The Ancient Way of Completing Church Members

THe Admission of persons baptized in their infancy, without due Trial of their Faith and growth in Christ, when grown in years, to a full participation of all Church-Privileges and Ordinances, hath caused great confusion in the Administration of holy things. And therefore, I conceive, the Learned Author of this Elaborate Exercitation hath deserved well of the Churches, by clearing the way of those Admissions from Scripture-grounds, and the concurrent Testimonies of many, both Antient and Modern writers: As also, by discovering and removing those Popish additions and pollutions which by several steps and degrees have crept into it. And if, what he hath offered in this Essay come not up to the Judgment and Practice of the best constituted Churches; yet this ingenuous and pious overture holds out more then most Churches have hitherto attained, and may provoke the zeal of many to hold out what they have attained, as more commodious for, and perfective of the much desired and longed for restauration of the Churches to their primitive purity both in separating the precious from the vile, and in uniting the precious into a more beautiful and beneficial Order among themselves. These considerations have confirmed me in giving not only License to the publishing, but thanks to the Publisher of this discourse of Confirmation.

T He Histories of all Ages do make it manifest, how prone the sinful hearts of men are to deprave and corrupt the sincere Doctrines, and pure Institutions of the Gospel. The Apostles (having received it from Christ, and being inspired by his Spirit) delivered and left behind them unto the Churches, a perfect Rule and Pattern for their Direction and Imitation; which they ought to have followed and kept close unto: As in some sort, it seems they did for some short space of time; as may be gathered from those words of Egesippus (an ancient Historian, Vicinus Apostolorum temporum, who lived near the Apostles times, and was contemporary with Justin Martyr, and Athenagoras (mentioned by Eusebius: Ad ea usque tempora, virgo pura & incorrupta mansit Ecclesia, &c. Unto those times ( viz. of the Apostles, and that generation of men which by special favor had heard with their ears the heavenly Wisdom of the Son of God) the Church remained a pure and uncorrupted Virgin.

But corruptions grew on apace, as the time of the revelation of Antichrist drew near, who by degrees so deformed the beautiful face of Christianity through his alterations and additions, that at length it looked almost quite like another thing, than it was at the first: The mutations in the Church being not much unlike those in the Jewish state, whereof Isaiah thus complaineth: Thy silver is become dross, thy wine mixed with water.

In this deplorable condition did the first Reformers find the state thereof; the weeds having so far over-topt the good grain, that it was a hard matter to discern the one from the other, which yet, through Divine assistance, they did in some measure, both showing and going before us in the way of Reformation. And indeed much they did herein that have preceded us, for whom we have cause to bless the Lord in this regard, having handed down Religion to us by much more pure then they received it from those that went before them. But yet is there much of this work remaining, the carrying on whereof unto further perfection seems to be the proper task of this generation, which therefore ought accordingly to be vigorously intended and attempted.

Now the best way to Reform, and bring things right, when through Tract of time they have degenerated and grown crooked, is to have recourse to the first and purest Ages, and to reduce them to the Primitive pattern and practice: Omne genus, ad originem suam censeatur, necesse est. Doctrines therefore are to be brought to, and tried by the Touch-stone of the Word, Index sui & obliqui, the standard of Truth; that so what is found agreeable thereunto, may be approved as sound, it being the pattern of sound words: And what appears dissonant therefrom may be rejected as reprobate silver, and counterfeit coin, forged by the Prince of darkness, improving that dismal darkness wherewith the minds of men naturally are veiled and covered.

Discipline and Order ought to be scanned by those general rules in the Word that refer to it, and by the example of the Apostles: the best Interpreters whereof, are the general consent of the Churches of Christ, (according to Augustine's rule: Quod universa tenet Ecclesia, nec conciliis institutum, sed semper retentum est, non nisi authoritate Apostolicâ traditum, rectissime creditor ) and the practice of those who next succeeded them: The water being purer, the nearer it is to the Spring; and those who lived lest remote from them, being presumed to be best acquainted with their manner of proceeding, as having better opportunity then others to know their way in matter of Fact: which is one of the principal uses to be made of the writings of the ancients, and for which they justly deserve our due esteem and diligent perusal.

As for the former of these; viz. Doctrines, those Worthies whom the Lord in those latter days (wherein Antichrist was to be consumed by the spirit of his mouth in the ministry of his servants) was pleased to raise up, and employ for the rescue and release of captiv'd Truth, and the refining of it from Antichristian mixtures, by having recourse to the Word, and examining those Doctrines that were commonly taught and received as the truths of God. By this straight rule they through the assistance of the Spirit of truth, soon came to see, and seeing to discover the obliquity of them, and by the blessing of the Lord, made a happy progress to doctrinal reformation. The more to be admired, and the goodness of the Lord therein magnified, if we consider what Anakims and Goliath's they had to contend withal; in regard of the temporal power siding with, and seconding them, the stream of the multitudes violently running with them, (for all the world wondered after the Beast) and in regard of the deep roo • that those errors by reason of their long continuance, had taken in the minds of men, custom with them having the force of a Law.

Yet so clearly did the Lord enable them to discern the truth from error, and so well-groundedly confident were they of the soundness of what they held, and sandyness of what they oppugned, that they feared not to grapple with the adversary notwithstanding all his advantages; putting to flight the armies of the Aliens, each encounter proving a conquest; with their Rams-horns have they batterd and made such breaches in the walls of Jericho, as shall never again be repaired; yea to that height of skill and courage did they attain, that like champions (having beaten him from the Scriptures) they durst challenge the adversary at his own Weapon, and to assault him in that his supposed strong hold of antiquity, which he had betaken himself unto for shelter: A challenge not more boldly made (as far as to 600. years after Christ, the only time worth the name of Antiquity) then wisely managed and stoutly maintained by that rare Jewel of his time: so great is the truth, and will prevail.

As for the things that concern Discipline and Order, those choice Spirits might haply the less heed them, as respecting only the beauty and well-being of the Church; having enough to do in dealing with those more weighty and necessary things, whereupon the very being, at least the soundness of it as to substantials did depend. Hence it came to pass that so much rubbish still remained in our administrations after all the pains they had taken in purging; so that though the languishing Church were well recovered in respect of the danger her vitals were in, yet even to this day could she never attain unto her native color and comeliness. A task which seems to belong unto us, and which the Lord hath reserved for this period of time, wherein the work of Reformation is to be carried on to greater perfection. In order hereunto, and as making way for it, we have seen the Divine providence bringing strange things to pass, such as we yet scarce looked for, nor could conceive how they should be brought about. What Mountains have been leveld and removed out of the way? what an heap of human inventions that had invaded the Worship & Ordinances of Christ, and tyrannical usurpations in the Discipline of the Church, have been cast out and abolished, though so riveted, and of such continuance, that, for their pretended Right, they could plead Prescription and Possession time out of mind? This was the Lord's doing, and deservedly marvelous in our eyes. Moreover, what a Spirit of Prayer and Supplication hath the Lord poured out upon his people in reference to this thing? How hath he set it on upon their hearts as the proper work of their day? What enquiring hath there been after a right way? discussing of what's dubious and uncertain, discoveries of what was dark and obscure; and to what a height have the hopes and expectations of the Saints been raised of the accomplishment of what hath been foretold and promised concerning Zion's recovery of her Greatness and Glory, and her being made a praise in the earth?

All which call loudly upon us, each in our places, and according to what we have received, to put to our helping hand and to afford our utmost assistance for the promoting of this blessed work; and the rather, because they are so few whose hearts have been made willing to set about and undertake it, and the difficulties therein are so many and great; partly through the multiplicity of corruptions that have been mingled with, and even incorporated into Church-administrations, not easily to be severed from them; partly from the violence of such as stand for, and strive to maintain them by arguments drawn from their pretended Antiquity (though when they have done all, they are found to be no other then old errors) and from the prudential necessity of them, in reference unto decency and order. Whereunto may be added, the pertinacious humor of the generality among us, crying up their great Diana, and eagerly opposing and frustrating what they can, the endeavors of those that would remove them, and desire to reduce things to the Primitive pattern: True Antiquity being through ignorance decried by the multitude under the name of Novelty; and what is but of yesterday, and a later birth, fondly imagined to be, and doted on, as if ab initio and of Apostolical institution.

Among other, the confusion in our Congregations as to the Members of them, all heaped together without any distinction, is not the least remora and obstrustion in the way of Reformation: which hath created no small trouble, and occasioned many hot contests among those, who have labored to regulate and bring things into better order in this regard; the different apprehensions of men in this particular, producing unseemly Animosityes, and saddening distances between those, whose union would be exceeding amiable, and of considerable advantage.

That a distinction of persons is necessary, is on all hands granted by the friends of Reformation: But to find out what this ought to be, what are the places or stations to be assigned to, and the privileges to be enjoyed by them; how they are to be considered, and in what state to be accounted of, according to their several capacities and qualifications, hic labor, hoc opus est.

As an help hereunto was this Exercitation undertaken and intended: Wherein from the best Antiquity it appears, that in the Primitive times there were in, and belonging to the Church persons of several sorts and sizes, and accordingly of several ranks and degrees; viz. Catechumens, incomplete, imperfect; also adult, complete and perfect: recens nati and such as were in their minority; also some grown up to maturity and of full age in an Ecclesiastical sense. And that the ordinary way by which they passed from the one state into the other, was the ancient rite of Imposition of hands or Confirmation; which through the iniquity and corruption of the darker times, was so alterd (though not altogether laid aside) that it was quite perverted from its first intendment, the true use and end thereof being even lost and unknown, by reason whereof great inconveniences and mischiefs have ensued and long prevailed, to the great detriment of the Church; not in likelihood to be removed (as the fruitlessness of endeavors hitherto have shewn) but by the reduction of this laudable practice into the Churches of Christ, the drift and scope of the following discourse: which being but in part finished, and communicated to a worthy and judicious * brother, had this approbation returned in a few lines to the Author that partly procured its publication; Sir, I have at length perused your papers, to my very great content and satisfaction, and do hear return them with my hearty thanks for your happy labor herein; and doubt not but the Church of God, when it comes to enjoy the benefit of them (as I know it will be far from you to go about to defraud it of what may prove so good an expedient, and I think the only one to extricate it out of those many perplexing difficulties through which it is striving forwards toward a Reformation) will find cause to thank you too, and to bless God for you, who did in much mercy (as I trust) guide you to this undertaking, &c.

As tis here tendered to the perusal, and submitted unto the judgment of the godly-wise: so is thy candid interpretation and friendly acceptances desired of thee. If it be found to be a truth, the God of truth will make way for its entertainment in the hearts of those that love the truth: If it may any whit conduce to the settlement of the Churches peace, and the healing of the unhappy breaches and differences among brethren, the Sons of Peace and Citizens of Zion will gladly embrace it, and set upon the practice of it.

And that this may be the issue of this weak labor, thou art earnestly desired by thy prayers to recommond it to the blessing of the Lord, by him who desires to be found An unfeigned lover of Truth and Peace, I. H.

HEaring of the following Treatise to be in the Press, and being desired to give my thoughts thereof, I have adventured, according to the cognizance had of it, to commend the main Contents, as useful to our present time. I had in my hand some months past, a few sheets from the Author of the same Argument, which now, I hear, is grown into a greater volume: The matter asserted therein, was the due disposition, growth and preparation of the Baptized unto Participation in the Lord's Supper, collected from the Primitive doctrine of Christ and his Apostles, and testified by the concurrent votes of the Church in some succeeding ages. In which, more than Dogmatical Faith, and Negative holiness appeared to be requisite unto worthy Communicants in those times.

The proof of this, was the care taken of persons Baptized in their minority, to nurture them up in the Faith, and orderly watching to the rule of Christ: And after due experience, Confirmation of them, and admittance to Communion in higher Mysteries.

This Confirmation or Approbation of the baptized being now adult, and making confession of repentance towards God, & faith in the Lord Jesus Christ is by some glorious lights in the Church understood in that phrase of Imposition of Hands annexed to Baptisms, Heb. 6.2. Whence it is said, That this One place doth abundantly testify, that the Original of this Ceremony flowed from the Apostles, though afterward it was turned into Superstition, as other of the best Ordinances of God. And again, That this place maketh to the proof of Infani-Baptism.

What grounding Infant-Baptism or Confirmation by Imposition of hands have in this Scripture, I will not now dispute? but unless there were more express and firm ground for both, we might be at a loss concerning these Ordinances. What if it should be said, That Jewish Baptisms and Imposition of hands are meant here by the Apostle writing to the Hebrews? and that these among them did teach Repentance from dead works, and Faith in God, and the Resurrection of the dead, and Eternal Judgment?

All this is truth: These were among the rest of the Jewish Rites, the very Principles & Fundamental Elements which taught Christ, though most of them were dull of hearing, and did not understand him by them.

But let this pass; As to the Initiation of Church-Infants, we have a sure word of Covenant that cannot be broken. And that this must be done by Baptism, must be granted, or else another way discovered. And as for the Confirmation of them solemnly by prayer and acceptance to Communion, after their parental nurture in the Elements of Religion, and experience of their profiting in faith and godliness by Ecclesiastical institution; the Author in this Treatise, I hope, will give sufficient proof.

The abuse of this by Popish Blasphemies, and Prelatical Corruptions cannot be denied, so that it hath been odious and ridiculous; but to restore it to Primitive purity, in looking more exactly to the education of Infants in the Church, and nurturing them according to their capacities, and at length approving and establishing them in the truth of the Gospel, cannot but be judged rational and Christian, if we take these Considerations.

1. That the Light of Nature guideth, as to help children according to capacity, to natural perfections, so to know above all the God of their Natures: It is an opinion worse than Brutish not to season that tender age with some things of God, as it can receive them. It is not taking God's Name in vain, reasonably to make him known to the weakest understanding that it may grow therein.

2. That the Ordinance of God in the Old Church for the appearing of the Males before him three times at least in the year, was to nurture them and bring them to more acquaintance with God, and Confirm them in his Truth. And is there not need to keep Analogy, with that for perfecting Souls toward God under the Gospel?

3. That the many Exhortations in the Gospel for watching over the Flock, to feed the lambs, to perfect, to stablish Souls in the truth, cannot but imply the necessity and usefulness of such a practice in the Church for the nurturing of tender ages, and at last Confirming them in Christ. To the edifying whereof, I am confident the Author hath his main scope, and I shall pray he may not miss of his aim. The Lord own that which is his in the Work, and make it prosper. In him I am,

IT is now many years since I wrote a passage in a book, called, The Sains Rest, Part, 4: Chap. 4. Sect 3. which since I printed some misunderstood, as if I affirmed the sufficiency of Baptism alone for qualifying persons to be admitted by us to the Church-Communion of the Adult: Whereas I there express that [A Sober Profession of Repentance and Faith in Christ] if they be adult, is necessary to qualify them first for that Baptism, and that they must after [produce that Evidence, not blotted by Heresy or Scandalous sin,] In which I plainly supposed that those that were Baptized in infancy, must also at age produce the Evidence of an Infant-Baptism, upon the Parents profession, with their own actual profession when adult. But because I found some understood not that which is written in few words, I have since divers times explained it in several Treatises, especially in one of Infant-Baptism, and one lately of Right to Sacraments. In the former, many years since I found it meet in dealing with the Anabaptists, to plead for the restoring of Solemn, Public Confirmation of all that have been Baptized in Infancy, as their solemn entrance into the state of Adult Members; and I presumed to make an humble motion to the Magistracy and Ministry to take it into consideration, and (pag. 120, 121, 122.) gave in some proofs of the necessity of a personal Covenanting of the Adult, besides the Infant-Covenant by their parents.

What others thought of this Motion, I know not, but my Reverend Brethren of this County, who after Associated for the better managing of their Ministerial work, did so far approve the matter, that they readily concurred to make it one Article of their agreement at our Association, in these words, [R. 7. We shall distinguish between Infant-Members and Adult: and for the former we shall take their Parents profession; and for the latter we shall expect their own. And though it cannot be determined just to a day or year when any is past his Infant Church-estate, yet none must be Enrolled and accounted among Adult and Perfect Members, till they personally and publicly shall make their Profession; whether it be only of their Faith and Obedience to Christ, that they may be esteemed Adult Members of the Universal Church; or also their consent to be Members of a particular Church. ] We thought not meet to make Imposition of hands then an Article of our Agreement, because its possible some good men might differ in it. But the necessity of public personal profession we agreed of. But still the most are too slack in the execution. Yesterday in the conclusion of a Discourse of Conversion, I thought it my duty to motion such a thing to my Auditory, as the public owning of Conversion, and lamenting the sins of unregeneracy, and profession of Resolutions for a Holy life: And presently the same day this Treatise came to be offered to my perusal, though my judgment be not of that weight as to add much to the reputation of it, yet the Treatise hath that Evidence which I hope hath added somewhat to my judgment.

The Reverend Author I am utterly unacquainted with: but in this Learned, Judicious, Pious Exercitation, I see much more of him than the face. The subject I take to be of very great usefulness; and the manner of handling it needs not my commendations. I hope the Lord hath in compassion to this distempred Church, sent them this Reforming, Healing Truth, by the hand of this our Reverend Brother. It is a point that should be entertained with universal alacrity, upon several accounts.

1. Because it is so commonly received by Protestants; and therefore among us the less liable to opposition; though unhapily the practice of too many hath overlooked it, yet by the easier, cheaper way of writing and speaking for it, the most have given it a fair complemental entertainment.

2. Because it is so excellently suited to the joint promoteing of Holiness and Unity, that it seems a salve just fitted to our sore; where one part runs away from Purity, for fear of Divisions; and the other runs away from Unity, for fear of Impurity.

3. And withal, our great sin against God and his Church, by so long and common a neglect of this Duty, should awake tender consciences to penitency, and the readier obedience for the time to come.

Though the Papists themselves do agree with us for Confirmation, yet their Confirmation and ours is not indeed the same thing. The Council of Trent were so much offended at the Protestants difference from them about Confirmation, that they thundered against them divers Anathema's [Si quis dixerit Confirmationem Baptizatorum otiasam Ceremoniam esse, & non potius verum & proprium sacramentum, aut olim nihil aliud fuisse quam Catechesin quandam qua adolescentiae proximi fidei suae rationem coram Ecclesia exponebant, Anathema, sit. 3. siquis dixerit sanctae Confirmationis ordinarium Ministrum non esse solum Episcopum sed quemvis simplicem Sacerdotem, Anathema sit. —But these Fathers might have lest out the nihil aliud, when they read our Divines maintaining the use of Exploration, Prayer, Approbation with Imposition of hands also, in this duty. But I hope no Protestants now will disown or cast by that sort of Confirmation, which the Papal Council cursed our Ancestors for maintaining, I confess this duty was so timely corrupted, that hath given the Papists the greater pretence to Antiquity for their way! They did betimes make such haste to it, as that they annexed it close to Baptism; and they quickly introduced the Crossing and Chrism. But from the beginning it was not so.

If any call to us for Scripture proof of the duty of this Confirmation;

• 1. This Reverend Author hath here given him some.
• 2. And some I have given in the aforesaid Treatise of Infant-Baptism, pag. 120 &c. But we must desire you to distinguish between the Name and the Thing.

1. If your question be only of the Name.

• 1. We will not quarrel about a word, so you will but grant and practice the duty.
• 2. And yet the name [ Confirmation ] is so fit, and so ancient, and so generally used, that we know no reason to lay it by at the groundless cavils of every excepter.

2. If it be the Work itself that you question which part is it?

• 1. That Infant covenanting by Parents will serve only for an Infant Church-state and Privileges, is past all question. Otherwise an Atheist might be saved, or at least have communion with the Church upon his Infant-title. But its past doubt that an infant-title is upon the parents faith (for nothing is required beforehand, but if he be the seed of a believer) and this ceaseth when he comes to age, if he add not the title of the adult, which is personal faith (or profession, coram Ecclesiâ. )
• 2. And if the Adult must have a new title, the Church must have notice of it, before she can admit them to the Communion of the Adult: for we judge not of things that have no manifestation.
• 3. And the solemn personal covenanting with God, (or owning the Baptismal Covenant) which is this very title, I have in the place forecited proved from Scripture, and it hath been the constant practice of the Church.
• 4. And for the solemnization of it by Imposition of hands, as you have here somewhat offered you for it from Scripture, so the Church hath constantly used it, which should not be a contemptible consideration in our eyes: and if any scrupulous brother shall yield to the Duty and refuse the Ceremony, we shall make it no matter for a breach of Communion, but allow him his liberty, as he allows us ours. If any say that this is commonly done already, in that our children come to Church, and by degrees make a profession of personal faith, and also the very reception of the Eucharist itself, is an actual profession.

I answer, 1. As to the latter, it is true: But it is a profession connected with such high privileges, that a precedent Profession is necessary to prove men's title to them As to the former, If the profession he not solemn, serious, understanding, explicit, it will be next to none, and unfit to attain its ends. Some men in avoiding Forms, do destroy the Substance of duties, and make them mere Transitory, Obscure, Insignificant acts. And by a disp • ting perverseness they would reason us down to the very lowest degree, as the profane would do about the substance of godliness: and because an implicit and hardly-discernible Covenant or signification of consent, may prove the truth of our Churches, therefore in days of Liberty we must go no higher; though experience tells us, that many consent, not as not understanding the thing they should have consented to! God in Nature hath made the tongue to express the mind, and yet some quarrel with us for calling them to this natural expression; and if we ask them an account of their Faith and holiness, or whether they are Christians or Church-members, we are supposed to do them wrong, because we take it not for granted, or discern not their mind by their coming to Church, or some more dumb and uncertain signs, even when we see the common ignorance, ungodliness and looseness of the world, and multitudes maliciously opposing holiness. Sure I am, that the adult in the Apostles days were called to public profession of their Faith and Repentance, even at the time of their baptizing, (if baptized at age): and I doubt not but that will prove the continued necessity of such profession of the Adult, though they were baptized in infancy upon another account. The benefits that this Ordinance of Confirmation upon solemn personal profession is like to bring to the Church, are very many and very great.

1. It is like to be a great means to destroy the groundless security and false hopes of multitudes of the ungodly: Now they trust to this, that they are Christians and regenerate, because they are baptized and come to Church, with such like grounds; but then they would be brought to see that more is necessary: when their personal conversion, faith, repentance, hope, love are inquired after, and they understand that an account must be solemnly given of them, or else they shall remain visibly in the rank of the impenitent and unbelievers, or of mere seekers after a Christian faith, and when they see a Visible difference made by a public Ordinance between Believing Penitent persons and other men, this is like to do much to awaken them to look after a true converted state that they may be Confirmed: And though some will but speak to avoid the shame that follows their abode in an unconfirmed state, that so they may be taken to be Christians, yet I should rejoice that Christianity may have such an advantage, as may entice men generally to desire to seem converted men; for while they are learning how to seem so, they may meet with that which may teach them to be so; in the mean time discouragements are removed and godliness itself by their profession honored.

2. It will do very much to satisfy the common scruples of Ministers and Churches about the qualifications of Communicants, and end the differences about it.

3. It may much tend to the agreement of the Presbyterians, Congregationals, Erastians and others about the quality of Church-members, and general admission to the Lord's Supper.

4. If it calm not the Anabaptists, yet it will answer their greatest objection; which is, That Adult Baptism layeth a most solemn obligation on men, and without it most are brought to delude themselves by a confidence in their infant-baptism: Whereas we shall show them that we take a mere Infant-title to be insufficient for the Adult as well as they, and that it ceaseth if personal faith be not added: and that we are desirous as well as they that the fullest engagements be laid on the adult; and that so great a work should be publicly and solemnly done, that the obligation may be the greater, and the tarnsitus into so desirable a condition, may by the solemnity be made the more observable to all, especially to the careless that are apt without such solemn discrimination to overlook it: And so Confirmation will attain those ends, which they mistakingly think rebaptizing must obtain.

Object. But who be they that you would have Confirmed? the truly converted only, or those that profess so much, or those that profess a common sort of faith.

Answ. I have spoken to this in my Disputations about Right to Sacraments, at large. The case is easy: Sincerity we know not certainly in others: Profession with seeming seriousnes and understanding, is undoubtedly the sign by which we must judge of it.

He that Professeth true Faith, Repentance, Love and Resolution for a Holy life, doth profess Regeneration: and no lower profession must serve the turn.

Object. But this will bring up an affected formal show of Holiness, when men are thus tempted to make a profession of it, before the experience of it on their souls do constrain them.

Answ. 1. Some accidental evils will follow the noblest and most necessary duty: but the good that follows will incomparably weigh down that evil.

2. And do you think that this formal show of Holiness is not a better condition, at least, as to others, and the prosperity of the Gospel, then to have men despisers and persecutors of Holiness? When Holiness is under a general reputation and owned by all, O what an attractive it is to the minds of the ignorant, and how fair are they for a true conversion! But when it is the common scorn, what danger are they in by examples and discouragements?

The Church is at the best when there are most Hypocrites: for when there are most Hypocrites, there are also most true Christians. Hypocrites may be miserable themselves, but they may much help the Church when Heretics, profane men, and persecutors much hinder it.

Object. But this Confirmation will grow in time but to a Ceremony: Carelesse Ministers will Confirm anybody, and huddle it up as the Bishops did with the Boys, Confirming an hundred in half an hour whom they never spake a word to, nor saw before.

Answ. All Ordinances will be used as the persons be that use them. Bad men will abuse them; godly serious Ministers will do otherwise. And if this should move us to lay them quite by, it may move us also to do so by Sacraments and other Ordinances, which the careless will use carelessly.

Two passages in this Book I suspect some will stumble at;

One is making the Catechumens to be a sort of Church-Members. But this is easily decided.

