Apostles ordinary and first leading practise and examples are for those Position not against them 2 You grant here that Acts 2. and 8. and 19. there was a profession of faith and promise of amendment of life and so wee must suppose though not expressed for how else could the Apostles distinguish such as gladly received the word from the mockers and others Now let us consider what kinde of profession this must bee by the story it selfe The Apostle Peter in his doctrine presseth three things 1. Conversion or repentance for their sinnes 2. Faith in Christ in those words Bee baptized in the Name of the Lord Jesus Christ Verse 38. 3. With many other words he exhorted them saying Save your selves from this untoward generation that is this was the scope of and substance of his exhortation which includes a gathering themselves to the Church Now the Text saith in respect of the first That they were pricked to the heart and cryed out Men and Brethren what shall wee doe 2. They gladly received the word that is of faith in Christ and the duty of obedience to the Gospell and how did all this appeare but by their profession and what kinde of confession can any man think such soules would make but a broken hearted gracious confession which to any discerning charity must be taken to argue a worke of grace so that the very character given of them by the holy Ghost in so briefe an History doth cleerely evince what we contend for Consider also the story Acts. 8. and first not to passe over what is said of Simon Magus of whom it is said Hee beleeved was baptized continued with Philip and wondered so that no doubt they took him for a true beleever but when Peter discovered his falsnesse see what hee saith Verse 21. Thou hast no part nor lot in this matter and the reason is For thy heart is not right in the sight of God Let any here consider that if hee had no part nor lot in Christ and baptisme c. because not right whether the Apostle Peter or the Church would have received him if such had been discovered before And for the Eunuch Philip requiring his profession of faith If thou beleevest with all thy heart looked for a sound worke of grace and though it was delivered in those words which are the Fundamentall truth That Jesus is the Sonne of God yet it includes true faith in him for salvation as we see our Saviour Christ takes that confession of Peter for true faith Flesh and â—lood have not revealed this to thee but my Father and promised to build the Church on this rocke Matth. 16. Yea it includes subjection unto him as the Sonne of God the Prophet and King of his Church and this is no rare but a common thing in the New Testament by one fundamentall truth beleeved and confessed to include true faith and profession of the whole truth that suites with that foundation as Rom. 10. 9. so expounded Verse 10 11. as being more then historicall faith so 1 John 4. 1 2. and 5. 1. The like characters of a penitent and gracious carriage and confession may be observed Act. 19. 17 18 19. And seeing you have given us this occasion to lay downe some grounds of our practise from the first patternes we shall add a word or two to take away the conceit of novelty which is imputed to us in this point as much as in any thing else Tertullian saith in his booke of prescriptions Wee admit no man to any disputation about divine things unlesse hee first have shewed us of whom he received the faith and became a Christian and secondly whether hee admit and hold the generall principles wherein all Christians doe and ever did agree otherwise proscribing against him as an alien from the Common-wealth of Israel And if in those times they were so strict in admitting men to disputations no doubt much more in receiving men to Church Communion But if this seeme not full enough take another in the Churches of old there were Catechumeni instructed for enterance into the Church by baptisme with whom they tooke much paines in sanctifying them before by fasting and prayer and often preaching to them And for their admission there were foure things in use among them 1. Nominis professio 2. Scrutinium 3. Abrenuntiatio 4. Fidei professio Their Scrutinium which they call Examen competentium or the examination of such as were competent or fitting for admission This Examen was very strict as is observed out of Alcuinus by learned * Chamier Fiant scrutinia ut explorentur saepius an post renuntiationum Satanae sacra verba datae fidei radicitus corde defixerint i. e. Let examinations be made that it oft may bee tryed whether they have deeply fixed in the heart the sacred words of their professed faith And what ever any may thinke of the strictnesse of that their discipline in this point Chamier gives a large testimony by way of approbation of the same whose words upon it are these Certe nemo improbare potest seriam in tam sanctis rebus diligentiam ne quantum fieri poterit lateant Simones c. i. Certainely no man can disallow such serious diligence to prevent profanation of sacred things lest so farre as it is possible such as Simon Magus may lye hid And saith hee the Apostles went before in their examples for Philip Acts 8. being demanded of the Eunuch What hinders mee that I may not bee baptized hee answereth not simply thou mayst but with this supposition added if thou beleevest with thy whole heart Now this profession of their faith was either by reciting the Creed in an eminent place before all the people and that praeclarâ â—iduciâ with full affiance as hee observes out of Clement and Augustine or else respondendo interroganti Sacerdoti per singula in