the less of it because Mr Hanmer hath said so much already as to the Judgment of the Ancients and my intent is to pretermit that part or say less to it which he hath performed But that it is Lawfull and fit if not of some Necessity I shall prove by the forementioned Evidence 1. Imposition of hands is allowed in Scripture to be used Generally by Spiritual Superiours to signifie their Will and Desire that the Blessing may fall on the Inferiour or the Gift or Power be conferred on him for which they have a call to mediate So that it is not confined to any particular Blessing Power or Ordinance And therefore if there had been no example of the use of it in this particular case of Confirmation or Absolution yet hence it is proved to be Lawfull and Meet because it hath this General use and allowance The Lifting up of Hands in Prayer was used to signifie from whom and whence they did expect the blessing even from our Father which is in Heaven And the Laying of Hands on the Head of the person in or after Prayer was used as an Applicatory signe to signifie the Terminus ad quem of the blessing desired or the Person on whom they would have it bestowed And as you will not cast away the use of Lifting up of Hands though it be for such mercies as you read no Scripture instance that Hands were lift up for because the General warrant is sufficient so you have as little reason to scruple or cast away the Laying on of Hands though in such cases as you read not that the sign was used for in Scripture because the unlimited Generall use is sufficient warrant in such particular cases God shewed that the very outward signe of Lifting up of the hands was not to be despised when Ameleck had the better when Moses hands fell down though but through weakness so that Aaron and Hur were fain to underset them Exod. 17. And I think we have no reason to contemn the Laying on of hands which in Grounds and Nature is so neer kin to the other And as spreading forth the hands doth not cease to be good and meet for all that God hath said he will not heare them that spread forth hands that are full of blood Isa 1. 15. So the Laying on of hands doth not cease to be good and meet though in some cases the Blessing do not follow it Still we must every where Lift up holy hands in Prayer without wrath and doubting 1 Tim. 2. 8. Though the signe be not of absolute Necessity in every Prayer yet it is very meet and too much neglected among us And so I may say of the other When Solomon prayed in the Temple he spread forth his hands towards Heaven 1 King 8. 22. And so he supposed all would do that lookt to be heard by the God of Heaven when vers 38. he prayeth for the people thus What Prayer and Supplication soever be made by any man or by all thy People Israel which shall know every man the plague of his own heart that was their Prayer-Book and spread forth his hands towards this house then heare thou in Heaven thy dwelling place and forgive and doe c. see vers 54. 2 Chron. 6. 12 13. We must lift up our Hearts with our Hands to God in the Heavens Lam. 3. 41. We must prepare our hearts and stretch out our hands towards him Job 11. 13. Praying to a strange God is signified by stretching out the hand to him Psal 44. 20. Even in Praises the people were to Lift up their hands towards Heaven Neh. 8. 6. Yea and in Blessing Lifting up the Hands was used to signifie whence the Blessing came Luke 24. 50. Now this being so commonly applied the other that is so neer a kin to it may without scruple be used in any case that that falls under the foredescribed General case Indeed every man must lift up hands because every man must pray and it is an engagment that those hands that are lifted up to God be not used in wicked works but Laying on of hands is ordinarily the Act of a Superiour to the Ends abovesaid Thus Jacob Gen. 48. 14 15. Laid his hands on the sonâ—es of Joseph in blessing them Moses laid his hands on Joshua when he ordained him his successour Num. 27. 18 23. Deut. 34. 9. Yea even in the execution of evil they laid on hands as an Applicatory signe as in Sacrificeing as if they should say Not on me but on this substitute let the Evil of punishment be See Levit. 16. 21 22. Exod. 29. 10 15. Lev. 4. 15. 8. 14 22. Numb 8. 12. Yea in putting a Blasphemer and Curser to death they first laid their hands on his head as an Applicatory signe in whom the fault was and to whom the punishment did belong Lev. 24. 14. In the Ordination or Consecration of the Levites the people were to lay their hands on them Numb 8. 10. Not to give them Authority but to Consecrate and give them up to God By Laying on of the hands as an Applicatory signe did Christ and his Disciples heale diseases c. Mark 5. 23. Where note that the Ruler of the Synagogue Jairus took this as an ordinary signe of conferring blessings from a Superiour and therefore he mentioneth it with the blessing desired Mark 6. 5. 8. 23 25. Luke 13. 13. 4. 40. So you may see also the Apostles did yea and other believers as the promise runs Mark 16. 18. Acts 28. 8. Also by laying on of hands as an Applicatory signe they invested the seaven Deacons in their Office Acts 6. 6. And the Prophets and Teachers in the Church of Antioch separated Barnabas and Paul to the work that God appointed them Acts 13. 2 3. By Fasting and Prayer and Imposition of hands And Timothy received his Ministerial Gift by the Laying on of Pauls hands and the hands of the Presbitery 1 Tim. 4. 14. and 2 Tim. 1 6. If this last Text be understood of the Ministerial Ordination and Gift which I rather think is meant of the Apostolical Imposition of hands after Baptism for giving of the Holy Ghost So that this signe was used upon several occasions and is not at all forbidden in this directly nor indirectly and therefore it is undoubtedly lawful seing that without doubt the less is blessed of the greater Heb. 7. 7. and the Duty and Power of the Pastour to Bless the person in this case is unquestionable and this Imposition of hands is an allowed signe in Blessing as Lifting up the hands is in Praying here is Scripture enough to prove it Lawful and very meet 2. But let us enquire yet whether the Scripture lay not some kind of obligation on us to use this Ceremony in Confirmation To which end let these several things be well considered 1. We find in Scripture a Blessing of Câ—urch-members with Laying on of hands 2. We find in
of the means now And 1. When I have proved it once Appointed it lyeth on the contrary minded to prove it changed or ceased That 's the task of them that affirm it ceased If I shew them an obligation once laid they must prove it taken off Their only Argument is that the persons and occasion were only extraordinary and are ceased and therefore so is the signe or means To which I Answer 1. By denying the Antecedent both as to persons and occasion They were not Only extraordinary 2. By the denying the Consequence as it is inferred from the persons For extraordinary persons were our patterns for ordinary durable works But I prove the Negative 1. The Use and Ends of the Ancient Imposition of hands do still continue Therefore we are to judge that the signe and means is not to cease For the proofe of the Antecedent remember that I have before proved that it was not only though very eminently the gift of Tongues and Miracles that was then meant by the Holy Ghost that was given but also Corroborating Grace And the necessity and actual collation and use of this doth still continue 2. There is still a discernable Aptitude in the means to these necessary Ends. The Baptized believer may yet want the Joy of the Holy Ghost and boldness of Access to God and the shedding abroad of fuller Love in the heart Rom. 5. 5 And that Consolation which is much of the work of the promised Spirit which therefore is called the Comforter and that Corroboration and Stability which he needeth Now to have a Messenger of Christ that hath received a binding and loosing power in the Name of Christ to Encourage us in our Profession and to put up Solemn Prayers for us and as it were take us by the hand and place us in the higher form at least to place us at our first personal Profession among Adult believers and make particular application of the Promise to us and Bless us in the Name of Christ by virtue of their Ministerial Office this must needs tend much to confirm and comfort and encourage the weak Though still further Ministerial Confirmation by Praying and Exhortation will be necessary to the end Acts 14. 22. 15. 31 32. 3. The Scripture signifieth to us that Imposition of hands was of standing use in the Church and therefore not to cease with Miracles In Heb. 6. 2. We find it named among the parts of the Foundation Laying on of hands Now all the doubt is what Impositon of hands is there mentioned 1. For them that think the Apostle meaneth Jewish Imposition when he mentioneth the Christian Foundation Points I think their Opinion saveth me the labour of Confuting it 2. Either then it is Imposition of hands in case of Ordination or in case of Confirmation or in case of Absolution or for working Miraculous cures The last alone it cannot be because we find it among Foundation Points and find it a continued thing and because there is no evidence to lead us to such a restrained exposition And if it be in the case of Absolution or Ordination that Imposition is to continue it will by consequence be proved that it no more ceaseth here then there And usually they that question the use of it in one case question it in the rest 3. For my part I think that it is no one of these cases alone that the Scripture here speaketh of but of the Power and use of it in General for the Ministers of Christ to be his Instruments in conferring Evangelical Gifts and Power by imposition of hands We must not limit and restrain the sence of Scripture without Evident cause It is as if the Apostle had said You are long agoe taught the Necessity of Repenting and forsaking the works of Death and of Believing in the true God and of being Dedicated and Engaged to Father Sonne and Holy Ghost in the Baptismal Covenant in which you your selves have been consecrated unto God and received the remission of sinne and you have seen the Power that is given to the Ministers of Christ that by their Prayers and Imposition of hands Miracles have been wrought to confirm their Doctrine and Grace is given to confirm the Soul and Absolution and Peace is given to the Penitent and Ministeriall Power delivered to others c. But however you understand this Imposition of hands without apparent violence you must confess either Imposition in the case that we are speaking of or that which will warrant it and stands on the same ground to be here meant So 1 Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sinnes Some think that here is meant Imposition of hands in Ordination and some that it 's meant only of Confirmation and some of Absolution but however it will help us in the following Argument 4. Scripture fully proveth that Laying on of hands is a thing to be continued to other Vses where the reason of continuance is the same Therefore we are not to judge it ceased as to this use This Text last named shews that it is a standing or continued thing and if for Absolution then for Confirmation and if for Ordination then for both the other So 1 Tim. 4. 