1. The Catechumen strictly so called that are unbaptized:

• Are 1. Some of them true believers, and these are therefore Members of the Church as invisible.
• 2. Some of them do Professe true Faith and Repentance openly, though the Pastors have yet delayed their Baptism: These are Members of the Visible Church, as a King not yet Crowned, as a Soldier not yet Listed, though Verbally Contracted; as married persons contracted but not solemnly married, have their relations: They are incompletely Visible Members.
• 3. The same persons when Baptized are Completely Visible Members.
• 4. But some of the Catechumen are only yet learning what Christianity is, and do not yet know it, or at least consent to it, or discover this consent, though they are willing to be instructed; And these are not Members of the Church, but in the way to it; being under that first teaching that makes Disciples, and not under that second (to observe all things commanded) proper to Disciples.

2. And as for the Catechumens, more largely so called, that is, such children as were baptized, they are Infant-Church-Members (till they are Adult, and then their Membership ceaseth, if they add not the Profession of personal Faith.

The other passage is, That (pag. 60.) the Confirmed only are made the Object of Excommunication. But undoubtedly the Reverend Author there means not those only that are solemnly confirmed by Imposition of hands; but any that have openly owned their Baptismal Covenant, and have been thereupon admitted into the Communion of the Adult.

I conclude with this earnest request to all the godly Ministers of these Nations, that they would take this matter into their serious consideration, whether God do not offer you by the hand of this Reverend Brother the very Key that must let us into Unity and Reformation? and whether • t be not for want of the right Key, that we have stood wrangling and groping so long at the door. Pass not this over with a bare reading, but Assemble together, and consult whether this be the way of God or not: If you are unsatisfied, desire the Author to confirm his Doctrine of Confirmation, and answer your Objections. If you see it to be the way, in the Name of God let us be true to God, the Church, the Truth and ourselves, and presently all agree upon the practice. If we will not, it will be said by this age and posterity, That it was the idleness, or unfaithfulness, or conscientiousness of Ministers, that undid England.

But if we will be unanimously up and doing, God will be with us, and we have reason to expect most blessed effects; and I doubt not but England will find cause in the fruits of our labors, to praise God for the endeavors of this Reverend Author. These are the persuasions of Your unworthy fellow-servant, RICH. BAXTER.

Aug. 21.1657.

TRuth is so precious a thing, especially that which refers to our information, for the better regulating of our affairs to the glory of God, that both it, and the feet of them that bring it should be beautiful in our eyes, and welcome to us. Many truths of this concernment, if not of their own nature, for that of godliness, as appears by the many controversies about it, is without controversy a great Mystery: Yet either by reason of our dim-sightedness, being not able to see afar off, nor to penetrate into the depth and bottom of them, or by reason of the abusive traditions, and corrupt glosses with which for many ages they have been clouded and overcast, both which do exceedingly hinder our understanding of them. I say upon these and such like accounts, many truths seem not to be so clear, but that they still need a further clearing.

Among others, such as relate to Church Discipline and order, have for a long time been under debate, and not without some considerable advantage, though I humbly conceive we have not attained so far as to be already perfect.

It remains therefore that we would press forward, and not be so passionately fond of our own prepossessed conceptions, as not to have the patience to consider what may be offered to us, especially, by such as are well-wishers to Zion, and desirous to see the Gospel-Temple in its beauty.

If any persons are spirited to search after further Knowledge in these affairs, to dig for it as for hid treasure, and when they have found a vein of golden Ore, to refine and stamp it for us, we should be in readiness to receive the truth in the Love of it, and to pay it the tribute and homage of obedience, for the sake of the God of truth, whose image and superscription it bears.

What great and profitable pains my much honored Friend the Reverend Author of the ensuing Exercitation, hath taken in this one particular presented to consideration, and with what Curiousnesse, without curiosity? with what (as the Apostle) Craft, without fraud? with what Pomp, without pride? with what Learning, without ostentation? with what Brevity, without obscurity? In a word, with how sweet a Religious ingenuity, and to what noble ends, he hath laid, managed and finished this admirable plot, you will best perceive by the view and perusal of it? and though my opinion be of very little signification yet I cannot forbear to say, That as to the substance and main of the design, I judge it to be of so considerable an importance, that I do not see how it can be neglected without a very great prejudice to Church-Communion; to say no more. Haply some may be so nice as to be offended with the name, and dislike Confirmation for fear of Bishoping, as if that old fashiond-garment had but a piece of new-named cloth put to it, and dressed up in another mode; if it were so, can no good come out of Nazareth? Bonus odor veritatis ex re qualibet.

But if any are under such a fear, I think I may assure them that they are more afraid than hurt, yea, afraid where no fear is, as they will quickly find, if they but please to come and see.

As for you Noble Bereans, I shall detain you no longer, but to pray you that according to your wonted gentleness and Ingenuity, you would consider of what is said, and to search the Scriptures to see whether these things are so.

Now the God of truth give us a right understanding of all truth, that we may Know and believe, love and live the truth as it is in and from Jesus, who is the way, the truth, and the life. Vincat veritas, let truth go on conquering and to conquer; which is the hearty prayer of the Authors much obliged, and ambitious to be his and every man's humble Servant in the service of Christ Jesus our Lord, who died for our Sins, and Rose again for our Justification.

RALPH VENNING.

The Contents to be Prefixt.

• 1. THe several acceptations of Imposition of hands p. 2
• 2 The condition of Catechumens p. 8
• 3 The several steps whereby they proceeded unto full Membership p. 11. ad 23
• 4 How Confirmation did perfect Church-membership p. 16
• 5 Infant Baptized completed by Confirmation p. 23
• 6 Confirmation proved
  • 1 By Scripture p. 27
  • 2 By testimony of the Fathers p. 31
  • 3 By Councils p. 35
  • 4 By the judgment and practice of the Waldenses p. 37
  • 5 By the judgment of the Reformed Divines p. 40
• 7 Romish corruptions in Confirmation enumerated and removed p. 43
• 8 Ten inferences drawn from the premises p. 52
• 9 The manner how Confirmation is to be used p. 62
• 10 The duties of ministers for the recovery of Confirmation p. 69. where
  • 1 The duty of Catechizing is handled, as to the matter and manner of its performance p. 74
  • 2 Directions are set down by way of query for the practice of Confirmation p. 93
• 11 The duty of people in order to the facilitating of this work p. 100, where
  • 1 Some objections against this course are answered p. 103
  • 2 The duties of parents and masters of families are set down p. 117
• 12 Encouragements to this duty drawn
  • 1 From the benefit that will hence ensue
    • 1 To Ministers p. 129
    • 2 To domestic governors p. 134
    • 3 To the persons confirmed p. 141
    • 4 To the Church p. 148
    • 5 To the ignorant and profane p. 156
  • 2 From the glory that will hence redound to God p. 160

A.
• ABrahams trained or Catechized ones 119
• Advantages of superiors in families 117
• Adult persons to be upon their own account 25
• Adult must be active in Ordinances 26
• Adult baptized liable to personal service 55, 56
• Aggravation of sin 144
• Altare Damascenum 105
• Apostles Creed, why so called 78
• Apostles creed as now, when finished 80
• Areopagitae encomium 33
• Assemblies Catechism 82
• Auditors who, and why so called 12
• Augustine's Rule 32
• Authority to be in a Catechist 90

B.
• Badge of Christians 151
• Basis of Christianity 77
• Baptismatum dies 12
• Baptism alone gives not right to the Lord's Supper 54
• Baptizati, illuminati, initiati iidem 13
• Baptized, and not Excommunicated are not full Church-members 61
• Beauty of the Church, wherein 69

C.
• 〈 in non-Latin alphabet 〉 quid significat 118
• Care of preserving the honor of Ordinances 155
• Cassander 31
• 〈 in non-Latin alphabet 〉 86
• Cateche • ical heads 81
• Catechists and Catechumenium 11
• Catechists office of great use 74
• Catechists called fathers 92
• Catechizing necessary 76
• Catechizing necessary to Reformation 92
• Catechizing an help to hearing the Word 92
• Catechumens of the Church 8
• Catechumens instructed 11
• Catechumens of 2 sorts 8
• Catechumens, the second sort 23
• Cavil of Anabaptists removed 156
• Ceremonies observed about Baptism 21
• Charge of parents 139
• Children of believers, how in Covenant 52
• Children and servants domestic catechumens 119
• Christians incomplete 15
• Chrysme an imitation of Jewish unction 15
• Chrism hath no ground in Scripture 16
• Chrysme how it perfected baptism 16
• Chrysostom 's judgment 133
• Church-membership of a magnetical nature 147
• Circumspection necessary 115
• Clinici, who they were 34
• Commonness breeds contempt 154
• Common faith Tit. 1.4. 78
• Competentes who, and why so called 12
• Competentes gave up their names 12
• Communion between Christians 150
• Concealed ignorance dangerous 110
• Confession of God's name gives him his praise 160
• Confession of faith necessary in 2 cases 160
• Confirmation what 22
• Confirmation grounded on Heb. 6.2. 27
• Confirmation an appendix to baptism 27
• Confirmation originally from the Apostles 29
• Confirmation transmitted persons to higher rank 30
• Confirmation still practiced in the Church 31
• Confirmation proved by the Fathers 33
• Confirmation proved by Councils 35
• Confirmation commended 42
• Confirmation properly no Sacrament 44
• Confirmation why called a Sacrament 44
• Confirmation purged and restored 51
• Confirmation no novelty 71
• Confirmation a weighty thing 73
• Confirmation to be performed in the Church 97
• Confirmation necessary in all, how 107
• Confirmation a mean to holiness 144
• Confirmed only admitted to the Eucharist 21
• Confirmed have cause to praise the Lord 165
• Consent in adult requisite to full membership 57
• Corruptions in Confirmation 43
• Course best, to bring things right 62
• Cyrils Lectures 75
• Cyrus his Exhortation 127

D.
• Danger of admitting unworthy to the Lord's Supper 101
• Darkness occasioned the Churches injury 71
• Declaration of admission 99
• Dedication of ourselves to God 163
• Deep Mysteries 83
• D • erings judgment of Confirmation 30
• Defects in Confirmation to be supplied 67
• Denyal of privileges to non-confirmed no injury 61
• Deut. 6.7. expounded 85
• Difference between Cyprian and Stephen 6
• Difference to be put between persons 134
• Discharge of parents 139
• Discipline domestic necessary 124
• Disorders in discipline 105
• Dissatisfaction breeds distance 151
• Drawing how spoken of God 69
• Duties of Parents and Masters 117

E
• Education of children necessary 74
• Eli 's sin 123
• Engaging of great force 145
• England's excellency 104
• 〈 in non-Latin alphabet 〉 23
• Equality in Fundamentals 77
• Evil of opposing reformation 106
• Evil of admitting the ignorant 108
• Evil of willful ignorance 110
• Eulogiae what 9
• Eucharist why called the Communion 23
• Examples of parents care in instructing 120
• Excellency of the Scriptures 113
• Excommunication respects the confirmed only 60
• Exemplary conversation in Governors 116

F
• Faith and love the sum of Christianity 116
• Familiarity in Catechizing 86
• Fidelis, who 23
• Folly of • iding ignorance 111
• Force of examples good and bad 126
• Free admittance to the confirmed 138
• Frequency in catechizing 84
• Fruit of discipline 124
• Fruit of good education 143
• Fruits of love 148
• Fundamental truths to be taught 76
• Fundamental truths few 79
• Gen. 14.14. Expounded 119
• God's goodness to England 103
• God's presence efficacious 153
• God's goings in souls, matter of his praise 165
• Gospel preached here from the beginning 103
• in Tiberius reign 104
• Governors ought to further the fruit of ordinances 122
• Governors, to watch over the conversations of their family 124
• Gravity to be in a catechist 90
• Ground of profaneness among us 106
• Ground of Christian love 151

H.
• Harmony in the exercise of confirmation 93
• Heb. 6.2. Expounded 27
• Heb. 12.2. Expounded 149
• Jerome. Expounded 34
• Jerome's condenscension 87
• Jerome's counsel 118
• Holiness of life requisite to confirmation 96.116
• wherein it consisteth 96
• Holiness pressit upon the catechumens 116
• Holiness fits God's house 153
• Honor of the Church 154

I.
• 〈 in non-Latin alphabet 〉 Corripere. Erudire 91
• Jehovah Shammah 152
• 〈 in non-Latin alphabet 〉 23
• Ignorant and scandalous to be debard from communion 132
• Ignorant aged to be dealt with as children 107
• Imposition of hands, the several kinds of it 2
• Imposition of hands, the way of reconciling penitents 6
• Imposition of hands, the gesture of prayer 2
• Imposition of hands commendable 97
• At first the only Rite in confirmation 98
• Imposition of hands in different 98
• Infan • confirmation a popish error 46
• Infant baptized and adult. 2. distinct classes 54
• Instances of debarring from communion 132
• Instruction, the duty of domestic governors 118
• Joy of faithful ministers 130
• Junilius 89

K
• Knowledge of fundamentals sufficient 94
• Knowledge necessary to holiness 110

L
• L • cedemonian law 125
• Love the bond of Christians 150

M
• Matter of the catechism 76
• Means ineffectual without a blessing 114
• Method of catechism 81
• Mildness to be in a catechist 91
• Milk for babes 77
• Ministers to know the state of the people 129
• 〈 in non-Latin alphabet 〉 23
• 〈 in non-Latin alphabet 〉 17
• Mysteries of the sacraments concealed from catechumens 13
• why so 14

N
• Names given in to be recorded 100
• Near relation and affection between church-members 147
• Noah's seven precepts 10
• None to be exempted from profession 95

O
• Obligation of the confirmed 144
• Obstruction of the reformation, whence 102
• Original sin 135
• Oversight of the first reformers 105

P
• 〈 in non-Latin alphabet 〉 91
• Parents care for frequenting ordinances 121
• Parisiensis complaint 47
• Passover, chief among the Jews 25
• Pastors care 76
• Pastors office 129
• Penitents how reconciled 6
• why by imposition of hands 60
• Peoples preparedness, an help to reformation 68
• People to be convin • 't of their duty 69
• 1 Pet. 3.15. Expounded 162
• Persons ought to offer themselves to confirmation 59
• Popish chrysme in confirmation 44
• Popish form of confirmation 45
• Popish administrator in confirmation 45
• Popish ceremonies in confirmation 49
• Popish end of confirmation 48
• Prayer obtains wisdom 114
• Praise the way of glorifying God 164
• Pride restrained confirmation to bishops 46.51
• Private instruction useful 76
• Priviledg of believers children 24
• Priviledg of the confirmed 93
• Priviledg of Christian parents 137
• Priviledg of Christian children 142
• 〈 in non-Latin alphabet 〉
• Profane are to be kept or cast out 97
• Profession of faith necessary 94
• Profession of faith to be public 95
• Profession without practice vain 115
• Prosely •• portae among the Jews 10
• Purity the churches beauty 152

Q
• Qualification for church-members 48
• Qualification of a catechist 74
• Question and answer catechetical form 88

R
• Ready reception the people's duty 72
• Real conviction efficacious 158
• Recovery of confirmation our duty 71
• Reformation received here soon 104
• Refusal of reformation no small sin 107
• Refusers of instruction uncapable of communion 102
• Register useful 99
• Religious children a joy to parents 135
• Religious servants a joy to their masters 136
• Reproofs by catechists necessary 91

S
• Sanctifying the Sabbath charged on governors 121
• Satisfaction to ministers by confirmation 131
• Satisfaction from persons requisite 152
• Seal of the Lord 19
• 〈 in non-Latin alphabet 〉 who they were 11
• Seeking after knowledge a great duty 112
• Self-conceit dangerous 157
• Semblance of confirmation in the reformed churches 41
• Shame a mean to personal reformation 158
• Solemn engagements 146
• Steps to full membership 5. 11
• Study of the scriptures, the way to wisdom 113
• Submission to confirmation, people's duty 100
• Sum of fundamentals 79
• Symbolum magnum 80
• Zion's enlargement her children's joy 148

T
• 〈 in non-Latin alphabet 〉 23
• Thankfulness to God due from the confirmed 141
• 2 Thes. 3.14. Expounded 159

U
• Unction in baptism 2. fold 7
• Unction a Sacrament in a large sense 19
• Unworthy not to be admitted to the Lord's supper 101
• Unworthy to be excluded from communion 154

W.
• Waiting at wisdoms gate, the way to knowledge 112
• Woldenses testimony for confirmation 37
• Word, a perfect rule 70

ERRATA.

In M. Hughes Epistle p. 1. l. 22. for watching r walking.

In M. Baxter's Epistle p. 1. l. 4. for printed r. perceived. Pag. 13, adumbrare, read adumbrate. p. 14. there r. these. p. 15. perfectus r. perfectes p. 20. assecultus r. assecutus p. 21. nequa r neque p. 21. data r data est p. 22. referter r refertur p. 28 positions r expositions p. 30 Scrinian r Scrinia p. 33. Ridus r Fidus p. 34. invise renter r inviserentur p. 24. to be lamented, quodque r quoque, p. 37. opara r. opera; p. 39. reputatem r reputatum p. 44 to testify r. do testify p. 48. multi r multo p. 48 quam r quum p. 58. by the Lord, r for the Lord p. 77. p •• cht r pitched upon p. 81. fittest r fit Test p. 82 lost r was lost p. 89 instructed r entrusted p. 108 add, be p. 110 imports, r in part p. 12 • libris r liberis p. 131 puor r pudor p. 132 vouchsafed r vouched p. 144. how r how much.

Confirmatio Rediviva, OR, An EXERCITATION UPON CONFIRMATION.

S Eeing that Confirmation (the subject of this following discourse) falls and is comprehended under one acception of Imposition of hands; and in that sense, as the words are Synonimous, so is the thing signified by both: the same being called Confirmation, from the Effect and end, and Imposition of hands, from the Rite and gesture therein used and observed; whence it comes to pass, that in the writings of the Ancients, the same thing is expressed and often to be understood by both these Terms. I think it requisite to premise a few things briefly concerning the Nature and Use, or End of this Ceremony.

Imposition of hands, was Simplicissimus ritus, a most Simple rite made use of under both the Old and New Testament, being none other then gestus orant is vel been dicentis, quo manu imposit â persona indicatur pro quâ preces & benedictiones funduntur, ut impetretur gratia. The gesture of him that prayed or blessed, whereby, the hand being laid on, the person for whom prayers or blessings were poured forth, was pointed out. Nihil aliud est (inquit Augustine.) nisi-oratio super hominem. It is none other (saith Augustine ) then prayer over a man. And it is divided by some into these four species; Curatoriam, Consecratoriam, Confirmatoriam, & Reconsiliatoriam.

But the several kinds according to the various ends and uses of it, may be collected, and will best appear from those places of Scripture, wherein we find mention to be made of it. And upon enquiry we shall find that it was made use of,

1. In the Old Testament, and that upon sundry occasions:

• 1. In Benediction, or blessing of persons: So the Patriarch Jacob in blessing the sons of Joseph, laid his hands upon their heads, as Gen. 48.14, 15 symbolum erat gratiae coelestis, quae ceu largissima manu a deo conferebatur in pios. It was a sign of coelestial grace, which, as it were with a most bountiful hand was conferred upon the godly.
• 2. In Consecration and Designation of persons called to holy Functions: So Num. 8.10. thou shalt bring the Levites before the Lord, and the children of Israel shall put their hands upon the Levites: They were by this sign to put the charge and service of the Church upon the Levites, and to Consecrate them unto God in their name. So also was Joshua Ordained by Moses to succeed him in his government, as Numb. 27.18. The Lord said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him; together wherewith, probable it is, that he received a greater measure of the Spirit, fitting him for that high office whereunto he was called; as those words do seem to imply, Deut. 34.9. Joshua the son of Nun was full of the spirit of wisdom, for Moses had laid his hands upon him. Majore auctus est Sapientae Spiritu, & plus quàm anteà animatus; ob intervonientem manuum impositionem, quae non in ne fuit gratiae coelests 〈 in non-Latin alphabet 〉 He was enriched with a larger Spirit of wisdom, and more animated then before, for, or by the intervention of Imposition of hands, which was no empty Symbol of celestial Grace.
• 3. In Oblation, or offering up of their sacrifices: Levite. 8.14. He brought the bullock for the sin-offering, and Aaron and his sons laid their hands upon the head of the bullock for the sin-offering; the like is said of the Levites, Num. 18.12. Professi eoritu, se peccatis renunciantes, deonerare illa in Christum, factum pro nobis peccatum. Professing by that rite, that renouncing their sins, they did lay the burden of them upon Christ that was made sin for us, according to that in Levite. 16.21.
• 4. In bearing Witness: as Levite. 24.14. Bring forth him that hath cursed without the camp, and let all that heard him lay their hands upon his head, and let all the Congregation stone him, to signify the truth of their testimony; using also a kind of Imprecation, that his sin might light upon his head.

2. It was made use of also under the New Testament: and that,

• 1. In Benediction, or blessing: as Mar. 10.16. He took the young children up in his arms, put his hands upon them, and blessed them: Ut impositione manuum & precatione ad Deum pro illis, bona reportarent—Deum pro illis precando, gratiam & dona coelestia in illos contulit. That by Imposition of hands, and prayer to God for them, they might obtain good things; by praying to God for them, he conferred grace and heavenly gifts upon them.
• 2. In curing diseases and healing the sick: Mar. 6.5 and he could do no mighty work there, save that he laid his hands on a few sick folks and healed them; which is one of the signs promised to follow those that should believe in the name of Christ, Mark. 16.18. they shall lay their hands on the si • k and they shall recover: And thus accordingly did Paul cure of his fever, the father of Publius, Acts 28.8
• 3. In ordination or setting persons apart unto Ecclesiastical offices. Thus was Timothy Ordained by laying on of the hands of the Presbytery, 1 Tim. 4.14. neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery. 〈 in non-Latin alphabet 〉 i.e. Donum, facultatem, munus d • cendi verbum Dei. The gift, i.e. power, the office of Preaching the word of God, which the Lord was graciously pleased to call him unto, and furnish him for. Thus also the apostle giving him a charge to be careful and circumspect whom he admitted to office, he so expresseth himself, 1 Tim. 5.22. Lay hands suddenly on no man, neither be partaker of other men's sins. Impositio manuum Ordinationem significat, prohibit enim ne quem minùs adhuc probatum nimiâ facilitate admittat. Imposition of hands signifies Ordination; for he forbids him too easily to admit any one that is not sufficiently proved. So Acts 13.3. and when they had fasted and prayed, and laid their hands on them, they sent them away. Unless we understand this place (seeing these were in office before) of their solemn mission about that special work, which the Holy Ghost had designed them unto: Nam solenne hoc & Ordinarium fuit Judaeis, ut quoties aliquem Deo commendarent, manus impone • ent. For this was usual and ordinary among the Jews, that as often as they would commend any one to God, they would lay on hands.
• 4. In Confirmation, and prayer for the establishment of such in the faith, as had made a public confession of the same, for the satifaction of the Church; whereof mention is made, Heb. 6.1. which Scripture, that in the judgment of Expositors it contains and intends this thing, we shall come in due place to show.
• 5. To all which we may add one case more, wherein after the Apostles times, this rite of Imposition of hands was practiced in the Church, viz. In the reconciling of penitents, and receiving such into the Church as had been baptized by heriticks. Ab antiquâ Patrum institutions didicimus, ut quilibet, qui apud heresim in nomine Trinitatis Baptizantur, cum ad sanctam Ecclesiam redeunt, aut unctione Chrysmatis, aut impositione manus, aut solâ profession fidei, ad sinum matris Ecclesiae revocentur. We have learned from an ancient Institution of the Fathers, That any one, who in heresy is baptized in the name of the Trinity, when he returns to the holy Church, is recalled into the bosom of the mother the Church, either by the Unction of Chrysme, or by Imposition of hands, or by the only profession of the Faith. The great contest and controversy here-about, that fell out beteen the famous Cyprian Bishop of Carthage with the African Bishops, and Stephen Bishop of Rome, and those that joined with him, is notoriously known. The one, viz. Cyprian maintaining that such as were baptized by Heretics upon their return to the Church, were to be received by Rebaptization; but the other, only by Imposition of hands.

That which is the subject of this Exercitation, is Imposition of hands in Confirmation: which from the matter, after some while, made use of therein, is by ancients frequently, if not mostly, called by the name of Unction or Chrysme, wherewith the confirmed were wont to be anointed. But here we are to take notice, that the Unction which they speak of, was twofold, which are to be distinguished for the better understanding of them. 1. That which immediately preceded Baptism. 2. That which followed for the most part immediately after Baptism. And of both these, mention is made by Justine Martyr; or whoever was the Author of those questions propounded to the Orthodox: Qui fit (inquit) ut primùm ungamur • leo, deinde peractis in lavacro mo imentis illis, unguento posteà consignemur? How is it, saith he, that first we are anointed with oil, then Baptism being performed. we are afterward signed with oil? Somewhat this way seem to sound the words of Tertullian; Caro ab • uitur, ut anima Emaculetur; caro ungitur, ut anima consecretur; caro signatur, ut anima muniatur; caro manus impositione adumbratur, us anima Spiritu illuminerur. The body or flesh is washed, that the soul may be cleansed; the body is anointed, that the soul may be consecrated; the body is signed, that the soul may be fenced; the body is shadowed by the Imposition of the hand, that the soul by the Spirit may be enlightened.

