If it be Independancy, how comes it to be approved by Prelates, and Presbyterians? Is it not rather like Chriſtianity it ſelf, and the Truths and Duties which we commonly own; and therefore not to be appropriated to any.

By all that I have heard and read of late, concerning this Subject, I underſtand that the principal Objections that are likely to be uſed againſt the Doctrine of this Treatiſe, are theſe following.

Object. We were all Baptized in our Infancy, and therefore are Church-members, and have Right to the Priviledges of the Adult, when we are Adult, without any new Title or Condition: Our firſt Right continueth, though we never make Profeſſion of the Chriſtian Faith, nor perſonally renewed the Covenant with God that we made in Baptiſm. And therefore though in ſome caſes, ſuch an approved Profeſſion be a duty, yet is not any more Neceſſary to our Church-ſtate, and Right to the Communion of the Adult, then that we were borne Church-members, and ſo Baptized. Nothing but Hereſie, Schiſme, or Apoſtacie can cut us …ff. And therefore all that were Baptized, and are not thus cut off, are ſtill Church-members, and have Right to all the Ordinances in the Church.

Anſw. 1. I have ſaid enough to this already to ſatisfie the conſiderate impartial Reader; proving the Neceſſity of a perſonall Faith before God, and of ſome Profeſſion of it Eccleſia Judice, before the Church, to the Being of the ſaid Title of the Adult, as its Condition: and that all Scripture-Examples do make for the Confirmation of this Truth. Moreover let me adde, to anſwer the new, or foreſeen aſſaults,

1. If there be no word of Promiſe in the Scripture, that giveth the Priviledge of Adult-Communion to any, upon their Infant title-condition only, nor any example in the Goſpel, or the ancient Church, that any poſſeſſed or uſed that Priviledg upon that Title-condition only, then are we not to imagine that the Infant Title-condition alone, is ſufficient to the ſaid Priviledge: But the Antecedent is true; as hath in part been manifeſted, and will be more, when the Diſſenter ſhall bring forth his pretended Evidences, by which his Title ſhould be proved.

2. The Title-condition of Infants is not ſufficient to make any morally capable of the Ends of Adult. Communion: therefore it is not ſufficient to make them capable of a proper, plenary Right to ſuch Communion. For the Right and Relation are for theſe Ends; if a natural incapacity may conſiſt with a Plenary Title, ſo cannot a Moral. No man can really poſſeſs and exerciſe the Communion of the Adult intrinſically without Faith, or extrinſecall without Profeſſion of Faith: therefore no man without Faith or Profeſſion of Faith, can have a plenary Right to that Communion. For a man to have a plenary Right to praiſe God, and celeberate with the Church the memorial of our Redemption, and participate of the Redeemer, and his Benefits, that believeth not in him, is a palpable abſurdity.

3. If the meer Title-Condition of Infants will ſerve in foro Eccleſiae, for the Adult▪ then it will ſerve alſo in foro Dei: For the Church looks but to the outward appearance, or viſibility of that, whoſe Reality and ſincerity God expecteth. And it is Gods Covenant that giveth us our Right: and therefore if the Churh fin… us to have true Right, it muſt find us receiving it from Gods Covenant; and therefore find us the heires of takes prom…ſe: The Reaſon why the Church takes our Birth Priviledges for a ſufficient Title-Condition, is becauſe God is ſuppoſed ſo to take it. But that this will not ſerve the Adult in foro Dei is manifeſt; becauſe God will not own ſuch Infidels, as neither have Faith, nor a Profeſſion of it.

4. If the litle-Condition of Infidels may ſerve them when Adult, then is there no perſonal difference in acts, or qualities; no not ſo much as in Profeſſion, required on our part, to diſtinguiſh Chriſtians from Infidels and Ath…iſts: (required I mean as neceſſary Conditions) But the Conſequent is abſurd: therefore ſo is the Antecedent. If no di…ferencing character between Actual Believers and Infidels or Atheiſts, be made thus neceſſary, then the Church and the Infidel world, are laid together; and the Body of Chriſt, and conſequently Chriſt himſelf is diſhonoured, and blaſpheamed, as common and uncleane. But if any perſonal difference be neceſſ…ry, it muſt be the perſonal Profeſſion of Chriſtianity, or nothing leſſe then this can be it. For our Birth-Priviledge cannot be it. Atheiſts and Infidels are borne of Chriſtian Parents. Much of the Turkiſh Army of Jani…aries, have their Birth-Priviledges to ſhew, as well as we It is a probable Argument: Such an Infant is horne of Chriſtian Parents: therefore he will be an Actual Believer. But it is not a probable Argument, Such a man at age, that profeſſeth not Chriſtianity, had Chriſtian Parents; therefore he is a believer: much leſs; therefore he had Right to the Benefits of the Covenant, whether he be an Actual Believer or not. If Chriſtians have no viſible note, by which they muſt be known from Infidels, then either the Church is not Viſible, or Infidels may be the Viſible Church, without ſo much as diſowning their Infidelity.

5. If the Title-Condition of Infants may ſuffice the Adult for Church-Right and Communion, then Hereticks and Apoſtates have ſuch Right: But the Conſequent is denyed by them that I now diſpute with. They confeſs that Hereſie and ſome Schiſm, and Apoſtacie, do cut off from the Church, and ſo from this Right. But it's plaine that ſuch Hereticks and Apoſtates have that which was their Infant-Condition: as they were the ſeed of Believers in Infancy, ſo they are ſince Apoſtacy: They ceaſe not to be the ſeed of Believers, by their renouncing Chriſt. If this therefore would prove a Right in ſilent Infidels, it will prove a Right in profeſt Apoſtates.

Object. The Apoſtates caſt away their Right, and therefore have it not.

Anſw. 1. Either it dependeth on their own wi… when they come to age, or not. If it do …t, then they cannot caſt it away. They may refuſe to uſe their Right, but they cannot caſt it away, or nullifie it: For they cannot make themſelves not to be the Children of Chriſtian Parents. The foundation ſtands whether they will or no: and therefore ſo muſt the Relation. But if the Relation or Right do now depend upon their own wills, then our cauſe is granted; for from their wills then muſt the Condition, or Evidence be fe…cht. 2. Yea ſuch perſons, ordinarily as we have now in queſtion, are actual Apoſtates, and are ſo to be taken by the Church; and therefore not to be taken as Church-members, having Right to Sacraments. He that being engaged to God the Father, Sonne, and Holy Ghoſt in his Infancy, doth make no Profeſſion of actual Faith at full age, is ordinarily to be taken for an Apoſtate: But ſuch are the perſons in queſtion. I ſay Ordinarily, becauſe I except them that have been caſt upon natural impoſſibilities or impotency, or wanted a call and opportunity: that is, all perſons that prove Ideo…s, or deafe and dumbe, or otherwiſe deſtitute of natural capacity; ſuch come not to the uſe of Reaſon and free-will, and therefore are no… bound to Actual beleif. Such alſo as have their tongues cut out, are ſeparated from Humane ſociety, or otherwiſe diſabled from Profeſſion. But for the common caſe of mankind. 1. It is plaine that they have their tongues given them by nature of expreſs their minds; and 2. That Chriſt commandeth Confeſſion with the tongue, and profeſſing him before men. 3. That much of his Worſhip lieth in holy Profeſſion, and all of it containeth anſwerable Profeſſion. 4. That we have conſtant calls from God, even to profeſs our Chriſtianity: the godly and the wicked that live among us call us to it: we have daily invitations to profeſs out Chriſtianity one way or other. And among all theſe occaſions of Profeſſion, he that Profeſſeth not, is to be taken for an Infidel and Apoſtate. For the buſineſs is ſo exceeding great and weighty, and the Object ſo glorious, and the duty ſo incumbent, and the very Life of Chriſtianity ſo inconſiſtent with a non-profeſſion, that we have juſt reaſon to conclude, that he that Profeſſeth not himſelf a Chriſtian, ordinarily is to be taken for none by the Church.

Object. But though at the firſt admitting of a forraIner into a Common-wealth, you require an Oath of fidelity, or Profeſſion of ſubj…ction, yet when we are borne Subjects, we muſt be ſuppoſed to continue ſuch, till we Rebel, and ſo declare the contrary; and our fidelity is not to be qu…ſtioned.