14. sheweth that the Presbytery did lay hands on Timothy in Ordination And if it cease not to this it ceaseth not to other continuing uses This much from Scripture for Imposition of hands is more then Nothing though it may not be so full as you expected But on the contrary Nothing is brought to prove it unlawfull that 's worth the mentioning The last thing that I have to do is to argue from the Practice of the Church as the Exposition of these texts of Scripture If the Universal Church of Christ have used Confirmation by Prayer and Laying on of hands as a Practice received from the Apostles and no other beginning of it can be found then have we no reason to think the Ceremony to be ceased or to interpret the forementioned Scripture contrary to this Practice of the Universal Church But the Antecedent is true as I now come briefly to prove supposing what Mr Hanmer hath said It is commonly known that the Ancientest Canons of the Church do speak of this as the unquestioned Practice and duty of the Church So that to recite Canons were loss of time in so known a case And if any say that Anointing and Crossing were Ancient I Answer 1. That they were as ancient in the Popish use as the Matter of a Sacrament or as necessary signes is not true nor proved but disproved by our Writers against the Popish Confirmation frequently 2. Nor can it be proved that they were as Ancient as Indifferent things 3. We prove the contrary because they were never used in Scripture times their being no mention of them 4. So that we bring Antiquity but to prove the continuance of a Scripture Practice and so to clear the sence
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 both 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 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 mean 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 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 â—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 given 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 20th 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 Vniversal 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. It s granted that Presbyters may Absolve which was ordinarily by Imposition of hands yea saith Bishop Vsher the Deacons were sometime allowed it therefore Presbyters may Confirm Or if you yielded 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 that Imposition of hands was reserved to the Bishop for the honour of Priesthood rather then by Divine Ordinatlon 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 where it is irregular I cited Christian Concord pag. 53 54 c. many Bishops and their defenders that thus justifie the Protestant Churches that have no Bishops as Dr. Field Bishop Dâ—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 Vsher in his Judgment lately published Abundance more might easily be added but Mr. Mason's Book in vindicacation of 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 Vshers 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 14. A Diocesane Bishop is uncapable of doing it faithfully Could one man Try Approve and Confirm faithfully all
expectants yet are they bound up by the Laws of Christ what Profession to accept and what to refuse and if by breaking these Laws they shall dangerously or grosly wrong the Church it belongeth to the Magistrate to correct them and to the people to admonish them and disown their sin yea and in desperate cases to disown them The Positive Title-condition to be produced is The Profession of true Christianity The Minister that refuseth this Profession must prove it not credible Of tolerable ignorance PROP. IX It is evident that Magistrates Ministers and people have each a power of Judging but different as they have different works How far Ministers are Judges Proved by ten Reasons against the popular claim c. How far the people must Judge How far the Magistrate must Judge Ministers for these Matters and Ministers obey them PROP. X. To this Ministerial Approbation of the Profession and Qualifications of the Expectant there is to be adjoyned a Ministerial Investiture or Delivery of the Benefit expected How many Sacraments there are 1. More than seaven in the largest sense 2. Five in a large sense not intollerable 3. Two only in the strictest sense as we define them PROP. XI The solemn Ministerial Investiture of Professours into the right of the Church-Priviledges of the Adult is either 1. Of the Unbaptized who are now first entred 2. Or of the Baptized in Infancy that never proved ungodly nor violated that first Covenant 3. Or of those Baptized whether in Infancy or at Age that have since proved wicked and broke the Covenant The first of these Investitures is to be by Baptism the second by Confirmation and the third by Absolution So that the solemn Investiture that now I am pleading for is by Confirmation to one sort that never proved ungodly since their Baptism and by Absolution to the other sort that broke their Covenant which yet hath a certain Confirmation in or with it PROP. XII This solemn Investiture on personal Profession being thus proved the Ordinance of God for the solemn renewing the Covenant of Grace between God and the Adult-Covenanter it must needs follow that it is a Corroborating Ordinance and that Corroborating Grace is to be expepected in it from God by all that come to it in sincerity of heart And so it hath the name of Confirmation upon that account also PROP. XIII Ministerial Imposition of hands in Confirmation and the foredescribed sort of Absolution is a Lawfull and Convenient action or Ceremony and ordinarily to be used as it hath been of old by the Universal Church But yet it is not of such Necessity but that we must dispence in this Ceremony with scrupulous Consciences that cannot be satisfied to submit to it Imposition of hands is allowed in Scripture to be used Generally by Spiritual Superiours to signifie their Desire that the Blessing Guift or Power may be conferred on the Inferiour for which they have a call to mediate Proved Particllarly 1. We find in Scripture a Blessing of Church-members with laying on of hands 2. And that the Holy Ghost is in a special manner promised to Believers over and above that measure of the Spirit which caused them to Believe 3. And that Praier with laying on of hands was the outward means to be used by Christs Ministers for procuring this or investing them of it 4. And that this was not a temporary but fixed Ordinance All proved How the Holy Ghost is given before Faith and after Faith and how sealed in Baptism and how not What Hope of the success of Imposition with Praier for the spirit Scripture and Antiquity for it Reasons for the non-necessity of it to the the scrupulous PROP. XIV Though in receiving Adult-persons out of Infidelity by Baptism into the Church a sudden Profession without any stay to see their Reformation may serve turne yet in receiving these that were Baptized heretofore into the number of Adult-members or to the Priviledges of such their lives must be enquired after which must be such as do not confute their Profession PROP. XV. It is not of flat Necessity that the Profession of the Expectant be made in the open Congregation or before many in order to his Confirmation or admittance PROP. XVI When a person is admitted an Adult-member of a particular Church as well as of the Universal his Profession and Admission must be either before the Church or satisfactorily made known to the Church at least who must approve of it by a Judgment of discretion in order to their Communion with him and this among us is the ordinary case because it is the duty of all that have opportunity to joyne themselves to some particu-Church and it is in such Churches that Communion in publique Worship and order must be had either statedly or transiently and temporarily Reasons to prove this Interest of the People Cases of difference between Pastours and people resolved PROP. XVII It is convenient though not of necessity that every Church do keep a Register of all that are thus Invested or admitted into the number of Adult-members PROP. XVIII Those that were never thus Ministerially and Explicitly Approved Confirmed or Absolved after an ungodly life but have been permitted without it to joyne usually with the Church in prayer and praises and the Lords Supper are Approved and Confirmed eminently though not formally though in so doing both the Pastours and themselves might sinne against God by the violation of his holy order Such therefore may be a true Church and are not to be called back to solemn Confirmation though in many cases they may be called to Tryall by their Overseers PROP. XIX So exceeding great and many are the Mischiefs that have befallen us by the neglect of a solemn meet Transition from an Infant into the Adult Church-state and which undoubtedly will continue till this be remedied that all the Magistrates Ministers people that dissemble not in professing themselves to be Christians should with speed and diligence attempt the cure The state of our Parishes anatomized Twenty intollerable mischiefs that follow the taking all into our Church-communion and neglecting this Confirmation such as all Christians should lay to heart PROP. XX. So many and great are the Benefits that would follow the generall 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 Twelve excellent Benefits that will come by Confirmation It 's like to be an admirable increaser of knowledg and holiness and Church-Reformation It 's a singular means of Agreeing the Episcopal Presbyterians Congregational Erâ—stians and moderating the Anabaptists proved and urged Twenty Objections against this Approved Profession and Confirmation answered How little reason have Princes and Parliaments to restraine most Ministers here from overdoing The Duties that lie upon us all for the Execution of this