Of this Imposition of hands, Confirmation or Unction (for all three names are given to the same thing) that I may speak the more clearly and distinctly, we are to know, That in the Primitive times among those that were of and belonging to the Church, were such as were called and commonly known by the name of Catechumens, being the lowest rank or classis, and as it were the seed-plot and nursery of the Church. And of these there were two sorts:

1. Such as being heathens and infidels by birth, yet by some means or other began to relish and embrace the Christian Religion. And let it not seem strange, that I insert these into the number of such as are within the Church, seeing they are in some sort truly so, and were so accounted of; the Church taking cognizance and care of them, yea and making some suitable provision for them as such. Thus that inquisitive Antiquary Albaspinaeus: Inter caeteros ritus, quibus olim formabantur Catechumen, minutis quibusdam Sacramentis utebatur Ecclesia, non solùm ut mysteriorum rudes eucharistiae Paulatim assuescerent; sed etiam ut vitae Christianae semina, quae in ipsâ auditione animis combiberant, horum Sacramentorum usu foverent. Nam quamvis corporis Christi perfecta illi & omnino formata membra non erant, ut cunque tamen ei adhaerebant, Christianitatisque Spiritum quodammodo ducere incipiebant. Among other ceremonies, by which of old the Catechumens were formed, the Church did use certain minute Sacraments, not only by little and little to accustom them to the Eucharist, who were ignorant of those mysteries; but also, that the seeds of Christian life, which by hearing they had drank into their hearts, might be cherished by the use of these Sacraments. For although they were not perfect and altogether formed members of the body of Christ, yet however they did adhere to it, and began after a sort to draw the breath of Christianity. Among those minute Sacraments, I conceive, were their 〈 in non-Latin alphabet 〉 , or hallowed bread, which was distributed to these as well as to such as were absent from the assemblies: Thus that excellently learned Casaubon, a man eminently skillful in Antiquity. Dabantur, inquit, eaedem eulogiae & Catechumenis, qui jus sumendae eucharistiae non habebant. Itaque hoc erat illis loco Sacramenti: atque adeo Sacramentum quoddam hoc illis er at: Ita diserte appellate Augustinus, laxiore videlicet notione, quia precibus sanctificabatur. Ac propterea panem illum vocarunt etiam 〈 in non-Latin alphabet 〉 , quoniam locum obtinebat 〈 in non-Latin alphabet 〉 . i. e. Eucharistiae. So also our learned Dr. Field, These, saith he, are in vistibulo pietatis, like children formed and fashioned in the womb, though not yet brought forth: These are within, as the Apostle speaketh, 1 Cor. 5.12. though not by that solemn outward and Sacramental admission which they do desire, yet in desire purpose & preparation fitting them unto it. Rhenanus therefore calls them Tirones fidei Christianae: and saith Lydius, Erant quasi hospites & vicini fidelium. Chrysostom stiles them brethren. O quam dulcis, inquit, ist a fratrum caterva convenit? O quàm Suavis dilectissimorum caetus inspicitur fratres enim vos & ante dolores partus nomina: & ante cognationis affectionem, vocabulo charitatis appello. Augustine also writing to Martianus a Chatecumen, gives him the title of fratrem in Christo dilectissimum, a most beloved brother in Christ. Gerard by divers arguments proves them to be believers, and therefore of the Church. Yea, some of them laying down their lives for the faith of Christ, were enrolled and counted in the number of Martyrs: Two such came out of the School of Origen▪ viz. Heraclides and R • ais a woman; in whom Baptismus sanguini • , served in the stead, and supplied the want of Baptismus flumi • is. In a word, these seem to be like one sort of Proselytes among the Jew, to wit, those who were known by the name of Pro • el • ae poriae, the Proselyte or stranger of or within the gate. Strangers they were by birth and religion, but not affection. They were suffered to live among the Jews, being therefore called incoloe or inquilini, inhabitants; but neither were they circumcised nor conformed themselves to Mosaical Rites and Ordinances, only they were tied to the obedience of those commandments, which among the Hebrew Doctors go under the name of Noah's seven Commandments; viz.

• 1. To renounce Idols and all idolatrous worship.
• 2. To worship the true God, under which is Contained the keeping of the Sabbath.
• 3. To commit no murder.
• 4. Not to he • d filed with fornication or other unclean conjunction.
• 5. Not to commit theft and robbery.
• 6. To administer justice, and punish malefactors.
• 7. Not to eat the flesh with the blood, or a member taken from any beast alive.

These though they came not into the Temple, yet were they admitted to the worship of God (entering only into the uttermost Court, called Atrium gentium ) and the hope of the life to come: Quicunque (saith Maimonides) haec septem precept a exequenda susceperit, ecce is est ex Pijs gentium mundi, habetque partem in saeculo futuro: Whoever would undertake to observe these seven Praecepts, behold he is of the pious of the Gentiles of the world, and hath hope in the world to come. And these this Ingenious Author, Mr. Mead conceives to be meant by the 〈 in non-Latin alphabet 〉 Devout, or worshipping Gentiles, so often mentioned in the Acts of the Apostles, who are there sometimes also styled 〈 in non-Latin alphabet 〉 , men fearing God.

This first sort of Catechumens in order to their admission into the Church, and enjoyment of full membership, proceeded by these Steps or degrees.

1. They submitted themselves unto teaching and instruction, being Catechized (from whence they had the name of Catechumens) in the Principles of the Doctrine of Christ; a summary whereof is laid down by the Apostle, in Heb. 6.1. They had therefore a special Officer in the Church, chosen and appointed unto this work, known by the name of Catechist: and such were those famous men, Pantaenus, Clemens his Scholar, and Origen his; the Master and the Scholar thus succeeding one another in the famous and flourishing School of Alexandria. They had a place assigned for this work, which therefore was called by the name of Catechumenium. To these Catechists they gave diligent ear, duly attending upon their Lectures, wherein they were instructed both in faith and manners; and from hence were they called Audientes, or Auditores by the Latins, as Catechumens by the Greeks, for the same reason.

2. They desired Baptism, having been sufficiently instructed in the Mysteries of the Faith; and from that time they were entitled Competentes, because they did join together in the request of Baptism: Being usually many of them, because only two solemn days or times in the year, were appointed for the administration of this Ordinance unto them, viz. Pasche or Easter, and Pentecost, called dies Baptismatum. and the number of these Competentes, Bez • makes to be the ground of the Apostles Plural expression, Baptismatum, not Baptismi Doctrinae. Competentes (inquit Augustinus) xihil aliud intelligi possunt nisi simul petentes: The name imports no other thing then such as ask together. They also then gave in their names, and came under a strict, even a sevenfold examination, least any root of bitterness should remain in them undiscovered, that so holy things might not be given to dogs. It was therefore decreed in the fourth Council of Carthage, cap. 85. Baptizandi nomen suum dent, & diu sub abstinentiâ vini & carnium, ac manus Impositione, crebrâ examinatione Baptismum percipiant. Let such as are to be baptized give up their names and after long abstinence from Wine and Flesh, and imposition of hands, and often examination, let them receive Baptism.

3. These thus prepared and qualified were admitted unto Baptism, by the participation of which Ordinance, they made a further progress and entrance into the Church; being now no longer in the Porch only, but got over the threshold; not guests and neighbors only, as before, but Denizons, and fellow-Citizens with the Saints, and of the household of God; being owned for such, and having their names enrolled among the Servants of Christ. They are now ascended unto that rank known by the name of the Baptizati, and Illuminati; being before styled Baptizandi, and Illuminandi. Now are they Initiati, and enjoy greater privileges then before; this among the rest, that the Mysteries of the Sacraments are more clearly revealed and communicated to them; which were concealed from, or obscurely spoken of before the Catechumens; so that they were ignorant of them. Interrogemus Catechumenum; manducas carnem Filii hominis, & bibis sanguinem Filii hominis? (inquit Aug.) nescit quid dicimus. Ask a Catechumen; Dost thou eat the Flesh, & drink the Blood of the Son of man? he knows not what we say. Again, Nesciunt Catechumen, quid accipiunt Christiani, the Catechumens know not what Christians do receive. I could say (saith Cyril of Alexandria ) much more hereof ( viz. of the Sacrm. of baptism) Nihil reverer ur non Initia • orum aures, were it not that I fear the ears of thē that are not Initiated. So also Chrysostom: Cupio sune (inquit) clare proferre verba, sed propter non initiatos non audeo: nam hi difficiliorem nobis Interpretationem reddunt; cogunt enim aut non clare dicere nos, aut mysteria vulgare. Dicam tamen, sed quantum fieri potest adumbrare. Truly (saith he) I desire to speak plainly, but dare not because of the Non-Initi • ti. For these render the Interpretation more difficult to us; for they constrain us either not to speak clearly, or to divulge the mysteries: ( viz. of Baptism) yet will I speak, but as obscurely as I can. This they did for these three reasons especially.

• 1. Because of the Sublimity of the things.
• 2. That there might be stirred up in them the stronger desires after these things.
• 3. Fear, least the Divulgation of them, should bring them into contempt.

But now, to the Baptized these things were freely and fully discoursed of and laid open; as appears from such expressions as these often occurring in the Ancients, speaking of these Mysteries; Norunt Mysteriorum periti, sciunt Initiati, norunt fideles, &c. Full to this purpose is that passage of Dionysius Areopagita; Doctrina (inquit) de Sacramentis e Scriptures deprompta, solis fidelibus & Initiatis est communicanda. The Doctrine of the Sacraments drawn out of the Scripture, is to be communicated only to the faithful and Baptized. But though they were advanced thus far, and admitted into the Church, as having solemnly given up their names to Christ, yet were they accounted but incomplete Christians, they neither did nor might enjoy all the Privileges of Church-members, because somewhat requisite hereunto was still wanting, viz. Confirmation; which when they once came under, they by it ascended one degree higher, and were ranked among those in the Church who were called by the name of 〈 in non-Latin alphabet 〉 perfecti.

There were such as by Imposition of hands (which was the first and at first, the only Ceremony herein made use of) were admitted to the participation of all the privileges of Church-members, and so became, and were declared to be complete and perfect Christians. This Ceremony the Ancients speak of and express (as hath been said before) by the name of Unction or Chrysme, because the use of anointing with oil or Chysme was crept into this rite, as well as into Baptism, though as a corruption into them both, the Scripture not affording the least warrant for it, though it be pretended: Nor is there mention made of it by any approved Author before Tertullian. The Authors of it had an eye, it seems, unto the custom and practice of the Jews, among whom the priests were anointed; in a fond imitation whereof, this anointing was introduced into the Christian Church, as appears from the words of Tertullian: Exinde, inquit egressc de lavaero perungimur benedictâ Unction de Pristinâ Disciplinâ, quâ ungi oleo de cornu in Sacerdoti • solebant. Next (saith he) coming forth out of the laver we are anointed with blessed oil, from an ancient usage, wherein they were wont in the priesthood to be anointed with oil out of a horn. So that usus illius a consuetudine Israelis absque mandato in Ecclesiam introductus est: The use hereof from the custom of Israel was without a command brought into the Church. And indeed, Bellarmine's Arguments and Allegations for it from the Scripture, (for fain he would that it should have some footing there) are both impertinent and frivolous, as any one that will examine them may easily and soon perceive, and hath been made evident by the Nervous Ames (materia haec, inquit (viz. Unctio) est adeo remota a Sacramentis novi Testamenti, ut in toto novo Testamento, nulla fiat ejus mentio. This matter ( viz. Unction) is so remote from the Sacraments of the New Testament, that in the whole New Testament there is no mention made of it). And more at large by the learned and laborious Chamier.

Now this Imposition of hands, or Unction, immediately (for the most part) or within a short time following the baptism of the Adult; because by it they became complete Church-members, entitled unto, and invested with an actual right unto all the privileges of such; hence is it spoken of by the Ancients as that which perfected baptism, because it perfected the Church state of such as were baptized: in which sense the expression is not only tolerable, but also good and warrantable, though as used and meant by Belarmine and his party (affirming, eam multo majorem gratiam, quàm Baptismum confer nec sine hoc ritu perfici Baptismum: That it confers far greater grace then Baptism, neither can Baptism be prefected without this rite. Also, Sacramentum hoc est Baptismate perfectius: veluti inchoatione rei, ipsius perfectio. This Sacrament is more perfect then Baptism, as the perfection of a thing then its inchoation) non tantùm Scripturae hoc incognitum & contrarium est, sed etiam blasphemum Idololatricum: this is not only unknown and contrary to the Scripture, but also blasphemous and idolatrous.

Concerning this effect of Confirmation; viz. That it made the Baptized perfect Christians or complete Church-members, is evident in the ancients: being for this reason called 〈 in non-Latin alphabet 〉 , unguenti consummans Unctio, the perfecting Unction; whereof thus speaks Albaspinaeus, acquainting us with the judgment of antiquity in general; Nemo olim perfectus existimabatur Christianus, qui dono Spiritus sancti, confirmatus & donatus non esset. No man was of old accounted a perfect Christian, who had not been confirmed and endued with the gift of the Holy Ghost. This expression of giving and receiving the holy Ghost, was still continued and made use of, because the Apostles by Imposition of hands did confer the holy Ghost; which, though none after their time did, or could do, yet the confirmed were presumed to receive him, though not in the extraordinary gists, yet in the confirming grace of it, being earnestly prayed for by the Church. The same Author shows us also, that this Unction was that especially for which they were accounted worthy of the name of Christian. Hoc uno, inquit, Sacramento Christiani nomen vel praecipue meremur, quod oleo sancto corpus, & Spiritu sancto anima nostra ungatur & perfundatur; ut hac duplici Unction deliniti, uncti & Christi dici possimus. By this Sacrament alone do we chiefly obtain the name of Christian, because our bodies are anointed with holy oil, and our souls with the holy Ghost, that by this twofold anointing we might be called Christians or anointed ones. To the same purpose speaks Cyril of Jerusalem: Hujus Sancti Chrysmatis dono accepto, merito appellamini Christiani; antequam enim haec gratia vohis donata esset, non eratis proprie digni eo nomine, sed pergentes eo usque progressi estis, ut efficeremini Christiani. i. e. The gift of this holy Chrysme being received, you are deservedly called Christians: —For before this grace was vouchsafed you, you were not properly worthy of that name, but going on, ye have proceeded so far as to be made Christians. So that till this were done, something was thought wanting to the complement of a Christian. Again, nunc apud nos, inquit Cyprianus, qui in Ecclesiâ Baptizantur, praepositis Ecclesiae offeruntur, ut per nostram orationem ac manus impositionem Spiritum sanctum consequantur, & signaculo dominico consummentur. To this day with us, saith Cyprian, such as are baptized in the Church, are offered to the overseers of the Church, that by our prayer and Imposition of hands they may receive the holy Ghost, and be consummate by the Lord's seal. Also the same Father in another place to the same purpose; Tum demum plene sanctificari & esse Filii Dei possunt, si Sacramento utroque nascantur, then at length are persons fully sanctified, and may be the sons of God, if they be born of both the sacraments; meaning Baptism and Unction, or Imposition of hands; which latter he calls a Sacrament in a larger sense, being taken pro ritu Sacro, for a Sacred rite: or because usually it was conjunct with Baptism. And thus is the same Author to be understood, where he speaks of the necessity of Confirmation: Ungi quoque, inquit, necesse est eum, qui baptizatus sit, ut accepto Chrysmate, esse Unctus Dei (i. e. perfect Christianus) & habere in se gratiam Christipossit. It is also necessary (saith he) for him that is baptized, to be anointed, that the Chrysme being received, he may be the anointed of God, ( i. e. perfectly a Christian) and have in him the grace of Christ. For so Petrus de Aliaco shows his meaning to be: Adulto est necessaria, sic quod non contemnat, alias non est plenus Christianus. Its necessary for the adult, so far that he contemn it not, otherwise he is not a full Christian. Which is also the sense of that canon of the Council of Laodicea: Oportet Baptizatos post Baptismum percipere Chrysma coelefte, & regni Christi fieri seu invenivi participes. The baptized ought after Baptism to receive the heavenly Chrysme, and be made partakers of the Kingdom of Christ. And of those words of Jerome, Christianum nomen, regni quoque & principatus Dei honorem in perceptione matis sive per SanctiChrysmatis Unctionem (viz. inchoative by the one, and perfective by the other quoad Ecclesiam) suscepimus & habuimus: Aliter (inquit Clemens Romanus) perfectus Christianus esse nequaquam poterit, sedere inter perfectus. Otherwise a person cannot be a perfect Christian, nor sit among those that are perfect. And being thus interpreted, that passage of Albaspinaeus may be passable, wherein purgation of the soul from the filth of sin (viz. Sacramentaliter) is ascribed to Baptism, and ornation or the beautifying thereof with grace, unto confirmation: Quemadmodum (inquit) Baptismi aquis traduces & originales noxe deterguntur; ita pretioso Spiritus sancti oleo & unguento, animae, quae in Baptismo emersit detersa & candida, coelestibus donis variisque beneficiis vestitur & ornatur: In this construction, it will not be so injurious to baptism (wherein Christ is put on in both respects, as Rom 6) as otherwise it would be; if we understand the latter of the augmentation of grace, or confirmation therein: and also of their being invested with all the privileges of Church-members who are confirmed.

And that by Perfection is meant no other there, then their right to, and enjoyment of those privileges, especially the Lord's Supper, will appear from the following passages (to which many more of the like nature, if need were, might be added). The mystery of Chrysme, (saith Dionysius Areopagita, or the book bearing his name) est Eucharistiae co-ordinatum, & di • itur 〈 in non-Latin alphabet 〉 , quod reipsâ consecret & consummet. Again, Post Unctionem confirmationis, eum qui initiatus est (i. e. Baptizat us) Pontifex ad Sanctissimam Eucharistiam vocat, & Mysteriorum perficiendi vim habencium, communionem illi tradit. After the Unction of Confirmation, the Bishop calls him that is baptized unto the holy Eucharist, and delivers to him the communion of those mysteries that have the force of perfection. Hence Corderius in his Annotations upon him, reckoning up the twelve Ceremonies observed about Baptism, makes these the two last of them; viz. the anointing with Chrysme, and (as the consequent thereof) that thereby the Bishop did declare the person anointed or confirmed to be capable of the Eucharist; and then were they held complete. Clear and full for this, are those words of Albaspinaeus in his Notes upon the Canons of the Council of Eliberis. Consirmatio (inquit) extremam quasi manum perfectioni addere videbatur; quâ quis Christiani nominis & Eucharistiae sumptione dignus putaret ur. Qui igitur non esset confirmatus, Eucharistiâ non donabatur; quam qui nondum esset assecultus, nequa sanctus, neque justus, aut fidelis nominabatur; quod Eucharistia extremus esset actus formaque Christiani heminis. Confirmation (saith he) seemed to give as it were the last stroke to perfection, and to lay on the top-stone, by which a person was accounted worthy the name of Christian, and the participation of the Eucharist. He therefore that was not Confirmed, was not entitled or admitted to the Eucharist; which who so had not as yet attained, was styled neither Holy, nor Just, or faithful; because the Eucharist was the last or utmost act and form of a Christian man. So also did the Waldenses account of it. Confirmatione protinùs data plena authoritas & jus corpori Christi & sanguini cum omnibus fidelibus Communicandi. By confirmation is forthwith given full authority and right of communicating in the body and blood of Christ with all the faithful. Well then might they be esteemed imperfect, that were not invested with this privilege.

After this manner, such as had embraced the Gospel, and after profession of their Faith had been baptized, were completed and perfected by Confirmation: Wherein by prayer, with Imposition of hands (to which was added in process of time, anointing with Oil or Chrism) the Lord was earnestly called upon by the Church for increase of grace, and their establishment in the faith which they had professed; And they declared to be such as had a right unto and were capable of the Lord's Supper, the highest mystery of Christianity, to the participation whereof, none were admitted, but only such as were judged meet for it; viz. eos, qui multo anteà morum & probitatis suae specimen exhibuissent, quique se ita fidos probassent, ut tuto eis mysteria divulgari possent: Those, who some good while before had given proof of their manners and godliness, and who had approved themselves so faithful that the mysteries might safely be divulged to them.

And now are they advanced to the highest Classis or rank within the Church, being in the number of these who were called Fideles, or faithful; who were such as had been admitted to, and actually partakers of the Lord's Supper; for so that diligent searcher into Antiquity, Albaspinaeus: Ii sclùm (inquit) censebantur & appellabantur Fideles, non qui Baptizati aut confirmati, sed qui duobus istis Sacramentis muniti, insuper Eucharistae Sacris donarentur & participassent. Those only (saith he) were accounted and called faithful, not who were baptized or Confirmed only, but who being prepared by these two Sacraments, over and above, were entitled unto, and had been partakers of the holy Eucharist. Hence as baptism was termed 〈 in non-Latin alphabet 〉 , or Initiation; and Confirmation 〈 in non-Latin alphabet 〉 , or perfection: So was the Eucharist, 〈 in non-Latin alphabet 〉 the most perfecting of all the holy mysteries, and 〈 in non-Latin alphabet 〉 that which perfected all the rest: Also 〈 in non-Latin alphabet 〉 , Sacrorum omnium plena participatio, the plenary participation of all the sacred mysteries. For For to be epopta, valet cognition rerum Divinarum & Sacramentorum perceptione esse per fectum: Nihil enim ulteriùs fuit. Imports thus much, to be perfect through the knowledge of divine things, and the participation of the Sacram • nts. Thus the excellently learned Casaubon.

The second sort of Catechumens (and they are the only sort to be found now amongst us) were the children of believers. Duo erant Catechumenorum ordines, (inquit Calvinus) viz. extranei & liberi fidelium; there were two sorts of Catechumens (saith Calvin ) viz strangers, or such as were heathen by birth, and the children of believers; and both these were under the charge of the Catechists; Qui Christianae pietatis praecepta aut pueris aut adultis ethnic is tradiderunt. Whose office it was to deliver the precepts of Christian piety, either to the children ( viz. of believers) or adult Ethnics: which children had in their infancy been baptized, because born of parents within the visible Church, and actually members of it; to whom belongs this great and gracious privilege, to have their seed as well as themselves to be accounted within the covenant, holy in opposition to common or unclean, and such as God owns for his; for which cause they are styled a holy seed, yea, a seed of God.

These being grown up to years of discretion, were also to come under the rite of Confirmation, before they could be admitted unto the Lord's Supper, or full membership, and therefore (as the former) were Christians and Church-members in complete, not enjoying other privileges. They were as the nursery of the Church, carefully to be trained up in the knowledge of the principles of Religion, respecting both faith and manners: and this not only by their parents, but afterward together with the the other Catechumens, by the Catechists: Sedebant (inquit Rivet) inter Catechumenos: They sat (saith Rivet ) among the Catechumens: and that so long, donec rite fidei mysteriis instituti poterant fidei confessionem coram Episcopo ac populo edere, till being well instructed in the mysteries of the Faith, they were able to make confession thereof before the Bishop and the people. So that they were at the time of their being Competentees in reference to the Lord's Supper (as the former sort of Catechumens in reference to Baptism) to give the Church an account of their Faith and manner of life (which was inquired into) to their satisfaction in both; and so, (and not else) were by confirmation to be owned and received as full members of the Church, and to enjoy all the privileges of such, particularly as the chief (as among the Jews praecipuus honos Paschae habitus est, the Passover was chiefly had in honor) admission unto the Lord's Table. And 'tis both requisite and rational that so it should be: For

• 1. Whereas, in their infancy and minority they were considered in, and as parts of their parents, and so by virtue of their parents membership enjoyed the Ordinance of Baptism, and that regularly, according to the word. So being grown up to maturity and ripeness of years, they are now to be looked upon, and considered in themselves, and no longer as in their parents, in reference to the enjoyment of any further Church-privilege; and therefore as being in a capacity so to do, they ought now to take hold of the Covenant for themselves, they are to render a personal account of their Faith, and to give their consent to the terms of the Covenant that so they may be admitted into the fellowship of the Church, as persons distinct and upon their own account.
• 2. In their receiving the Ordinance of Baptism; they were merely passive (nor is activity a necessary qualification of the subject, requisite in all persons to be admitted thereunto, but only in subjecto capaci ) the membership of their parents, and their bringing and offering them up unto the Lord, being sufficient to their enjoyment of it. But now, as to their admission to the Lord's Supper, and the intituling of them to all other privileges of full members, necessary it is that they be active, because to the right receiving and improvement of them, personal Faith and other graces must be exercised. That therefore the Church may be satisfied concerning their meetness for such a state, and particularly for the Participation of the Lord's Supper; needful it is that they come under examination, and make some such declaration of the work of God upon them, as may be a sufficient ground to the Church for their proceeding, in the admission of them to the actual enjoyment of that and all other privileges, as full members; which is the thing that is done in Confirmation.

And as this is a Laudable and necessary course to be taken for the right admission of persons unto full membership; so doth it appear to have been the practice of the Church of Christ in all ages (though corruptions have invaded this as well as other usages, yea so overgrown it, as to the true Primitive Notion, Nature and End, or Use of it, it hath lain hid, and been unknown for many Centuries of years together) and to have some probable ground in the Scripture, both which I shall endeavor in some measure to make good.

1. A probable ground hereof in the Scripture we have, in Heb. 6.2. of the Doctrine of Baptisms, and laying on of hands: Where this is made one of the Principles of the Doctrine of Christ; viz. The Doctrine of laying on of hands. Where first, its place is to be observed; viz. next after Baptism; being as it were an Appendix thereof, for the most part immediately following it in such adult as were baptized, and the next privilege of the Church that such did enjoy, as had been baptized in infancy.

2. I find it by the best Interpreters usually understood of one or more of three particulars, that Imposition of hands had relation unto.

1. Of the Extraordinary gifts of the Holy Ghost, which were conferred at first upon many new converts, by the laying on of the hands of the Apostles: whereof mention is made in the book of the Acts.

2. Of the Officers of the Church, who were Ordained and set apart unto their offices by prayer and Imposition of hands. Thus Pareus, Initiatis erat doctrina de donis Spiritualibus & Ministerio Ecclesiae. It was an Initial Doctrine concerning Spiritual gifts and the ministry of the Church. Per Impositionem manuum (inquit Ames) ministerium totum intelligitur: By Imposition of hands is meant the whole Ministry.