Anſw. 1. The caſe doth exceedingly differ from ours in hand. Princes vary their Commands as their affaires require. If you are borne in the midſt of a peaceable Republike, you may perhaps have no Oath of fidelity impoſed, becauſe the Peace of the Commom-wealth requireth it not: For while there is no enemy neer you, to ſolicite you to rebellion or treaſon, or with whom you may conjoyn, it is ſuppoſed, that you have either no mind, or no power to it. And it is only the common peace that is concerned in the cauſe. But our caſe is otherwiſe: For we live among Devils and wicked men, and are known to have hearts our ſelves, that are naturally treacherous, and at enmity to God. So that we are ſtill among enemies, that would ſeduce us, and with whom we are enclined to take part. And beſides that, our Profeſſion is not only neceſſary to the common ſafety, but to our perſonal performances, and daily Communion with the Saints, and worſhip of God. 2. If it be in a Gariſon that's neer the enemy, or in a Country that is inclined to Rebellion, or where Rebellion is on foot, and the enemy hat a party, there Princes uſe to cauſe all their Subjects to take an Oath of fidelity; and ordinarily alſo in peaceable Kingdoms this is practiſed: At ſuch an age all perſons are to take an Oath of Allegiance, or fidelity, or to make Profeſſion of their ſubjection, in many places: and in other places they do it, before they enter upon any Office. And if you will come neerer the caſe, and ſuppoſe that men were borne in a Schoole, or an Army, as well as a Republike, I think you would yield, that when they come to age, it is neceſſary that they have more then their Birth-Priviledg to ſhew, to prove them Schollars, or Soldiers. We are Chriſts Diſciples and Soldiers, as well as his Subjects; and one is as eſſential to our Chriſtianity as the other. We may be initiated into his School and Army in our Infancy, and ſo ſtand Related to him: But ſure we are Apoſtates, if when we come to age, we have nothing to ſhew but our meer Infant-Condition; and to more we muſt be called. 3. The caſe alſo differeth in this: Princes do make known to all in their Laws, that no man that is an enemy, yea or that is not (pro tempore) a Subject, ſhall dwell on their Soile, among their Subjects: They ſuffer not Subjects and Enemies to live promiſcuouſly together in their dominions: and therefore it is ſuppoſed that a mans very abode and reſidence in their land, is a profeſſion of Subj…ction: much more when they live in obedience to the Laws, and hold their eſtates by them. But Chriſt dealeth not thus: He ſuffereth Believers and Infidels to live together, and his flock to be but little in the world; ſo that it cannot be the leaſt preſumption, that a man is a Chriſtian, becauſe he liveth among Chriſtians. 4. At leaſt let us not teach Chriſt, what he ſhould have done, when we find he hath done otherwiſe; we find that he requireth perſonall Faith and profeſſion of all at age, that are naturally capable; and therefore we muſt perform it, and not give reaſons why we ſhould not do it. No good Subject that's called to profeſs his fidelity will ref…ſe, and ſay, you have no reaſon to queſtion me, and put ſuch a Tryall or obligation upon me.

So that I may conclude, that an Adult perſon not profeſſing Chriſtianity is not a viſible Chriſtian, notwithſtanding his birth priviledges: and therefore not a viſible Churchmember; and therefore an Apoſtate, ſeeing he was once engaged in Covenant to Chriſt, (though not an Apoſtate from actuall Faith) and therefore ſuch as hath no proper right to Church-communion and priviledges.

Object. If his Infant Title be cut off, it is either by Ignorance, Wickedneſſe, Hereſie, or Schiſm, or Apoſtacie: but ignorance and wickedneſs do not cut him off; and Hereſie, Schiſm, or Apoſtacie he is not guilty of; therefo…e, &c.

Anſw. 1. His Infant Title will ceaſe of it ſelf without any other cutting off, if it be not continued by his perſonall actuall believing, when he comes to capable age. His birthpriviledges alone, or his Parents dedicating him to God in Baptiſm, will ſerve no longer of it ſelf. It is therefore for want of Perſonal Faith Coram Deo, and of the profeſſion of Faith Coram eccleſiâ, that his right doth ceaſe.

2. Ignorance, where it proveth Infidelity, muſt needs prove a Ceſſation of the Infant Title, when they come to a capable age, and ignorance is privative. He that knoweth not, that there is a God, a Chriſt, or what he hath done for us, or what a Chriſtian is, can have no Faith in God, or Chriſt; and therefore is an Atheiſt, and an Infidell privatively, if at a capable age, among meanes at leaſt. It is not only he that denyeth Chriſt, that is an Infidell, but he that never heard of him, Negatively at leaſt; and he that having heard of him, underſtood not what he heard, and therefore believeth not in him, becauſe he knoweth not.

And it is not only he that denyeth God, that is an Atheiſt, but he that knoweth not that there is a God. And therefore if ingorance cut not off, then Infidelity and Atheiſm cut not off. And if neither of theſe cut off, then no particular Hereſie can: nor any ſuch Apoſtaſie, as men are capable of, that had but an Infant Church-ſtate: groſs ignorance at a capable age, proveth groſs ungodlineſſe, and Apoſtaſie. For if mens hearts had been towards God, they would have ſought to know him, and if they know him not, their hearts are Atheiſticall, and without him.

3. Wickedneſs is either ſuch as may conſiſt with habituall adhering to God in Chriſt; or ſuch as ſhews a ſeparation or renunciation; the one being ungodlineſs partiall, and quoad actum particularem, (as Peter's deniall) and the other being ungodlineſſe quoad ſtatum. He that ſaith the former cutteth not off from the Church, will ſcarcely ſay, that it doth not meritoriouſly ſuſpend the Offender from the Communion of the Church, till he appear penitent. And he that ſaith the latter cuts not off, from the Church meritoriouſly, muſt ſay that nothing doth it. For this is Apoſtacie, and comprehendeth the greateſt Hereſie. Such Hereticks, hold that the pleaſure of ſin for a ſeaſon, is to be choſen before a life of Holineſs with the Hopes of Everlaſting life; and the fleſh to be pleaſed before the Lord: And I think this is Hereſie. But whether theſe be cut off from the Church or not, either they bring the perſon under the guilt of excommunication, or elſe there is no excommunication to be uſed. And if they be excommunicated, we ſhall not much contend with you about their rights. As long as you grant that they have no ſuch right as that they may have the uſe of Church communion, we are ſatisfied. And yet I muſt ſay, that it is a blind concluſion, that the excommunicate are Church-members, without diſtinguiſhing of excommunication. If a man ſhall openly declare that he believeth not in Jeſus Chriſt that dyed at Jeruſalem, nor that there is any life to come; but yet he believeth in a Chriſt within him, and a Heaven and Hell within men; (as the Ranters, Familiſts, &c. did) and yet this man, that he may pervert the ſouls of others, will hold communion with the Church, and declare, that he takes the Scripture in his ſenſe, I doubt not but this man, though a profeſſed Infidell and Apoſtate, is yet to be excommunicated, while he pretendeth to Communion; and if this excommunicate man be not out of the Catholike Church, then no man is out of it, and you may next queſtion whether the Devill be not a Member, that believeth much more then he.

But when I ſay that Infidelity, Impiety, Hereſie, do cut off or caſt out, I meane it but Meritoriouſly. Either theſe crimes are private and unknown, or provable If not provable, then they merit this, and more Coram Deo, but not Eccleſiâ judice, that is, though there be guilt or demerits, yet we are no capable judges of it. But if the crime be provable, then it is either ſuch, as needs a judgment or not▪ If it need a judgement, the perſon is only de jur… caſt out before the ſentence (which is terminus diminuens and is no… actuall caſting out) and he is actually caſt out by the ſentence, and the execution: ſo that his ſin caſt him out Meritoriouſly, the Law Obligatorily, the Paflors of the Church Sententially, and the whole Church, Paſtors and People, Executively in avoiding him. But if there need no judgement, then he is excommunicate actually ipſo jure, by the Law alone without a Judge, which may be in many a caſ… A… if he be a notorious Infidell, Atheiſt, Blaſpheamer, or notoriouſly beyond all doubt and controverſie one of thoſe, that the Law commands us to avoid; we muſt execute this Law, though there be no ſentence pronounced. The want of a mans ſentence will not excuſe us from obeying Gods Laws. And where there is no controverſie through the notoriouſneſs of the caſe, there needs no Judge.