subsidium forte pudoris aut memoriae i. e. By answering to the Minister propounding questions concerning their faith for helpe of their bashfulnesse or want of memory Also Beza in his Epist 14. Commending much the severity and zeale of former Pastors and Churches in this kind and bemoaning the negligence of such as followed from whence hee saith it is that the Church without a miracle could not rise out of its filth he concludes thus Itaque frustra disputabitur tum voce tum scriptis nisi conversione cordium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initium instaurationis sumatur Reverend Mr. Hildersam in his treatise of the doctrine of the Lords Supper to that question whether the people that come to the Lords Table bee bound to make knowne their knowledge and spirituall estate to their Pastor Answers thus yes verily for seeing Matth. 3. 6. Acts 8. 37. God required of them that being of yeares of discretion were to bee baptized that they should make knowne to the Congregation or their Minister their faith and repentance hee doth every whit as much require this of them
A TREATISE OF LITURGIES POWER of the KEYES And of matter of the Visible CHURCH IN ANSWER To the Reverend Servant of Christ Mr. John Ball. By THOMAS SHEPHARD sometimes fellow of Emanuel-Colledge in Cambridge and late Pastour of Cambridge in New-England Veritas nihil erubescit praeterquam abscondi Turtul Sua silentia amat Spiritus per quae nobis illabitur seque insinuat cupidis non gloriae sed cognoscendae veritatis Melanct. Let the blessing come upon the head of Joseph and upon the top of the head of him that was separated from his Brethren Deut. 33. 16. LONDON Printed by E. Cotes for Andrew Crooke and are to be sold at the Green Dragon in Pauls Church-yard 1653. The Preface to the Reader IT was the profession of the Lord Jesus before Pilate when he questioned with him about his Kingdome John 18. 37. That for this cause he was born and came into the world to beare witnesse of the truth Many truths about the spirituall Kingdom of Christ hath he imparted to us if therfore we be born into the world or sent into this Wildernesse to beare witnesse to his truth it is unto us reward sufficient that we should be witnesses thereunto even to the utmost parts of the Earth Wee confesse wee have been too slow in this service of Christ not having to this day set forth an unanimous Confession of that Form of wholsome words which is Preached received and professed in these Churches of the Lord Jesus and which we are not unmindfull of though our distances and other difficulties may delay the opportunity But this in the meane time we professe in generall That so farre as wee know there is the same blessed Spirit of Truth breathing in the Ministery of the Country the same Faith embraced and professed in the Churches which is generally received as the Orthodox Doctrine of the Gospel in the best reformed Churches and particularly by our godly learned Brethren of England and Scotland And though errours have sprung up among us and some are gone out from us that we feare were not of us yet wee have borne witnesse against them and by the blessing of God by the breath of Christ in the mouths of his servants they have been blasted Neither doe we understand that these Churches are accused of any errours about the saving truths of the Gospel and therefore we thought our selves not so much called of God to such a Confession at present as to cleare up to the world those Truths we professe about the kingdome and government of Christ in his Churches which is the great worke of this age and of this nick of time And yet here also we feare that we have been too slack for though it bee said VVee are the Volunteers such as cry up this way c. and so it seemes wee are apprehended to bee one cause of these present differences yet if things be well weighed we may seem rather to bee farre behinde in the duty that lyes upon us Indeed some briefe Answers sent over to some particular persons to satisfie Brethren what our practise is with some briefe touch of our reasons rather then to discusse those points have been printed by some without our knowledge or assent upon what grounds they best know And some short Treatises by some reverend Brethren have been published to declare their affectionate desires of the unanimous endevours of all our deare Brethren for a generall and holy Reformation But what hath been said or done that either may justly offend the minds of the godly provoke their spirits disunite their affections or hinder a godly Reformation Yea wee have been too slow to cleare our Doctrine and practise from the many objections harsh interpretations and manifold criminations cast upon the same wherein wee feare our lothnesse to intermeddle in these Controversies for feare of making the breach wider amongst Brethren and our desire rather to attend what light we might receive from others in these points wherein wee professe our selves seekers after the truth have made us guilty of neglect in this our duty But now we see our selves pressed hereto by a necessity of justifying our wayes against the many aspersions cast upon them as well as against the Reasons used against them for wee perceive by the first Letter of our Brethren how the with-drawing of Christians from the Liturgy was imputed to us and by this Reply both in the Epistle and divers passages wee cannot but see what apprehensions are raised of us yea many are apt to think that if we had said nothing yet our very act in forsaking the Churches of God in our deare native Country and the Cause of