3. Of the Confirmation of such as had been baptized, who before the Church made a profession of their Faith; the adult before Baptism, the infant baptized before Confirmation. So Piscator understands those words, of the time when those other named Fundamentals were publicly professed; viz. at baptism, by such as were baptized, being adult; and at their Confirmation, by such as had been baptized in their infancy. Pareus also mentions this, as by some thought to be the meaning of this place. Beza conceives these words to contain in them the heads of the Catechism which was wont to be delivered and taught unto those that were to be Baptized or Confirmed. Impositio manuum (inquit Rivet) cujus mentio fit. Heb. 6.2. Referenda est ad solennem Baptizatorum benedictionem, quae a pastoribus solebat fieri, eos in Christianismi vocatione confirmantibus. Imposition of hands, whereof mention is made, Heb. 6.2. is to be referred unto the solemn benediction of the baptized, which was used to be performed by the Pastors, confirming them in the calling of Christianity. So also the Doctors of Leyden. Referter impositio manuum, Heb. 6.2. ad curam illam Ecclesiae priscae, quâ pueri eruditi in Doctrinâ Catecheticâ, priusquam admitterentur ad coenae participationem, Ecelesiae sistebantur, de fide suâ responsuri; & precibus deo commendabantur, adjecto ritu manuum impositionis, qui gestus erat orantium & benedicentium, Imposition of hands, spoken of, Heb. 6.2. is refer'd unto that care of the ancient Church, whereby children that were instructed in the Doctrine of Catechism, before they were admitted to the Participation of the Lord's Supper, were presented to the Church, to give an account of their Faith, and were by Prayer commended unto God, to which was added the rite of Imposition of hands, being the gesture of such as Pray and Bless. Anselm thus expounds it: Impositionis manuum, nempe, Epilcoporum in Confirmatione neophytorum. Of Imposition of hands; to wit, of the Bishops in the Confirmation of young converts. Calvin also gives this only as the chief thing intended by the Apostle in this place; from whence he draws this remarkable inference, wherein he plainly declares his apprehensions concerning the Original and Antiquity of this Practice in the Church of Christ. Hic unus locus (inquit) abunde testator, hujus ceremoniae Originem fluxisse ab Apostolis; quae tamen posteà in superstitionem versa fuit; ut mundus semper fere ab optimis institutis ad corruptelas degenerate—quam ob rem hodie retinenda pura institutio est, Superstition autem corrigenda. This one Place (saith he) doth abundantly testify that the Original of this Ceremony did flow from the Apostles, which yet afterward was turned into a Superstition: as the world almost always doth from the best Institutions degenerate into corruptions— Wherefore to this day the Pure Institution ought to be retained, but the Superstition to be corrected. Here then we see, that in the Judgment of this excellent and incomparable man, Imposition of hands for the Confirmation of such as had been baptized, is of no less then Apostolical Institution, and of no later date, which ought still to be practiced in the Churches of Christ. To which add Hyperius, qui intelligit, Heb. 6.2. de impositione manuum, quae fiebat & in Confirmatione eorum qui jam erant Baptizati, & recte instituti, ut acciperent Spiritum sanctum, & de Ordinatione. He understands Heb. 6.2. of Imposition of hands, which was made use of, both in the Corfirmation of those that had been baptized and rightly instructed, that they might receive the Holy Ghost. And of Ordination, Illyricus also, in Heb. 6.2. Credo, inquit, etiam sic esse in Primitivâ Ecclesiâ, tyrones ex Catechumenis transfer inter maturiores auditors, ut jam eis fas esset communicare tanquam dijadicatis & probatis. I believe, saith he, that so it was in the Primitive Church, to transfer young ones from the Catechumens among the more mature Auditors; that now it might be lawful for them to Communicate, as having been tried and approved. I shall close the positions of this Text, with that of the learned and godly Mr. Deering, in his Lectures upon part of this Epistle: which is full to our purpose. Imposition of hands, saith he, was a solemn Ceremony used with Prayer, in which it was declared, that the parties were accepted of God into his Church, according to the faith of Christ, which they then professed —. This which this day ought to be practiced as a thing very profitable in the Church of God, is miserably defaced by the Papists; for where it was in the Church of God an use, that Christian children should be taught the Principles of Faith, which when they had well learned then in the open Congregation, with prayer and laying on of hands on their heads, they were declared to be received as partakers of the graces and Sacraments of the Church, &c.

By these, and other Expositors that might be added, is this place of Scripture understood in part at least of Imposition of hands in Confirmation; which therefore, in their apprehensions is warranted by it, as a Doctrine fundamental that ought to be known by all (unless it be understood of the time when the Fundamentals there mentioned, were to be professed) and a thing practiced by, and taking its rise from the very Apostles themselves.

2. It was accordingly received by the Church and continued in the following ages, though by degrees it came to be corrupted, and much changed from its Primitive use and end. Cassander a most learned man, (even to admiration, saith our Montacute) so far skilled and versed in the Ancients, that he is blamed for having been two great an admirer of them, which hindered his progress in the knowledge and defense of the truth: He speaking of Confirmation, asserts it, Semper in Ecclesiâ religiosissime observatam fuisse: To have been always most religiously observed in the Church. The Centurists also show it to have been in use in all the succeeding ages after the Apostles times, and do still refer it unto, (as its proper place) and handle it in the chapter of the rites of baptism, because it was usually joined with the Administration of that Sacrament to the Adult. Peruse that head in the several Centuries, being for the most part the sixth chapter. Probable it is, from hence, if not more, that it was derived from the Apostles, and had them for the Authors and Institutors of it, according to that rule of Augustine, which more then once he makes use of against the Donatists. Quod universa tenet Ecclesia, nec concilius institutum, sed semper retentum est, (he pleads in the behalf of Infant-baptism) non nisi authoritate Apostolicâ traditum rectissime creditor. That which the Universal Church holds, neither was instituted by Councils, but was always retained; that is, most rightly believed to have been delivered by no other, then Apostolical authocity.

3. The Fathers frequently make mention of it, as a thing commonly known and practiced in the Churches of Christ; but in speaking hereof, they give it mostly the name of Unction or Chrysme, which betimes (it seems) became, though corruptly, an addition both to Baptism and Confirmation.

And here I might ascend almost as high as the Apostles times, if I judged the writings that go under the name of Dyonisius Areopagita, Clemens Romanus, and the pretended Justine Martyr in quaest, ad orthodoxo • (of whom enough before) to be genuine. But that they are but counterfeits as to the name they bear, hath been sussiciently evidenced by many learned men. Though yet that they are ancient it cannot be denied; and for the first of them, he is dignified by Mr. Mead, with the Title of the Ancient and high foring (though counterfeit) Dionysius: And styled by the learned Casaubon, Scriptor sane antiquissimus & eligantissimus: sed quem, illum esse de quo habetur mentio in Actis, soli in hac luce literarum, imperiti, & cum graecae linguae tum Antiquitatis Ecclesiasticae penitùs rudes, advent affirmare. I shall not repeat the forementioned passages out of Tertullian and Cyprian (whose worthy monuments may not unfitly be called, Sacra Ecclesiasticae Antiquitatis scrinian ) refer the Reader to the places where they have been already produced. To which add, Ambrose, who having before spoken of Baptism, proceeds to Confirmation: Thus; Accipis, inquit, Mysterium, i. e. Vnguentum suprà caput. Quare suprà caput? Quia sensus sapientis in capite ejus. Solomon ait, friget sapientia sine gratiâ. Sed ubi gratia acceperat sapientiam, tunc opus ejus incipit esse perfectum. And not much after: Sequitur spiritual signaculum (Cyprian calls it signaculum dominicum, Epist. 73. as hath been said) quia post fontem superest, ut perfectio fiat: Quando ad invocationem Sacerdotis, Spiritus sanctus infunditur. The spiritual Seal follows, because it remains after Baptism; when at the invocation of the Priest, the Holy Spirit is infused. Jerome declares this to have been the practice of the Church: Vt ad eos qui longe in minoribus ur • ibus per Presbyteros & Diaconos baptizati • unt, Episcopus ad invocationem Spiritus san • ti manus impositurus excurrat. That unto those who afar off in the lesser Cities were baptized 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 by the Presbyters and Deacons, the Bishops should go forth laying his hands upon them at the invocation of the Holy Ghost. The reason of the Bishops going forth might be this; Baptism being usually administered but twice a year; viz. at Pasche and Pentecost, (understand it of the unbaptized catechumens; for I suppose they delayed not the baptizing of the infants of believers, as may be gathered from Cyprians Epistle unto Ridus ) and that in the more eminent Cities and places, where the Bishop did reside; (where, and what time they were, if adult, confirmed also) in some cases, as of dangerous sickness, &c. (which was the case of those called Clinici, so named, because being apprehended to be nigh unto death, they were bapcized in their beds) they might and did dispense both with the time and place for their baptism; and the Bishop afterward go out and confirm them in the villages where they lay, that they might not depart out of this life, without the benefit of this Ceremony. And so much the following words of Jerome seem to intimate. Alioqui, &c. lugendi sunt, qui in viculis aut in castellis, aut in remotioribus locis baptizati, ante dormierunt, quàm ab Episcopo inviserenter. Otherwise, they are lamented, who being baptized in villages, or in castles, or in more remote places, died before they could be visited by the Bishop. And in this interpretation of Jerome, I afterward found both Chemnitz and Didoclavius to agree with me. I shall conclude the testimonies of the ancients with that of Augustine (that I needlessly heap not up instances in this kind) In hoc unguento (viz. that mentioned Ps. 133.2.) Sacramentum Chrysmatis vult interpretari; quod quidem in genere visibilium signaculorum, sacro sanctum est, sicut ipse Baptismus. By this ointment he would understand the Sacrament of Chrysme, which indeed is holy in the rank of visible Seals, as baptism itself. Ita vocat (inquit Rivet) & sanctum dicit, ut baptismum, quia ipsi erat annexum, non quod existimaret Chrysma Baptismo aequandum esse. He so calls it, and saith, that its holy as Baptism, because it was annexed to it, not that he thought that Chrysme was to be equaled with Baptism.

4. The Decrees and Canons of divers Councils, do also evidently declare, Confirmation to have been an ancient and general practice in the Churches of Christ. I shall content myself with the mention only of two, which both preceded the first and most famous general Council of Nice. In the Council of Laodicea in Phrigia Pacatiana held under Sylvester the first of that name, Bishop of Rome (antiquâ nobilitate celeberrimum, & graecorum atque latinorum, scriptis celebri memory commendatum, medio tempore inter Neo caesariensem & Nicaenam universalem celebratum) in the 48. Canon it was thus decreed. Oportet Baptizatos post baptismum sacratissimum Chrysma percipere, & caelestis regni participes fieri. The baptized ought after baptism to receive the most sacred Chrism, and be made partakers of the heavenly kingdom. Or as another renders the Greek, thus, quod oporter eos qui baptizantur, post lavacrum chrysma Eccesiae accipere, & regni Christi participes inveniri. Also in the Council of Eliberis in Spain: held anno 305. in two several Canons order is taken about Confirmation, as can. 38. thus: Peregre navigantes, aut si Ecclesia in proximo non fuerit, posse fidelem (qui lavacrum suum integrum habet, nec sit bigamus) baptizare in necessitate infirmitatis positum, catechumenum, ita ut, si supervixerit, ad Episcopum eum perducat, ut per manus Impositionem perfici possit. Or, ut per manus impositisnem perficere possit. Such as sail into strange countries; or, if a Church be not near at hand, a believer (if he have his baptism entire, and have not two wives) may baptize a Catechumen in case of necessity through sickness; but so, that if he recover, he being him to the Bishop, that he may be perfected by imposition of hands. Again: Si quis diaeconus regens plebem, sine Presbytero vel Episcopo aliquos baptizaverit, Episcopus eos per benedictionem (intelligitur benedictio de sacramento confirmationis) perficere debebit. Quod si autem de saeculo recesserit, sub fide quâ quis crediderit, poterit esse justus. If any Deacon, governing the people, shall without a Presbyter or Bishop baptize any, the Bishop ought by blessing to perfect them (which blessing is meant of the Sacrament of Confirmation.) Now if such a one shall before, depart out of this world, under or by the faith wherewith he believed, he may be just: the meaning of which latter clause (saith Albaspinaeus ) is this: Si quis evivis recesserit, nondum confirmatus, is tamem inter sanctos recenseri potuisset. If any one departed out of this life before he was Confirmed, yet might he be numbered among the Saints.

5. This Doctrine and the practice of it, was received by the Waldenses as an Apostolical institution, who retained Confirmation for the substance of it, but removed the superstitious adhering to it; as appears from their apologies and several confessions of their faith, which through the clamours and importunate accusations of their adversaries, they were even forced to publish for their own vindication. In their short confession which they sent and exhibited unto Uladislaus King of Hungary, an. 1504. They thus speak of Confirmation: Fide ex divînis scriptures sumptâ profitemur, temporibus Apostolorum istum observatum fuisse; quicunque in pubescentiae annis promiss a donorum Spiritus sancti non acceperunt, hujusmodi per orationem manusqne Impositionem in fidei confirmationem suscipiebant. Eadem quodque de Infantibus sentimus; 'quicunque baptizatus ad veram accesserit fidem—talis ad Episcopum aut sacerdotem duci statuique debet; qui interrogatus de fidei veritatibus, praeceptisque divinis simul que voluntate bonâ, intention stabili, ac veritatis operibus, illa omniae sic se habere fatendo testabitur; talis confirmaendus est, in spe veritatis consecutae: Denique orationibus Ecclesiarum juvandus est, quatenùs ei incrementum munerum Spiritus sancti ad stabilitatem militiamque fidei accedat. Manus postremo impositione ad firmanda promissa dei veritatisque habitâ, in virtute nominis. Patris & Verbi ejus, Flatus quoque almi Ecclesiae societur. We do profess with a faith taken out of the divine Scriptures, that this was observed in the times of the Apostles: Whosoever being come to ripeness of years, received not the promise of the gifts of the Holy Ghost, such they did receive for the confirmation of their faith, by prayer and imposition of hands. We think the same also of infants, whosoever being baptized shall come to true faith, such a one ought to be brought and presented to the Bishop or Minister, who being questioned concerning the truths of faith, and Divine precepts, as also of his good will, stable intention, and works of truth, confessing, shall testify that all those things are so; such a one is to be confirmed in the hope of the truth he hath attained: Moreover, he is to be holpen by the prayers of the Churches, that he may have increases of the gifts of the Holy Ghost, to the Establishment and Warfare of the Faith.

Lastly, by Imposition of hands for the confirming of the promises of God and the truth, in the power of the name of the father, and of his word, also of the holy Spirit, let him be joined to the Church; viz. of the Adult, as a complete member. After this manner among them, we see, that such as having been baptized in their infancy, did afterward being grown up, believe, and make profession of their faith, were by imposition of hands joined to the Church as complete members. And with how much caution they did proceed in the admission of such as offered themselves to full membership and communion; viz. after the manifestation of their earnest desire thereof, the grounds of which desire were carefully inquired into (as was the manner of the Jews in receiving a Proselyte) also after very strict examination, and an account given, both of their knowledge in the chief doctrines of Christianity, and of their conversation and manner of life; and lastly, after a serious and solemn protestation made of their purpose of perseverance in both, is very notably and at large (too large here to transcribe) set down in their Apology following the Profession of their Faith.

Yet once more they fully declare themselves concerning this thing: their words are worthy the recital; which are these: Itaque (speaking of children that had been baptized) cum ad annos discretionis pervenerint, & rationem fidei suae jam intellexerint, ac Christum jam serio adamare caeperint: Ducimus ad eorum professionem quaecunque parentum sive compatrum opârâ, aut Ecclesiae Ministerio adsecuti sunt; ut ea omnia ipsimet suapte & liberrime coram totâ Ecclesiâ ad suam ipsorum salutem, in celebratione ritus impositionis manuum profiteantur. Quo facto, fit illorum confirmatio Atque ibi protinùs datur illis plena authoritas ac jus corpore Christi & sanguine cum omnibus fidelibus communicandi, in memoriam ac emnium bonorum nobis in Christo depositorum ac datorum participationem & fruitionem praesentissimam, ad quod mox ab infantiâ vocati & oblati fuerant, & verbo Christi ac illis baptismo isthaec jam sibi promissa habuerunt, i. e. Therefore, when they come to years of discretion, and now understand the reason of their faith, and begin seriously to love Christ; we bring them to the profession of those things, whatsoever they have attained by the industry of their parents or God-fathers, or by the Ministry of the Church, that they themselves may freely and of their own accord profess all those things before the whole Church to their own salvation, in the celebration of the rite of Imposition of hands; which being done, they are Confirmed. And then there is straightway given unto them full power and authority to communicate in the body and blood of Christ, with all the faithful, in memorial, and present participation and enjoyment of all those good things which are deposited and given to us in Christ, whereunto they had been called and offered immediately from their infancy, and had these things promised unto them by the word of Christ and baptism.

Lo here represented unto us a lively Scheme of Primitive Confirmation, recovered from the dark and dust, by those first reformers! wherein it evidently appears what thoughts they had of it, and how useful and necessary they judged it to be, as the only way whereby such as were adult, ought to be admitted to full-membership, and the actual enjoyment of all Church privileges.

6. A Semblance hereof hath been found in the succeeding reformed Churches, though much differing from the Primitive practice, and too too complying with, and corformable (in some especially) to that of the Romish Synagogue. Particularly, here in this Nation (so much the more to be wondered at, considering they had so excellent a president in these Waldenses, from whence to have taken a pattern) among whom it was so far regarded, that even in the Liturgy care was taken, and an order prescribed for the performance of it. Concerning it, we have this account given: Confirmation ought to be observed; quia cum pueri ad maturiorem aetatem pervenerint, & didicerint quae & quanta susceptores ipsorum nomine in Baptismo promiserint; ipsi proprio ore, proprio consensu, publice in conspectu Ecclesiae, eadem agnoscant & confirment; profiteanturque, se divinâ gratiâ adjuvante; conaturos ea omnia fideliter observare, quibus jam suis verbis, s • â confession assenserint. Because when children come to riper age, and shall learn what, and how great things their undertakers did in their name promise in Baptism, they themselves should acknowledge, and confirm the same with their own mouth and consent, publicly in the face of the Church; and withal, profess, that through the help of Divine Grace, they would endeavor faithfully to observe all those things, to which now with their own words and confession, they gave assent. Again: Nemo ad sacro sanctam communionem priùs admittatur, quàm & Catechismum didicerit, & Confirmatus sit. Let none be admitted to the holy Communion, before he hath learned the Catechism, and been Confirmed. Bona verba; here are good words; Surely they deemed it to be of some weight and consequence: And yet, as used by them, 'twas little less then ridiculous, a mere vain, and empty Ceremony; or, as the Saxon Churches truly term the Popish Sacrament of Confirmation, inanis umbra, an empty shadow: and Hommius; inane hominum superstitiosorum commentum; a vain invention of superstitious men. But the Primitive practice herein, utilis consuetudo & laudatissima, & Ecclesiae aedificationi, (being indeed the only regular way of adding complete and polishit stones unto this building) utilissima, quam in purum usum restitutam optamus: A useful and most laudable custom, and most profitable for the edification of the Church, which we wish were restored to its pure use. In this pious wish the reverend Calvin joins with him: Nos inquit, ejusmodi ritum ubique restitutum merito optaremus. We could deservedly wish that such a rite were everywhere restored. And again; Talem manuum Impositionem laudo, & restitutam hodie in purum usum velim. Such Imposition of hands I commend, and would that at this day it were restored unto its pure use. Bullinger also herein agrees with them: Utinam haec, inquit, postliminio ad nos redeat manuum Impositio, ritus sanctissimus, & utilissimus. Would to God this Imposition of hands might return to us again: a most holy, and most profitable rite. Which desires of these worthy men, do not, as I conceive, imply a total want and absence of this custom in the reformed Churches, but the imperfection of it, as to its due administration. For so the professors of Theology at Leyden, as the former uttered their wishes for its restitution, presently add; Cujus substantia in Ecclesiis nostris Religiose servatur: The substance whereof is Religiously preserved in our Churches. So also Dioclavius: In Ecclesiis reformatis adrem ipsam propiùs accedunt—& ubi quid desideratur, restitui optamus. In the Reformed Churches they come nearer to this thing, and where anything is wanting, we wish it restored. The restauration of it therefore to its right use, and Primitive purity being a thing so desirable, plainly argues the need which the Church stands in of it, and the great beauty and benefit that would redound unto it thereby.

For this end, the corruptions adhering to it, through the iniquity of preceding ages, should be searched out and examined, that upon trial being found to be such, they might be cast off and rejected. So would the thing itself appear in its own native color and comeliness. Those of Popish confirmation (which comprehend also the Prelatical) may be reduced to these heads.

1. The Name: Being by those of Rome called and accounted a Sacrament; but without any just ground at all: the definition of a Sacrament properly so called, not belonging to, nor agreeing with it, as Ames well shows. Yea, spalatensis proves out of divers good Authors: Ceremoniam confirmandi veteri Ecclesia per plura saecula fuisse ceremonialem ritum Baptismi non peculiare per se sacramentum. That the Ceremony of confirming in the ancient Church, was for many ages, a ceremonial Rite of Baptifm, not a peculiar Sacrament by itself: Some of the ancients do indeed give it the name of a Sacrament, but then is the word to be understood in a larger sense: Pro sacro ritu aut signo, for a sacred Rite or sign: Or else is it to be considered as an Adjunct or Appendix to Baptism; being so far as it were a part of it, in the Primitive times, that it was accounted one with it: tam certum est, (inquit Chamier) unum idemque sacramentum fuisse reputatem, ut effecta baptismi & Chrysmatis promiscue describuntur. So certain is it, that they were reputed one and the same Sacrament, that the effects of Baptism and Chrism are promiscuously described. No marvel is it then, that they who judged them to be the same thing, should afford them the same name.

2. The Nature of it: Comprehending,

• 1. The Matter: Which among the Papists is annointing with Chrism, a compound of Oil and Balsam, consecrated by the Bishop: whereof there is no mention at all in the Scripture; in so much as some of their own, have been of opinion: Nec ab Apostolis, nec a Christo fuisse institutum. That it was instituted neither by Christ, nor the Apostles; but that it had its original (as some say) from Calixtus Bishop of Rome: anno 218. Qui instituit confirmationem fieri cum Chrysmate, quae priùs fiebat cum manuum impositione sine Chrysmate: Who ordained Confirmation to be performerd with Chrysme, which before was done with Imposition of hands without Chrysme. And the best proof that Bellarmine brings for it, is the authority and determination (being of no validity at all) of those two novel councils, as he calls them; viz. of Florence, anno 1439. and of Trent, 1546.
• 2. The Form: Which they make to lie in these words: Consignote signo Crucis, & confirmo te Chrysmate, salutis, in nomine Patris & Filii & Spiritus Sancti. I sign thee with the sign of the Cross, and Confirm thee with the Chrysme of salvation, in the Name of the Father, and of the Son, and of the Holy Ghost. A mere human invention and device, that hath not the least shadow for it in the Scriputure, wherein, 〈 in non-Latin alphabet 〉 quidem, concerning it is to be found: no, nor yet in the more ancient writers, (as Bellarmine himself confesseth) so that 'twas altogether unknown to the Primitive times and all true Antiquity; he is forced therefore to allege in the defense of it, those fond officialists, Alcuinus and Amalarius, who cite for the proof hereof an old musty missal, known by the name of Ordo Romanus. And for the express form of words, he can carry it no higher then the forenamed Council of Florence. This therefore is but a late figment of Superstitious men, and deserves with scorn to be rejected.
• 3. The Administrator: Who must be a Bishop at least (for the credit of their Sacrament) to whom alone it properly belongs to Confirm, and to none other. But how weak, yea, even blasphemous his Arguments are for the proof hereof, is by Ames made evidently to appear. Ambition indeed seems to have been the ground of this restriction, as Jerome intimates, , where he tells us: In multis locis hoc factitatum fuisse ad honorem potiùs Sacerdotii, quam ad legis necessitatem. That this was in many places, done rather for the honor of the Priest-hood, rather then for the necessity of any Law requiring it.
• 4. The Subject, or person to be Confirmed: Which the Romanists will have to be not only such as are adult, but also children in their infancy, before they come to the use of reason, and years of discretion. Plerique (saith Didoclavius, speaking of those of that party) censent expedire magis infantiae tempore; quia aetas infantilis non est capax fictionis, quâ effectus sacramenti impediatur, & huic sententiae favet antiquus usus Ecclesiae. Many think it to be expedient rather in the time of infancy, because the infant-age is not capable of fiction, whereby the effect of the Sacrament may be hindered; and the ancient use of the Church favors this Opinion: Hoc Sacramentum (inquit Aquinas) debet omnibus exhiberi. This Sacrament ought to be given to all. Contarenus renders his reason for it. Thomas (inquit) putat hoc sacramentum debere tribui etiam valde infantibus quia ampliorem gratiam consequuntur, & ideo ampliorem gloriam si decesserint: quem morem etiam nos servavimus, tanti viri authoritate nixi. Thomas (saith he) thinks that this sacrament ought to be given even to very young infants, because they obtain more grace, and therefore more glory if they die; which custom we have kept, leaning upon the authority of so great a man. And indeed their practice is known to be accordingly; viz. to admit of all sorts and sizes, without consideration of their meetness, either in respect of age, or qualification, in point of knowledge or conversation; herein crossing both the practice of the Primitive Church, and the chief thing that confirmation was intended for. Which gave just occasion to Parisiensie to take up a complaint concerning this abuse: Nihil amplius (inquit) honoris & reverentiae ei relictum videtur, nisi hoc solùm, quod non ab aliis, quàm a summis Sacerdotibus, i. e. Episcopis dari seu ministrari per mittitur: Ita ut fides & reverentia hujus Sacramenti jam pro parte apud Christianos periisse videtur, & propter hoc virtus & efficacia ipsius. Quâm imperiti, quàm indevoti illud hodie suscipiant; quàm turbulenter, irreverenter ad illud hodie accedatur, ipsi oculi nostri nobis faciunt fidem—virtus & efficacia hujus Sacramenti pene annullata est inter nos, pro co, quod debito honor & reverentiâ non tractatur: Et hoc Doctoribus & praelatis maxim est de his docere populos & commonere. There seems to be no more honor and reverence left unto it, but this only, that it is not permitted to be given and administered by any other, save the chief Priests, i. e. The Bishops: So that the credit and reverence of this Sacrament seems now in part among Christians to have perished, and for this cause the virtue and efficacy of it. What ignorant and undevout persons do at this day receive it? how turbulently, irreverently they come unto it, our very eyes to testify to us? —the virtue and efficacy of this Sacrament is almost made Null among us, because it is not handled with due honor and reverence; and its believed that this is to be imputed chiefly to the Doctors and Prelates, whose office it is chiefly, to teach and admonish the people of these things.
• 5. The Effects and Ends of it: Which those of Rome make to be, Gratiam confer gratum facientem; ad roborandam animam adversus diaboli impetus, & characterem imprimere, quo ascribimur in militiam Christi. To confer grace, that maketh acceptable; to strengthen the soul against the assaults of the devil, and to imprint a Character, whereby we are inrol'd among the soldiers of Christ. Herein offering no small wrong to Baptism, which they spoil and deprive of its efficacy, that therewith they may deck and adorn an invention of their own: yea, they ascribe more virtue to it, then unto baptism, and so prefer it before it: Huic tribuunt efficaciam multi majorem Spiritualem gratiam, quàm quae per Baptismum obsignetur, conferendi—adeo ut baptismus sine hoc ritu perfici non possit. To this they attribute a power of conferring much greater spiritual grace, then that which is sealed by Baptism, —so that Baptism (in point of grace) cannot be perfected without this rite. For which cause it hath this honor bestowed upon it, that whereas baptism may be administered by ordinary Priests and Deacons, yea even women, (as they hold) this is not to be meddled withal by any, nor managed, but by the holy hands of the Bishop alone. Bellarmine's reasons for it are both empty and impious, as Ames hath pithily evidenced. The true ground of it, is rather given by Tilenus: Nempe, ut tanto praestantius habeatur Antichristi excrementum, Christi Sacramento, quanto Episcopus Sacerdote. That an excrement of Antichrist might be esteemed so much more excellent then the Sacrament of Christ, by how much a Bishop excels a Priest.
• 6. Lastly, Those fond and ridiculous Ceremonies (such they are all, the second only excepted) which are added thereunto; whereof eight in number are reckoned up by Bellarmine; the recital of them, would be a sufficient refutation, as being no other then the idle fancy of vain and superstitious men; the Scripture not making any mention of, nor affording the least ground for them: Nor indeed is any Text of Scripture by that Champion alleged for the warrant of them, but only one; viz. I John. 2. 27. which is by him most miserably wrested and abused, as will easily appear upon examination.

