Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	baptism_n	ghost_n	holy_a	8,479	5	5.8461	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76157	Confirmation and restauration the necessary means of reformation, and reconciliation; for the healing of the corruptions and divisions of the churches: submissively, but earnestly tendered to the consideration of the soveraigne powers, magistrates, ministers, and people, that they may awake, and be up and doing in the execution of so much, as appeareth to be necessary as they are true to Christ, his Church and Gospel, and to their own and others souls, and to the peace and wellfare of the nations; and as they will answer the neglect to Christ, at their peril. / By Richard Baxter, an unworthy minister of Christ, that longeth to see the healing of the churches.	Baxter, Richard, 1615-1691.	1658 (1658)	Wing B1232; Thomason E2111_1; ESTC R209487	172,368	411

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 Er●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

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 age●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 Pro●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

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 after●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 op●ration To one is given the word of Wisdom by the Spir●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

Father so Adam certainly may be well said to have had the Spirit of the Father to enable him with gifts that were answerable to the Law that he was under and the state that he was in But we cannot fitly say that he had that which the Scripture calleth the Spirit of the Sonne as not being under the Administration of the Sonne But after the Promise till the coming of Christ as the Administration was mixt of Law and Promise Nature and Grace as the dawning of the day before Sunne rising doth partake of darkness and of Light so the Spirit that was then given was answerable to the Administration and Doctrine And therefore as there was somewhat of the Gospel in those times though yet God hath not thought it meet to call it at least usually by that name but rather by the name of the Promises and Prophecies of Christ so there was somewhat of the Spirit of Christ though it be not usually so called but when it appeared in some eminent Servants of Christ as the Prophets were in whom the Spirit of Christ is said to have been 1 Pet. 1. 11. Now as it was part of that work ascribed to the Father to send and give the Sonne and to Give men to the Sonne so commonly those Gifts are ascrbed to Him which are cotained in these expressions and are the accomplishment of this work And that not only in the old Testament but in the New and therefore it is called the Giving and the Drawing of the Father by which we are brought to Believe in the Sonne though yet the Grace of Faith is a special Saving Grace and not common to the wicked as the Papists dreame because they find an uneffectual Assent to be common But now as Christ at his coming doth bring to the world a clearer Light and fuller Revelation of Himself and the mysteries of Redemption and bring Life and Immortality to Light in the Gospel and as the rising Sunne dispelleth the remnants of Legal darkness and his Doctrine is fully called The Gospel the Testament of Jesus Christ so answerably he doth by and with this Doctrine give out such a measure of the Spirit to the Church as is Eminently called the Spirit of Jesus Christ Which carryeth us higher then the first Grace of Faith and Repentance to those fuller degrees which were not ordinary no not to the Godly in the time of the Law And as this Spirit of Christ did extrinsecally shine in the Glory of tongues and wonderous works while those were necessary to the Church and Christs service so both then and ever after it doth work but in various degrees for the Sanctifying of believers and conforming their hearts and lives to Christ in his humiliation patience self-denial meekness contempt of the world obedience c. till at last we be conformed to him in his Glory III. I have cleared the second point that there is an Eminent Gift of the Holy Ghost to be expected after our first Believing even such as ceased not with Miracles I now come to the third point which is That Ministerial Prayer with Laying on of hands was the Scripture-way for the giving of this Eminent gift of the Spirit For the understanding of this observe these things 1. How Sacraments and Investing signes conferre Grace 2. How the Spirit is given in Baptisme 3. How far God hath as it were tyed himself to Ordinances for conferring Grace 4. What proof the Scripture yields us of the Proposition 5. What aptitude there is in Ministerial Confirmation for the attainment of these ends 1. We find in Scripture that Sacraments are not appointed nor to be used according to the intent of the instituter for the conferring of that Grace which men have not in any degree already but they are 1. Partly a Solemn Investiture in that which before we had a Fundamental Right to as the Listing of a Souldiour or the solemnization of Marriage after a firm contract the Crowning of a King the delivering possession by a Key a twig or turf the Knighting a man by a sword c. This is as to Relative benefits and Right to Phycal benefits 2. And withal they are by actual excitation of Grace to Increase the Inherent Grace received and so to give us more All this is evident in Baptism it self where we are to receive both Remission of sinnes with right to Everlasting Life and also an increase of Grace in the Adult And yet no man at age is to come to Baptism to require it that is not a Penitent Believer already and consequently that hath not the beginning of special Saving Grace and somewhat of Christ and the Holy Ghost and title to forgiveness and Everlasting Life For he is under the promise that Whoesoever believeth shall not perish but have Everlasting Life and a Papist will grant that the Votum Baptismi may serve to his Sa●vation if he die without it And the case of Infants is the same as to these Mercies which are Necessary to their state of life Their Parents must be Believers before they Dedicate them to God and consequently the Child hath the Covenant right before it is sealed And it is ridiculous in the Papists to damn all Infants for want of Baptism and not the Aged and to make the Votum to serve for the Parent and yet not for his Child when yet the Parents Faith must serve to prove his Title to Baptism it self But to leave these Corrupters and Innovatours we see now what is to be expected by Confirmation Not that men that have no signes of Corroborating Grace should come thither first to receive it but that such as appear Initially Resolved Confirmed and Corroborated may be though not by a full and proper Sacrament yet Ministerially 1. Invested into the state of the Confirmed and their Priviledges which is a higher form in the Schoole of Christ 2. And may receive yet further Confirmation and Corroboration by Gods Approbation and Ordinance 2. But hath not Baptism done all this already seeing we are Baptized into the Name of the Holy Ghost This is our second Point to be resolved I Answer It is a great errour to think that Adult Persons that have nothing of the Holy Ghost may demand Baptism and that Baptism doth not give the Holy Ghost But yet it 's one thing to give the Holy Ghost in Relation and Fundamental Right and another thing to give the Graces of the Spirit and it 's one thing to seale and increase the Initial Special Grace of the Spirit and another thing to Invest in a stablishing degree And so it is evident that Baptism as such is appointed but for the two first That is 1. As we must have some Faith and Repentance before a person at age may come to Baptism and so must have Fundamental Right by promise to Christ and pardon and life so this is sealed in Baptism and we are solemnly Invested in it and our Grace excited for increase But it