Grace betwixt him and the Covenanter and a delivery Representation and Investiture of the Grace or Benefits of that Covenant thus we have only two Sacraments Baptism and the Lords Supper But truly I would not quarrel with them for the meer name as to the five which I mentioned Prop. 11. The solemn Ministerial Investiture of Professours into the Right of the Church priviledges of the Adult is either 1. Of the unbaptized who are now first entered 2. Or of the Baptized in Infancy that never proved ungodly nor violated that first Covenant 3. Or of those Baptized whether in Infancy or at Age that have since Proved wicked and broke that Covenant The first of these Investitures is to be by Baptism the second by Confirmation and the third by Absolution So that the solemn Investiture that I am pleading for is by Confirmation to one sort that never proved ungodly since their Baptism and by Absolution to the other sort that broke their Covenant THe Baptism of the Adult we have not now to do with Of those that are Baptized in Infancy some do betimes receive the secret seeds of Grace which by the blessing of a holy education and some among the prophane is stirring within them according to their capacity and working them to God by actual desires and working them from all known sinne and entertaining further Grace and turning them into actual acquaintance with Christ as soone as they arrive at full natural capacity so that they never were Actual ungodly persons To these their Investiture in the state of Adult-members upon their personal Approved Profession is a Confirmation of the mutuall Covenant that it findeth them under and of them in that Covenant But there are others I doubt the most that since their infant Baptism have proved Actual wicked ungodly persons if not openly flagitious and scandalous yet at least unacquainted with any special sanctifying work till after they attain to the full years of discretion These break their Covenant made with God in Baptism in which they were devoted to him and engaged to live to him forsaking the flesh the world and the Devil And therefore these must come in as Penitents even as if they had proved wicked after an Adult Baptism they must do and therefore it is first an Absolution which they must receive not only a Particular Absolution from an Act of haynous sinne which afterwards may be renewed upon particular penitence but a General Absolution from a state of sinne Yet this doth consequently participate of the Nature of the former and hath a Confirmation in it or with it Not a Confirmation in the wicked state that such have lived in but a Renewal and solemn Confirming of the Covenant between God and them which in Baptism was made So that to such it is as an Absolution and Confirmation Conjunct Prop. 12. This solemn Investiture on personal Profession being thus proved the Ordinance of God for the solemn renewing of the Covenant of Grace between God and the Adult Covenanter it must needs fâ—llow that it is a corroborating Ordinance and that corroborating Grace is to be expected in it from God by all that come to it in sincerity of heart And so it hath the name of Confirmation upon that account also THe Papists quarrel with us and curse us in the Counsel of Trent for denying their Ends of Confirmation and making it another thing But they fasly describe our Opinion We do not take it to be a meer Catechising or receiving the Catechized to the Lords Supper or to a higher form But we take it to be the Approbation of the personal Profession of them that claime a Title to the Church-state and Priviledg of the Adult and an Investing them solemnly therâ—in upon the solemn Renewal and personal Adult enterance into Covenant with God Now in this Renewed Covenant as they give up themselves to Christ afresh and personally engage themselves to him and renounce his enemies owning their Infant-Baptism when this was done by others in their names so God is ready on his part to bless his own Ordinance with the Collation of that Corroborating Grace which the Nature of the Renewed Covenant doth import Otherwise God should appoint us means in vain and fail them in the Use of his own Ordinances that use them as he hath appointed which is not to be imagined Though the unsound hâ—pocritical Receivers may miss of this blessing and though as the Degrees of Coroborating Grace God is free to give it out as he pleaseth So that the Papists shall have no cause to say that we needlesly or erroneously do deny either the name of Confirmation or the true use and ends of it or the notional Title of a Sacrament to it in a larger yet not the largest sence We affect not to fly further from them then we needs must much less to fly from the Ancient Practice of the Universal Church But we must cravâ— their pardon if we introduce not their Anâ—ointing though ancient seeing when iâ— was used of old but as an Indifferent Cereâ—monie they have turned it now into a proper necessary Sacramental signe And if we give not the Confirmed a boxe on the eare as they do for a holy signe or abuse it not as they in many respects and turne it not into a meer deceiving formality in this also we must needs crave their pardon So much of the Name and Ends of Confirmation Prop. 13. Ministerial Imposition of hands in Confirmation and the fore-described sort of Absolution is a lawfull and convenient Ceremony and ordinarily to be used as it hath been of old by the Vniversall Church But yet it is not of such Necessity but that we must dispense in this Ceremony with scrupulous Consciences that cannot be satisfied to submit to it THus must we take heed of both extreams either of rejecting a Ceremony that hath so much to be said for 〈◊〉 as this hath or of making it more Necessary then it is to the wrong of tender Consciences that are not yet ripe enough to be well informed of it and to Answer the Objections that they have heard against it nor yet to receive your Answers I. For the first Part of the Proposition I think it may suffice 1. That Imposition of hands was used in Scripture times and so used as may invite us to imitation but not deter us from it at all 2. And that it hath been since of ordinary use in the Universal Church in this very case so that no other Original of it can be found but Apostolical yea we have exceeding probable evidence that the use of it was never interrupted from the daies of the Apostles down to the Reformation 3. Nor is it laid aside in many of the Reformed Churches So that you will find that as it 's easie to prove Lawful so it 's more likely to be a Divine Institution Necessary Necessitate praecepti then to be unlawfull I shall purposely say
of it But the Papists plead the Fathers for that which Scripture is a stranger to If Ignatius ad Heronem Diaconum be genuine there 's this testimony Nihil sine Episcopis operare Sacerdotes enim sunt tu autem Diaconus Sacerdotum Illi baptizant sacrificant manus imponunt tu autem ipsis ministra I recite it out of Vshers ' Latin copy as supposed the most pure Tertullian lib. de Proscript cap. 36. appealing to the practice of the Apostle John in the Africane Churches mentioneth as his Faith that he taught one God the Creatour and Jesus Christ the Sonne of God and the Resurrection of the body and that he joyned the Law and Prophets with the Evangelical and Apostolik Writings and thence drunk this Faith And of his Practice he saith Aquâ signat Sancto Spiritu vestit Euchristiâ pascit as three distinct Ordinances Lib. de Baptismo cap. 8. Having mentioned Baptism and the Unction joyned to that and not then to Confirmation he addeth De hinc manus imponitur per benedictionem advocans invitans Spiritum Sanctum Idem de Resur Carn cap. 8. Sed caro abluitur ut anima emaculetur Caro unguitur ut anima consecretur Caro signatur ut anima muaiatur Caro manus Impositione adumbratur ut anima Spiritu illuminetur Cyprian ad Stephan Epist 72. Et ad Jubaian is too much for it I will not trouble you in citing any Writers since General Councels were in use because their testimony is enough He that would see such may read Barronius ad An. 35. at large So much for the proof of the fitness of Imposition of hands in Confirmation I come now to the second Part of my Proposition viz. That this Ceremony is not of such Necessity as that such as scruple it should be denied liberty of forbearing the reception of it if they submit to the Ministerial tryal and Approbation of their Profession and admission and reception to Church priviledges For proof of this consider 1. That we do not find that God any where Instituted this signe as a matter of Necessity still without interruption to be used but only that by holy men it was applyed as a convenient signe or gesture to the works in which they used it Even as Lifting up of hands in Prayer was ordinarily used as a fit gesture not wilfully to be neglected without cause and yet not of flat necessity or as kneeling in Prayer is ordinarily meet but not alway necessary We find no more Scripture for the one then for the other Which indeed sheweth on one side how causeless it is to question the Lawfullness of it any more then of Listing up the the hands or Kneeling and yet how little reason there is on the other side to make it a matter of flat necessity 2. As we find that Kneeling in Prayer and Lifting up the hands were oft omitted so we find that sometime the Holy Ghost is given before Baptism or Imposition of hands Acts 10. And we find not that the Apostles used it to all though I confess the Negative arguing is infirm yet it seems not probable that this was alwaies done 3. It is somewhat suspicious to find in Martyr's description of the Christian Churches Practices no mention of this nor any Sacrament but Baptism and the Lords Supper nor any