  I shall conclude the mention of these corruptions, crept into Confirmation, in the darker and more superstitious times (by means whereof, as the abuse of it hath been very great, so the true end and use of it hath been altogether lost and unknown) with the words of Calvin: Nos (inquit) qui Ecclesiae restitutionem molimur ubique in hanc partem incumbere debemus, ut saltem. Chatechismi usus, qui aliquot ante hac saeoulis sub Papatu abolitus fuit, nunc quasi postliminio redeat. Nam neque satis pro suâ utilitate commendari potest Sanctum hoc institutum; nec Papistis satis exprobari, tam flagitiosa coruptelae; quod illud in pueriles vertendo ineptias, non modo sustulerunt e medie, sid eo quoque ad impurae & impiae superstitionis praetextum turpiter sunt abusi: Adulterinam enimillam Confirmationem, quam in ejus locum surrogarunt, instar meretricis magno Ceremoniarum splendore, multis{que}, pomparum fucis sine modo ornant: quinetiam dum ornave volunt, execrandis Blasphemiis adornant; dum Sacramentum esse jactant Baptismo dignius: vocantque semi-Christianos, quicunque faetido suo oleo non fuerint infecti; interim vero tota eorum actio nihilaliud quàm histrionicas gesticulations continet; vol potiùs lascivos simiarum lusus, absque ullâ aemulationis art. We, saith he, that attempt the restauration of the Church, everywhere ought to apply ourselves faithfully to this part of the work, that at least the use of Catechizing, which for some ages heretofore hath under the Papacy been abolished, may now return again. For neither can this holy institution be enough commended for its utility, nor the Papists be sufficiently upbraided with their so Flagitious corruption of it; that by turning it into childish fopperies, they have not only taken it away, but have also so far shamefully abused it for a color of an impure and impious superstition. For they do beyond measure deck that adulterous Confirmation (which they have substituted in its room) like an Harlot with great splendor of Ceremonies, and many pompous gauderies: moreover, while they will adorn it, they do it with execrable blasphemies, boasting that tis a sacrament more worthy then Baptism, and calling them half-Christians, whoever have not been besmeared with their stinking oil. But in the mean time their whole action contains nothing else but histrionical gestures, or rather wanton apish plays, without any art of emulation.

If therefore Comfirmation shall be drained from these mixtures of human inventions, that have for a long time so defaced and deformed it; viz If it shall be accounted a Ceremony, and not a Sacrament properly so called; if their Popish matter both Remota and Proxima, of anointing with Consecrated Chrysme the foreheads of the Confirmed in the form of a Cross, be removed, and prayer with Imposition of hands received and retained in the stead thereof, if the administration of it be not confined to the Bishop only, who out of pride did appropriate it to himself (as saith Beda, Propter arrogantiam non concessa est Sacerdotibus singulis, sicuti & multa alia, out of arrogance it was not granted to every Minister, as also many other things) but be committed to every Pastor, to whom of right it belongs. If not infants, nor children not yet arrived to years of discretion be admitted, but only such as are adult, who are able to, and accordingly do render a satisfactory account of their faith and Converssation, or of the work of God upon them, as the proper 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 subject of it. Finally, if those feigned effects above named as the end and use of it, together with all those idle a dditions that have betided it in the declining times of the Church, be rejected and cast off; and the admission of persons as full member; to the enjoyment of all Church privileges, shall be the thing intended in its administration; the practice hereof, as most agreeable to that of the Apostolical and Primitive times, will, I conceive, be found to be not only commendable, but also exceeding useful and advantageous, as a thing requisite if not necessary to a right reformation (wherein this haply may prove the thread, that may extricate and bring us out of those labyrinths that we have been so long involved in) and the reducing of the Churches of Christ to their native beauty, and Primitive-purest state and constitution.

Now from all that hath been said, I suppose, these ensuing Corollaries or inferences may be fairly deduced.

1. That the children of believers, who have been baptized, do stand, while they remain such incompletely in Church state, not upon their own, but upon the account of their parents. For they are coasidered as comprehended in them, or parts of them, and for their parents sake were so far owned as to be admitted unto Baptism; and this by virtue of the covenant, which is made to, and comprehends the parents in the first place: And the children secondarily, as descending from such parents; for thus it runs: I will establish my Covenant (saith the Lord) between me and thee, and thy seed after thee in their generations, to be a God unto thee and to thy seed after thee. The Jews and Proselytes children are externally in Covenant in their parents right; God accepting the actual owning of the Covenant by the parents instead of their children also. The same Author opening the meaning of 1 Cor. 7.14. thus saith, The Covenant, and Church-estate of Covenant, and inchu ched parents, is firstly the parents Friviledge, and so to be considered. From hence ariseth the Federal or Ecclesiastical holiness of such children, by virtue whereof they are entitled to Baptism, and differenced from other children; who, if considered in themselves, would be in the same condition with others; viz. Extranei and unclean as well as they; tis the parents Church state from whence they have this privilege, as appears from those passages of Paul, speaking to this purpose, Rom. 11.16. If the root be holy, so are the branches: And 1 Cor. 7.14. The unbelieving husband is sanctified by the believing wise, and the unbelieving wise is sanctified by the believing husband, else were your children unclean, but now are they holy: viz. Federally or Ecclesiastically so. Thus are they after baptism in Church-state, but yet incompletely so, because not perfect Christiani nec consummati quoad Ecclesiasticam perfectionem, as hath been before declared.

2. That Baptism only, doth neither entitle a person unto, nor make him Proximately capable of any further Church privilege: They were, in this regard ranked among the Ca techumeni, who, we know, were not admmitted so much as to be present at, nor to behold the administration of the Lord's Supper; nor were the mysteries of the Sacraments opened and made-known to them, as hath been shewn before.

3. That the Ordinance of the Lord's Supper ought not to be administered unto the baptized in infancy, when they are grown up to years of discretion, merely upon the account of their baptism; which as it gave them a being in the Church, after a sort, and incomplete only; so do they by it acquire only a Fundamental and Remote, but not a Formal and Proximate right unto all other ordinances. It is indeed causa sine quâ non, but not solitaria per se sufficiens, for the investing of them with all Church-privileges: for, though not such, as such, or because such only; yet none but such are to be admitted unto full communion; there being two doors to be passed through before we can come ad adyta & intima Ecclesiae penetralia; viz. Baptism and Confirmation: whereof the latter properly and immediately gives admittance; but withal our arrival so far, presupposeth our entrance in by the former.

4. That a distinction is, and ought to be made between Ecclesiam infantum Baptizatorum, & adultorum Confirmatorum: thus Pareus. Infantes Christianorum jure promissionis Baptizabaxtur in infantiá, pueritiam egressi impositione manuum in Ecclesiam adultorum recipiebantur. The infants of Christians are by virtue of the promise baptized in infancy, and, having past their child-hood, are by imposition of hands received into the Church of the adult. Not that these were two distinct Churches, (for they did both concur according to their several capacities to the making up of one) but rather two distinct forms or Classes of persons, of and in one and the same Church: Which two sorts, as they enjoy their standing upon different grounds, so are they by the Church dealt withal, and entertained in a different manner: The one she suckles as in infancy, with the milk of principles; but spreads a table for, and sets before fore the other strong meat, and variety of dishes, as it were; as a wise mater-familias suiting their food and fare unto the condition and quality of the persons in her family, giving unto each their proper portion.

5. That the Baptized in infancy, when grown up to years of discretion, are to stand upon there own bottom, and to be considered by the Church as in themselves, and no longer in their parents, as formerly. For now the Church is to take cognizance of such, as obliged to the performance of personal service to the Lord (being capable of ability so to do) which, as their parents cannot perform for them, so neither can they exempt them from it. They have been accounted of, and continued in the family hitherto, because they were born of such parents as belonged to, and were full members of the family. But now must they make good their standing for themselves, if they will enjoy further privileges.

6. That in those who have been baptized in infancy, and are now adult, somewhat more is requisite in themselves, and to be by them declared and manifested, before the Church can warrantably proceed to the admission of them to full Membership, and the actual enjoyment of all Church-privileges; because they themselves being of ability, in point of age, and use of reason, to act as Church-members, are obliged so to do: Nor will the state and action of their parents stand them in any stead, nor suffice any longer in their behalf. The consent of the parents was indeed at first sufficient for the intituling of them both to the covenant, and also the initiatory Seal thereof, they not being able to perform it themselves: But now being adult, and so consequently of ability, their personal actual consent is requisite to their enjoyment of any further benefit or blessing of the Covenant; for the Lord intrusts a person with no talent, but he expects the improvement of it, that being his end in bestowing it. And as in subjecto capaci personal faith in the heart, and confession with the mouth is required unto justification and salvation; so likewise is it here, in such a subject the actual owning of the terms of the Covenant, and voluntary engaging withal; as also profession of the faith, and visible holiness; viz. such as upon probable ground may rationally by the rules of the Word be concluded from the conversation of the person, are requisite for the warranting of the Church in her proceeding to the admission of such a one as was • aptized in infancy, to the actual enjoyment of the privileges of full and complete members.

7. That the baptized in infancy, when grown up to years of discretion, if they either offer not themselves willingly, or offering themselves, cannot give a satisfactory account of their Faith and manner of life unto the Church for their admission, are to continue and to be left in that condition, without enjoying any further privilege. For their actual and full joining unto the Church, must be an act of their own; to which, that it may be duly performed, tisrequisite that they therein be free and voluntary, as also fitly qualified. Without the latter, the Churches act in admitting of them would be unwarrantable, they not proceeding herein according to the rule of the Word: And without the former, the act of the persons so offering themselves would be invalid and of no force, as to the thing intended; viz. Communion, and the benefit accruing thereby, whereunto the consent of the persons is chiefly requisite, which is not truly such, unless it be free, and neither feigned nor forced. This is that wherein theunion of a particular Church, and the Communion to be observed therein by the appointment of Jesus Christ, doth consist; viz. in the joint consent of all the members of it, in obedience to the command of Christ, from a principle of love, to walk together in the universal celebration of all the ordinances of the worship of God, and to perform all duties and offices of love respectively to one another, as are by God required of them, and doing so accordingly. The Learned Professor of St. Andrew's in Scotland, Mr. James Wood, declaring what kind of profession of Faith, holiness, and subjection to Ordinances, is a sufficient qualification in the Ecclesiastic Court, to constitute a person fit matter to be received as a member of the visible Church, doth thus Modificate it; viz. that it be a Serious, Sober profession: which he also thus explains; By Serious, saith he, I mean, such a profession as hath in it a moral sincerity at least, i.e. which is not openly and discernably Simulate, Histrionick, Scenical and Hypocritical, in that hypocrisy which is gross; but all circumstances being considered, by which ingenuity is estimate amongst men, giving credit one unto another, there appears no reason why a man may not, and ought not to be esteemed, as to the matter, to think and purpose as he speaketh. &c. Thus ought the consent given to be without collusion; and so ought it also to be without constraint. Thus Erasmus somewhat to this purpose: Si qui parvuli baptizati sunt, • bi adoleverint interrogati negent se rata habere, quae susceptores nomine illorum polliciti sunt: Fortassis expediet illos non Cogi, sed suo relinqui animo, donec resipiscant, nec ad aliam interim vocari paenam nisi ut ab Eucharistiâ sumenàâ reliquisque Sacramentis arceantur. If such children as have been baptized, when they are grown up, do, being demanded, deny to ratify those things which their God-fathers did promise in their name. Perhaps it will be expedient that they be not constrained, but left to their own mind, till they repent; and in the mean time, have no other punishment inflicted upon them, but this only, that they be debarred from receiving the Eucharist, and other Sacraments. Nor is this tendering of themselves unto Confirmation a matter arbitrary, and left to the choice of grown persons baptized, whether they will do it, yea, or no; but a duty incumbent upon them being called upon, and exhorted thereunto; yea, necessarily to be performed by them in order to their full membership. So Binius, upon the 48. Canon of the Council of Laodicea: Exproecepto Christi, velsaliem Eccl • siae, baptizatos sub peccato ad Sacramentum Confirmationis suscipienàune, dum commode possunt, obligari, colligunt nonnulli ex hoc Canone, Some do from this Canon gather, That by the precept of Christ, or at least of the Church, baptized persons are bound under sin to receive, when conveniently they may, the Sacrament of Confirmation. And the words of Clemens Romanus, being thus understood (what ever he meant bythem) seem to have some truth in them: Quam quis, inquit, regeneratus fuerit per aquam, & post modum confirmatus, quia aliter perfectus esse Christianus nequaquam poterit, neo sedom habere inter perfectos, si non necessitate, sedincurià aut voluntate remanserit, &c. When any one hath been regenerate by water, and afterwards confirmed, because otherwise he could not be a perfect Christian, nor have a place among the perfect, if he remain so, not of necessity, but through carelesseness, and of his own will, &c. As also those of Peresius: Quamvis continno transituris sufficiant, regenerationis beneficia necessaria tamen sunt (grandaevis scil.) confirmationis auxilia. Although to those that forthwith do die, the benefits of regeneration are sufficient, yet are the helps of Confirmation necessary: How far it follows: Erit adultis, quando dabitur recipiendi copia, necessarium. It will be necessary for the adult, if an opportunity be afforded of receiving it.

8. That the Censure of Excommunication cannot regularly be made use of, nor exercised toward such as having been Baptized, are adult, but not Confirmed. For they never were full members, nor had actual or a Proximate right unto the Lord's Supper, or other the privileges of such as are complete Members: and therefore neither are they the proper objects of Excommunication, nor can they be deprived by it, or cut off from the enjoyment of that, which Ecclesiastically they never had a right unto, nor were actually possessed of. For which cause it might be, that the penitents in the Primitive times, who had been under that censure, and by it cut off from their state of fellowship with the Church, upon their return were received into the communion of the Church again, not by iteration of Baptism, but by Imposition of hands only; intimating hereby thus much to us, That by Excommunication they were deprived not of their Baptism, but only of those privileges which by Imposition of hands in their Confirmation they had been entitled and admitted to the enjoyment of, and therefore upon their repentance were they by the same way restored unto them again.

9. That the denial of any further Churchpriviledge unto such as were Baptized in Infancy, and are adult, but not Confirmed, can be no injury unto them at all; for injury in the denial of a thing to any person, presupposeth his lawful title and right thereunto; which not being the case of such adult as have nothing to plead for their right unto such privileges, but their Infant-Baptism only; the denial of them gives them no just cause at all to complain of any wrong herein done unto them.

10. That all persons baptized and not Excommunicated, are not, nor ought to be accounted Church-Members, as to the actual enjoyment of further Church-Privileges. For, as more then mere Baptism is requisite to the intituling of persons unto such privileges; viz. Confirmation, that properly admits them to full Communion, and gives them their Proximate right, as to the actual enjoyment of them: So, mere Baptism makes not a person a meet object of Excommunication, and such a one as may be regularly proceeded against by that censure, as the contrary Tenet plainly supposeth.

Which being the Condition of most persons amongst us at this day, I conceive, that the leaving of them unto institution by Catechizing and the Ministry of the Word, that so they may come to the knowledge of, and be acquainted, as they ought, with the principal doctrines of the Gospel, and by this means (through the blessing of the Lord) their gross ignorance may be removed, and also they reclaimed from their loose and profane practices, and their lives reformed, to the preparing of, and making them meet persons for full Communion, and the enjoyment of the privileges of complete members: and in the interim, to admit and join with such only in the administration of the Lord's Supper, and other Church-Ordinances, as shall upon due trial approve themselves to be such, as to whom of right they do belong, and are fit to partake of, and enjoy them. This course, I say, I do conceive would much facilitate the work of reformation among us, that hath stuck as it were so long in the birth, and been attended with so many insuperable and perplexing difficulties, and prove one of the best expedients and readiest ways to bring us nearer unto the Apostolical pattern, and the practice of the Primitive and purest times, and so to the enjoyment of more peace and unity amongst ourselves, and to heal our sad divisions; which hath been so much desired. What that practice was then, (and therefore what it ought to be now) I shall choose to set down in the words of the Reverend Calvin and Chemnitz, with whom herein do agree many other eminent lights of the Reformed Churches; viz. Peter Martyr, the Divines of Leyden, 'Pareus, Rivet, Peter du Moulin, Didoclavins, &c. The words of Calvin are these:

Chemnitz a little more largely acquaints us herewith in these words following:

Their deep silence of the special and proper end unto which all this should be directed, is much to be admired and bewailed, as proceeding from the darkness and iniquity of the foregoing ages. In which regard (to complete this excellent and necessary practice of Confirmation) as the Superfluities of Popish and Prelatical superstitions should be pared off; so also ought what's defective in the Reformed Churches to be supplied; viz. as to the principal end for which it was at first intended; The admission of such only, as upon due trial and examination were judged meet, unto full Churchfellowship, and the enjoyment of all the privileges of complete members. By this means might the Ordinances be preserved in their Purity, and the Church restored to her Primitive and native beauty, which would make her amiable in the eye of Christ her Lord and husband, the Joy of all the Sons of Zion, and a Praise in the whole earth.

Now for the Advancement and Facilitating of so desirable a work, as the restoring of this ancient and laudable Rite to its Primitive use; somewhat there is that appertains to those in the Ministry to be done by them, to whom as Guids and Stewards the management of the affairs of God's house is by him committed; who are therefore to see that order set up and observed therein, which he hath prescribed, and accordingly his Churches in the purest times, have practiced: and somewhat also there is that respects the people in order hereunto, whose readiness and concurrence herein is requisite and of great advantage: as may be gathered from Hezekiah's rejoicing at this in particular, as a notable furtherance to him in the work of reforming the worship of God. For soit is said, that Hezekiah rejoiced, and all the people, that God had prepared the people; for the thing was done suddenly: as contrary wise, the unpreparedness and untowardness of their hearts, hath proved not the least re mora of a thr • ugh reformation, as appears. Howbe it the high places were not taken away, for as yet the people had not prepared their hearts to the God of their fathers. Good Jehoshaphat would have gone through with the work, but so was the heart of this froward people set upon the unwarrantable way of worship, which they had been long accustomed unto, that they would not yield nor give place to a reformation in this particular. So that the pious Prince was either even forced to indulge unto them, in part, in this their superstition, (which, if so, was his fault) or else, if he threw down the old altars, they erected new in their room; if he defaced, they again repaired them, or at least, frequented the places still, where once they stood.

As touching those in the ministry therefore, that they may promote the restitution of this useful Ceremony, their duty lieth in the diligent and careful performance of such things as these:

• 1. In acquainting and convincing their people by the clearest arguments they can furnish themselves withal, of the necessity of this practice to the right framing of their Churches, and the bringing of things into due order, which have been so long perplexed and full of confusion. We may not magisterially impose upon, and force them to the practice of what we conceive to be their duty; nor should we expect or like of their receiving our dictates with a blind obedience, neither examining, nor being sufficiently informed of the truth of them: for what were this, but for us to usurp dominion over their Faith, who should content ourselves in being helpers of their joy? yea, what were it, but to put them into such a way, as wherein they could neither satisfy themselves in what they do, as wanting faith and full persuasion to warrant them therein? nor please the Lord and be acceptable to him, who calls for 〈 in non-Latin alphabet 〉 , reasonable service from his people? We should rather deal with them, as God doth, that he may win them; who draweth them indeed, but then tis with the cords of a man, and ina way of persuasion, by the strength of Argument; the power whereof is such, that it infallibly prevails, but yet the effect is none other then the gaining of them to follow him, by a sweet, yet sure and effectual inclination of their hearts and wills through the intervention of an enlightened & convinced understanding. As the Lord's people are required to be ready to render a reason of the hope that is in them; so also, should they no less, of the things practiced by them, the Word being a complete & perfect Rule, as well for the agenda, as the credenda of a Christian: in so much, as what action soever cannot be just fled hereby, is no less then sin to the doer of it. This then in the first place should be endeavored by those in the Ministry; viz. That the people under their charge may be informed of, and fully satisfied in the warrantableness of this practice; yea, how requisite and necessary to the rectifying of what is amiss, and the right management of the affairs of the Church, that so they may admit of, and give entertainment to it, in such a manner as they ought, and a ground may be laid, whereupon they might cheerfully and cordially conform thereunto. One thus gained and prevailed with to embrace any truth, or submit to any duty, is to be preferred before many that seem so to do, either for fear of displeasing, or to follow the stream; or out of the favor they bear to, and high esteem they have of those that are seto ver them.
• 2. In exhorting the people to their duty, of submitting readily and willingly unto this course for their admission unto full Church-membership. Though it may seem a novelty, as being a thing that hath: been unknown to the later ages, as to its proper use and end; yet hath it the warrant of the best antiquity, and appears to have been the practice of the purest times, which is the fairest example and fittest pattern for our imitation. The business that lies before us, and we are engaged in, to which both ministers and people ought to contribute the utmost of their assistance, is the work of Reformation, the recovery of the Church from that low and languishing condition, that prevailing Antichristianism had cast her into, unto a sound constitution and her Primitive beauty: for the accomplishment whereof, as what is noxious and detrimental, having been introduced in the declining and darker times, is to be removed; so should that be restored again, which in her first and most flourishing state she did enjoy, but since by the negligence of some, and the iniquity of others, she hath lost and been deprived of. One particular whereof is Confirmation: Quod Impositio manuum (inquit Hyperius) negligatur, arbitror, non vacare cos culpâ, quibus incumbit res Ecclesiarum ordinare. That Imposition of hands is neglected, I conceive is not altogether without their fault, upon whom it lies to order the affairs of the Churches. The smoke ascending out of the bottomless pit, had for some fore-passed ages, overclouded and greatly eclipsed the glorious light of Gospeltruth, and dismal darkness had covered and overspread the whole heaven almost of the Christian world. At what time, its no marvel if the Church hath been stripped and spoiled of much of her costly and comely raiment and attire: twas in the night season that the Church received so much wrong as she complains of. The watchmen (saith she) that went about the City found me, they smote me, they wounded me; the keepers of my wall took away my veil from me. But, seeing that the Gospel (through the goodness of the Lord) hath begun to recover its light, and in so great a measure hath broken forth in the brightness and glory of it, so that now the clouds and darkness are dispelled, and vanish before this rising Sun; is it not meet for, yea, the duty of all the sons of Zion, to endeayour by diligent search and inquiry, the regaining of what hath been lost, and the investing and decking of the Church again with her former Jewels and Ornaments; whereof Confirmation rightly made use of, is not the least, and which will add not a little to the Churches Splendor and beauty? Merito, inquit, Hyperius, isthaec in omnibus Ecclesiis & fideliter proponeretur & religiose usurparetur. Deservedly would this be both faithfully set forth, and religiously made use of in all the Churches. Being therefore recovered and recommended to future practice, what welcome entertainment and willing submission should it find from all those that wish well to Zion, and do heartily desire the prosperity thereof? Have we been the Lord's remembrancers, earnestly beseeching him to have mercy upon Zion, and to make Jerusalem a praise in the earth? Have we had compassion on, and taken pleasure in the stones, and favored even the dust thereof? And hath the Lord graciously inclined his ear, and had respect unto the prayer of the destitute, and not despised their prayer? Is he arisen, and doth he begin to appear in his glory, for the raising of his Church out of her ruins? And hath he caused it to be proclaimed, that whoever is willing should go up and build the house of the Lord; and given his people not only liberty, but encouragement so to do? And shall we now be slack and withhold our hand and discourage the builders by our backwardnefs and untowardness? Shall we choose rather to abide still in Babylon with the Potters, then to be employed with our Ezra's in re-edifying the Temple, and setting up of the worship of our God in its purity? Far be this from any of us that profess his name. Rather, let us bless the Lord (as there is cause) that we live to see this day, and that he honors us with such an opportunity of furthering so blessed a work; and let it not be undervalued and overslipt. Let us readily and rejoicingly put our shoulders to the work, and make it a matter of great exultation, to see the Foundation of the Churches Reformation laid, and so good a progress made in its long desired restauration.
• 3. In considering of, and resolving upon some meet way, for the preparing and fitting of persons unto Confirmation. The thing is not trivial, but of very great weight and concernment; as that whereby persons are admitted unto full membership, and so consequently, that whereupon the right constitution of the Churches of Christ doth much depend, and therefore not to be made use of slightly and as a mere formality, (as too too long it hath been) but with due deliberation, and all diligent circumspection. Such therefore as have been baptized in infancy, ought in order hereunto, to be carefully educated in the Nurture and admonition of the Lord; i. e. In Doctrinâ Christianâ & piis commonefactionibus ad officia pietatis: In things necessary to be known and practiced by persons professing Christianity. To which end the excellent and useful duty of Catechizing was religiously observed in the Primitive times of the Church, wherein a peculiar officer was appointed, a meet order prescribed, and a great assiduity discovered for the through and right management of so weighty a husiness.