Christ there together with the practise of these Churches thought to bee so different from the reformed Churches have been not onely a great weakening to the hands of the Godly that have stood by the Cause of Christ but also have caused great disturbance to the Reformation in hand To which much might be said but that wee should exceed the bounds of an Epistle Yet let us intreat all the Godly wise to consider and look back upon the season of this great enterprise undertaken by us and the manner of our proceedings in it with the admirable workings of Gods Providence first and last about it and we think though we were silent they may easily satisfie themselves whether this was of God or men a sinfull neglect of the Cause of Christ or a manifest attestation to the truth by open profession against Corruptions of Worship in use and for the necessity of reformation of the Church and that confirmed by no small degree of sufferings for the same For was it not a time when humane Worship and inventions were growne to such an intolerable height that the consciences of Gods saints and servants inlightened in the truth could no longer bear them was not the power of the tyrannicall Prelates so great that like a strong Current carryed all down streame before it what ever was from the law or otherwise set in their way Did not the hearts of men generally faile them Where was the people to bee found that would cleave to their godly Ministers in their sufferings but rather thought it their discretion to provide for their owne quiet and safety Yea when some freely in zeale of the Truth preached or professed against the corruptions of the times did not some take offence at it judge it rashnesse and to bee against all rules of discretion who since are ready to censure us for deserting the Cause Many then thought it is an evill time the prudent shall hold their peace and might wee not say this is not our resting place And what would men have us doe in such a case Must wee study some distinctions to salve our Consciences in complying with so manifold corruptions in Gods Worship or should wee live without Gods ordinances because wee could not partake in the corrupt administration thereof or content our selves to live
remove all obscurities and breake all snares and resolve the question in the true intent of it wee were forced to distinguish of Formes and so touch the true Helena of this controversie and therefore if any shall narrowly observe Mr. Ball his large defence of set Forms in generall they shall finde those wings spread forth in a very great breadth to give some shelter and warmth to that particular Liturgie then languishing and hastening through age and feeblenesse towards its last end Reply It is true people separate from our Liturgie because stinted not because this or that or ours in particular Answ If because it's stinted then because yours for we know none properly such but yours and it may well bee one offence to all godly consciences that yours are so imposed and stinted as they bee though it is hardly credible to us so farre as our observation reach that the main causes of the godly withdrawing from your Liturgy should be the stinting of it when so many corruptions in Matter and Forme have been objected against it by the best godly Reformers And seeing the same persons will joyne with Prayers of godly Preachers though they use the same forme of prayer usually and so in a large sense freely stinting themselves thereto though not properly in such sense as your Liturgy is stinted Reply But say you such set Formes used by Preachers are disliked also and your reasons especially the two last why you admit not a stinted Liturgie conclude against both in our understanding Answ Wee deny not but some may dislike the constant use of such Formes especially when studiously framed with elegancy of phrases and as the manner of some is but doe any we now speak of condemne all use thereof or withdraw from them that use them which is now the case in hand For our parts wee neither know such men or if we did we should condemn such minds As for our Reasons in generall or the two last you mention in particular it passeth our understanding to conceive how any such inference can bee made if the Reply had formed the inferences from our arguments it may bee wee should have seene more by the helpe of such spectacles But passing over what we say to the Position as we interpret it you think fit to advertise us of some things which are â—ix Reply Advert 1. Your reasons why you accept not a stinted Liturgie are ambiguously propounded and so that such as looke at stinted Liturgies as images forbidden Command 2. may easily draw your words to their meaning Answ If our Reasons themselves being sound and unanswered by you contain any thing that may be drawn to such a Position that cannot arise from the ambiguousnesse of words which are plaine but from their abuse who mis-apply them Reply Advert 2. The Reasons you bring against a set forme of Prayer doe hold as strong against a set forme of Catechisme confession and profession of faith blessing baptizing and singing of Psalmes Answ 1 Concerning forms of Catechismes and confessions of Faith if religiously and perspicuously framed wee account them of singular use though abused by men nor without some sacred allowance yet from hence to infer the like use of set Formes of prayers neither our reasons nor any other will in force for Catechismes and Confessions as well as Psalmes in the nature of the thing require in some sense a set and limited Forme but publike prayers though they may