of the Roman Ceremonies And Irenaeus and some other are silent in it 4. God maketh no Ceremonies under the Gospel so necessary except the two Sacraments not layeth so great a stress on them as under the Law And therefore we are not to interpret the Gospel as laying mens Salvation or the Peace of the Church on any Cerimonies unless we find it clearly expressed 5. For all that I have said from Scripture for Imposition of hands in Confirmation though the lawfulness of it is proved past doubt yet the proofe of the duty of using it is lyable to so many Objections as that I must needs conclude that the Gospel tenderness the sense of our mutual infirmities and our care of tender Consciences and of the Churches Peace should restrain all the Sons of Piety and Peace from making it a matter of flat Necessity and forcing them that scruple it to submit to it And now having said thus much of Imposition of hands and Confirmation as grounded on the Apostles example I must againe and againe remember you that this is in a manner but ex aebundanti and that the cause that I am pleading doth not at all need it but that I did before most clearly manifest the Truth of my position upon other grounds upon which I shall proceed and having shewed the Necessity of Ministerial judging of mens Profession and the personal Covenanting of the Adult and the Lawfullness of imposing hands therein I go on as to the manner Prop. 14. Though in Receiving Adult persons out of Infidelity by Baptism into the Church a sudden Profession without any stay to see their Reformation may serve tuâ—n yet in the receiving those that were Baptized heretofore into the Number of Adult-members or to the Priviledges of such their lives must be enquired after which must be such as do not confute their Profession VVE find in Scripture that the Converted were suddenly Baptized and they stayed not for any Reformation of life to go before Indeed the Ancient Chrches aferwards kept their Catechumens long in expectation but that was not to see their lives first reformed but that they might have time to teach them the Doctrine of Christ which they must know before they could be Converts indeed The Apostles did suddenly Baptize converted Jews and Proselites because they had so much preparatory knowledg as that a shorter teaching might acquaint them with the Christian doctrine But the Heathens must belong in learning so much as the Jews knew before Conversion Yet if the Catechumens did fall into gross sinne in time of their expectation and learning they were so much the longer delayed because it signifyed that their first professed desires of entering into the Church upon Christs terms were not right But the Baptized stand upon other terms For 1. They are already in Covenant with God the Father Sonne and Holy Ghost and have renounced the flesh the world and the Devil and promised obedience to God and to live according to their Covenant And this the Church hath still required of them as I shewed out of Justin Martyr and others before Dionysius or whoever else in lib de Hierarch Eccles saith Ipse autem se omnino ea quae tradentur sequuturum esse pollicetur And Ex eo praeterea quaerit num ita instituat vivere cum promisit asseverationibus c. upon which saith Albaspinaeus Quia scilicet fidem Christianam Christianumque vivendi genus mores sese complexos persequnturisque jucabant antequam baptizarentur in Tertul. de Paenit pag. 289. Postea Non accedebant ad Baptismum nisi de rebus
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 those 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 before-mentioned he mentioneth the Conference at Hampton 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 And 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 Mr 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-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 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 that 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 meet 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 for 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
whether some of them have but lower Priviledges is not here to be determined but in a fitter place And therefore I determine not what Priviledges they are that will cease if our Infant Title cease But that according to the tenour of the Promise the Continuance of them with the Addition of the Priviledges proper to the Adult are all laid upon a New Condition 4. Note also that when I call it another or different Condition I mean not that it is different in the Nature of the Act but in the Agent or Subject It is the same kind of Faith which at first is required in the Parent for the Childs behoof and that afterward is required in our selves But the Condition of the Infants Title is but this that he be the Child of a Believer Dedicated to God But the Condition of the Title of persons at Age is that they be themselves Believers that have Dedicated themselves to God The Faith of the Parent is the Condition of Infant Title and the Faith of the person himself is the Condition of the Title of one at Age. That their own Faith is not the Condition of an Infants Title I think I need not prove For 1. They are uncapable of Believing without a Miracle 2. If they were not as some Lutherans fondly think yet it 's certain that we are uncapable of discerning by such a sign I think no Minister that I know will judge what Infants do themselves believe that he may baptise them 3. And I think no man that looks on the Command or Promise and the Person of an Infant will judge that he is either Commanded then to believe or that his Believing is made the Condition of his Infant Title But that a Personal Believing is the Condition of the Title of them at Age is as farre past doubt and it 's proved thus Arg. 1. The Promise it self doth expresly require a Faith of our own of all the Adult that will have part in the Priviledges therefore it is a Faith of our Own that is the Condition of our Title Mark 16 16. He that Believeth and is Baptized shall be saved and he that Believeth not shall be damned Act. 8. 36 37. And the Eunuch said See here is water what doth hinder me to be baptized And Philip said If thou believest with all thy heart thou maist Act. 2. 38 41. Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of sinnes c. Then they that gladly received his word were baptized Act. 10. 44 47 48. Act. 16. 14 15. 30. 32 33. Rom. 10. 12 13 14. With many other Texts do put this out of doubt Argument 2. We were engaged in our Infant baptismal Covenant to Believe and Repent when we came to Age as a means to our reception of the Benefits of the Covenant proper to the Adult therefore we must perform our Covenant and use this means if we will have the benefits Arg. 3. If another Condition were not of Necessity to the Aged beside the Condition that was necessary to them in Infancy then Turks Jews and Heathens should have right to Church-membership and Priviledges of the Adult But the Consequent is notoriously false therefore so is the Antecedent The Reason of the Consequent is evident Because a man that hath believing Parents may turn Turk as is known in thousands of Janizaries or Jew or Pagan and therefore if it were enough that he was the Child of a Believer his Title to Church Priviledges would still continue And so among professed Christians the Child of a Believer may turn Heretick or notoriously prophane and scandalous and yet have Title to Church Priviledges if his first Title still hold and a personal Faith be not a necessary Condition of his Right Adde to these the many Arguments tending to confirm the point in hand which I have laid down on another occasion in my Dâ—sputations of Right to Sacraments But I think I need not spend more words to perswade any Christians that our Parents Faith will not serve to give us Title to the Church Priviledges of the Adult but we lose our Right even to Church-membership it self if when we come to Age we adde not a personal Faith or profession at least of our own I only adde that this is a truth so farre past doubt that even the Papists and the Greekshave put it into their Canons For the former you may find it in the Decrees Part. 3. dist 3. pag. mihi 1241 cited out of Augustinin these words Parvulus qui baptizatur fiâ—ad anneâ—s rationales veniens non crediderit nec ab illicitis abstinuerit nihil ei prodest quod parvulus accepit That is An Infant that is baptized if comming to years of discretion he do not believe nor abstain from things unlawfull that which he received in Infancy doth profit him nothing And for the Greeks that this is according to their mind you may see in Zonaras in Comment in Epist Canon Can. 45. cited ex Basilii Mag. Epist 2. ad Amphiloch thus Siquis accâ—pto nomine Christianismi Christum contumeliâ afficit nulla est illi appellationis utilitas that is If any one having received the Name of Christianity shall repreach Christ he hath no profit by the Name On which Zonaras addeth Qui Christo credidit Christianus appellatus est cum ex Divinis praecept is vitam instituere oportet ut hac ratione Deus per ipsum glorificetur quemadmodum illis verbis praecipitur sic luceat Lux vestra coram hominibus c. Siquis autem nominatur quidem Christianus Deâ— vero praecepta transgreditur contumeliam irregat Christo cujus de nomine appellatur nec quicquam ex eâ appellatione utilitatis trahit That is Seeing he believed in Christ and is called a Christian ought to order his life by the Commandements of God that so God may be glorified by him according to that Let your light so shine before men c. If any one that is called a Christian shall transgress Gods Commands he brings a reproach on Christ by whose name he is called and he shall not receive the least profit by that Title or Name This is somewhat higher then the point needs that I bring it for And indeed it were a strange thing if all other Infidels should be shut out of the Priviledges of the Church except only the treacherous Covenant-breaking Infidel for such are all that being baptized in Infancy prove no Christians when they come to Age. As if persidiousness would give him right Prop. 5. As a Personal Faith is the Condition before God of Title to the Priviledges of the Adult so the Profession of this Faith is the Condition of his Right before the Church and without this Profession he is not to be taken as an Adult member nor admitted to the Priviledges of such THis Proposition also as the Sunne revealeth its self by its own light and therefore commandeth