6. If Birth-priviledge will ſerve alone for the Adult to prove their Title to the Churchſtate and priviledges of the Adult, then no man that is born of Chriſtian Paren…s can be obnoxious to excommunication, or juſtly excommunicate: For he is ſtill a Child of Believing Parents: and no ſin will make them otherwiſe. And therefore if that were enough, he hath a good Title ſtill. Nay it would follow that he cannot Apoſtatize; for he cannot fall away from this. But the conſequence is abſurd, therefore ſo is the Antecedent.

7. If Infant Title only be ſufficient to the Adult, then no Parent is neceſſarily oblieged to profeſſe himſelf a Chriſt…a…, or actuall believer, in order to prove the intereſt of his Child to Baptiſm (nor any that offer him in the Parents ſtead.) For it is ſufficient if the Parents (or ſuſceptors) ſay, We were Infant-members and Baptized, and therefore our Child muſt be ſo: but whether we are actuall Believers, now, it is not neceſſary that we tell you But the Conſequent is ſo abſurd, that whoever ſhould have offered a Child to Baptiſm on theſe terms in the A…cient Church, (or any Church that I know of, till very lately) would have been rejected. The acceptance and Baptiſm of our Infants, is one of the priviledges of Believers: But no one hath right to this priviledg (that his children be thus accepted into the Church) upon a bare Infant-Title, without the profeſſion of a perſonall actuall …aith. Therefore, &c.

8. If the oppoſed Doctrine ſhould hold good, then all the world hath right to Church-Communion▪ (or M…llions of Infidels, at leaſt) But the conſequent is falſe: therefore ſo is the Antecedent. The reaſon of the Conſequence is plain; becauſe Noah was a Churchmember, and all the world came out of his Loynes: And the men of Thracia, Bithynia, and moſt of Aſia, where Mahomet is worſhipped, may ſay, Our Anceſtors were Chriſtians: Therefore the Birth-priviledges ſtill going down from generation to generation even to the Thouſandth generation, it muſt follow, that the preſent generation of Mahometans and other Infidels, are Churchmember… ſtill: For they loſt not their naturall Relation to their Parents.

9. It will not prove a Society of Adult perſons to be a Chriſtian Church, if they have no more but their Infant-Condition: therefore it will not prove a ſingle perſon to be a Member of the Church. That which is neceſſary to make a ſociety, a Chriſtian ſociety, is neceſſary to make a perſon, a Chriſtian perſon. But I hope none will deny, but that ſome kind of Profeſſion is neceſſary to make, or prove a company of men, to be a Chriſtian Church: therefore ſome profeſſion is neceſſary to make, or prove a man, to be a Church-member.

10. If Infant-conditions will ſuffice to the Adult for Church-memberſhip, and common priviledges, then will they ſerve for Juſtification, and Salvation, that are ſpeciall priviledges: But the Conſequent is falſe: therefore ſo is the Antecedent. The reaſon of the conſequence is, becauſe though the benefits be various, yet the Covenant and Conditions are the ſame, by which we have right to one and to the other. It is the Appearance of the ſame Faith, by profeſſion before men, that give Title, Coram eccleſiâ, whoſe inward ſincerity giveth right Coram Deo, (as was aforeſaid) And God giveth Title to all the bleſſings of the Covenant, Coram Deo on the ſame conditions. And there is alſo a parity of reaſon. For if it be enough to prove our right to Adult Communion (to praiſe God, and have all his Ordinances and helps in the Church, &c.) that we had Chriſtian Parents, then muſt it be enough to prove our Title in all the reſt of our benefits. The ancient Fathers and Churches thought that Baptiſm did as certainly give the Infant rightly Baptized, a right to pardon of Originall ſin, and eternall life, a… to outward Church-priviledges. And if the ſame Covenant give both on the ſame condition, then he that hath the condition of one, hath of both. I have proved in another Diſputation, that God hath not two Covenants of grace on his part, one of ſpirituall or inward mercies, and another of outward Ordinances; and that he giveth not theſe inward benefits and the outward ſignes of them, upon various conditions, but on the ſame.

11. Faith or the profeſſion of it in the Adult, is either neceſſary to Church-communion, or unneceſſary; if unneceſſary, then Chriſtians have no more to do in the Church then Heathens; if neceſſary, then either as a meer duty, or as a condition, or other means Not as a meer duty… for then ſtill the Infidels ſhould be equally received, though not applauded: It muſt be therefore neceſſary as a meanes. And the very words of the promiſe tells us what ſort of meanes it is, that makes Faith to be its condition.

12. I would know of my adverſary, what he would do with the Son of a Believer that were unbaptized at 40. or 50. years of age? would be Baptize him without a profeſſion of actuall Faith of his own, or not? if he would, then he would make new faſhioned Chriſtians and Churches; and might Baptize all the poſterity of the Apoſtates, or the ancient Chriſtians in the world, that would conſent. Yea, he could not indeed Baptize them; for Baptiſm eſſentially containeth a profeſſion of conſent unto the Covenant▪ which therefore others make for Infants, that have the diſpoſe of them. But if he would not Baptize ſuch, without profeſſion, then it ſeems he takes not their Birth-priviledges to be a ſufficient condition of their Title thereunto.

13. A Covenant breaker can claim no right to the benefits of the Covenant (ſuppoſing him to violate the main conditions on which the benefits are ſuſpended) But all thoſe at capable age that have nothing but their Infant condition to ſhew, are Covenant breakers: therefore they have no right to the benefits of the Covenant They therefore were engaged perſonally to be…ieve in God the Father, Son, and Holy Ghoſt, when they came to the uſe of reaſon; we have cauſe therefore to ſee whether they have broke, or kept this Covenant; and if they have broke it, they can at preſent claim no Title to the benefits.

14. He that cometh to God muſt believe that God is, and that he is a Rewarder of them that diligently ſeek him: Therefore thoſe that profeſs not this belief, cannot come to God, and conſequently not have Communion with the Church. Without Faith it is impoſſible to pleaſe God, Heb. 11. 5, 6. Therefore without a profeſſion of Faith, it is impoſſible to have right to juſt Communion; which is purpoſely for the pleaſing of God.

Object. But (its ſaid) Infants have Faith;that is, a Relative Faith, and a Faderall Faith, as well as a Relative Faederall Holineſs▪ Their right is not only in their Parents, but in themſelves; and therefore their Faith is in themſelves: and this continueth with the aged, till Hereſie and Schiſme cut it off.

Anſw. Call any thing under Heaven by the name of Faith, ſo you will but explain your meaning, and we will quarrell as little as may be with you about words: But little know we what you mean by Relative or Faederall Faith, unleſs it be plainly, to be ſemen fidelium, the ſeed of believers: that there is a Relative and Faederall Holineſs, is Scripture Doctrine, and good ſenſe: For the formall nature of the thing is a relation which commonly is expreſſed by the name of Holineſs, and which in that phraſe is implyed. But I remember not that Scripture ever ſpeaks of a Relative or Faederall Faith: For I believe not that it was Infants, that Chriſt calls the little o…es that believe in him. And Faith being an act or habit, you muſt mean ſome other ſpecies of Faith, which conſiſteth in relation. I know it not, nor will I uſe your Language; though I think it more tolerable to call the Infant Relatively a Believer, then to ſay he hath Relative Faith; for in ſo ſaying, no more is meant, but that he is a Diſciple of Chriſt, or belongs to him as he is the Seed of a Believer in Covenant. But let this word of Faederall Relative Faith be uſed by you as you pleaſe: If the thing ſignified by it be any more then I have expreſſed, you ſhould tell us what you mean: If it be no more but to be the Seed of a Believer, then we doubt not but thi… continueth when they come to age: but it doth them no good at age, as to the continuing of their Title to Church-memberſhip before God without a Faith of their own, nor before the Church without a profeſſion of it. That the Infant himſelf is the Subject of h…s own Right, is a thing that no man, that I know makes doubt of, that believeth him to have any Right: But the active main condition of that right is not to be performed by himſelf but by the Parent; and only the Paſſive Condition is to be found in himſelf, that he be the Seed of that Parent: If he muſt be a Believers Seed, its the Parent that muſt Believe: But that will not ſerve his turne at age, if he do not alſo believe himſelf.