admit of a set and comely order in the generall to prevent errour yet of their owne nature they require no set Forme for God gives us no new matter or doctrine daily to be beleeved but he gives new matter of new affection in prayer daily 2 If by set Forms of Catechismes and Confessions bee meant according to the termes of the Question stinted Formes like stinted Liturgies i. e. beyond or short of which Ministers may not teach or Christians beleeve and professe then wee should say the same of these as wee doe of stinted Formes of Prayer wee confesse there is danger in casting by all Formes of Confessions and Catechismes lest through the instability of ungrounded and heady men pretending new light or searching after further light the Churches adhere to nothing and their Faith as the learned Leyden Professors terme it become fides hâ—raria or menstrua The faith of an houre or moneth and then cast it off the next And on the other side there is danger that by imposing such Confessions too far that which is indeed further light be supprest wee therefore thinke it usefull and needfull to pave out such high wayes of Catechismes and Confessions so as the subjects of Christ Jesus our King and Law-giver may walke therein without shackles reserving liberty for further future light in points lesse cleare yet standing in a readinesse alwayes to confesse and hold fast the present truth which appeares most cleare 3 Concerning Forms of blessing baptizing singing Scripture Psalmes there is a far differing reason from this case for the Lord himselfe hath left us Formes in these cases not onely for instruction but allowing the use of the same as Numb 6. 23 c. Luke 10. 5. Matth. 28. 20. 2 Chron. 29. 30. and therefore such may bee used as hee hath left yet the Lord hath not imposed some of these at least to bee used alwayes and onely in his Churches much lesse doth hee allow any man to impose their own Forms upon his Churches or conforme to such as are tyrannously imposed Reply Third Advert We have not called you at this time to witnesse for or against the corruptions of the Common-prayer-book this you fall upon by straining the sense of our demands Answ Wee have spoken to this before and we thinke whatsoever your intent and desire was yet the nature of the thing and the case it selfe gave us a just call to testifie against it especially seeing the corruptions then increased in England and the impositions were more rigid and violent Reply The reasons you bring against the Communion-booke wee cannot approve them all the exceptions against it wee know but to esteem the whole for some corruptions found therein a Monument of Idolatry that we have not learned Answ The Answer calls it not a Monument of Idolatry for some corruptions onely found in it though the corruptions in matter and manner bee objected as the first reason why wee used it not but being never commanded of God greatly abused unto Idolatry and superstition and oâ— no necessary use the same that was in Popery for substance which are the usuall arguments for abolishing Images Ceremonies and all Monuments of Idolatry and wee marvaile how any could passe over these things in the Answer which might evince it to bee a Monument of Idolatry as the argument of the Abridgement to which we referred doth prove Reply The argument in the Abridgement used against conformity to the Ceremonies did not in the judgement of the Authors bold against the
to rise up against it with zeal and detestation a Minister godly and able will use any part of it with offence c. we suppose we had cause to fear and leave it doubtfull whether the godly might lawfully joyn with them therein and therefore we desire you to call back your sharp censure of such withdrawing as you conclude this passage withall or else we shal appeal to the reverend Assembly of Ministers and their late and godly Directory herein Reply Fifthly If these and such like scruples make it unlawfull to joyn in the ordinance of Worship we must hold communion with no society under heaven For may not the brethren which hold all stinted Liturgies and set Forms unlawfull say with like reason it is not lawfull to joyn with others in conceived Prayers if they give too little honor to it as conceiving the other lawful or sinfully limiting themselves to one stinted Form though conceived at first by themselves c. Answ We must in treat the Christian Reader still to carry in minde with what tendernesse we offered our selves in this point and upon what considerations we durst not wholly excuse and cleare such joyning as the case now stood and therefore we think these reasonings would be far differing from the case in hand and we would not be taken so as to justifie such rigid principles as these are We heartily joyn in the conclusion that such advancing of small differences would indeed bring all to confusion and we are far we hope from any such meaning If our answer in this or any other passage give just advantage to such separations we are heartily sorry for it but we hope what hath been said will satisfie the ingenuous and Christian Reader Reply Sixthly we have credibly heard that you hold fellowship with professed rigid separatists without acknowledging of their error and receive them as members or communicate with them in the priviledges of the Church though you professe you approve not their opinion or practice and if in godly wisdome you can see grounds to joyn with them we marvail you should be so timerous in this particular Answ Although in many of our Churches we know not that there be any such professed rigid