Baptism was an Actuall Profession 9. The constant Practice of the Universal Church hath given us by infallible Tradition as full assurance of the order of Baptism and in particular of an Exprss Profession and Covenant then made as of any point that by the hands of the Church can be received by us 10. And it was in those daies a more notorious Profession to be so Baptized and to joyn in the holy Assemblies then now it is When the Profession of Christianity did hazard mens liberties estates and lives to be openly then Baptized upon Covenanting with God the Father Sonne and Holy Ghost and openly joyn with a hated persecuted sort of men was an eminent sort of Profession It being also usually Private in houses as separated from the main body of the people and not in publike places like ours where men are justly driven to come as leaners for instruction Moreover it 's said of all that were Baptized being then at Age that they first Believed And how could the Baptizers know that they believed but by their Profession Yea it 's said of Simon Magus that he Believed and was Baptized which though he might really have some historical Faith yet implyeth that he openly Professed more then he indeed had or else he had scarce been Baptized Which hath caused Interpreters to judge that by Faith is meant a Profession of Faith And if so then sure a Profession was still Necessary Yea Christ in his Commission directeth his Apostles to make Disciples and then Baptize them promising that he that believeth and is Baptized shall be saved And who can tell whether a man be a Disciple a Believer or an Infidel but by his Profession How was it known but by their Profession that the Samaritans Believed Philip preaching the things concerning the Kingdom of God and the Name of Jesus Christ before they were Baptized both men and women Act. 8. 12. Philip caused the Eunuch to profess before he would Baptise him that he believed that Jesus Christ is the Sonne of God which upon his teaching the rest did import the rest if it were not more fully as is likest Professed Act. 8 37 38. Saul had more then a bare Profession before Baptism Acts 9. 5 15 17. Cornelius and his company had a Profession and more for they had the Holy Ghost powred on them speaking with tongues and magnifying God that use of the gift of tongues imparting more then the gift it self Acts 10. 46. Yea the Spirit bid Peter Go and not doubt Acts 11. 12 And it was such a gift of the Spirit as caused the Apostles to conclude that God had granted the Gentiles Repentance unto life Acts 11. 18. How was it known but by their Profession Acts 11. 21. That that great number Believed and turned to the Lord And the Grace of God was such as Barnabas saw vers 23. And when Saul after his Baptism assayed to joyn himself to the Disciples at Jerusalem they so suspected him that they would not receive him till Barnabas took him and brought him to the Apostles and declared to them how God had dealt with him and how boldly at Damascus he had preached in the Name of Jesus which shews that they admitted not men to their Communion till their Profession seemed Credible to them For no doubt but Saul told them himself that he was a Believer before he was put to make use of the testimony of Barnabas The Converted Gentiles Acts 13. 48. shewed their Belief and gladness and openly glorified the Word of the Lord. How but by a Profession did it come to pass that the great multitude at Iconium both Jews and Greeks were known to be Believers Acts 14. 1. The same I may say of the Jaylour Acts 16. Who by works as well as words declared his Conversion And the Bereans Acts 17. 12. And the Athenians Acts 17. 34. And Crispus with the Corinthians Acts 18. 8. Acts 19. 18. The believing Ephesians Confessed and shewed their deeds and many of them burnt as many of their Books of ill Arts as came to fifty thousand pieces of silver In a word it is the standing Rule that If thou confess with thy mouth the Lord Jesus and believe in thy heart that God raised him from the dead thou shalt be saved For with the heart man believeth unto Righteousnes and with the mouth Confession is made unto Salvation He that bids us Receive him that is weak in the Faith but not to doubtfull disputations implieth that we must not receive them that Profess not at least a weak Faith Heb. 5. 6. 1 2 3. Shew that the Principles of the Doctrine of Christ were first laid as the Foundation before Baptism And who received those Principles could not be known but by a Profession To this let me adde that Poenitentiam ageâ—e was judged by the Ancient Doctours the Repentance that was prerequisite to Baptism and that is A manifested professed Repentance Gods order is to the Adult first to send Preachers to proclaim the Gospel and when by that men are brought so farre as to Profess or manifest that their cies are opened and that they are turned from darkness to light and from the power of Satan unto God then must they be Baptized for the Remission of their sinnes and to receive the Inheritance among the Sanctified by Faith in Christ Acts 26. 17. 18. As their sinnes are not forgiven them till they are Converted Mark 4. 12. So they must not be Baptised for the forgiveness of sinnes till they Profess themselves Converted Seeing to the Church non esse non apparere is all one Repentance towards God and Faith towards our Lord Jesus Christ is the summe of that Preaching that maketh Disciples Acts 20. 21. And therefore both these must by Profession seem to be received before any at age are Baptized If as many as are Baptized into Christ are Baptized into his death and are buried with him by Baptism into his death that like as Christ was raised from the dead so we also should walk in Newness of life Rom. 6. 4 5. Then no doubt but such as were to be Baptized did first Proâ—ess this mortification and a consent to be buried and revived with Christ and to live to him in Newness of life For Paul was never so much for the Opus operatum above the Papsts as to think that the Baptizing of an Infidel might effect these high and excellent things And he that Professeth not Faith nor ever did is to the Church an Infidel In our Baptism we put off the body of the sinnes of the flesh by the Circumcision of Christ being buried with him and rising with him through Faith quickned with him and having all our trespasses forgiven Col. 3. 11 12 13. And will any man yea will Paul ascribe all this to those that did not so much as Profess the things signified or the necessary Condition Will Baptism in the judgment of a wise man do all this for
an Infidel or one that Professeth not to be a Christian Baptism is said to save us 1 Pet. 3. 21. And therefore they that will be Baptized must profess the qualifications necessary to the Saved The Key 's of the Kingdom of Heaven are put into the Churches hands and they that are loosed on Earth shall be loosed in Heaven if the Key do not erre And therefore Pastours of the Church must absolve none by Baptism that do not by Profession seem to be Absolvable in Heaven They must Profess to have the old man Crucified with Christ that the Body of sinne might be destroyed that henceforth they might not serve sinne Rom. 6. 5 6 7 8. As many as have been Baptized into Christ have put on Christ and are all one in Christ Jesus and are Abrahams Seed and Heirs according to promise Gal. 3. 27 28 29. This speaks the Apostle of the Probability grounded on a credible Profession And thereforeit is clear that the Profession was presupposed that might support this charitable judgment Our Baptism is the Solemnizing of our Marriage with Christ And it s a new and strang kind of Marriage where there is no Profession of Consent The Baptized are in Scripture called men Washed Sanctified Justified c. 1 Cor. 6. 11. 1 Cor. 14. 33. They are all called Saints and Churches of Saints 1 Cor. 1. 2. All Christians are called Sanctified ones or Saints therefore it s certaine that they professed themselves such But why should I go any further in this when the main substance of my Dispute of Right to the Sacraments proves it I intreat the Reader that would have more to prove not only the Necessity of a Profession but also of the Profession of a Saving Faith to peruse that Book or at least the second Disputation where are Twenty Arguments for it and the sence of all the Ancient Churches there cited out of Mr Gatakers Collections See also Dr Hammonds many testimonies to prove the use of the Abrenuntiation Paraenes pag. 18 19 20. I love not needlesly to recite whath others have already cited But he that knows not that the Universal Church from the daies of the Apostles hath baptized the Adult upon a personal Profession of Faith and Repentance and Vow or Promise or Covenant for obedience knows little of what the Church hath Practised And I hope few sober men will be found that will be so singular and self-conceited as to contradict the Practise of the Universal Church in such a case as this and set up their own private judgment against it and go about to perswade us to a new way of Church enterance and admission now in the end of the world Blame me not to be confident with you where I have so good ground as Scripture and so good company as the Primitive Universal Church To this let me adde that most or too many that we are to receive to the Priviledges of Adult members have violated their Baptism-Covenant and proved ungodly after Baptism and that by open notorious Scandals Now Scripture and the Practice of the Universal Ancient Church direct us to require of these an open Confession of sinne For they need an Absolution and not a meer Confirmation It is past all controversie that such have both an open Confession and Profession to make Yea how scrupulous the Ancient Church was of Receiving and Absolving such violators of the Baptismal Covenant and on how severe terms they did it is known to all that know any thing of those times I pray amongst others see what Grotius Discus Apol. Rivet pag. 221 222. citeth from Irenaeus Tertullian Pacimus Hierom c. ad pag. 235. n. And as to the last Objection that our Churches were true