15. It is granted by the Diſſenters, that the ignorant, for all their Infant Title, have no Immediate right to the Communion of the Church. And we will not contend about names: this ſatisfieth us in the maine. It is not Actuall right, if it be not immediate plenary right: that which they call a remote right, is properly no actuall right, but a term of Diminution, as to it; when right hath two Conditions, you may call it right, when the firſt and greateſt is performed: but actually it is none, till all be performed: For it is ſtill but Conditionall, while any part of the Condition is unperformed, ſaith Learned M^r Fullwood. page 274. The rule to give all their due, is of indiſpenſable Obligation: but ſeeing ignorant perſons, have no ſuch immediate right in the Supper, what injury or wrong is there done them?

Object But ignorance doth not wholly cut a man off from the Church: For ſuch a knowledge goeth not to the …ſſence of the Church; for …s fo…m is ſociety or Community.

Anſwer. 1. Its ſufficient to our preſent purpoſe,It is totall Ignorance that the Objection extendeth to, or Ignorance of the Chriſtian Faith. that it excludeth men meritoriouſly from immediate right to the Communion of the Adult. 2. Ignorance qua talis materially, is no ſin (as in Ideots, Paralyticks, &c.) and therfore cuts not off. But ignorance in a Subject, where knowledg ſhould be found, is culpable, and complicate alwaies with Infidelity, or not believing; and therefore doth declare the perſon to be matter uncapable. If you chooſe to ſay, it cuts not off, I eaſily can prove, that it manifeſteth that he is not in the Inviſible, and ought not to be eſteemed of the viſible Church, by reaſon of his incapacity; his former Title ceaſing, for want of the condition of its continuation. 3. Knowledge in the capable Adult, is an eſſentiall to the Church, as a ſociety. A Church is a ſociety of Chriſtians; As it is a ſociety, Chriſtianity is not eſſentiall to it, and ſo not Knowledge: For there are ſocieties of Heathens, and Infidels enow. But as it is a Chriſtian Society, Knowledge is eſſentiall to it; and therefore, as it is a Church. It's eſſentiall to a field of wheat, that there be wheat in it: Or to a heape of wheat, that it be of wheat. And yet not as a field, or as a heap: for there are heaps of dirt alſo. The aggregation of a number of individuals, makes it a Community, and the form of the body aggregated, as to the mutuall relation of the parts, makes it a Body politick or ſociety. But the eſſentiall qualification of the Individuals, viz Chriſtianity, is eſſentiall to that ſociety in ſpecie, as a Chriſtian Church. And Faith in the Adult is eſſentiall to Chriſtianity, and Knowledge is eſſentiall to Faith, or inſeparable from it.

Object. Then one ſhould not take another to be a Church-member, till he is ſatisfied of his Knowledge, which were a ſtranger thing.

Anſw. Not ſo ſtrange as true: ſuppoſing him an Adult Perſon capable of Knowledg. For he cannot be ſatisfied of his Faith, without being ſatisfied of Knowledg: nor of his Chriſtianity without his Faith: For we are yet unacquainted with the Chriſtian Infidels. But then Conſider, what muſt be ſatiſfactory to other men concerning their Brothers knowledg. It muſt ſatisfie them, that he is by the Paſtours of the Church, who are to judge, approved and annumerated with Believers: and that he profeſſeth himſelf to be a Believer, which cannot be without knowledge: This muſt ſatisfie them, till he nullifie this evidence, by a clean bewraying of his Infidelity.

Object. But the Scripture ſaith not that ignorant perſons cannot be Church-members, or ſo much as that they ought meerly for their ignorance to be excommunicate. Anſw. Doth not the Scripture exclude viſible unbelievers, and take in only viſible believers (of the Adult) and make the Church a ſociety of Believers ſeparated from unbelievers? Such ignorance therefore as is eſſentiall to, or inſeparable from Infidelity, is in Scripture made the very brand of them, that are without, excluded from the Church. If our Goſpell be hid, it is hid to them that are loſt, in whom the God of this world hath blinded the mindes of them that believe not, leſt the light of the glorious Goſpell of Chriſt, &c. 2 Cor. 4. 3, 4.That Preaching which Diſcipleth men, Mat. 28. 19. Doth give them Knowledg, or elſe it could not give them Faith. For it openeth their eyes and turneth them from darkneſs to light, &c. Act. 26. 18. And ſurely we aretranſlated out of the power of darkneſſe into the Kingdome of Chriſt, Col. 1. 14. Thoſe that in time paſt were not a people, but now are the people of the living God, are called out of darkneſſe into his marvellous light, 1 Pet. 2. 9, 10. And what Communion hath light with darkneſſe, righteouſneſſe with unrighteouſneſſe, Chriſt with Beliall, the Believer with the Infidell, 2 Cor. 6. 14, 15, 16.

Object. If Knowledg as ſuch, were neceſſary to memberſhip, then none could be a member without it: But that's not ſo.

Anſw. 1. Knowledg as ſuch is neceſſary no otherwiſe, then Faith as ſuch, and all one; you may therefore as well plead thus againſt the neceſſity of Faith. 2. And we grant that neither Knowledg, nor Faith, are neceſſary to uncapable Subjects, that is, in themſelves. You know Faith in Infants, (ſuch as we call Faith) is not neceſſary to their Juſtification; and yet will you ſay, it is not neceſſary to the Adult? The promiſe hath made it neceſſary to the Capable. 3. And we grant that neither Knowledg, nor Faith (juſtifying or dogmaticall) are neceſſary to the being of a viſible Member, that is meerly ſuch: God only ſeeth the heart. But yet the appearance or profeſſion of Faith, and ſo of Knowledge, in the eſſentials of Chriſtianity, is of neceſſity.

4. But though a perſonall Faith, or Knowledg, in truth or in profeſſion, be not neceſſary to an Infant, either for Memberſhip or Juſtification, yet their Parents Faith or Profeſſion is neceſſary: or elſe the promiſe is to more, then Believers and their Seed, quod reſtat probandum.

Object. But a Negative conſent is ſufficient, to continue ſuch in Covenant, as before were admitted in Infancy, or at age: And this Negative conſent, is but non-actuall diſſent, or a non-renouncing of the Goſpell: And therefore, as Poſi…ive conſent, ſo actuall Faith and Knowledge, are not neceſſary.

Anſw. A dangerous doctrine! A negative conſent is no conſent.Should a man never thinke of God, Chriſt▪ or Heaven, and ſo never have actuall diſſent, he were yet an Atheiſt and Infidell: Much more when he heareth, and therefore muſt needs think of them: for then it is impoſſible, the will ſhould neither diſſent nor conſent. Faith is a poſitive being, and therefore muſt have a poſitive diſcovery: perhaps many a Janizary never renounced Chriſt in words, nor many another Ch…lde of Chriſtians, that is carried away, where they never heard of Chriſt. Why then ſhould the ears of men be abuſed by the …ame, when there is nothing to anſwer it? A Negative Faith, in engliſh is Infidelity, or not believing. Is not this a deluſory teaching of the Church, to call unbelief by the name of Negative Faith, or Negative Conſent? If a block, a bruit, or a Subject otherwiſe Naturally uncapable, be the Subject; then indeed it is inculpable, and your Negative Conſent or Faith, is properly but a Negative diſſent, or unbelief. But if a capable oblieged perſon be the Subject (which is our caſe) then your Negative conſent is in engliſh privative not conſenting, and privative unbelief, or rejecting Chriſt. What a meanneſs is here to convey flat Infidels into the Church, or continue them there, under the Cloake of an abuſive name! even by calling a non-diſſenting conjunct with their Infidelity, or not conſenting to the Covenant of grace, by the name of Negative conſent. Were it a perſon that had entered at age, yet if he have afterward but your Negative conſent, (which is neither to conſent or diſſent) he is an Apoſtate: And if he refuſe conſent, when called to it, by his lawfull governours, he gives occaſion to be ſuſpected of Apoſtacie, much more when he continueth to refuſe conſent, when ſo much of the life and practiſe of Chriſtianity conſiſteth in it, and in the manifeſtation of it. But eſpecially when perſons were Baptized in Infancy, and never yet profeſſed a Faith or Conſent of their own. If that man that had no Faith but his Parents, (and his being a Believers ſeed, which you call Faederall Faith) ſhall be continued at age a Member of the Church, by a not-actuall diſſenting or renouncing Chriſt, by expreſſe words, then lets talk no more of a Church, nor abuſe poor Heathens and Infidels ſo much as to queſtion their ſalvation, or let them below us. But again, I anſwer you, that not conſenting, is diſſenting in the inward act; it is undoubted, that he that for one year, or monethmonth doth not conſent, doth certainly diſſent. There's no middle ſtate between Believers and Infidels; Conſenters, and Refuſers. How ſhall they eſcape that neglect of ſo great ſalvation? Neglecting, and not conſenting in a capable invited Subject is certain Infidelity: and therefore in the externall profeſſion, we muſt judge accordingly. He that will not confeſs Chriſt, even in a Chriſtian Church, and a peaceable age, deſerves not to be called a Chriſtian: He that is not for him is againſt him.