In great and numerous Congregations, the distinct office of a Catechist would be of very singular advantage; some meet and well furnished person, being chosen for this purpose, and designed unto this work, which he should wholly and diligently atted. The Ancients looked upon it as a business of so great concernment, that special heed was taken for the committing of it to such only as were meetly qualified for it; viz. to grave and staid men, eminent for their holiness, endued with the gift of teaching, patient, prudent, able to suit them selves in what they delivered, to the capacity and condition of those they had to deal withal. Its true, that sometimes this task was undertaken by such as were but young; for it appears that Origen was but eighteen years of age, when first he was called to, and took upon him this hard Province in the famous School of Alexandria: But then we are to consider, that he was by his godly and learned Father Leonides trained up from his very child-hood, not only in the knowledge of the Scriptures, but also in the Liberal Arts and Sciences, in both which he profited exceedingly and above his years, to the great joy and admiration of his pious Parent and instructer, insomuch as that sometimes he would uncover the breast of this his son, while asleep, and solemnly kiss it, blessing God and giving him hearty thanks that he had made him the Father of so rare a son. Besides it seems a kind of necessity put him upon it, the Church of Alexanaria through the heat of persecution being then so dispersed, that others of riper years, so meet, were scarce to be had. Such another was Cyril of Jerusalem, whose Catechetical Lectures to the Catechumens, composed by him in ad • lescentiâ, in his youth, Jerome makes mention of; though whether they were so many as now are extant, or delivered Extempore, by him, as Grodecius would have it, or be so free from corruption as they should be, is very questionable: only thus much they plainly speak out, That he was sooner then ordinary, mature, and so might the better be entrusted with that serious employment. But ordinarily it was not so the Church using much caution in the choice of that person, upon whose shoulders they thought it safe to lay so great and weighty a burden.

As for ordinary Congregations, the care hereof will lie upon the particular Pastors, who ought to improve all ways and means for the bringing of those under their charge to the knowledge of the chiefly necessary truths of Christianity: Whereof private, personal instruction is neither the least, nor unlikeliest to do poor ignorant Souls good. But of this, both that tis a duty incumbent upon Ministers, and how it may be performed for the best advantage, I shall forbear to say anything, seeing the reverend Mr. Baxter hath spoken so excellently of it already, to whom I shall refer the Reader.

The more public and common means, is that of Catechizing, which the Church in the purest times hath carefully observed for the preparing of adult Catechumens to Baptism, and the infant Baptized for Confirmation. This calls for the pains and prudence of the several Pastors in their particular charges, that the darkness of ignorance may be dispel'd by the beams of the knowledge of saving truths, and those over whom they have the inspection, may become a people prepared by the Lord. For which end, care ought to be had of these two things especially, that the thing aimed at in this duty may be the better attained.

1. Of the Matter: That the things to be taught and learned by those that are thus to be instructed, be such as they ought to be; Uiz.

• 1. Fundamental and necessary truths, which all of capacity are bound to be acquainted withal, and without the competent knowledge whereof, the hazard of Eternal life is manifestly incurred. Catechetica institutio est fundamentum aedificationis Ecclesiasticae, adeo ut ea mediccriter formando populo Dei sufficere possit. Catechetical institution, is the foundation of Ecclesiastical edification; so that in some measure it may suffice for the forming of the people of God. These truths are the Basis and groundwork as it were of Christianity, that bear up all the building, which therefore must be laid in the first place, before superstructions be attempted, as we would be accounted wise Master-builders, Workmen that need not to be ashamed; and not undergo the censure that they deserve, who think to erect an edifice without a foundation. Such truths have been always the subject matter of the Catechism, which concern the weakest and lowest in the School of Christ, as well as the strongest and those in the highest form; being the necessary and common food of all the children of the Church, in respect of which radical truths, there is not an unity only, but such an equality also brought in among all sorts of Christians, as was heretofore among the congregation of the Israelites in the collection of their Manna, where he that gathered much had nothing over, and he that gathered little had no lack. These are the truths which the Apostle Paul calls 〈 in non-Latin alphabet 〉 , milk (for babes) and the first principles (or the elements) of the beginning of the oracles of God. Also, the pattern of wholesome words: Sic vocat prima rudimenta Christianismi, qnae nos Catechetica capita vocamus, unde puerorum institutio in Scholis & Ecclesiâ inchoari solet. So he calls those first rud ments of Christianity, which we call Catechetical heads, whence the institution of children in Schools and in the Church useth to take its beginning. There is this order (saith Dickson ) to be kept, in bringing men to knowledge; the first principles and fundamental Doctrines must first be taught. These being the sum of those truths in the Scripture, which are necessary to be believed; hence it is, that the Ancient Creed wherein they are briefly comprehended was entitled the Apostles Creed; not because it was compiled by them (which some have thought without warrantable ground, as the Reverend and learned Mr. Down hath clearly proved by divers Arguments) but because the matter therein contained is perfectly agreeable with the Apostles writings, and was collected our of them. For the same reason did Luther call his Catechism, Parva biblia, because its a brief sum of the Doctrine of the Prophets and Apostles, and a compend of the Orthodox faith. Catechtical instruction ought therefore to be confined to doctrines fundamental and necessary, which all are bound to believe, whereunto the learned Davenant supposeth that the Apostle had respect, when he styled Titus his Son, 〈 in non-Latin alphabet 〉 , after the common faith. And in this regard the great Athanasius both begins and ends his famous Creed with these words; This is the Catholic Faith, which unless a man steadfastly believe, he cannot be saved.
• 2. Few and not needlessly multiplied: for so they were from the beginning, that they might be attainable by all: in one of the Apostles ordinary Sermons, there was so much matter delivered, as was sufficient to convert men to the Faith, and to make them capable of baptism. The confession made by the Eunuch, upon which by Philip he was forthwith baptized, is contained in a very few words: viz. I believe that Jesus Christ is the Son of God: Quae verba, inquit, Bucanus, continent perspicuam confessionis formulam quae temporibus Apostolicis a Baptizandis adultis exigebatur. Which words do comprehend a perspicuous form of that confession, which in the times of the Apostles was required from adult persons to be Baptized. The sum and substance of that Confession of faith which was made at Baptism, is comprised in those short words of Christ, when he commissioned the Apostles to go into all the world, and to gather his Church from among all nations: teaching and baptizing them. In the name of the Father, the Son, and the Holy Ghost. Sufficiebat credentibus (inquit Hilarius) Dei Sermo, qui in auribus n • stris transfusus est: Cum dicit Dominus, Euntes, &c. That word of God is enough for believers, which was sounded in our ears, when the Lord saith, Go teach and baptize. So that its likely that the confession of the Baptized, at first, extended no further then to the Doctrine of the Trinity: Whence it is that none of the ancient Creeds proceeded beyond it. That which bears the name of the Apostles (whereof, though they not the authors yet evident it is that it was were framed not long after their time) initio in sola fide Trinitatis substitit: At first it stayed in the Faith of the Trinity only: De Ecclesiâ articulus, & qui exm sequuntur, tempore Tertulliani, ut videtur, addi caeperunt. The Article concerning the Church, and those that follow it, began to be added, as it seems, in the time of Tertullian: yet is the rule of faith, set down by him, bounded within the same limits; viz. of the Doctrine of the Trinity. So also is the Nicean Creed, and that of Athanasius; to which more might be added. Christ then himself gave the first Rule of Faith, in the above recited words, which are as it were, Centrum Fide • , the Center of Faith; whose command and direction to the Apostles, is the very Basis and Foundation of it. Whence it is, that the Ancients, when they fetch the Christian Faith from its first Original, or make any sum of the confession of it, non ultra Trinitatem progrediuntur, go not beyond the Trinity. Lex fidei nostrae in Trinitate consistit, saith Augustine; the Law of our Faith consisteth in the Trinity. And probable it is, that the Creed called the Apostles, was not fully finished in this form it now is, till about the fourth Age after Christ.

  The Author of the Epistle to the Hebrews makes the principles of the Doctrine of Christ, but a few; as appears Heb. 6.1, 2. Which the eminent Zanchi calls by the name of Symbol • m Magnum, the Great Creed: where some reckon but four, accounting Baptism and Imposition of hands to be none of the Principles, but mentioned, as being the times when anaccount was rendered, and profession made of those other; viz. by the adult baptized at their baptism, and by the infant baptized at their Confirmation: which Principles are therefore called the Doctrine of Baptism and Imposition of hands. Some reckon six, as they lie fairly to view: and some seven (which is the most that they can amount unto) making Doctrine to be a distinct principle from Baptism and Imposition of hands: in which Scripture, saith Hyperius, a most certain method of the Catechism is contained, then which a more compendious cannot be devised; so that marvel it is, that any in the Church should dare to depart from that form. But though they did, yet were the heads of Catechetical Doctrine still but few in number. Augustine referred them all to these seven; viz. Of the Trinity, the Benefits by Christ, the Resurrection, the last Judgment, Eternal life, Charity and Holiness of life. Calvin refers them to four; viz. Faith, the Law, Prayer, and the Sacramets; With whom herein Brenz and Bullinger do agree. Mostly have Divines kept to those five; viz. the Decalogue, the Creed, the Lord's Prayer, Baptism, and the Eucharist; to which some do add a sixth; viz. of the Doctrine of the Keys.

  So that in the duty of Catechizing, heed ought to be taken hereof, and some short form pitchit whereof a rational account should be required from persons to be Confirmed. Among the many now extant, that lately set forth by the Reverend Assembly deserves to be preferred (with which a shorter may be joined, as making way to it) having so large an approbation and Elogy, from so worthy and judicious a Pen: the approbation is given in these words: I do heartily approve of the shorter Catechism of the Assembly, and of all therein contained, and I take it for the best Catechism that ever I yet saw, and the answers continued for a most excellent Sum of the Christian Faith and Doctrine, and a fittest to try the Orthodoxness even of teachers themselves: After follows this larger Elogy, I would have those men, that have such a swelled belief, to compare the Assemblies shorter Catechism, not only with the Epistles which the Apostles wrote to particular Churches, but withal the confessions of Faith for four hundred years after Christ, in the Church; and see if any of them used a more extensive Form. Nay, all the Creeds and confessions of the Church set together for many hundred years, (except the Scriptures) were not comparable to this for fullness and exactness of order and Expression.—Nay, what talk I of Creeds and Confessions, when you may read many and many Volumes of the Fathers, (which yet in several respects (for their reverend Antiquity, their better opportunity to know the way of the Apostles in matters of fact, &c.) I do prefer before any writings of these times) that contain not so much of the body of Theology, as this Catechism, which Simpliciter and for the innate worth of the writings themselves, I prefer much before them.

  Thus he.
• 3. Facil and easy in regard of the expressions made use of in the delivery of them. Its true, that some of the Catechetical Doctrines are some of the deepest of the deep things of God: The lowest principles of Christianity (say the Reverend Ministers of London in their exhortation to Catechizing) are the highest Mysteries: being purely matters of Faith, and such as transcend the reach of reason and mere human understanding; yet as to the 〈 in non-Latin alphabet 〉 of them are laid down expressly in the Scripture, which are therefore to be propounded unto those that are to be taught, as near as may be in the Scripture terms: in which regard I call them plain and easy, because for the Divine authority of the Scriptures afferting them, they are to be received and believed as the truths of God, and as things that are unquestionably so; though by reason of the shallowness and weakness of our capacities, we cannot apprehend why, and how they should be so. Besides, they ought so to be laid down, because they are truths of common concernment, necessary to be known and believed by all; the weak Christian, as well as the strong; babes and unskillful, as well as those of perfect age, and who have their senses exercised: They are milk for the one sort in their Proposition (saith Mr. By field ) and strong meat for the other in their Exposition. Easie and obvious they should be in their Supersicies to every eye, though there lie hid in the bo vels of them the most profound and knotty Controversies of Theology.

Thus what Augustine said of the Creed in the beginning of his Sermon, de tradition Symboli, should be verified of the matter of the Catechism. Symbolum inquit, quod vobis tradituri sumus, comprehenfio est fidei nostrae & perfectio: Simplex, breve, plenum; ut simplicitas consulat Audientium rusticitati, brevit as memory, plenitudo Doctrinae. The Creed that we are about to deliver unto you, is the comprehension and perfection of our faith: It's plain, brief, full; that in the simplicity thereof, regard might be had to the rudeness of the hearers, (or Catechumens) in the brevity to memory, in the fullness to doctrine; Agreeable whereunto is that passage of the reverend Usher: We may not think, saith he, that heaven was made for deep Clerks only; and therefore, beside that larger measure of knowledge, whereof all are not capable, there must be a rule of Faith common to small and great, which as it must consist of few propositions (for simple men cannot bear away many) so it is also requisite, that those Articles should be of so much weight and moment, that they may be sufficient to make a man wise unto Salvation.

2. Care ought also to be had of the manner of performing this duty, which being duly observed, may much facilitate and promote the work. To which three things are requisite and to be observed.

1. That it be done frequently, even as often as conveniently it may; that so there may be opportunity of dealing with all that need instruction this way; and that each person (from whom an account of the whole cannot be expected at once) may come the oftener under hand, and so by degrees a progress be made, till the thing intended be attained. So much is intimated in that precept to the Jews, wherein they are enjoined this duty of Catechizing their children (for usually is this place brought as an instance hereof in the Old Testament): Thou shalt teach them diligently unto thy children, and talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up: In which Text two things are contained, that are expressly to this purpose.

• 1. The word rendered, To teach diligently, signifieth properly to Whet, and set an Edge upon them, as we use to do upon a Knife or Tool; and because this is done, Saepiùs ad cotem impellendo: hence by a Metaphor it signifies, ing eminare, iterare, whence comes the word 〈 in non-Latin alphabet 〉 proverbium: Locutio quae Saepiùs in ore omnium revolvitur: A saying which is often revolved in the mouth of all men. So that the meaning of the word here used, is this: q. d. Thou shalt be often repeating and speaking of them; repetes ea, nculces ea Filiis tuis; that so they may sink ino them by degrees; 〈 in non-Latin alphabet 〉 a word used • y Matthew, concerning Herodias instructing • er daughter to ask of Herod the head of John he Baptist, which tis like she did with much ear • estness: Non admonitionem solam (inquit Malmatus) sed persuasionem, incitationem, vim • super quandam significat.
• 2. The Occasions which they are to take for the doing hereof; viz. at home, abroad, early and late; all opportunities to be improved this way, none omitted or neglected. Now what's here thus given in charge to parents, so far also concerns the Catechist, that he is to be frequently exercised in this duty; which the word, expresling his work seems to import; viz. 〈 in non-Latin alphabet 〉 q. d. Insonare aut circum sonare; quod talem institutionem necesse est summâ fide & assiduitate tradere. The heart of man, specially in respect of spiritual things, being l ke unto a narrow-mouthed vessel, taking in and receiving them, guttatim as it were: Need there is therefore for the Catechist to be doing the oftener with them, that his pains may be to good purpose. Precept must be upon precept, as speaketh the Prophet, Precept upon precept, Line upon line, here a little and there a little. And this was the custom of the Christian Church of old, frequenter repetere, & ab auditoribus exigere quae exposita fuerant; often to repeat, and to require of the Auditors (or Catechumens) an account of the things that had been expounded or opened unto them: And that the rude and unlearned might the more easily and sooner understand: Non gravabantur Catechistae subinde eadem commutatis verbis repetere atque inculcare. The Catechists thought it not too much, again and again, changing their words, to repeat and inculcate the same things.

2. Familiarly, and with much condescension to the capacity of the meanest and weakest; that so none may be discouraged, but rather allured and brought to a love and liking of the work, and to submit unto it readily and cheerfully. Austerity and a Supercilious deportment would ill become a Catechist: From which, what can be expected, but the daunting of their spirits, and deterring of persons from him, who should rather by all means endeavor to draw and indear them to himself. Such a carriage would better become, and be far more commendable in him, as was in the Apostle Paul toward the Thessalonians: who was gentle among them, even as a nurse among her children: and also toward others; for, saith he, To the weak 1 be. came as weak, that I might gain the weak; i. e. Demittendo se ad eorum infirmitatem, seu ut cum infirmis agends, mansucte & absque rigor. Condescending to their infirmity, or dealing with them as with weak ones, gently and without rigor. They are babes that are committed to their care, who accordingly should be tenderly dealt withal, and the most winning way made use of, that they may take in, and give entertainment unto those truths, which they are to be instructed in. Thus old Jerome, having given divers precepts and directions unto the widow Laeta, for the right institution of her daughter Paula, closeth his Epistle to her in these words: If, saith he, you will send her unto me, & magistrum me & nutritium spondeo: gestabo humeris, balbutientia senex verba formabo, &c. I promise you, that I will be both a Master, and a Nursing father to her. I will carry her in mine arms, and, though an old man, I will frame my words in a stammering manner (or speak as she) which thing Augustine thus expresseth, as that which the Catechist should be willing to do; viz. Decurtata & mutilata murmurare. To use half words as it were, and broken expressions speaking a dialect most suitable to those that they have to do withal, and in the most familiar manner that they can.

And hath not thorefore the Church pitchit upon that course for Catechetical instruction; viz. by way of Question and Answer, as the most familiar and best suiting with the condition of those that are thus to be instructed? And in proceeding further with them, then the bare receiving of the answers in the Catechism, were not a familiar Interlocutory discourse, the fairest and likeliest way, to draw out of them their apprehensions of things, that so it may appear whether they do rightly understand, and be able to render a rational account of what they have learned, not resting in the mere work of the memory and tongue? And wherein they mis-apprehend or come short, to rectify and help them by the plainest explication of what they fail in? It is true, that for the most part in the primitive times, the Catechist proceeded by way of Lecture, or Homily, in propounding the rudiments of Christianity; to which his Scholars were to give diligent ear, whence they had the name of Audients. Catechumens, or Hearers; as appears y the Catecheses of Cyril of F •• salem, which are no other then so many Lectures upon several texts of Scripture. Yet had they a certain day appointed before Pasche and Pentecost (which were the ordinary Baptismal times) wherein for a proof of their proficiency, they were examined by way of Question and Answer. And that this way of teaching was very ancient in the Church, may be gathered (saith Pelargus ) from the two Books of Junilius an African Bishop, who lived, ann. 545. which he stiles, of the parts of the Divine Law, and Dedicated unto Primasius Bishop of Utica, Augustine's Scholar, having written them at his request; wherein he observes this Form of Question and Answer. And since the reformation, this duty of Catechizing having been received, (which had in the times of prevailing Antichristianism been so long neglected: Ut Catechismi ubique non usus moào, sed & nomen • enitû ixterciderit. That everywhere not the • se of the Catechism only, but the very name • hereof lost) the practice of it hath been geneally by way of Question and Answer; insomuch, • hat usually this is taken in the description of it. • atechesis (inquit Ursinus) Christianae Reli • ionis, est brevis, perspicua, & ad captum ruliorum accommodata Doctrinae Christianae e Scriptis Propheticis & Apostolicis collecta, & • n certas quaestiones & responsiones digesta expli • atio & recitatio: Catechizing or such a teaching of Christian Religion, is a brief, and plain explication and recital of the Doctrine of Chritianity, fitted to the capacity of the rude and gnorant, gathered out of the Prophets and Apostles, and digested into certain Questions and Answers.

3. In a fatherly manner, with authority mixed with love; and with such gravity and seriousness, as may become and adorn both their place and employment; so that slightness and negligence may be prevented in those that are to be instructed, and due reverence and respect may be given by them to their teachers; which is a thing of no small moment and advantage. The advice of Paul therefore unto Titus, should be looked on, and taken home by Catechists, as belonging to, and to be followed by them: Let no man, saith he, despise thee. To which end, they ought so to behave themselves, that no just cause of contempt be given by them: Quod fit, dum omnia sobria gravitate & gravi sobrietate (sine quibus authoritatem intercidere necesse est) quasi condiuntur. Which is done, when all their actions are as it were, seasoned with a sober Gravity, and grave Sobriety, without which it cannot be, but all their Authority should come to nothing, or fall to the ground. They should teach then, as those that have authority, so that those who are taught may be sensible and take notice of it, which would be found not a little to further the work. Befides, there will be great need hereof in another case also, viz. in reproving: which the slothful, nesse of some, and the irregularities of others will oftentimes even necessitate them to make use of. Twill be requisite that this go along with instruction, which else will be of little avail with some dispositions, in whom the one must make way for the other. And is not so much hinted to us in this, that in both the Sacred Languages the same word should signify and be used for both these; viz. 〈 in non-Latin alphabet 〉 , in the Hebrew: Corripere, Reprehendere: to Correct, Reprove; & erudire, instituere, and also to Teach and Instruct. So likewise 〈 in non-Latin alphabet 〉 , in the Greek: Quia institutio & informatio puerorum, sine Disciplinâ & castigatione locum habere nequit. Because instruction and the information of children, cannot take place without Discipline and Chastisement? And doth not authority in the teachers set an edge as it were, both upon the one and the other, making them to pierce the deeper, and so become more efficacious then otherwise they would be?

But the word farther carries Sweetness and Mildness in it also, as well as authority, which should be so far discovered, as that it might be observed and relished in all the carriage of the Catechist, and be concluded to be the root and spring from whence both Precepts and Reproofs do proceed. In how sweet and winning a way doth David compellate and invite those whom he would instruct and Catechize: Come ye children, saith he, hearken unto me, I will teach you the fear of the Lord. Illos alloquitur, qui prima fidei rudimenta percipiunt. He speaks to those who receive the first rudiments of the faith: and being about to comprize Religion into a short sum, he thus makes his entrance; Come ye children. His son Solomon also, who had been his Scholar, taking upon him the same work of Catechizing, speaks in the same insinuating Dialect: whose usual manner it is to call those whom he would instruct, by the loving compellation of children: as, Hear ye children, saith he, the instruction of a father; Both of them hereby showing, what a father-like affection and sweet behavior there should be in the Catechist, toward those that are to be instructed by him. Which, it seems, was in both these respects to be found in the Catechists of old, who commonly had by their Scholars the respectful title of Fathers given unto them; for so much that eminent Catechist, Clemens Alexandrinus, tells us: Patres eos dicimus, qui nos in Catechesi instituerunt. We, saith he, call those Fathers, who have instructed us in the Catechism.

Such heed ought to be taken in this important duty of Carechizing, both as to the matter or Doctrines to be taught, and also the manner of performing it; as being of very great use and advantage to the well-being and beauty of the Church; ( nam nullus cerie fructus ab auditoribus Catechesi non probe instructis expectari potest in Ecclesi • acirc;. For certainly, no fruit can in the Church be expected from those hearers who have not been well instructed in the Catechism) and a necessary mean to the present work of Reformation, in the judgment of Heroic Luther. St Ecclisia, inquit, debet unquam reflorescere, necesse est, ut a puerorum institution exordium fiat. If ever, saith he, the Church do flourish again, of necessity the work must take beginning from the institution of children: which therefore should speedlly and carefully be set about.