Churches when we made no particular Professions I Answer 1. Without some Profession of true Christianity our Churches could not have been true Churches And therefore against those that would prove them no Churches we plead and justly that a Profession was made by them 2. But I pray you mark that that will prove a Church to be a true Church which will not prove every person in the Parish to be a true Member of that Church 3. And he that thinks it enough that our Churches have a meer Metaphysical Verity such as Bishop Hall and multitudes of Learned Protestants allow the Church of Rome it self is as good a friend to it as he is to his wife or child that will let them go naked yea and be contented that they catch the plague or leaprosie yea and plead for it too and all because they have still the Truth of Humane Nature I know that any thing that may truly be called a Profession will in that point seem to prove the Being of the Church But as it will not seem to prove the well-being so an obscure Profession doth but obscurely prove the Being of it which an open plain Profession doth more clearly prove Let us not befriend either the Kingdom of darkness or the Seperatists so much as to leave our Churches so open to their exceptions and so apt to cherish and befriend their ignorance and infidelity of the world If coming to Church and sitting there be somewhat a probable argument that men do implicitly believe as that Church believes yet it 's a very dark proof that they understand what the Church believes especially when experience hath acquainted us with the Contray of many of them But now I have said this much for a personal and plain Profession I would faine know what any man hath against it The Church through the great mercy of God hath yet liberty to use it And we see how many thousands make a blind kind of shew of Christianity going from one publike duty to another and knowing not what they do And is there not need that they should be brought out into the open light and see their way If Covenanting with God the Father Son and Holy Ghost be the Essence of our Christianity in the Name of God I desire you to consider whether it be a thing to be hudled up in the dark Unless it be mens design to hide the Nature of Christianity and keep people in destructive ignorance and delude their Souls with a name and shew of a Religion which they understand not they will surely be willing that men should know the Covenant that they make and understand what they do before they enter into a Marriage bond with Christ if at Age or own it if they have been entered in infancy Why should we choose Darkness rather then Light Why should an Implicit Covenant and Profession be pleaded for when the being of a Profession is palam fateri openly to make known and when we know by sad experience that when we have all done the best we can to make our ignorant people understand we shall find enough ado to accomplish it Ignorance hath no need of frendship especially from Ministers it deserveth none especially in so great
a point as the Covenant that men make with Christ We have wares that deserve the light and need not a dark shop We have a Master that we need not be affraid or ashamed explicitly and publickly to confess It beseemes not so high and honourable a Profession as that of a Christian to be lapt up in obscurity Such a Glorious state as Sonneship to God to be an Heir of Heaven c. should be entered into with great solemnity and owned accordingly at our first rationall acceptance and acknowledgment Kings are Crowned more solemnly then poor men take possession of their cottages Christ will be ashamed of them before the Angels that are ashamed of him before men and will confess them before his Father that confess him before men Christianity is not a game to be plaid under board Why then should any be against an open Professing and Covenanting with Christ If it be needfull that we Covenant certainly the plainest and most explicite Covenanting is the best And what will be his portion that hath a male in his flock and offereth the worst yea the halt and blind to God Let us therefore deal as openly and plainly and understandingly in the Covenant of God as we can and not contrive it in the greatest darkness that is consistent with the Essence of a Church Nay let us not tempt men to unchurch us or separate from us by leaving our cause to such Arguments as this such a man sitteth among other hearers in the Congregation therefore he maketh a Profession of the Christian Faith lest they think it followeth not therefore he seemeth to understand the Christian Faith much less he Professeth it especially when it 's known that so many understand it not and that the Papists in their writings maintain it lawfull for them to be present at our Assemblies and Infidels tell us that they can hear any man and do come thither Nehemiah caused the Jewsto subscribe the Covenant and seal it c. 9 v 38. Even under the Law it was the character of visible Saints to make a Covenant with God by Sacrifice Psal 50. 5. At least now God hath caused us to pass under the Rod. Let us yield to be brought under the bond of the Covenant Ezek. 20. 37. And let us as weeping Israel and Judah Seek the Lord our God and ask the way to Zion with our faces thitherward saying come and let us joyne our selves to the Lord in a perpetual Covenant that shall not be forgotten Jer. 50 4 5. Let us take hold of his Covenant and choose the things that please him that he may bring us into his holy Mountain and make us joyfull in his house of Prayer and our Sacrifices may be accepted on his Altar Isa 56. 4 6 7. Are not these the daies of which it is said Isa 44. 3 4 5. I will poure water on him that is thirsty and floods upon the dry ground I will poure my Spirit on thy seed and my blessing on thine offspring and they shall spring as among the grass as willows by the water courses One shall say I am the Lords and another shall call himself by the name of Jacob and another shall subscribe with his hand unto the Lord and surname himself by the name of Israel I would have as little Covenanting for doubtfull or needless or mutable things in Church or State as is possible but in the great things of our Salvation even the Essence of Christianity we cannot be bound too fast nor deal too understandingly and openly with God Prop. 6. It is not every kind of Profession that is the Condition or necessary qualification of those that are to be admitted to the Priviledges of Adult members but such a Profession as God hath made necessaery by his express Word and by the Nature of the Object and the Vses and Ends to which be doth require it THe Negative is not controverted among us If any were so quarrelsom or ignorant it 's easily proved And I shall do it briefly but satisfactorily in the opening of the Affirmative I have proved in my first Disputation of Right to Sacraments which I desire the Reader that would have further satisfaction to peruse the Necessity of these following Qualifications of this Profession 1. In General as to the Object of our Faith it must be a Profession of true Christianity and no less It must be a Profession of our entertainment both of the Truth of the Gospel and of the Good therein Revealed and offered More particularly it must be a Profession that we believe in God the Father Sonne and Holy Ghost as to the Nature persons and works which they have done or undertaken for us Yet more particularly and explicitly It must be a Profession 1. That we Believe in God the Father and so the pure Deity as our Creatour Soveraign and chief Good who gave us the Law of Nature by breaking of which we have lost our selves and all our part in Everlasting Life 2. That we Believe in Jesus Christ God and Man that taking our Nature fulfilled the Law overcame the Devil dyed as a Sacrifice for our sinnes Rose again and conqured death ascened into Heaven where he is Lord of all and the King Prophet and Priest of his Church in Glory with the Father That he hath offered himself with Pardon and Eternal Life to all that will accept him on his terms and that he will come again at last to Raise us from death and judge the world and Justifie his Saints and bring them to Eternal Glory and cast the wicked into utter misery 3. That we Believe in God the Holy Ghost that Inspired the Prophets and Apostles to deliver and confirm the Word of God and who is the Sanctifier of all that shall be saved illuminating their understandings changing their hearts and lives humbling them for their sinne and misery causing them to believe in Christ the Remedie and heartily and thankfully accept him Possessing them with an hearty Love of God and a heavenly mind and a hatred of sinne and Love of Holiness and turning the principal bent of their hearts and lives to the Pleasing of God and the attaining of Eternal Life This much must be believed and the Belief of this much must be somehow Professed 2. As to the Acts of the thing Professed it must be not only the naked Assent of the Understanding but both this Assent that the Gospel is true and a Consent of the Will to take God the Father Sonne and Holy Ghost to the forementioned Ends in the forementioned Relations and to give up our selves unfeignedly to him renouncing the flesh the world and the Devil 3. As to the Nature of the Profession it self 1. It must in General be Credible For no man is bound to Believe that which is Incredible The words are the signs of the mind and as such they are to be uttered and received If they be contrary to the mind they are false and