Object. But Gods Covenant-people under the Law, were not only admitted without their voluntary conſent or knowledg, but commanded to renue their Covenant in ſuch a manner, as that they that were abſent, and not in place to expreſſe conſent, were included in thoſe that were preſent.

Anſw. 1. None but Infants were admitted without conſent: nor they without the conſent of their Parents, naturall or civill, that had the power of diſpoſing of them. 2. Thoſe that were admitted upon others conſent, were not continued at age without their own. 3. The Covenant, Deut. 29. 11, 12, 15. Was no mutuall Covenant to the abſent or unborn there mentioned: but only a Covenant offered to the Nation, and conditionally made on Gods part as a promiſe, to them and their poſterity, even to many generations: But thoſe unborn generations, were not in Covenant on their parts, as promiſers in the ſtipulation.

Object. Wickedneſs it ſelf doth not put a man out of the Viſible Church. For a man is ſaid to be cut off, but either de jure, or de facto;Meritoriouſly, or Effectually: the former is improperly called cutting off, being but the Deſert of it: therefore if thoſe baptized in Infancy, prove afterward wicked, they are not thereby cut off.

Anſw. 1. Such perſons as we have in queſtion, loſe their Right and title by a Ceſſation, for want of that perſonal Condition, which the Covenant made Neceſſary to its continuance. So that we need not prove any other cutting off. 2. If he be but Meritoriouſly cut off, it is the Churches duty to do it Sententially and Executively; it being of indiſpenſable obligation, to give to all their due. 3. It's granted that Hereſie cuts off: But how doth Hereſie cut off any otherwiſe then Meritorio…ſly? If therefore Wickedneſs do as much as Hereſie, then thus far they are equal. 4. Either Wickedneſs ſignifieth ſome actual crime like Davids or Peters, when the Church knoweth not whether it be joyned with Habitual Impenitence, or elſe it ſignifieth Habitual ſtated wickedneſs with impenitency. The firſt ſort requireth but an Excluſion from Actual Church-Communion, (called ſuſpenſion by ſome) as it is but Actual ſinne, that deſerveth it. The ſecond ſort muſt have an Excluſion from their State and Church-relation, as it is a State of Impenitency, that deſerveth it. The firſt ſort of Excommunication, leaveth a man in the Church, quoad Statum & Relationem, but out of it quoad actum & uſum: The The ſecond ſort leaves him out of it, both in State and Act. Not that the Excomunication puts him out of the Church, as Inviſible: For that he did firſt himſelf meritoriouſly, and ſo efficiently; even by the efficiency of his demerits; as the Law of Chriſt did it, by its Obligatory efficiency: But when he hath put himſelf out of the Church inviſible, and plainly declared this to the Church by his imp…nitent courſes, the Church further declareth it by their Sentence, and puts him out of the Church Viſible executively, when he had before, put out himſelf meritoriouſly. 5. As I ſaid before, the perſons wickedneſs is either Notorious and out of queſtion, (as if a man be an open perſecutour of godlineſs, or daily blaſpheame God in the open ſtreets, or Congregation, and many lower caſes) or elſe it is Controvertible, needing proof, and not notorious. In the latter caſe a wicked man is not Actually caſt out of the Communion of the Viſible Church, or cut off from it, by his demerits, till his fault be proved, and ſentence be paſſed. But in the former caſe he is Excommmunicate ipſo jure, which is more then de jure. We call him excommunicate de jure, who ought to be excommucatenicate de facto: but we call him excommuni-ipſo jure, which is actually excommunicated by the Law, without any further ſentence of a Judge, the Law it ſelf ſufficing to enable men to the execution: ſo the Law of Chriſt commanding us to avoid and have no company with Drunkards, Adulterers, Hereticks, &c. if any be Notoriouſly ſuch, paſt doubt, every man is obliged by this L…w to avoid them in their ſeveral capacities, after the due admonitions given them, which the Law requireth, whether the Paſtours cenſure them or no: but his cenſure layeth on them a double obligation.

Object. If wickedneſs cut off a man, excommunication cannot do it, becauſe it is done already.

Anſw. If wickedneſs being not Notorious do only cut him off meritoriouſly and de jure only he be excommunicate, then Actual excommunication muſt do that which was not actually done, but ought to be done. But if by the Notoriety of the crime he be cut off ipſo jure, the Sentence yet may do the ſame thing, by adding a Second Obligation to the firſt. A Traitour in actual proſecution of the Soveraigne, ſeeking his life, is condemned ipſo jure, and any Subject may kill him without ſentence: and yet he may be proclaimed or ſentenced a Traitour for all that.

Object. It is proved by ſome Writers, that ſuch perſons as have neither grace indeed nor in ſhew, may yet have both a real and viſible Intereſt in the Covenant and Church: and the Arguments for this are yet unanſwered: therefore perſons baptized in Infancy are in the Church and Covenant at age, though they never by Profeſſion made ſo much as a ſhew of grace.

Anſw. It was never proved by any Writer, nor ever will be, that any perſon at age,I would fully anſwer ſuch kind of Writings, but that judicious Readers are awery of ſuch contending, & think it not worth the Readers time, or mine. and natural capacity ought to be a member of the Church of Chriſt, under the Goſpel (no nor under the Law neither) without a ſhew of grace, even of Faith, by his Profeſſion of conſent to the Holy Covenant. It's the Arguments againſt them that remaine unanſwered: But that all their Arguments, that I remember, are ſufficiently anſwered, I ſhall take for granted, till I ſee a Reply. And for them that tell us of the Church memberſhip of the Adult, conſidered without Reſpect to ſaving Grace, I ſhall regard them, when they have proved, either that Faith and Repentance are no ſaving Graces; or that Profeſſion of Faith hath no Reſpect to Faith; or that men may have Title to Church-memberſhip, without reſpect to Profeſſion of Faith; even of their Parents, if they are Infants; or their own if at age. All theſe three points are yet unproved.