4. The duty of Ministers lieth in this; viz. In considering of, and laying down some meet way for the right management of the work of Confirmation, and the receiving of such thereunto, as are fitly qualified for it; that as all things in the Church, so this among the rest may be done and performed decently and in order. For this end, because its a work of common concernment, (being the solemn admission of a person to full membership, and by which he ascends from the lower rank or Classis of minors and Catechumens, unto the higher of adult, and those of perfect age, who have right, and accordingly are to be admitted to the actual enjoyment of all Ordinances and Privileges of such, and that not in one particular only, but in all the Churches of Christ,) requisite it is, that the course and way to be taken and made use of, should after due advice be concluded upon, by as general a vote and consent as may be, of those to whom the care hereof properly belongs and is committed; that so there may be a sweet Harmony in their proceeding in the practice hereof, for the prevention of all jealousies and exceptions, and the taking away all just occasion of distance and dissatisfaction hereabout.

In order to the better accomplishment of this thing, I shall crave leave to propose by way of Quaere (not to anticipate or prescribe to any, but merely, with submission, to communicate my present thoughts) these few particulars following, which haply may not be altogether unuseful, but somewhat conduce hereunto.

1. Whether a competent knowledge of the Fundamental Doctrines of Christianity, ought not to be the standard and rule, for me trial of a persons fitness in this regard, and to be accepted of, and acquiesced in as sufficient. Qui credit omnia (inquit Davenantius) quae hoc brevi Symbolo (viz. Apostolorum) comprehensa habemus, vitam{que} Christi praeceptis conformem agere conatur, ex albo Christianorum non est expungendus, neque à communion cum aliis Christianae cujuscunque Ecclesiae membris abigendus. He that believes all things which we have comprehended in the Short Creed ( viz. of the Apostles) and endeavors to lead a life conformable to the precepts of Christ, is not to be wiped out of the Catalogue of Christians, nor cast out of communion with other Members of any Christian Church whatsoever. Not, but that such a person may have attained to more, and ought to strive after greater degrees of knowledge, which in the work of examination may be inquired after. Yet in case this, and this only be found, ought we not to rest satisfied with it, as was the manner of the Primitive Church to do? Nevertheless, pressing them not to rest here, but, according to the Apostles Exhortation; to go on to Perfection.

2. Whether the profession of their knowledge and Faith in those Fundamentals, ought not to be required of everyone to be Confirmed without exception? as being necessary to a further progress, and the ignorance thereof inconsistent with the very being and truth of Christianity in the adult? And are we not herein to deal impartially, not respecting the person of any, seeing Christ doth not; whose commands and ordinances are alike obligatory to all (none being exempted) and are to be submitted unto by one as well as another? and in case of defect herein, or refusal, are we not to forbear to proceed any further, and plainly to show such persons their sin and danger, exhorting them withal to future diligence and submission?

3. Whether this profession (at least in men) ought not to be public, before the Church or Congregration? Seeing that persons thus admitted, ought to be owned by all, and joined with in Communion as full Members, and respected accordingly in the performance of all those duties that such Members do owe one unto another. This clearly appears to have been the practice of the Primitive Church, the adult Baptized making a public profession of their Faith at Baptism, wherewith Confirmation usually was conjunct; and that the like was required of the infant-baptized, at their confirmation when adult, is more then probable, because then they were to be admitted to full membership upon their own account, and not of their parents; and therefore to make a personal profession of their faith, and owning of that Covenant whereinto they were Baptized, and to it by Baptism engaged. The infants of Christians (saith Pareus ) who had been baptized in their infancy, coming to years of discretion, were by imposition of hands received into the Church of the Adult, having first, coram Ecclesiâ, before the Church recited those heads of the Catechism there mentioned. So also Piscator; the infant baptized, having after their Baptism been instructed, coram Ecclesiâ (coram Episcopo ac populo, before the Bishop and the people saith Calvin) solebant per manuum impositionem in fide Christianâ confirmari. Were wont before the Church by impositition of hands to be confirmed in the Christian Faith; which course, saith he, ought still to be observed; and was accordingly by the Waldenses, who brought their children, when grown up, Ut rationem fidei suae ipsimet liberrime, coramque totâ Ecclesiâ in celebrations ritus impositionis manuum profiteantur. That they themselves might freely profess and render an account of their faith before the whole Church in the celebration of the rite of imposition of hands.

4. Whether ought not an inquiry to be made into the life and conversation of the person to be confirmed, and satisfaction in that regard as to sins of Omission and Commission to be given so far, that it may appear to be inoffensive and without scandal; nothing being found therein that is either cross to, or inconsistent with the Faith, whereof he hath made profession, and the Covenant he hath entered into? Seeing that the beauty of the Church consisteth in the quality of the members thereof, who ought to be both • ound in the Faith, and unblamable in their lives: the want of either of these would make them the blemishes and deformity of that body to which they do belong: And therefore as a course is provided by the Lord Christ himself, for the cutting off, and casting out of such, as by the negligence or inadvertency of those who should have prevented it, being gotten into the Church, do discover themselves at any time to be such; So will it from thence follow, that due care ought to be had for the keep • ng out of these that appear to be such, before they be admitted, that so the Church may be indeed (as it ought) a Society of visible Saints, whom Jesus Christ the King of Saints may own, and delight to be in the midst of.

5. Whether ought not Confirmation to be solemnly performed in the Church, with Prayer and Imposition of hands? Seeing it was the practice of the Primitive Church so to do; wherein, though Prayer were the main and principal thing, yet was not Imposition of hands omitted, being a rite or gesture that had been much used, and honored in the Church before the coming of Christ, as may be gathered among others, from Mat. 19.13. where it is thus said: Then they brought unto him little children, that he (i. e. Jesus) should lay his hands upon them, and pray, or bless them: Erat enim manus impositio vetus & celebre in populo Dei benedicendi Symbolum. For imposition of the hand was an ancient and famous Symbol or sign of blessing among the people of God. It was therefore continued after the coming of Christ, as upon other solemn occasions ( viz. the conferring of the Holy Ghost in the extraordinary gifts of it, and Ordination unto office) in the Church.) So also in the rite of Confirmation; Episcopy & Presbyteri examinatis imponebant manus, additâ faustâ precatione & benedictione. Bishops and Presbyters did lay their hands on those that were examined, to which was added Prayer and Benediction. This at first was the only rite in Confirmation, till Unction came in, which yet excluded it not, but still was it acknowledged, and at least pretended to be made use of: for which cause. Confirmation was expressed by it as well as Unction. And since the time that that super-added Ceremony hath been abolished by the Reformers, (and justly so) the Primitive rite of Imposition of hands hath been retained: Examen vetus retinetur in emendatis Ecoles • is: Superstitiosa, Unctio, & tactus genae, ut vana & inepta • mittu • tur. The ancient way of examination, is retained in the Reformed Churches: Superstitious anointing, and the blow on the check, are justly omitted as vain and foolish. Evident then it is, that this rite hath taken place in the Church, from the Apostles times down along to this day; and therefore, though, having no precept, it may be looked on as not necessary, but indifferent; yet having the example both of the Apostolical and succeeding ages, it deserves respect, and to be accounted of, not as a merely frivolous and empty, but a commendable and convenient rite, rather to be observed and practiced, then laid aside altogether, and neglected as useless: manuum impositionem (inquit Piscator) putamus liberae observationis esse, ut cujus exemp • um quidem Apostolicum extet, non autem praeceptum Chisti. We suppose that the observation of Imposition of hands is to be left free, as whereof there is indeed extant Apostolical Example, but no precept or command of Christ.

6. Whether ought not the person so Confirmed, to be by the Pastor openly declared to be admitted unto full membership, and to the enjoyment of all Ordinances and Privileges of such, that so the whole Congregation may take the more notice of it, and be stirred up to the performance of all those duties that they owe unto him? That this was the manner and practice of the Church of old, is testified by Corderius, who setting down the particulars of those things that were observed toward the adult babptized (who were then usually confirmed) reckons this for one: Quod Pontifex ipsum Eucharistiae capacem declarabat. That he was declared by the Bishop to be capable of the Eucharist.

7. Whether would it not be of use to keep a public register, wherein the names of all those who have been confirmed should be enrolled? Which course hath been taken and observed amongst us for such as have been baptized, who yet not coming under the like cognizance of, nor standing in so full a relation to the Church, as do the other; there seems to be more reason (though there be reason enough for both) why the former rather then the latter should be recorded. The Ancients judged this a circumstance worth the regarding: among whom as it was required of the Competentes that they should give in their names; so the custom was to register or record them. Merito imprimis vetus servaretur institutum Ecclesiarum de inscribendis eorum nomínibus qui Baptizantur. Deservedly should the old order and appointment of the Churches be kept, concerning the writing down of the names of such as are Baptized, who then also usually were confirmed. This is evident from the Epistle of Augustine, written to Martianus a Catechumen, which he shutteth up with these words. Tua mereri Scripta desidero, & te nomen dedisse inter Competentes vel daturum esse, jamjamque cognoscere. I do desire to obtain some lines from thee, and now to know that thou hast given in, or wilt give in thy name among the Competentes. And let this suffice to be spoken concerning the duty of Ministers for the reducing of Confirmation.

2. As for the people, their duty lieth in such particulars as these.

1. To be willing that Ministers should take this course, and readily and willingly to submit unto it without murmuring or opposition; for as it is required of, and belongs unto the one to take heed unto, and govern the flock committed to their charge, and over which the Holy Ghost hath made them Overseers: So are the other enjoined cheerfully to yield obedience to them in the Lord, and to be guided by them. Your frowardness and refusal, will both displease the Lord, and hinder the Work; as also, discourage your Guids, and be prejudicial to your own Souls: For if you shall cause those to grieve and groan under the burden, whom you ought rather to cheer in their work by your ready subjection; certainly twill be unprofitbble for you. They may not, they dare not admit you unto full membership, without satisfaction given, and till upon trial you have approved yourselves to be competently at least qualified for it. Their fidelity to Christ and his Church, who hath instructed them as his Stewards with the administration of his Ordinances, (which they ought to preserve pure, and not to prostitute them to the unworthy that would pollute them) calls for, and necessitates them to care in this particular: So that it would be no less then sinful neglect of duty in them to administer, and dangerous presumption in you to adventure upon the participation of such ordinances, without due trial made of your fitness on their part, and just satisfaction therein given on your. Nefas esse ducemus, quenquam ad cenam accedere Dominicam, qui exigi & reperi à se elementa Religions agre feret. Quae, malum, dementia, velle sacrosanctis mysteriis interesse, &, ut Christianum decer, uti; intereà autem nec fidem Christianam profiteri, neque de recio usu Sacramentorum recitare quicquam posse? We shall account it an heinous thing for any one to come unto the Lord's Supper, who will not endure that the Principles of Religion be required of, and repeated by him. What mischief? what madness is it, to desire to be present at those Sacred Mysteries, and (as a Christian ought) to make use of them, and in the mean time not to profess the Christian Faith, nor be able to recite anything of the right use of the Sacraments? And do not they deserve exclusion, yea, in a sort exclude, and render themselves uncapable of communion, that shall willfully refuse to submit unto instruction, and the orderly way of admission? Equidem (inquit Hyperius) non dubitarem uno verbo edicere, si quis cum Doctrinâ Catechisticâ nihil put at sibi commune esse, hunc perinde facere, at que si se non esse Christianum & cum Christianismo nihil habere velle negotii testificaretur. Verily (saith he) I should not doubt roundly to pronounce, That if any one thinks he hath nothing to do with the Doctrine of the Catechism, its all one as if he should declare himself not to be a Christian and that he will have nothing to do with Christianity. We should let the people know (saith Mr. Baxter ) that we take their refusal of examination, for a refusal of Church-membership, and exclusion of themselves. Can the Work of Reformation be carried on prosperously and as it ought? or the Ordinances comfortably and with benefit be enjoyed unless this course be taken? Truly, I suppose, that if it were duly looked into, this would be found to be the principal thing, through the neglect whereof, the work hath been hitherto obstructed, so that the desires and endeavors of the Lord's people have been thus far in a great measure frustrate and fruitless. And will you, the people, still continue to lay this rub in the way, or oppose such as shall labor to remove it? Believe it, in so doing, as your loss would be great, in depriving yourselves of what otherwise you might enjoy; so your sin would not be small, in setting yourselves against that, which the Lord in his Word requires and calls for; the Saints have now a long time earnestly desired and prayed for, and more then ordinary providences have made way for, and given you an opportunity to promote and further.

Object. But you will haply say, Were not things well enough before, when among us no such course was taken, or so much as thought upon? and therefore what need this alteration, and the introducing of a practice into the Church, unknown (as to this use of it) to our predecessors?

Solut. 10. Surely we should be inexcuseably ungrateful and injurious unto the Divine goodness, should we not with all thankfulness acknowledge the choice and singular benefits and privilege; bestowed on, and enjoyed by the unworthy people of this Island, above what hath been vouchsafed to most, if not to any other Nation. The Lord (forever blessed be his Name, and magnified be the exceeding riches of his Grace) hath ever looked toward us with an eye of special favor and respect: Insomuch, that in the very first publication of the glad tidings of the Gospel, and as soon as ever it began to go out into all the World, the gracious providence of God took order, that the sound of it should reach unto, and be heard in this remote corner thereof: à primo exortu Evangel • i, (inquit venerabilis Usserius) suscepisse Britannos Christi fidem Gildae verba satis indicant. The words of Gildas do sufficiently declare, that from the very first rising of the Gospel, the Britain's received the Faith of Christ; by the Ministry either of someone of the Apostles, or their Contemporaries: Yea, (as saith Sr. Henry Spelman) certum est B ••• anniam à primis ipsis seminatoribus recepisse fidem. It's certain that Britain received the faith by the very first Sowers of it. And how early this glorious Sun visited our coast, the same Author shows: Evangelii lumen (inquit) radiavit in Britanniâ tempore novissimo Tibertii Caesaris, qui obiit anno quinto post Christiresurrectionem. The light of the Gospel beamed forth in Britain, in the latter end of Tiberius Cosa, who died in the fifth year after the Resurrection of Christ. To the same purpose speaks the well-deserving Cambàen: Certum est, inquit, Britannos in ipsâ Ecclesiae infantiâ Christianam Religionem imbihisse. Certain it is, that in the very infancy of the Church, the Britain's received the Christian Religion. And for the work of Reformation, so happily enterprized by Luther, as this Nation was not the last, sor either was it the least, but most considerable party, among whom Religion was recovered and refined from the deluge and dross of Art Christian errors: Where (through Free Grace) the Work did so prosper, and the Gospel make so admirable a progress, that (without partiality, and to the praise of that glorious Grace be it spoken) as no Church hath excelled us for Soundness in the Faith, and Orthodoxness of Doctrine: so hath none equaled us in regard of the Ministry, for lively and prositable Preaching, and (which through Divine concurrence, hath been the blessed fruit of it) in regard of the people (even many of them) for the power of godliness. But

2. Though for the Doctrines of the Gospel thus preached and professed among us, it were in a good measure well with us; yet in other regards was it so far from being well enough that it fared very ill with us; things being much out of order and beside the Rule, in matter of Worship, Discipline, and Government, so that the way and form that herein was pitchit upon, and established by civil Sanction among us, found always some, even of those who were truly pious and conscientious, that did oppose and could not conform to it; by which means it became a ball of continual strife and contention, and through the violence of those in power, an instrument for the silencing and suppressing of many that might have been of singular use and advantage to the Church, and an occasion of unhappy separation. Surely, it is much to be wondered at and lamented that those first reformers anong us, pious and learned, wellmeaning, and well-deserving men, should so far neglect the pattern contained in the Word, and borrow and fetch so much of their platform from those, from whom they had so justly and commendably receded; which gave an adversary of the polity of the Church here, too just cause to entitle his Book upon this subject Altare Damascenum. Among other things wherein they imitated those of Rome, was their childish Confirmation, performed only by the hands of the Bishop: The true use, and right end of this ancient and laudable Rite being altogether neglected if not also unknown.

Whence it came to pass, that the Congregations in this Nation, were over-grown with ignorance and profaneness, consisting mostly of such as were the blemish of Religion professed here, and a scandal and offense unto those that feared the Lord. And was it then well enough with us while things were so? Do not, and have not the Lord's people seen, and been for many years convinced of the necessity of a Reformation in this particular? And will you now say (when an opportunity is afforded for the doing of it) that there is no need of it; and oppose the Ministers of Christ, that desire and endeavor the redress of whats amiss, by the restauration of this ancient, excellent, and useful course and practice Surely, such a carriage would be both your sin and your shame, an injury to the Church, and a grief to the Saints; which you ought carefully to avoid, and labor rather to cheer their hearts, strengthen their hands, and occasion them to rejoice in, and bless the Lord for your ready submission unto those that have the rule over you, in this so great and necessary a part of their work.

Object. 2. This is a course to be taken with children, and not with those who are of riper years, and now grown aged.

Solut. You may perhaps think so, because Confirmation heretofore hath been so (but wrongly) made use of; children for the most part being the object of it. But that this was a mere abuse of it, sufficiently appears by what hath been said already. The Primitive Church admitted none hereunto, (as they ought not) but such as were of competent years, and come to understanding in the things of God. the same (as we have shewn) was the practice of the Waldenses, and is the judgment of the reformed Churches. The truth is, children are not capable hereof, nor qualified for it; but such only as are adult and come to some maturity; and therefore whatever your years or age may be, you ought not to be owned as full and complete members, till you come under confirmation; you may not enjoy the one, if you will withdraw and exclude yourselves from the other. Such, as being old men in years, shall yet upon trial be found to be children in understanding and Knowledge, ought to be dealt withal as children in this regard; viz. to be instructed in the principles of Religion, and required to give an account of the same; their age cannot exempt them from an indispensable duty: neither ought they to think much of it, nor be unwilling in a plain and familiar way to be taught those things, the ignorance whereof is in them inexcusable and so great an evil, that if persisted in, and not prevented, may not only endanger, but prove the utter ruin of their precious souls forever. Quam diu (inquit Hyperius) ex omni hominum genere (juvenum, virorum, matronarum, senum) aliquos esse constat, qui capita Doctrina Religions tenentur ignoratione; tam diu erunt omnis generis homines in scholâ Catechisticâ auditors ac discipuli. As long as there are any sort of men (youths, men, matrons, old men) that are ignorant of the heads of the Doctrine of Religion, so long persons of all sizes shall be auditors (or Catechumens) and learners in the Catechetical School: viz. In order to their admission unto confirmation, to which such knowledge is pre-requisite: So that ripeness of years is so far from being a just plea for the exemption of any, that it is necessarily required in persons to be Confirmed.

Object. 3. We have been heretofore owned for full members, and have enjoyed the privilege of such; and why should we not be so owned still?

Solut. That you were so accounted of, and dealt with, proceeded from either the ignorance or negligence of those that should have done otherwise, unless upon due trial you have approved yourselves meet. Had they eyed, as they ought, and kept close to the rule that should have guided them herein, you might haply have come to see your condition to be otherwise then you deemed it to be, and have entertained other thoughts of yourselves then you did, which might have proved of no small advantage unto you. So that if things be duly weighed and considered, you will say, That they did you an injury rather then a courtesy in dealing with you as they did; and be so far from liking and allowing of such a course, whereby you were occasioned to sooth yourselves in a state that was neither good nor safe, that you will see cause of blaming them for their unfaithfulness in a matter of great concernment, and to bless God for those that shall endeavor the rectifying of your mistakes, and to let you know that the case is far otherwise with you then you imagined it to be.

And as for the privileges that you enjoyed, ( viz. the Ordinances belonging unto complete members only) alas, what could more endanger your precious souls, you being not rightly qualified for them? For instance: 'It is true, that nothing is more sweet and refreshing then the Lord's Supper to a gracious soul, drawing nigh to the Lord therein as he ought: for therein he feeds and feasts upon the Lord Jesus, and all his fullness unto eternal life. But now, the unworthy person presuming to approach unto, and partake of that Ordinance, instead of Bliss, meets with his Bane, eating and drinking Judgment to himself and becoming guilty of the body and blood of the Lord. And so (according to the Prophet David's imprecation) the Table of the Lord proves a snare before him, and that which sbould have been for his Welfare, a trap and ruin to him: And now tell me, Is this a privilege worth the pleading and contending for?

Object. 4. You conceive it will be a disparagement and disgrace unto you, to submit unto such a course, whereby you should discover your ignorance in the very principles of Religion, having lived so many years under the Gospel.

Solut. And will you to avoid this seeming inconvenience expose yourselves to inevitable perdition? You have hitherto been estranged from the life of God, through the ignorance that is in you; and can you be contented to live and die so? and lose the fruition of the Lord forever, rather then men should know your condition to be such, as indeed it is? If the fear of a little supposed disgrace from men, and those but a few that you live and converse withal, of such force as to cause you (to your Eternal hazard) to neglect a necessary duty. Should not a destre to avoid utter shame and confusion of face before all men and angels, be much more prevalent with you to neglect no lo ger, but speedily to set about it? Do but seriously weigh the words of the Apostle Paul, and then say whether you can brook to continue in your gross ignorance and blindness to avoid anything that may possibly betide you here below? The Lord fesus (saith he) shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the glorious Gospel of our Lord Jesus Christ: (the inseparable concomitant of such ignorance) Who shall be punished with everlasting destruction from the presence of the Lord, and from the Glory ef his power. See here; ignorance of God is as dangerous and destructive, as disobedience to the Gospel, which is the consequent of it, and goeth accompanied with it: For, without knowledge the heart is not cannot be good; and if that be naught, which is the spring and root of all your actions, surely your lives must needs be so, whatever your fancies and pretences may be to the contrary. You would account it (and justly so) a great discovery of weakness and folly in any one, that should choose to conceal a grief or disease in the body, though mortal (least it should be commonly known) from the Chirurgeon or Physician, and refuse to put himself into their hands for the cure of it, and to prevent the mischief that else would certainly insue upon it. And are not they much more blame-worthy, that shall do so by their spiritual maladies? which threaten the life of their far more precious souls, the Eternal ruin whereof must needs inevitably follow, unless some effectual course be taken for the healing of them? You plainly see, and will readily confess the great folly of the one; Oh! be not guilty of greater in the other! The longer you have continued in such a condition under the Gospel, the more haste ought you to make in the use of all good means to get out of it: And seeing the Lord hath spared you all this while, and winked, as it were at the time of your former ignorance; Let the consideration of this his goodness and forbearance now at lenth lead you to repentance: Account the longsuffering of the Lord Salvation; i.e. Ad salutem vobis conducere, to conduce to your Salvation; the gracious end of God herein, (and the use that you ought to make of it) being this, that men should not perish, but be saved, by coming to repentance, and the knowledge of the truth.

2. Another duty incumbent upon the people, is this: Diligently to labor after knowledge, in the principal doctrines of religion especially; for without your own industry added there unto, the pains of the Ministry will but little profit you. You have seen the absolute necessity of it, in order both to your own eternal good, and also to the Churches satisfaction for your admission to full membership. Wisdom in this regard, is the principal, or first thing to be looked after: therefore get wisdom, and with all your getting get understanding: and if accordingly you cry after knowledge, and lift your voice for understanding; if you seek her as silver, and search for her as for hid treasures, then shall you understand the fear of the Lord; and find the knowledge of God: And happy is he that finds it.

Which that you may do, your duty is:

• 1. To attend and watch diligently at Wisdoms gate, and daily ( i. e. often) to wait at the posts of her door: Postes sunt Sapientiae doctores. These Posts are the teachers of Wisdom: As painful Scholars watching the School doors, that they may be first in upon the opening of them; that you may hear her voice by her Messengers speaking unto you; whose instructions you ought readily to receive and carefully to lay up, making your hearts the store-houses of the word of Christ, which should dwell richly in you in all Wisdom, being able to make you wise unto Salvation. Such are by Christ pronounced blessed, as hear the word of God and keep it. And therefore ought you to give the more earnest h ed unto the things which you have heard, least at any time you let them slip or run out of your minds and memories, being as leaking vessels, knowing that what is so received, is received in vain and lost: For the forgetful Hearer, is a Self-deceiver.
• 2. To Study and search the Scriptures frequently and seriously: Which are, as it were, the mine wherein the precious treasure of Wisdom and Knowledge lies. You should be familiar with them, making them the matter of your meditation day and night; taking all opportunities of being thus exercised. Herein is contained both Milk for babes, the principles of the Doctrine of Christ, plainly and expressly laid down to the capacity of the meanest; so that the lamb may wade here these waters of life are so shallow: And also strong meat for those that are of full age; deep and hidden mysteries, such as may exercise the understanding of those that are most skillful in the word of Righteousness; so that here the Elephant may swim, and after all searches and attainments have a plus ultrà to strive and press after. This is that incorruptible seed whereof we are born again: and this same word of Grace is that whereby we grow, and which is able to build us up, after we are new born, till we come to be perfect men, thoroughly furnished unto all good works. This therefore you may not be strangers to, now and then only, occasionally and cursorily looking into it, but familiarly acquainted with, and studious of it; as you desire to attain that knowledge I am pressing you unto, which here alone is to be found.
• 3. To beg it of God earnestly and humbly, in a due sense of your want and need of it; who is the father of lights, from whom cometh every good and perfect gift, and who giveth to all men liberally and upbraideth not. This is that whereupon the success of your labor in both the former particulars doth depend: Hearing and Studying of the Word, being the only means of his own appointment, wherein he useth to communicate this Wisdom to those that wait upon him; and which then only prove effectual, when he is pleased to accompany them with his blessing. So that if you would speed, you must pray and hear, and pray and read, and meditate; and know, that neither means nor pains will be of any avail, if the Lord by his Spirit do not teach you, and open your eyes, ears and hearts, to see, hear, and understand those deep things of God, which of ourselves we are not able to apprehend. If you should inquire and ask, Where is Wisdom to be found? and Where is the place of understanding? Your teachers will answer and say, It is not in us to give it, for we are but weak instruments, able to do nothing of ourselves: The Scriptures also will say, 'It is not in us, we are not the fountain of that living water, but Chanels only and Conduit-pipes, through which it is conveyed and derived unto you: But they will withal both tell you, that you must look higher, and go to God for it, who alone maketh use of instruments and means, and by them bestoweth it upon them that seek unto him for it: for the Lord giveth Wisdom, and out of his mouth cometh knowledge and understanding. Therefore let not this duty be neglected, but he much with God in the performance of it, as you would not have your labor to be in vain.