become not Ministers I think 2. It is only the Ministers who being separated to the Gospel and Work of God do lay by all other business and give themselves wholly to these things Gentlemen much less all the people of the Church cannot lay by their callings to attend this business of trying and judging of mens Professions as Ministers must do if they will be faithfull Should private members have so muâ—h Church governing work as some cut out for them and should they bear such a burden as some would lay upon them under the name of Power and Priviledges it would undo them soul or body or both they would find time little enough for it in some places if they all cast off their outward callings And 3. The Pastours only are capable because of Unity For should the People have this work as some would have it the multitude would hinder execution and they would turn all to wrangling 1. Such bodies move slowly 2. Multitude with that divesity of parts and minds that is among them would set them by the eares and the Church would be almost alway in a flame If every man that is to make Profession of his Faith on this or the like occasion must be tryed and judged by all some would approve and others would disapprove and reject in most or very many cases Whereas the Pastours being single or not many and more experienced and able and vacant for a full enquiry have less reason to be partiall injurious or disagreed Arg. 14. The Practice of the Apostles Evangelists and the Pastours of Christ's Church in all Ages doth put us quite out of doubt that it is not only belonging to the Ministerill Office to judge and approve of such Professions but that it is a very great part of that Office John Baptist received and judged of the Profession of his Penitents before he did baptize them The twelve Apostles Mat. 10. 13 14. Were to judge of the worthiness or unworthiness of those that they were to abide with Mark 6. 11. Who were the Judges or Approvers of the Profession of the 3000 Converts Acts. 2. 41. but the Apostles that Baptized them or judged them to be Baptized Who else approved of all the believers that were added Acts 5. 14. even multitudes both of men and women They that Continued in the Apostles Doctrine and fellowship Acts 2. 42. and under their Government no doubt entered at first under their condâ—ct Philip was the Judge of the Eunuch's Profession Acts 8. 37 38. Ananias was scrupulous of admitting Paul but as God himselfe Approved of him to Ananias Acts 9. 13 14 15. So Aâ—anias also must ministerially approve him vers 17. Who judged of Lidia's Profession and the Jaylours Acts 16 but the Apostles or other Ministers of Christ What need we instance any more when we all know that no Convert entered at Age into the Church but under the hand of some Minister of Christ that did Baptize him or appoint him to be Baptized Object But this is not our Case for we were Baptized in Infancy and are in the Church already Answ You entred not into the number of Adult and more perfect Members in your Infancy nor did you make any personal Profession in your Infancy That 's yet to be done Your Parents Profession will serve you no longer then your Infant state These being not in the Gospel Church before were at once Baptized and entered thereby into the Number of the Adult members So would we do if we converted those that were the seed of Heathens or Infidels But though this be not your Case in respect of Baptism and an Insant Church-state yet this is your own Case in regard of personal Profession and Adult Church-state If the Ministers of Christ in Scripture time admitted none into an Adult Church-state and to the Priviledges of such but upon a Personal Profession approved by the said Ministers then neither must we do so now But the Antecedent is past doubt Therefore The Reasons of the Consequence is because the Scripture is our Rule and the Reasons of the Cases are the same If you say with the Anabaptists that I may as well argue from the Apostles example for the Baptizing of the Aged I Answer so I will when the Case is the same when they are converted from Infidelity or are not born and baptized into the Gospel-Church before The Apostles did not Baptize at Age any person that was born of believing Parents in the Gospel-Church after Baptism was instituted As to them that say that Mary was a Christian and yet Christ was not Baptized till full Age. I Answer 1. That Mary was not a Baptized person 2. That Baptism into the Name of Father Sonne and Holy Ghost was not Instituted in Christs Infancy How should he be Baptized in Infancy when there was no such Ordinance of God in the world as Gospel-Baptism or Johns Baptism If you think Baptism and Profession or Church-membership so inseparable that we must not require such a Profession but in order to Baptism 1. You speak without proof 2. You speak even contrary to the experience of the Jewish Church where in the wilderniss Circumcision was separated from Profession and Church-membership both of Infants and Adult the later being without the former 3. If we may be Baptized in Infancy without a Personal Profession then they are separable but the Antecedent is proved in due place 4. No man denieth that I know of but that Personal Profession approved by the Ministers is necessary in several Cases after Baptism But all the examples of the Baptized Adult in the New Testament will fully prove that all men should enter into the state and number of Adult Church-members upon a Personal Profession approved by the Ministers of Christ for so did all in the Scripture terms on Reasons common to them and us and no man can put by the obligation of the example by any pretence of an imparity of Reason but what will be as strong to evacuate almost all Scripture example and much of the commands But as to the Baptizing persons at Age we will do the same when the persons are such as the Apostles baptized aud that they baptized none others was never yet proved but more said for the Affirmative And ever since the Apostles daies it hath been the constant Practice of the Church that the Profession and claim of the Adult should be tried by the Ministers of Christ 1. In Case of Infant Baptism the Minister was to receive and approve the Parents Profession 2. In Case of the Baptism of the Aged they alwaies entred under the tryal approbation or hand of the Minister 3. In Case of the Confirming of those at Age that were Baptized in Infancy it was alwaies done under the hand and judgment of the Minister 4. In Case of Absolution of those that fell after either Infant or Adult Baptism it was alwaies upon a Profession approved by the Minister To prove
Scripture that the Holy Ghost is in a special manner promised to Believers over and above that measure of the Spirit which caused them to believe 3. We find that Prayer with Laying on of hands was the outward means to be used by Christs Ministers for the procuring of this blessing 4. We find that this was a fixed Ordinance to the Church and not a temporary thing Lay all this together and you will see as much as my Proposition doth affirm Let 's try the proof of it I. Though the proof of the first be not Necessary to the main point yet it somewhat strengtheneth the cause Mark 10. 16. Christ took the Children up in his armes put his hands upon them and blessed them so Math. 19. 15. This is not I confess a Confirmation upon personal Profession which I am now pleading for But this is a Benediction by laying on of hands And the subjects of it were such Children as were Members at least of the Jewish Church being before Circumcized II. But to come neerer the matter let us enquire what this Gift of the Holy Ghost was that is promised to Believers Whatsoever the Pelagians say the Scripture assureth us that Faith and Repentance which go before Baptism in the Adult are the gifts of the Holy Ghost and yet for all that the Holy Ghost is to be given afterward And though very often this afterâ—gift is manifested by Tongues and Prophesie and Miracles yet that is not all that 's meant in the promise of the Holy Ghost Gad hath not tyed Himself by that promise to any one sort of those extraordinary Gifts no nor constantly to give any of them But he hath promised in General to give Believers the Spirit and therefore there is some other standing gift for which the Spirit is promised to all such And indeed the Spirit promised is One though the gifts are many and the many sorts of gifts make not many Spirits If any man therefore shall ask whether by the Promised Spirit be meant Sanctification or Miracles or Prophesie c. I Answer with Paul There are diversities of Gifts but the same Spirit as there are differences of administrations but the same Lord and diversities of operations but the same God 1 Cor. 12. 4 5 6. It is therefore no wiser a question to ask whether by the Spirit be meant this gift or that when it is only the Spirit in General that is promised then to ask whether by the Lord be meant this or that administration and whether by God be meant this or that opâ—ration To one is given the word of Wisdom by the Spirâ—t and to another the word of Knowledg by the same Spirit to another Faith by the same Spirit c. vers 8 9 10. Now I confess if any man can prove that this promise of the Spirit to the faithfull is meant only of the extraordinary gift of Miracles then he would weaken the Argument that I am about But I prove that contrary 1. Cor. 12. 12 13. It is the gift of the Spirit by which we are One body which is called Christs by which we are all baptized into this one body and such members as have a lively fellow-feeling of each others state vers 26. 27. Yea such as giveth to the Elect the excellent durable grace of Charity vers 31. and Chap. 13. Gal. 4. 6. And because ye are Sonnes God hath sent forth the Spirit of his Sonne into your hearts crying Abba Father Note here that it is not only the gift of Miracles but the Spirit of Adoption that is here mentioned and that it 's given to Believers because they are Sonnes And all the first part of Rom. 8. to vers 29. doth shew that it is the Spirit of Adoption Supplication and that by which we mortifie the flesh that is given to Believers 2 Cor. 1. 21 22 Now he which stablisheth us with you in Christ and hath anointed us is God who hath also sealed us and given the earnest of the Spirit in our hearts It is not the common gifts of the Spirit only that are here spoken of nor is it the first gift of Faith but it is Confirmation or inward establishment in Christ and that Spirit which is the Fathers Seal upon us and the earnest of the Inheritance I believe not that it is outward Anointing or sealing with the signe of the Cross that is here mentioned as many Papists dreame but inward unction seal earnest and confirmation by the Spirit are here exprest So 2 Cor. 5. 5. Zach. 12. 10. It is the Spirit of Grace and Supplication that is promised to the Church And see the pattern in Christ our head on whom after Baptism the Spirit descended and to whom it is promised Matth. 12 18. Ephes 1. 