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

swine should be kept out of the Church and cast out if they be crept in Nothing hath more destroyed that Charitable Community which should be among the members of the Church and that loving and relieving Christ in Church-members then the crowding of such into the place as indeed are Satans members and appeare not capable of that special Love nor are capable of returning it to others 8. This will make easy the Ministers work and free him from abundance of hatred trouble and disadvantage when like a workmans tooles in his shop that all are in their place and so at hand when he should use them so his Hearers are in order and each one lookes but for his portion and none are snatching at our fingers for the Childrens bread that belongs not to them and men be not drawn to hate and raile at Ministers for not fullfiling their desires 9. By this means also the Ordinances will be more purely administred agreeably to their Nature and the Institution And so God will bless them more to his Church and own his people with the fuller discoveries of his presence and take pleasure in the Assemblies and services of his Saints 10. By this means also the Communion of the Saints and the holy Ordinances of God will be abundantly more sweet to his Servants when we have it in the appointed way and it is not imbittered to us by the pollutions of Infidels and notorious ungodly men Though yet I know that in a negligent polluted Church Gods Servants may have their share of comfort in his Ordinances when they have done their own duty for Reformation without success 11. By this means the Church and the Christian Religion will be more honorable in the eyes of the world who judge by the members and professours lives before they can judge of the thing as in it self And as Christ will be thus honoured and the mouths of adversaries of all sorts stopped so it will do much to further their Conversion when they have such a help to see the beauty of the Church and Christian Faith Many more such benefits I would name but that you may gather some of them from what was said of the contrary incommodities Only I adde 13. Lastly it is a way that is admirably suited both to Reformation and Reconciliation to Unity as well as Purity which removeth many of the Impediments that else would trouble us in the way For as all wicked men will agree against it as they will against any holy practice so all parties considerable among us do in their doctrine and professions owne it and it will suit the Principles or the Ends of all that fear God either wholly of very farre I shall here distinctly shew you 1. That the Episcopal 2. Presbyterians 3. Independants 4. Anabaptists 5. Yea and I may put in the Papists themselves have no reason to be against this practice but all of them have great reason to promote it supposing them to be what they are 1. That it is so far agreeable with the Doctrine of the Church of England that our Episcopal party have reason to be for it appeareth 1. By the Rubricke for Confirmation in the Common-Prayer Book which saith as followeth The Curate of every Parish or some other at his appointment shall diligently upon Sundaies and Holydaies halfe an houre before Evening Prayer openly in the Church instruct and examine so many Children of his Parish sent unto him as the time will serve and as he shall think convenient in some part of this Catechism And all Fathers Mothers Masters and Dames shall cause their Children Servants and Prentices which have not learned their Catechism come to the Church at the time appointed and obediently to hear and be ordered by the Curate until such time as they have learned all that is appointed here for them to learn And whensoever the Bishop shall give knowledg for Children to be brought before him to any convenient place for their Confirmation then shall the Curate of every Parish either bring or send in writing the names of all those Children of his Parish which can say the Articles of the Faith the Lords Prayer and the ten Commandements and also how many of them can answer to the other Questions contained in this Catechism And there shall none be admitted to the Holy Communion till such time as he can say the Catechism and be Confirmed So that you see we must not admit any but the Confirmed to the Sacrament And I suppose in common reason they will extend this to the Aged as well as unto Children seing ignorance in them is more intollerable And indeed the words themselves exclude the unconfirmed and that cannot say the Catechism from the Sacrament of what age soever 2. And I may take it for granted that it is not bare saying the Catechism that they expect but also a Profession that they owne their Baptismal Covenant to God the Father Sonne and Holy Ghost And also that it be a Profession somewhat understood and not barely to say the words which they understand not as a Parot doth And this I prove to be their meaning yea and also that they live a Christian life from the Prayer in Confirmation adjoyned which is this Almighty and Everlasting God who hast vouchsafed to regenerate these thy Servants by water and the Holy Ghost and hast given unto them forgiveness of all their sinnes strengthen them we beseech thee O Lord with the Holy Ghost the Comforter and daily increase in them the mani old gifts of Grace the Spirit of Wisdom and Vnderstanding the Spirit of Counsell and Ghostly strength the Spirit of Knowledg and true Godliness So that here you see that the Church of England supposeth all those that are to be Confirmed to have already the Holy Ghost and the Spirit of Wisdom Understanding Counsell Knowledg and true Godliness which they beg of God as to an increase only for the Confirmed And sure they do not think that every notorious ungodly man hath the Spirit of true Godliness if he can but say the Catechism or that every ignorant person or Infidel hath the Spirit of Knowledg Wisdom c. as soon as he can speak the words which he understands not And in the following Prayer they say We have laid our hands on them to certifie them by this signe of thy favour and gracious goodness towards them And sure they will not think to Certifie men that know not what Christianity is or that live not Christian lives for this favour of God towards them meerly because they say the words which they do not understand So that if they will but let men understand what they do and make good what is here expressed we are agreed with them that stand for Common-Prayer that such as are unconfirmed be not admitted to the Holy Communion And as for the person Confirming I shall speak to that anon 2. I will next speake of the Papists