If any think the learned Mr. Fullwood to be of another mind, let them judg by his own words: Of the Viſible Church, cap. 28. pag. 180. Saith he; However I humbly conceive, though more then a bare hiſtorical faith ſhould be requiſite, yet leſs then a Faith that Juſt fieth (I do not ſay leſs than the Profeſſion thereof) may truly entitle to Viſible Church-membe…ſhip&c. mark the Parentheſis. And in his Epiſt. Propoſ. 3. & 4. From the Pr…miſes it ſeems at leaſt probable to me, that the Church is to have ſome kind of reſpect unto the ſaving condition of the perſon Shee is about to admit into Communion, &c. 4. Yet I humbly conceive that more then a bare outward Profeſſion is requiſite, to give real Intereſt in the Viſible Church, and the Priviledges thereof, before God; Though no more is requiſite to give viſible Intereſt before men, &c. And for Immediate right to the Communion of the Church in the Lords Supper, he ſaith, pag. 270. Where there is want of Knowledg (whether naturally or morally) there, we are ſure, the Condition of Right is wanting; and conſequently admiſſion is to be denied, when all is done. And for the maine deſigne of this Book, he ſaith, Append. pag. 1, 2. (mentioning Mr. Hanmer's Book) Some happily may be willing to ſurmiſe that our two Propoſitions are irreconcileable, and interpret me an enemy to that moſt ancient, uſefull, and deſireable Ordinance. Wherefore, if I may poſſibly prevent ſo ſcandalous a cenſure, I ſhall not venture to hold my Reader in ſo long ſuspence, till he come to the pages, where Confirmation is conſidered in the Book; nor yet barely to acknowledg my allowance of it under my hand; but after my humble thanks heartily tendered to our worthy Author, for his excellent paines, in ſo ſeaſonable a Subject, I do alſo preſume earneſtly to beſeech my Reverend Bretheren, that what Mr. Baxter hath ſo ſmartly preſſed upon the Miniſtry about it, may be speedily and ſeriouſly conſidered, and undertaken by us. And many pages after he addes 7. Yea, though after all due paines and endeavoures uſed, we ſhould not be able to reconcile our principles in every point, yet if we can m…et in the ſame practice about Confi…mation, though on ſome ſmal differing grounds, why may not the Church be happily ed…fied, and the peace thereof in a meaſure obtained, by ſuch an Ʋ …ity, Ʋniformity in practice, white the perſons diff…ring but in lighter matters, may waite upon the Lord in this good ſervice, for the gre…t bleſſing of Ʋnanimity, promiſed alſo?

Object. But he addeth the proviſo, that Co…firmation be not thought to have any ingrediency into the nature or being of our memberſhip: and that the temper of the people be found ſuch, as will admit of ſuch a change.

Anſw. We ſhall eaſily grant, that Confirmation, as it is a ſolemn Reception of the perſon by Impoſition of hands, or without Impoſition in a purpoſed ſolemnity, commonly known by that name, is not of neceſſity to the Being of our memberſhip: and that all thoſe that are received upon profeſſion of Faith may be Church-members; and that the ordinary uſe of Chriſtian Aſſemblies, and exerciſes of worſhip, is a Profeſſion, though obſcure; and that a baptized perſon that never was called to a Verball Profeſſion, may be taken for a Chriſtian, or Church-member, upon ſuch a Practical ſort of Profeſſion, joyned with a not denying of Chriſt in word or life. But yet we are far from thinking that the Infant-Title-condition of ſuch a one, ſerveth to prove his preſent Church-ſtate and Title, now he is at capable age. The Infant-Title ceaſeth, if he continue it not by a Perſonal Profeſſion at age. And as there is no middle betweene Believers and unbelievers, ſo there is no ſuch thing in a capable ſubject, as non-diſſenting, in a moral ſenſe, but true Conſenting. It is not poſſible for the Soul to be neuter, when the thing is offered to our conſent, but we muſt either will or nill, conſent or diſſent; though if it were, yet not willing, or not conſenting, is Infidelity and Rebellion in ſuch a Subject. And accordingly we maintaine, and muſt maintaine that Profeſſion of ſome ſort or other is a neceſſary Condition of the Title and Church-ſtate of the capable Adult, and of Right to the Priviledges: And as an obſcure kind of Profeſſion may ſerve (when a man is called to no more) to prove his Right, ſo a clearer ſort of Profeſſion is neceſſary to the clearer proof, and ad bene eſſe Eccleſiae. And I have ſhewed what great and weighty Reaſons we have, to require an open, cleare, intelligible Profeſſion: And he that is juſtly called to for ſuch, giveth cauſe to the Church to queſtion him of Apoſtacy, if he refuſe without cauſe. So that of the three Conditions in queſtion, the firſt (which is our Infant-condition) is utterly inſufficient to the capable Adult: and the ſecond (which is an obſcure ſignification of our mind, by our Chriſtian practiſes) may ſerve ad eſſe, at leaſt when no more is required: and the third (which is an open approved Profeſſion by word or ſubſcription) is neceſſary ordinarily ad bene eſſe.

Thus farre we are agred: But what if we were not? Muſt we therefore refuſe to agree in the practice of the aforeſaid Confirmation? Will any good and peaceable man refuſe to joyne with thoſe that think it neceſſary to Adult Church-memberſhip? If this opinion (of the ſaid Non-neceſſity) had been an Article of Faith, and among the neceſſ…ry Credenda of the Church, we ſhould have had it in ſome Creed, or heard more of the neceſſity of it then we have done, from the Ancient Churches. If we meet about the agenda in our practice, let men take head how they divide from ſuch as differ in the Reaſons of their Practice, till they can prove that they deny ſome Article of the Faith, which is of neceſſity to be believed.

And as for the peoples unfitneſs, or any diſturbance that will follow thereupon: 1. If there be ſuch a thing, it will be much long of the Miniſters: Let them unanimouſly agree, and they may do well enough with the people, or much the better. But when Miniſters themſelves are the bellows of faction, and think they can never ſufficiently vilifie diſſenters, and ſo have themſelves taught the people to take ſuch a Practice for a Prelaticall foppery, or formality, or for an Independent rigidity and extreamity; no wonder, if when they come to practice their duty, they meet with ſuch reproaches from the people, as they have taught them. 2. But ſuppoſe that people would diſturb us, that may in ſome caſes excuſe us, as to the mode of Confirmation, or Profeſſion: but no unfitneſs of the people can excuſe us, as to the ſubſtance of the duty; the requiring and approving their Profeſſion. We are falſe to our truſt, and the Church of God, if to avoid diſturbance, we will confound Believers and Infidels, and deſtroy the nature of the Church and Ordinances, under pretence of the peoples good.

Object. But it would be your only ſure and happy courſe to exerciſe Diſcipline upon all that are baptized in their Infancy; whether at age they conſent or no: And finding them in the Church, you muſt do ſo.

Anſw. I have ſaid enough to this before. Have they that talk thus, tried this courſe, or have they not? If they have not, we will beare with them as well meaning men, that talk of what they never tryed; as we would do with a confident man, that would condemn the actions of Souldiours and Seamen, that himſelf was never in at warres, nor at Sea. But if they have tryed it, what kind of Diſcipline do they exerciſe? Would they make us believe, that they are able in a Pariſh of 4000, or 5000, or 6000 Souls, to exerciſe the Diſcipline mentioned in Scripture, and the Canons of the Ancient Churches, and that upon ſuch perſons, as our Pariſhes commonly conſiſt of? I know they cannot do it: I have had tryall to tell me what a man can do. With the help of divers Miniſters, and many hundred godly people, to watch over others, and promote this work, I am not able to do it on all this Pariſh, if I might. There is ſo many offendours weekely to be dealt with, and ſo much time required to heare witneſſes, and admoniſh them, that it's more then I could p…ſſibly do. How Biſhops deale with Dioceſſes, let them ſee themſelves. And if we could do it, yet the people will not conſent If you ſend for them, they will not come neer you: If you admoniſh them in the Congregation by name, they will have an Action at Law againſt you, if they can? However, you will have ſuch a multitude enraged by the exerciſe of Diſcipline, if it be faithfully (though never ſo tenderly done) that the Church will be in a flame, and your M…niſtry hated, and the people undone, as I have before declared. So that it is but a name of Diſcipline, to the deſtruction of diſcipline, that this Objection pleadeth for; or elſe it diſhonoure…h it ſelf and the Authors.

And as they do by Diſcipline, ſo they do by Chriſtian Charity, which is a greater thing. Of old, the Viſible members of the Church were the Objects of brotherly Chriſtian Love: And ſo as they ſeemed to them to be Believers and penitent perſons, the living members did love all the body with that ſpecial Love, that was the matter of the new Commandment, and proved them to be Chriſt's Diſciples. No man knew the hearts of others, and therefore knew not whom to Love as Chriſtians infallibly diſcerned. But the Profeſſion of Saving Faith and Holineſs, being then (and ever) the teſt of Adult-members, they took all the members of the Viſible Church as credibly of the inviſible; though with different degrees of Credibility. And accordingly they loved them all, with a Chriſtian ſpecial Love, of the ſame ſpecies, though with different degrees of that Love. Whereas this Popiſh new found trick, of making a new common ſort of Faith, and Viſible memberſhip, that hath no reſpect to ſaving Faith, doth teach all Chriſtians, to Love the members of the Viſible Church, but with a common love; and relieve and help them, but with a common Charity. And ſo the device is to confine our ſpecial Brotherly Love and Charity, to a corner of the Viſible Church; to a few, whom we will pleaſe to think to be godly.