Separatists that reject the Churches of England as no Churches and their Ministers as no true Ministers yet we deny not but some such there may bee in some of the Churches Whence we grant it may follow that we can have communion in Gods Worship with men of severall judgments yet we may be justly timerous of joyning or approving others to joyn in any part of a corrupt Worship in case of scandall c. we think these things have not the same face or shew of reason in them and therefore so long as they live peaceably with us we can well have fellowship with them as we have also with other that think it may be better of the Churches and wayes of it then there is cause in regard of the corruptions thereof so we be not bound to approve their opinions nor conform to any of their corrupt practises Reply Seventhly if to administer in a stinted Form be scandalous to such as separate it is scandall taken not given and we should do it the rather that they be not confirmed in their error the truth be not prejudiced needless scruples occasioned c. Answ 1 This is from the question for we dispute of your Liturgy not of any Liturgy or stinted Form 2 Take in the case in all its circumstances as before declared and it will appear scandall may be given at least we put the case of a scandall really given 3 How far a man in some cases of clear and undoubted truths may do a thing the rather for such reasons though others take offence we will not dispute but if for meat or by use of our liberty by eating of such meat as another accounts unclean we may destroy the work of God and therefore must not eat flesh nor drink wine nor any thing whereby a brother stumble c. Rom. 14 14 15 20 21. how dangerous then to use such corrupt Forms of Worship or any part thereof so much the rather when a weak brother stumbles at them we leave it to the Christian Reader to judge we doubt it will not agree with the rules of charity prescribed Rom. 14. 1 Cor. 8. CHAP. III. 3 Position That the children of godly and approved Christians are not to be baptized untill their Parents be set members of some particular Congregation 4 That the Parents themselves though of approved piety are not to be received to the Lords-supper untill they be admitted as set members Reply WHat is here premised to prevent mistakes doth seem more to raise then to abate scruples You refuse not all communion with all that are not Church-members and so much they professe who formerly have gone for and professed themselves Separatists from our assemblies you doe not appropriate these priviledges of the seals onely to members of your own Churches c. If you mean onely that the Sacraments administred in other Churches be true for substance it is no more then you will confesse of Rome If you deny not fellowship with them in the seals and to receive them to the Sacrament your judgement is against your practise or you exclude the Churches of England from the number of true Churches Answ We see not how such scruples could be raised without great mistake of our meaning our expressions were so plain and distinct For 1 What if some Separatists admit private communion with such yet they reject your Churches and Ministery as null which we doe not And many of them have refused also such private communion 2 We marvail how you could fall into such a mistake as to suppose we onely allow the truth of Sacraments for substance in other Churches when we speak in the same sentence of receiving satisfaction by Letters or otherwise concerning those we admit to the seales which plainly shew we speak of communion with such Churches 3 Concerning fellowship with those Churches we may admit members of them to the seales with us when we cannot always joyn with them in their administrations by reason of some sinfull corruptions wherein we must have actuall fellowship with them as your selves would not joyn in case you must kneel at the Lords-supper 4 Concerning the Dilemma We answer 1 Our practice is not crosse to this profession For such as come recommended from forein Churches and give such satisfaction as is meet we doe receive and such as have wholly cast off all relation to English Churches and live amongst us we have looked at as scattered stones till they joyn some where in a Church and themselves generally so judge of themselves but if any will hold to their membership in England and come orderly to communion with us we have not noâ— shall not under that notion refuse them if they be fit for the ordinances and therefore we exclude
If they bee to receive them they must by some meanes know them to bee such as they may comfortably receive into their affections a little leaven leavening the whole lumpe 1 Cor. 5. 3 The Officers of the Church who are first privately to examine them and prepare them for admission are to shew the Church the rule on which the Church is to receive them and themselves are ready to admit them Act. 10. 37. Can any forbid water c. This rule was best seene by that publike profession before the whole Church and if no just exception bee made as one should bee without conviction they are to be admitted by the Officers with the consent of the members hereunto for if publike profession is needfull at least before the Church though not the world alway as Didoclavius observes to the entrance into the Covenant and Church by baptisme wee see no reason but persons formerly baptized and entering a new into the Church but they should openly professe their faith againe the visible Church being built upon this rocke Matth. 16. 