13 14. In whom also after yee believed yee were sealed with the Holy Spirit of promise which is the earnest of our Inheritance Here it 's evident that it 's such a gift of the Spirit which is an Earnest of Heaven that is given to men after they believe Joh. 7. 39. For the Holy Ghost was not yet given them because that Jesus was not yet Glorisied Yet the Apostles had Faiththen And that it is not meant only of the Apostles extraordinary gifts of Miracles the foregoeing words shew He that believeth on me out of his belly shall flow living waeters but this he spake of the Spirit which they that believe on him should receive By all this it is evident that there was an Eminent gift of the Holy Ghost promised to them that had already the grace of Faith and Repentance and Love to Christ wrought in them by the Holy Ghost and that though this Eminent Gift did very much consist in gifts of Languages Prophesie and mighty works for the Confirmation of Christs Doctrine which was then to be planted in the world yet was it not only in those gifts but as some had only those common though extraordinary gifts for the good of the Church so some had an Eminent addition of Special Gifts to seal them up to the day of Redemption and be the earnest of the Inheritance to the saving of the Soul If you ask Wherein these special Eminent Gifts of the Holy Ghost do consist I Answer 1. In a clearer knowledg of Christ and the rsteries of the Gospel not an uneffectual but a powerful affecting practical Knowledge 2. In a fuller measure of Love agreeable to this Knowledg 3. In Joy and Peace and sweet Consolation 4. In establishment and corroboration and firmer resolution for Christ and everlasting Life For the understanding of which we must know that as the Doctrine is the Means of conveying the Spirit so the Spirit given is answerable to the Doctrine and Administration that men are under It 's a very great question whether Adam in Innocency had the Spirit or not But as the Administration according to the meer Light and Law of Nature is eminently in Scripture attributed to the
is not requisite that a man have a further degree of Grace before he come 2. In Baptism it is our very Relation to God as our Father and God to Christ as our Saviour and to the Holy Ghost as our Sanctifier that is sealed to us and we are Invested with which is the Foundation of all that afterward from the Spirit is given us As in Marriage the persons in Relation are given to each other for Marriage ends So in Baptism God the Father Sonne and Holy Ghost one God in three persons are solemnly given to us in Relation to themselves for Christian Baptismal Ends. But as after Marriage the man takes home his wife and delivereth her a possession of his house first and after admits her to bed and board according to his Covenant so Christ doth after Baptism take home the Christian into his Church and admit him to the several Priviledges of it in the season and manner as he seeth meet So that as all the good that we do after Baptism is but the fulfilling of our Baptismal Covenant and yet we did not the good when we Covenanted to do it So all the after-Mercies that God giveth us by promise at least on his part are but the fulfilling or fruits of his Baptismal Covenant and that he did not give them in our Baptism So that Confirmation is no full and proper Gospel Sacrament as Baptism is but a particular subsequent Investiture in some of the fruits of Baptism it self in the season of them 3. But have we any certainty that this Ordinance shall prove effectually confirming to us If not it will be but an idle empty Ceremony This is our third Question To which I Answer 1. Ordinances are Duties which we must use and in which we must wait on God for his blessing if we will have it and therefore in the way of Duty we must be found 2. What if you have not a certainty that your Prayer shall be granted will you not therefore pray Or if you are not certain that a Sermon shall profit you will you not hear it Or that Reading shall profit you will you not read Or that the Lords Supper shall increase your Grace will you not use it 3. But I may say more If you come prepared you may be sure of a Blessing in some degree As it is not every one that Prayeth and heareth and Receiveth the Lords Supper that shall certainly have the blessing but the prepared Soul that is the subject of the promise which is annexed to that Ordinance so it is not every one that is externally Confirmed by Prayer and Imposition of Lands that shall be sure of the Blessing but the Soul that is prepared as aforedescribed 4. But yet the several Degrees of Blessing God hath kept in his own hand and not affixed them by promise to any person in any Ordinance He may bless the Word Prayer the Lords Supper c. to one true Christian more then to another and yet perform his promise to them all and so he may this outward Confirmation 3. But what proofe is there in Scripture of such an Ordinance or Practice That 's our fourth Question To which I Answer 1. For the main Point in question it 's already proved beyond all Controversie viz. the Necessity of a Personal Profession and Covenant before men be admitted to the Church-priviledges of the Adult and that it belongeth to the Office of Christ's Ministers to judge of and approve this Profession c. It is none of this that we have now to prove but only the Manner of Admisson hereupon whether it be to be done by Prayer with Benediction and Imposition of hands And it is not the Lawfulness of this for that 's proved before but whether this Manner and Solemnity be a thing which ordinarily we should observe And that it is so this seems to me to prove 1. As beyond Controversie it belongeth to Spiritual Superiours even the Ministers of Christ to Pray for the people and Bless them so this must be in a special manner exercised upon great and special Occasion But the Admission of the Adult upon their personal Covenanting and Profession is a great and special Occasion This is as good an Argument as we have for stated Family-prayer that I remember and it 's cleerly good for both 1. I should but trouble you to prove the General Part of the Major that it belongeth to the Pastours to Pray for and Bless the people Ministerially 2. And the application to this season is proved thus 1. All things are Sanctified by the Word and Prayer Therefore this 2. If the great and special works and changes of our lives be not thus to be Sanctified much less the smaller and so the whole Command would be void We agree that at Marriage at our Investiture in the Ministerial Office c. there must be Ministerial Prayer and Benediction usually to Sanctifie it to the faithful But here there is as great if not greater reason for it the change and blessing being in some sort greater And as this is plain for Ministerial Prayer and Benediction so it seems that the Weight and Nature of the work doth determin us to the signe of Imposition of hands seeing God hath not tyed it to any one or two particular cases but made it a signe of General use in Spiritual Benediction and Collations of authority from a Superiour or great and special Occasions 2. But we have yet a more clear proof from Scripture example Acts 8. 15 16 17. Peter and John were sent to Samaria when they heard that they believed and when they were come down they Prayed for them that they might receive the Holy Ghost for as yet he was fallen on none of them only they were Baptized in the Name of the Lord Jesus Then laid they their hands on them and they received the Holy Ghost So Acts 19. 5 6. When they herad this they were Baptized in the Name of the Lord Jesus And when Paul had laid his hands upon them the Holy Ghost came on them and they spake with Tongues and Prophesied And Acts 9. 17. Ananias laid his hands on Saul before Converted by a voice from Heaven though not Baptized that he might receive his sight and the Holy Ghost at once And this was the gift that Simon Magus would have bought with money And it seemeth to me most probable that this was the gift that Timothy received by Laying on of Pauls hands which being for the service of the Church 1 Cor. 12. 7. He was to stirre up and exercise in his Ministry 2 Tim. 1. 6. And that the Laying on of the hands of the Presbytery 1. Tim. 4. 14. was at another time That the Holy Ghost was then given by Prayer with Imposition of hands is thus evident IV. But the last Point remaineth Whether this were not Temporary and now ceased whether I shall take in the fifth particular before named about the Aptitude
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 their 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 differ 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 to 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 Vsher'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 not 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 Obedience 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 Vsher 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 They make it to imprint I know not what 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 Answ 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 Church that is a solemn Transition out of an Infant Church-state into an Adult under Approbation of the Pastours and the just cognisance of tâ—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 Rule 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 Bâ—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-â—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 abuses 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 Mâ—nisters abuses in their work But because I perceive that Rulers are unreasonably jealous lest the Pastours of the Church 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
family by which you may the better know them 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 Particulars 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 Divâ—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 surâ—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 whom 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 like 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 wiâ—e but of the common earth-worms 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 them 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 the 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