I have oft marvelled in obſerving ſome Learned Divines, that bend that way, that they think compaſſion, and Chriſtian Charity is on their ſide. What Charity can their Doctrine glory of? They will be ſo mercifull to Infidels, that are uncapable of a Church-ſtate, as to plead them into the Church; and when they are there, they leave them under the curſe, and in a ſtate of damnation in their own judgments; teaching us to judge uncharitably, of the Viſible Church in general for their ſakes; and to look on them as without reſpect to any ſaving grace, and ſo without any ſpecial Love. A cold comfort I to bring them into no more capacity of Gods Mercy, nor of our Charity; but into much more capacity of aggravated damnation: which they might better have prevented by being kept in their proper ſtation, till they were capable of more. I confeſs (though my belief of mens Profeſſion, have different degrees, as I ſee in them different degrees of Credibility) yet I have Charitabler thoughts of the members of the Viſible Church, then theſe that make ſo low and miſerable a deſcription of them. And though I know that there are abundance among them, that are Hypocrites, and unſanctified, yet know I none but Saints and Hypocrites, that are tolerable in the Church; nor will I accuſe particular perſons of Hypocriſie, till I have cauſe. Neither in my ſecret, or open cenſures, will I pluck up the tares upon any ſuch terms, as will not ſtand with the ſafety of the wheate, but rather let them grow together in my eſteeme in the Church, till the time of harveſt. And that I may think charitably of the Church, and walk charitably in, and towards it, therefore I would not have it conſiſt of ſuch notorious, ungodly, or heretical men, as are uncapable objects of Chriſtian, Brotherly Love. For Hereſie, the foreſaid learned Brother tells us, that it cuts men off from the Church. I ſay ſo to (meritoriouſly at leaſt) if by Hereſie be meant the excluſion of any eſſential Article of the Chriſtian Faith: But pag. 199, where he ſaith, the Controverſie may be eaſily ended, by parting ſtakes: viz. that ſome Hereſie, which abſolutely denyeth ſome particular fundamental truth, and taketh up ſome one, or few ſtones thereof, is conſiſtent with Church intereſt: and other Hereſie, which raiſeth up the very foundation of Religion, denying moſt, or the moſt chief, if not all of the Articles of our Chriſtian Faith, is inconſiſtent therewith. I muſt humbly, but very confidently ſay, that this anſwer will not ſerve the turne. If by Fundamentals, be meant (as commonly) the Eſſential Articles of Chriſtian Faith, then the abſolute denying of any one Article, doth prove that perſon to be no Chriſtian, nor capable of a Church ſtate: For the form is wanting, where any Eſſential part is wanting. But if any thing elſe be meant by Fundamentals, no man can decide the Controveſie by it, till it be known what it is: And it will be hard to faſten it on any thing, where the abſolute denyal of many points ſhall unchurch, and the abſolute denial of one or two points of the ſame rank and kind not do it. Saith he p. 198. The Jews held that an heretical Iſralite, had no communion with the Church of Iſrael: and why? but becauſe Communion ſuppoſeth union; and union with Iſrael, or the true Church, is loſt with Faith: They alſo held, (as Selden noteth) that an Iſraelite turning an Heretike i. e. denying any of the thirteene fundamental Articles, to be as an Heathen man. And a few lines before, he ſaith, that hiſtorical Faith, which hath the Doctrine of Faith for its Object, none do doubt to be an Eſſential, requiſite to a true Church-member. Yet that with me is a Viſible member, that hath not this much, which is ſaid to be Eſſential, no man doubting of it. If they Profeſs true Faith, though they are ſtark Atheiſts at the heart, and have not ſo much as hiſtorical Faith, I ſhall believe them, till they nullifie their own Profeſſion: But if they profeſs not alſo to conſent to have Chriſt to be their Saviour, I ſhall not take it for a Profeſſion of Chriſtianity.

Certain I am, that the ancient Doctours with one conſent, did look on the baptized generally as pardoned, juſtified, and adopted; and therefore thought that Viſible Church-memberſhip, did imply a credibility (at leaſt) of a ſtate of ſaving grace. Saith Cyprian, Epiſt. 76. Magn. In Baptiſmo unicuique peccata ſua remittuntur. And upon this ſuppoſition run the Arguments of the councell of Carthage, and Firmilian, Epiſt. ibid.

Saith Auguſtine, De Catechizandis rudibus, cap. 26. His dictis interrogandus eſt, an haec credat, atque obſervare deſideret? Quod cum reſponderit, ſolemniter utique ſignandus eſt, & eccleſiae more tractandus. Obedience it ſelf was promiſed, and a conſent to it profeſſed before Baptiſm then, and ever ſince Chriſtian Baptiſm was known.

Idem Epistol. 119. Ad Januar. cap. 2. Secundum hanc fidem & ſpem & dilectionem, quâ caepimus eſſe ſub gratia, jam commortui ſumus cum Chriſto, & conſepulti per baptiſmum in morte, &c. Baptiſm then ſuppoſeth credibly Faith, Hope and Love.

Idem Epiſt. 23. Having ſhewed why Parents Faith profiteth Infants, and yet their after-ſins hurt them not, ſaithCum autem homo ſapere caeperit, non illud Sacramentum repetit, ſed intelligit: ejuſque veritati conſonâ etiam voluntate coaptabitur. Hoc quamdiu non potest (N. B.) valebit Sacramentum ad ejus tutelam adverſus contrarias poteſtates: & tantum valebit, utſi ante rationis uſum ex hac vita emigraverit, per ipſum Sacramentum Eccleſiae charitate ab illa condemnatione, quae per unum hominem intravit in mundum, Chriſtiano adjutorio liberetur. Hoc qui non credit, & fieri non poſſe arbitratur, profecto infidelis eſt, etſi habeat fidei Sacramentum, longeque melior eſt ille parvulus, qui etiamſi fidem nondum habeat in cogitatione, non ei tamen obicem contrariae cogitationis opponit, undè Sacramentum ejus ſalubriter percipit.

And ſaith the Synod of Dort. Artic. 1. 8. 17. Quandoquidem de voluntate Dei ex verbo ipſius nobis eſt judicandum, quod teſtatur liberos fidelium, eſſe ſanctos, non quidem natura, ſed benefici… faederis gratuiti, in quo illi cum parentibus comprehenduntur, pij parentes de electione & ſalute ſuorum liberorum, quos Deus in Infantia ex hac vita evocat, dubitare non debe…t. And if there be ſuch certainty of the Election and Salvation of all ſuch Infants of the godly, as ought to exclude all doubting, ſurely the viſible Church-ſtate of the Adult alſo, hath ſome reſpect to ſaving grace, ſo farre as that its crediblefide humanâ that ſuch have ſaving Faith.

And ſaith M^r Fullwood, Append. p. 6. I conceive that ſuch an ones perſonall profeſſion in his generall ow…ing the true Faith, and uſuall attending Gods publick worſhip, doth ſuperadde a kinde of new right, and mingle it with ſuch a perſons former right, had by his Birth priviledge. And if the [new Right] be not a neceſſary Right, I think it will prove no right.

I will contend with no man whether the approved profeſſion which I have pleaded for in this book, be the very ſame thing with the Ancients confirmation. I have given you my thoughts of it, and I am ſure the thing in queſtion is our duty, and the name not unfit, and that its the ſame with the Confirmation owned by the Divines of the reformed Churches, and particularly with that eſtabliſhed and recommended in the Book of Common-Prayer, here in England, for the ſubſtance.