16 18. viz. Profession of the faith of Christ and lastly if there should be no necessity for such a profession yet if this bee desired of the people of God for the increase of their owne joy to see God glorified and Christs name professed and his vertues held forth and for the increase of their love to those that joyne with them why should it not be done before Saints which should bee done before persecutors 1 Pet. 3. 15. What is now said we thinke sufficient to undermine what is opposed herein by others and may easily give answer to the three arguments of the learned Authour from the example of the Church of Israel John Baptist and the Apostles and so cleare up our practise and judgement to the world from the aspersion of our rigidum examen for which we are by some condemned but for further clearing we shall answer to the particulars Now to your Reasons more particularly against this from the Old Testament and the manner of entring and renewing Covenant then Answ Wee answer first when as you say they professing the Covenant promised to take God for their God to keepe the words of the Covenant and doe them to seek the Lord with all their hearts to walke before him in truth and uprightnes this implyeth a profession of a worke of grace Secondly They did not immediately enter into Covenant but the Lord was long before preparing them for it for they were humbled much in Egypt in so much as their sighings came up to God Exod. 2. 23 24 25. They had seene the glory of God for their good against Pharaoh and all that Land by many miracles they had Gods visible presence in the Cloud were instructed by Moses concerning the Covenant of grace made with them in Abraham they were mightily delivered at the Red Sea so that they beleeved Moses and feared the Lord and sang his praise Exod. 14. 31. Psalme 106. 12. They were also instructed againe concerning the Covenant and were to sanctifie themselves three dayes legally which was for spirituall ends and of spirituall use Exod. 19. 10. and thus being prepared as fit matter for Covenant they then entered thereinto And they were all of them for ought we know thus externally and ecclesiastically holy though many were internally stiffe-necked blind and prophane And for our parts we desire no more then such a preparation in some worke of grace if appearing though not indeed reall as may make way for Church Covenant among a people now as we see was then Reply When John Baptist began to preach the Gospell and gather a new people for Christ he admitted none but upon confession of their sinnes but we read of no question that hee put forth to them to discover the worke of grace in their soules or repelled any upon that pretence that voluntarily submitted themselves Answ Though the Scripture record such things very briefly else the world would not have contained the Bookes that must have been written as John speaketh yet he that advisedly considers the case may see the profession of a work of grace in all that were received by John to his baptisme First John was sent with the Spirit and power of Elias to turne the hearts of the fathers c. to cast down every high hill c. Secondly His baptisme is called the baptisme of repentance for the remission of sinnes Mark 1. 4. Thirdly confession of sins is ever put for true repentance when there is a promise of pardon made to it Prov. 28. 13. 1 John 1. 9. and therefore when he requires confession of sins was it without remorse or sorrow for it was it not with profession of faith in the Messiah which he pointed unto Joh. 1. 29. and required with repentance Act. 19. 4. Fourthly did not hee fall upon the Pharisees with dreadfull thundering of Gods judgements for comming to his baptisme without conversion of heart and fruits meet for repentance Mat. 3. 7. and this Luke saith hee preached to the multitude Luke 3. 7. and whether any were received that embraced not that Doctrine and shewed the same in their confession viz. that their hearts were humbled and that the renounced their high thoughts of their priviledges of the Law c. and professed amendment fruits meet for the same it will be hard for any to prove and thus much is evident on the contrary that Pharesees Lawyers distinguished from the People and Publicans rejected the counsell of God in not being baptized of him and what counsell but that wholesome doctrine of John Luke 7. 29 30 Lay all these together and let any whose thoughts are not prepossessed with prejudice say whether this confession was not such a profession of faith and repentance which a discerning charity ought to take for a worke of grace Replâ— It appeares many wayes that when the Apostles planted Churches they made a Covenant betweene God and the people whom they received But they received men upon the profession of faith and promise of â—mendment of life without strict inquiry what worke of grace was wrought in the soule so in after ages c. Now the profession at first required of all that were received to baptisme was that they beleeved in the Father Sonne and holy Ghost This was the confession of the Eunuch when he was baptized I beleeve that Jesus Christ is the Son of God Answ Wee cannot but observe how still the evidence of the truth of what wee proved in the third and fourth positions breakes out at every turne when the heat of that disputation doth not hinder for if the Apostles planted Churches and made a Covenant betweene God and the people when they baptized them as the proofes for this Act. 2. 38. and 8. 37. and 19. 17 18 19. alledged in the margent shew then still it appeares they admitted men into planted Churches when they baptized them and the â—efore the