I ſhall conclude with this ſerious requeſt to my Brethren, ſeconded with weighty reaſons. Even that they would take heed of both extreams in their judging of Church-members, and managing the Diſcipline and Ordinances of Chriſt. 1. Should we be ſo looſe as to caſt out Diſcipline, or ſettle the Churches either with ſuch materials for quality, or quantity, as that it ſhall be uncapable of Diſcipline, we ſhall never be able to anſwer it to Chriſt. And ſhould we make a new qualification of Adult Church-members, even their Infant-Title-condition alone, or the profeſſion of a Faith that is not ſaving, we ſhould come too neere the making of a new Baptiſm, and Church. And truly if we do but ſlubber over the buſineſs, and to avoid offence or trouble to our ſelves,I am ſenſible alſo how the arguments for both extreams do either drive or draw the Reader to the Anabaptiſts. ſhould take up with a profeſſion utterly incredible, eſpecially in theſe times when we have ſo much liberty and countenance from the Magiſtrate, for a fuller Reformation, we ſhall be guilty of ſo much injury to the Church, and the Chriſtian name, and our people ſouls; as is little conſidered by many that have their eye only on the contrary extreame, as if there were no danger but on one ſide.

2. On the other ſide, if we go ſo rigidly and unrighteouſly to work, as ſome men are bent to do, we may accompliſh thoſe ends, that we are endeavouring to overthrow, and fruſtrate our own, which we think to attain. If we will reject the Scripture-ancient-Character or Evidence of Title to Church-priviledges, even a credible profeſſion of Chriſtianity, we ſhall confound our ſelves, and trouble the Church, and be at a loſſe for a certain Evidence, and never know what ground to reſt upon. And we ſhall injure the ſouls of multitudes of true Believers, and keep out thoſe, that Chriſt will entertain. For there are no other terms, beſides taking mens profeſſion by a humane Faith, on which we can admit perſons, without excluding multitudes, that ſhould not be excluded. I doubt many Miniſters, that have had a more ingenuous education themſelves, are not ſufficiently ſenſible of the great diſadvantage, that Countrey People are under, by their want of ſuch Education. Many that are bred where holy diſcourſe is ſtrange, and never were uſed to any thing of that nature, no nor to common Urbanity of ſpeech, or behaviour, may be brought to hearty ſorrow for ſinne, and deſires after Chriſt and Grace, long before they can expreſſe their knowledg, or deſires, in any ſuch manner, as ſome men do expect. Many gracious ſouls (as farre as I can diſcerne) I have met with, that never were noted for any thing extraordinary in Religion, though they lived among ſuch. I had rather let in many, that are unregenerate, into the Church, then keep out one that's a true Believer, if there be no other remedy. The Lord Jeſus that died for them, and ſent the Miniſtery for them, and will at laſt admit them into Heaven, will give us little thanks, for excluding his weakeſt Members from the Church, and from the uſe of the Sacrament and Communion of Saints, who have moſt need of them, of any that have right to them. For my part, I deſire not, nor dare be guilty of that way of Government in the Church, as ſhall grieve thoſe that Chriſt would not have grieved, and exclude the weak, and turne or keep out the Infants in Grace, from the Family of the Lord. A compaſſionate Miniſter is likeſt to Chriſt, that will not break the bruiſed reed. How dealt he with the woman taken in adultery? How tenderly excuſeth he the ſluggiſhneſſe of his Diſciples, that could not watch and pray with him one houre, in his laſt extreamity, with the Spirit is willing, but the fleſh is weak? when many now that think well of themſelves would almoſt excommunicate men for as ſmall a fault; We know not in ſuch caſes, what Spirit we are of.

But this is not all: I muſt confeſſe Brethren (which I beſeech you patiently to hear) theſe three things very much ſtick upon my thoughts. 1. I cannot but obſerve, how many eminent Profeſſors of Piety have miſcarried, and grievouſly miſcarried of late, when ſome of lower Profeſſions have ſtood faſt. And I think God ſuffers the falls of many of his own, to let them know the frailty of our natures, and cauſe them to be compaſſionate to others. And ſome cenſorious mens hearts might ſmite them, if they had heard from their Maſter, Let him that is faultleſs, caſt the firſt ſtone.

2. And it ſticks very much upon my thoughts, how ſmall a handfull the cenſorious way would reduce the Catholike Church of Chriſt to.The moſt experienced holy of my flock are very tender of the ſcandalous themſelves, and would not have me to caſt them out while there appeareth any preſent hope: remembring the condition that once they were themſelves in, and their failings after convictions, and what had become of them if then they had been caſt out. When it is but about the ſixth part of the world that are at all Baptized Chriſtians; and ſcarce the ſixth part of them, that are Proteſtants; and of the Proteſtants, ſo few, except in England, that are ſo qualified for holineſs, as in your admiſſions you exſpect: and in England how ſmall is the number that you would admit, I am deeply afraid leſt you hainouſly injure the Cauſe of Chriſt, by your exceſſive rigor: and leſt confining even the viſible Church into ſo exceeding ſmall a compaſs, ſhould tempt men to infidelity. For he that to day can believe, that Chriſt died not for one of a hundred thouſand in the world, may to morrow believe, that he died for none at all. I hope the little flock of the Elect, is not ſo little, as ſome would have the viſible Church of the called.

3. We are deeply ſenſible of the increaſe of Infidels here in England. They are too thick about us, under ſeverall garbs, eſpecially under the maske of Seekers; and are perſwading people againſt the Chriſtian Faith, and truth of Scripture, and the life to come: and ſo much do theſe Apoſtates now abound, that we have reaſon to be jealous of them. And if any of you ſhould ſtrike in with good men, that are of this cenſorious over rigorous way, conſider how farre they may make uſe of ſuch to accompliſh their deſigns. If by you they can get almoſt all the world un-Churched in eſtimation; and fifty for one, if not an hundred for one in England, actually un-Chriſtened, and their children after them left unbaptized: what will follow? I doubt this, if God ſhould not ſave us from your miſcarriages, When there is but one of an hundred in all the Land, that is a Chriſtian, the reſt will want neither malice, nor power, to put an end here to the Chriſtian name; or at leaſt to the liberty and glory of Chriſtianity. They may chooſe our Parliaments for us, and in a word, do with us what they liſt, when they are exaſperated to the greateſt hatred of us; and cut off our liberties, and ſet up Infidelity or Heatheniſm by a Law. I truſt God will never ſuffer this: But let us take …eed of gratifying Infidels, and caſting all our ſafety upon miracles, leſt we be found to be but fooliſh builders, and tempters of God: ſtill you may find that over-doing is the moſt effectuall undoing. And if you would find out the moſt dangerous enemies of the Goſpell, look for them among thoſe, that ſeem over zealous againſt the enemies of the Goſpell, and ſeem to over-doe in the work of the Goſpell, I deſire to bring no party… of godly men into ſuſpicion, or odium by this: but indeed I deſire to counter-mine the Apoſtates; and it would be the moſt amazing conſounding thing, that could befall us in this world, if we ſhould ſee the Church of God betraied into the hands of Infidels, and the Goſpell loſt, by the indiſcreet and inconſiderate over-doing of thoſe well-meaning men, that did the work of Infidels, and ungodly men for them, while they thought that none were ſo much againſt them. If the neck of Religion be broken among us, I am afraid the imprudent will be ſome cauſe, that would lead us above the top of the Ladder.

Sure I am between you both, you have the eaſieſt way to the fleſh, that run into extreams. Durſt I caſt off Diſcipline, and only preach, and pleaſe all the pariſh in Sacraments and other Ordinances, how eaſie a life ſhould I have to the fleſh? And if I durſt take out one of a hundred, that are eminent in Piety, that will ſcarce ever call me to any penall acts of Diſcipline, I ſhould have a much more eaſie life then the former. But they are both ſo eaſie, that I the more ſuſpect them, to be the fruit of the wiſdome of the fleſh. Indeed, both the extreames do caſt off Diſcipline, for the moſt part, whatever they pretend. One ſort never meane to exerciſe it: And the other ſort extoll it; and when they have done, they ſeparate a few of the beſt that are like to have no need of the troubleſome part of it, and ſo ſit down without the exerciſe of it; pretending to be Phyſicians, but refuſing to receive the ſick into their Hoſpitals. Brethren, I ſpeake not as an accuſer, but a Monitour, and ſhall continue to pray for the Churches Purity and Peace, while I am

R. B. July, 30. 1658.