3. Your duty is to be Cautious and Circumspect in your carriage, and to look carefully to your conversations, that they be (as they ought) blameless and without offense. To profess with your tongues that you know God, and the Doctrines of the Gospel, and make your boast hereof; if in works you deny him, and walk contrary unto them, it will be construed and justly accounted no other then hypocritical ostentation, whence it may be concluded, that though you have a form, yet you want and deny the power of Godliness, from whom the Lord's people are required to turn away. That Faith that is not accompanied with a life answerable is indeed without life; a dead faith, by which the Soul cannot live, nor will it be accepted and approved either of God or men: neither will such a Faith justify your persons, as is not itself justified by your works. Remember, that not only an account is to be rendered of your faith, but a Scrutiny also must pass upon your lives. Great was the care of the Church in this regard in the Primitive and purest times, and it ought to be no less now: they diligently instructed the Catechumens, not only in the Doctrines of Faith, and things to be believed, but also of charity and things to be practiced and which concerned their conversations, whereof love is the Sum and compend; unto which two heads some refer all the particulars that were wont to be taught and delivered unto them grounding upon that passage of the Apostle Paul to Timothy: Hold fast the form or pattern of sound words which thou hast heard of me, in faith and love which is in Christ Jesus: Vel de fide & charitate; ut intelligas sanam illam doctrinam in duobus istis capitibus positam essse. Intimating that the Sum of that Doctrine is comprehended under those two heads of Faith and Love; these two being connected, and by an individual bond joined together. So that where charity is not, there neither hath faith any place. There was therefore required of the Catechumens in order to their Baptism (and consequently to Confirmation) not only knowledge and profession of faith, but also vitae morumque integritas, & puritas. Holiness and integrity of life and manners. Hence Tertullian so speaks unto them: Quid te cognovisse interest, cum issdem incubas, quibus retro ignarus?—lavacrum illud obsignatio est fidei quae fides à poenitentiae fide incipitu • & commendatur? non ideo abluimur, ut delinquere desinamus, sed quia desiimus, quoniam jam cord loti sumus. What will thy knowledge avail thee, seeing thou givest thyself unto the same courses as heretofore when ignorant?—That laver ( viz. Baptism) is the obsignation or seal of Faith, which faith is begun and commended by the faith of Repentance: We are not therefore washed, that we may cease from sin, but because we have ceased, being already washed in heart. The Catechist did call upon, and earnestly exhort them to Duty, as well as instruct them in Doctrine; as appears in the Catechetical Lectures of Cyril of Jerusalem, and also by Augustine's Sermon ad Competentes; wherein dehorting them from several vices, he closeth with these words: Competentes nihil injustum, nihil inhonestum exerceant, ne forte male agendo viscera materna concutiant, & ante legitimum partum velut aborsum eos mater sancta proijciat: Sed magis omnes benigni sint, humiles, mansueti, sobrii, ut ad salutaris Baptismi Sacramentum ordine ligitimo conveniant. The Competentes should exercise or do nothing that is unjust or dishonest, least haply by ill-doing or mis-behaving themselves, they trouble the bowels of their Mother, and cause her before the time to cast them forth as abortive: They should rather be kind, humble, meek, sober; that they may come in a due and orderly manner unto the Sacrament of saving Baptism. You may see from hence how much it stands you upon, to look carefully unto your lives, and to labor so to demean yourselves, that when you offer yourselves unto Confirmation, there may be nothing, found justly to be objected against you, that might exclude you from admission to full membership, and the enjoyment of the singular privileges of such; which (if there should) would be no small Detriment unto you.

4. There are other duties in order hereunto, that are peculiar unto some persons; viz. such as have the care and charge of others committed unto them: which is the case of Parents and Masters of families in respect of their children and servants; who may very much, and therefore ought to facilitate and further the work of fitting them for confirmation. There advantages are many, through familiarity and continual converse with them, and the power and authority which the Lord hath given them over those that are under them, who are enjoined to honor and yield obedience to them: these are therefore as talents carefully to be improved, and this way especially, as being the chief end for which they are bestowed. Their duty is therefore,

• 1. To instruct them diligently in the principles of Religion: They ought to be Catech sts in their own families, to whom this work belongs, as well as to the Pastor, being common to both in their several capacities, and indeed, the fidelity of the one, may very much ease and lighten the burden of the other. The Scriptures are frequent in pressing this duty upon them: These words saith Mises, which I command thee shall be in thine heart, and thou shalt diligently teach them unto, or whet them upon thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, when thou lest down, and whin thou risest up. Children, saith Ainsworth upon this Text, are to be Catechized. Solomon also; Train up a child, saith he, in the way wherein he should go, and when he is old he will not depart from it. Scopus est, parents ad piam liberorum institutionem excitare. His scope is to stir up parents to the pious institution of their children. The word 〈 in non-Latin alphabet 〉 , when ti's spoken of men signifieth to Catechize. i. e. Prima elementa (inquit Lavaterus) Religions tradere. To deliver to them the first rudiments of Religion. Again, Ye fathers (saith the Apostle Paul ) bring up your children in the nurture and adminition of the Lord. This, as is conceived, is the thing commended in Abraham, and his practice herein recommended unto us. I know saith the Lord, that Abraham will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment. Dicit Deus (inquit Pareus) non modo quid sit facturus Abraham, sed potiùs quid facere debeat. God saith here, not only what Abraham would, but rather what he should and ought to do. Whence he observes, That parenrs were then (and ought in this regard to be so now) the Pastors and teachers of their families, liberi & domestici (ingnit) erant Catechumen: The children and rest of the household were the Catechumens, and the heads of the Catechism (comprehended in that expression, the way of the Lord) were Fides & Obedientia, Faith and Obedience. And may not Abraham's servants with whom he rescued his brother Lot, be for this cause termed 〈 in non-Latin alphabet 〉 his trained servants: (so our translation renders it) Initiatos suos, his instructed ones, i. e. Catechumenos suos, his Catechumens, or Catechized ones; such as having been born in his house, he had religiously edncated: The word, saith Ainsworth may be understood both of civil affairs and Religion, wherein he had trained them: Quos instituebat moribus & usu rerum temporalium: peritos art bellandi, alioqui etiam Religioni consecratos. Thus also Mr. Weemes expounds this place; his Catechized ones. It is also observable, that God saith not concerning Abraham, I know that he will teach, but command them: implying, that parents ought to perform this duty with authority; which thing is intimated in the holy resolution of Joshua: As for me (saith he) and my house, we will serve the Lord. And that this hath been the practice of Godly parents is evident from the Scriptures: Thus did David carefully instruct his son Solomon, as he acknowledgeth: I was, saith he, my fathers son, tender and dearly beloved, he taught me, &c. So did his mother Bathsheba also, as appears, Prov. 31.1. The words of King Lemuel, (no doubt, saith Mr. Wilcox, but this was Solomon ) the Prophecy that his mother taught hlm: Nempe à teneris annis, quod blanda Lemuelis appellatio (quales matribuserga liberos adhuc tenellos usitatae sunt) • stendit. From his tender years, which the pretty alluring appellation of L • mu • l (such as are usual with mothers toward their children, while tender and young) doth show, Religious education is the best character of paternal affection. Such also was the pious care of the godly parents of •• mothy, by whose means it came to pass, that from a child he had known the holy Scriptures: Gremium maternum huic prima fuit Schola Sacrarum literarum; his mothers lap was his first School: Nec magis inejus sinu, quàm Sermon educatus; he sucked in not only milk from her breasts, but also the principles of religion from her mouth. And this is that, for which the children of the virtuous woman are said to call her Blessed, viz. Propter educationem, & virtutem & pietatem per educationem procuratam: For their education, and virtue and piety procured by it. This duty then you see is enjoined and belongs unto parents: Neither may they think to shift it off from themselves, by saying, It's the Ministers Office to do it; for it's theirs also as well as his, nor will his doing his part, free them from the obligation that lies upon them.
• 2. Their duty is to require, and see to it, that those under their charge, do diligently frequent, and carefully attend upon the public Ordinances of Catechizing, and the preaching of the Word, especially upon the Lord's day, the due sanctification whereof both by themselves and theirs, is charged upon them: Datur praeceptum hoc imprimis cuique patrifamilias; this precept is given in the first place to every father of a family, as those that should require the same to be observed by the whole family. Again: Vult Deus, ut patresfamilias authors sint toti familiae & duces, ut veniant in caetum fidelium, &c. The Lord would have the Governors of families to be procurers and leaders to the whole family, to come unto the assembly of the faithful, to sanctify the Holy-day, &c.—Every governor of a family (saith he) may and ought to compel them of his household to the outward worship of God. Officium est (inquit Bullingerus) boni patris-familias curare ut tota familia Sabbathum sanctificet. It is the duty of a good Governor of a family to take care that the whole family do sanctify the Sabbath. Such persons therefore may not think it sufficient to sanctify the Lord's day, and to attend upon the publ ck Ordinances themselves; but they are to look well unto those under their charge that the fame be done by them also, whose profanation and neglect of the duties thereof, may be laid to the charge of those that might and should have prevented it, but did not, being regardless of them. Nor should they content themselves with this only, that those belonging to them do attend upon the Ordinances; but they are also to labor, that they do it to good purpose, least by the careless and customary performance of their duty, God be dishonored, and their own souls injured and hazarded. no less then by the omission of it. They ought therefore to call upon them for, and require from them an account of the things that they have heard, and help them to the fuller understanding of them; that so through the blessing of the Lord, they may attain the end of what they do, and their labor may not be in vain.
• 3. Their duty is to watch and have a vigilent eye over them in respect of their conversation, to prevent miscarriages, and to quicken them to their duty. The care of governors in this particular is of very great consequence, without which, things will certainly go amiss and many disorders will follow in the family. What Solomon saith of a King, and other magistrates in the Common-wealth, may not unholy be applied to our purpose, every father being in some sort a magistrate as it were in his own family: A King that sitteth in the Throne of Judgment, scattereth away all evil with his eyes. i.e. Curâ. inspectione, coercet malos. By their care and inspection they lay a restraint upon those that are evil; so that they are not so bad as they would be, nor take that liberty to sin that otherwise they would do. The neglect hereof seems to be a part of good Eli's fault and this in likelihood imports the cause why the sins of his sons were so great; he kept not so strict a hand over them and their actions as he should have done, but was too indulgent toward them: Those words of his in dealing with, and reproving them, seem to imply so much; Why, faith he, do you such things, for I hear of your evil dealings by this people? nay my sons, for it is no good report that I hear: ye make the Lord's people to transgress. So here, the good man knows little but by hear-say, and what the common rumour and complaint of the people brings to his ears. Sic dicunt, inquit, sic ad me perfetur, q. d. Si vera sirt quae audio, gravitur peccatis. So they say, this is brought to me, if the things be true which I hear, ye sin grievously. The contrary carriage is commended in Solomon's virtuous woman; she looketh well to the ways of her household: Lustrat mores universae familiae; diligens haec inspectio, non solù, nec praecipue opera domesticae respicit, verum etiam quomodo se in cultu Divino gerunt, quales in pi • tate progressus faciant, diligenter observat. This diligent inspection respects not only, nor chiefly the household-employments, but she also diligently observes, how they behave themselves in the worship of God, and what progress they make in piety: Considerat, quibus moribus singuli sint praediti, quid dicant, quid faciant, ne turpe quid committant. She considers what the manners of each one are; what they say, what they do, that no unseemly thing be committed by them. Thus, though eye-service be not good, yet is there need, and accordingly ought there to be a watchful eye over them, that children and servants be not evil.
• 4. This Inspection ought to be accompanied with the discreet exercise of Discipline; without which, what we see to be amiss, may be far enough from being amended. Such as need reproof and correction must have it; and those that deserve countenance and encouragement should not want it: the evil are to be timely checked and curbed, and the good cherished and commended. And these two being rightly managed, will, by the blessing of the Lord, be found to be notable means to restrain vice and promote virtue. Fond affection may prompt parents to with-hold, but true love will bid them to make use of the rod when there is cause: for nothing more endangers the disobedient then indulgence. Hence the Scriptures do so much urge the use of discipline; thus speaking, He that spareth the rod hateth his son, but he that loveth him chasteneth him betimes: Because there is folly bound up in his heart, which the rod of correction driveth far from him. Again, Witk-hold not correction from thy child, for if thou beatest him with the rod, he shall not die: Thou shalt beat him with the rod, and shalt deliver his soul from hell, But if he sin, and thou suffer his sin to be upon him for want of rebuke, thou hatest him in thine heart. Qui emendare potest & negligit, participem se facit; he that can reform another, and neglecteth so to do, maketh himself partaker of his sin. It was a law amongst the Lacedemonians; nempe, Quicunque senum delinquentem puerum videns non increpat, eadem poenâ cum delinquente teneatur, spectat eo haec lex, inquit Cragius, ut tollat simul seniorum indulgentiam, & juniorum impatientiam; quum scirent necessitate quadam adigi ad increpandi officium. And the Lord himself giveth them an example herein, as a father correcting every son whom he receiveth, which he doth (as parents should also) out of his love for their good, and to reclaim them from their wantonness and wanderings: For, saith he, by this shall the iniquity of Jacob be purged, and this is all the fruit, the taking away of his sin. Castigationes sunt remedia quibus Deus morbis nostris medetur. Chastisements are medicaments, by which God healeth our maladies, They ought therefore herein to imitate him; and out of that affection which they bear unto their children, to mak use both of reproof and correction for the amendment of what is amiss both in children and servants, being appointed of God as a means hereunto, which they may expect his blessingupon: Indeed, not to do so when there is cause, argues little love, what ever they may pretend, and as the neg • ect hereof, is clearly their sin, so the issue will in all likelihood prove their shame and sooner or later occasion them sorrow enough.
• 5. Their duty is to walk exemplarily before them, and to be patterns of piety to them; giving them in their conversations a Copy to write after. Examples have a strong influence, especially of superiors upon inferiors: Insomuch, that as the parents & masters are, such for the most part are their children and servants; men being usually more led by example, then precept. For which cause they ought to be very careful how they behave themselves, left going awry, those that are under their charge treading in their steps (as they are apt to do, presuming tis safe for them) should walk in such ways as will bring dishonor to God, and destruction to their own souls: in which cafe, those whom they follow, can neither wash their hands from the guilt of their sin, nor free themselves from being authors of their ruin. And as the bad example of such is atten; ded with much detriment: so may their good example produce as great emolument; the one being no less an inducement to virtue, than the other is to vice. Ante omnia (inquito Plutarchus) debent parents nihil peccando, omniaque pro officii rationibus agendo, evidens se libris exemplum praebere, ut in illorum ii vitam tanquam in speculum intuentes, a turpibus dictis factisque avertantur. Above all things parents ought by forbearing sin, and doing all things according to their duty, to show themselves an evident example to their children, that they looking into their lives as into a glass, may avoid every dishonest word and deed. Cyrus also, in the close of one of his orations to the chief about him, presseth them to this very duty, with this very argúment. 〈 in non-Latin alphabet 〉 &c. For we ourselves (saith he) shall become better, if we exhibit ourselves the best examples to our children: and our children, though they would, shall not easily become evil, when they shall neither hear nor see anything that is unseemly; but shall spend all their days in the study of virtue and honesty. Such is the force of example in parents, according to that Proverb, as is the mother, so is the daughter: Non semper verum est, inquit Calvinus, sed 〈 in non-Latin alphabet 〉 : though not always, yet it is for the most párt so. As God therefore our Father, and Jesus Christ our Lord and Master, do often times propound themselves as patterns to their children and servants; so ought we to ours. Thus Augustine exhorts: Nos, inquit, qui ante multa tempora in Christo renati sumus, istis, qui baptizandi sunt, exemplum sanctoe conversatiónis in omnibus praebeamus, ut, si nos imitari voluerint, non per latam & spaciosam viam trahantur ad mortem, sed per arctam & angustam portam pervenire mereantur ad vitan Praecipùe qui filios aut filias excipere religioso amore desiderant. We that were long ago born again in Christ, should render ourselves in all things an example of an holy conversation, to those that are to be Baptized (and to those also that are to be Confirmed) that so, if they will imitate us, they may not by the broad and wide way be drawn to death and destruction; but by the straight and narrow way may come to life and salvation; especially those that desire religiously to love either their sons or their daughters. Jerome also in his Epistle to the widow Laeta, giving her directions for the pious education of her daughter Paula, thus speaks to her: Sic erudienda est anima, quae futura est templum Dei; nibil aliud discat audire, nihil loqui, nisi quod ad timorem Dei pertinet. So ought the soul to be instructed, that is to be the temple of God: Let it learn to hear and speak nothing, but what pertains unto the fear of God. Again: Nihil in te & in patre suo videat, quod, si fecerit, peccet: mementote vos parents virginis, magis eam exemplis doceri posse quàm voice. Let her see nothing in thee or her father, in doing whereof she should sin: remember ye parents of this virgin, that she may be taught rather by your example, then your words. Of so much concernment is the example of superiors in families, which therefore calls for their special care.

And thus having laid down the duty both of Ministers and people, for the recovery of Confirmation: I shall add some Arguments to stir them both up to do accordingly, drawn from the consideration of the great Utility that will hereof insue. And that

1. To Ministers themselves, to whom it will be of no small advantage. For by this means,

• 1. They will come to be better acquainted with, and have more through and particular knowledge both of their people and their condition; each one coming under their Cognizance, and being personally dealt withal by them. As a prudent and provident householder is diligent to know the state or faces of his flocks, taking particular notice of them: Quanto magis cavendum est iis, qui ovibus Christi, precioso ipsius sanguine redemptis praeficiuntur. How much more ought their care to be, that are entrusted with, and set over the sheep of Christ, which he hath redeemed with his precious blood. Being constituted by Christ to be the shepherds of his people, they ought herein to imitate him the chief Shepherd of our Souls, who knoweth his sheep, and calleth them by name. Herein lieth the Office of Pastors, so to have particular knowledge of those committed to them, that they may approve themselves to God, Work-men that need not be ashamed; rightly dividing the Word of truth, giving to each his portion in due season: For some need instruction, others admonition; one correction, another consolation; the weak must be strengthened, the sick and diseased healed, the broken bound up, the lost sought, and those that were driven away must be brought back again: Everyone should be carefully looked after, and provided for, according to what his particular condition doth require, that so they may (as they ought) take heed to all the flock over which the Holy Ghost hath made them overseers, as those that must give an account of them; and blessed is that servant and shepherd, whom his Lord when he cometh shall find so doing: For, when the chief Shepherd shall appear, they shall receive a crown of Glory that fadeth not away: and having been faithful over a few things, shall be made rulers over many thing, and shall enter into the joy of their Lord.
• 2. Great will be the comfort and encouragement in their work that will follow hereupon: When they shall behold and have experience of the proficiency of those who are committed to their care, and so see the fruit of their labors, and that they have not run nor spent their strength in vain; which to such as are faithful, who have minded not their own, but the things of Jesus Christ; and sought not their own gain and outward advantage, but the winning of souls to Christ, and fruit that might redound to their account at the great day of Christ's appearing, is of all other the most refreshing, and matter of great joy. This is that which will much satisfy them, to see (as tis said of Christ, Isa. 53.11.) the travel of their soul, the work of the Lord to prosper in their hand, children whom they have begotten to God through the Gospel, & of whom they have travelled in birth till Christ hath been formed in them: They will remember no more (or if they do, they will remember with gladness) the pain and travel that they have been at, for joy that they have been instrumentl of their new birth, and bringing them into the Kingdom of God. How frequent is the Apostle Paul in manifesting the great comfort he took in those, who had been by his ministry brought to the knowledge and obedience of Christ: My brethren, saith he, dearly beloved and longed for, my joy, and crown. Again, What is our hope, or joy, or crown of rejoicing? are not even Je? for ye are our glory and joy. Yet again: What thanks can we render unto God again for you, for all the joy wherewith we joy for your sakes before our God? And of how great advantage will Confirmation be to this joy of faithful instructors, wherein a Specimen is given, and discovery made of the success of their labors?
• 3. They will be much quieted and facilitated through the satisfaction hence accruing concerning the persons to be admitted, in the administration of the Lord's Supper, the principal thing about which there hath been, and still is so great a noise among us: wherein we have had experience of neither few nor small difficulties and differences among those, who have desired and endeavored a right regulation of it. That it is not Common for all comers to feed upon, and challenge a right unto, because in a fort they profess Christianity, is the judgment after much search and inquiry into the Scriptures, of most pious and conscientious Divines, both in this Nation, and also in the Reformed Churches abroad; who are fully convinced from the word, and thus far unanimously agree, That both the ignorant and scandalous are unqualified for, and therefore ought to be debarred from the participation of this Ordinance. And that this was also both the opinion and practice of the Ancients, is very evident in their writings. Justine Martyr (who lived about the year 150 after Christ) speaking of the manner how the duties of public worship were performed by Christians in his time in their Assemblies, among other things, acquaints us with the qualifications required in such as were admitted unto the Lord's Supper. Hoc alimentum (inquit) apud nos vocatur Eucharistia, ad quod nemo admittitur, nisi qui credit veram esse nostram Doctrinam, ablutus regenerationis lavacr • in remissionem peccatorum, & sic vivens ut Christus docuit. This food is with us called the Eucharist, unto which no man is admitted, but only he that believes our Doctrine to be true, being washed in the laver of regeneration for the remission of sins, and living so as Christ hath taught us. Cyprian also who lived about 250 years after Christ) presseth much to caution this way; and being demanded concerning a Stage-player, whether he might communicate, he thus answers, Puto nec Majestati Divinae, nec Evangelicae disciplina congruere, ut puor & honor Ecclesiae, tam turpi & infami contagione soedetur. I think, saith he, that tis agreeable neither with the Divine Majesty nor Evangelical Discipline, that the holiness and honor of the Church should be defiled with so filthy and infamous a contagion. Which place, saith Goulart, meets with those who admit unto the holy Communion without distinction, such as are impure and impious. Chrysostom (who lived ann. 400 after Christ) is large upon this Theam; pressing it upon Ministers as their duty to look to it, that no unworthy person be admitted to Communicate at the Lord's table: Adeat nullus crudelis, &c. Let no one come, (saith he) that is cruel, unmerciful, impure, by any means. I speak this to you that Communicate, as well as to you that administer the Ordinance. No small punishment hangs over your heads, if you permit any to partake of this Table, whom you know to live in any sin or wickedness. Therefore if a Captain, if the Consul himself, if he that wears the Diadem come unworthily, restrain and hinder him: thou hast greater power then he;—what pardon can he obtain for such a contempt, that shall suffer those that are polluted with sin, debauchit persons to come? The Lord would adorn you with so great honor, that you might most diligently discern these things.—Therefore let us plainly put back whomsoever we see to come unworthily: Let no one Communicate unless he be of the number of the Disciples. —Even this multitude is the body of Christ; wherefore, thou, who dost administer these mysteries, must take heed that thou provoke not the Lord, in not purging this body, lest thou give a sharp sword instead of meat. But if any shall through ignorance come to the Table, fear not to reject him: fear God, not man;— but if thou dare not to repel him, tell me; I will not permit these to be done. I will rather give my life then the Lord's body to any unworthily: I will rather suffer my own blood to be spilled, then tender that most sacred blood to any but the worthy: Thus that resolute and holy Bishop. And that those of the Reformed Religion abroad are of the same mind, twere easy for the proof hereof to produce many pregnant testimonies. A difference then is to be put between persons professing themselves Christians in reference to this Ordinance, which ought not to be administered promiscuously to all, but to such only as are qualified for it; viz. having a competent knowledge in the principal and necessary Doctrines of Christianity, and this accompanied with a conversation not contradictory and inconsistent, but in some measure suitable thereunto. Of both which an account is required, and solemn public profession made to satisfaction, by such as are admitted unto Confirmation: So that by this means, the stewards entrusted with the dispensation of these mysteries, may with freedom and comfort proceed in their work, having sufficient warrant so to do, as seeing the persons upon due trial approving themselves to be such, to whom according to the rule, they do belong.

2. To parents and masters, that have the charge of others committed to them, the comfort redounding from hence will be great; especially,

• 1. To see the fruit and success of their care and industry for the Religious education of those under their charge, through the blessing of the Lord, who hath graciously answered their prayrs and expectations in the main thing that they have desired in their behalf. Their children had their being from them, but withal a sinful being; Original guilt being derived and transmitted to them, and an universal pravity and corruption of their whole nature, as an hereditary disease or leprosy: For fathers (as Adam the father of us all) beget children in their own image, and after their own likeness. And all may say, as doth the Prophet David, Behold I was shapen in iniquity, and in sin did my mother conceive me. Now for parents to be instrumental for the Regeneration, and new birth of their children, wherein being freed from their former misery, they are made new creatures, and do bear the image of the heavenly and second Adam, as before they did bear the image of the first & earthly. This must needs be matter of very great joy to such as are gracious; of whom in this regard the words of Solomon are verified: The father, saith he, of the righteous shall greatly rejoice, and he that begetteth a wise child shall have joy of him. Thy father and thy mother shall be glad, and she that bare thee shall rejoice; Not that they are born such by nature, but made such by Grace: Unde qui liberos it a erudierunt & a teneris instituerunt ut cooperatione Spiritus Dei regeniti sint, non immerito etiam regeneratorum parents censeri & appellari possint. Whence those that have so trained up, and instructed their children from their tender age, that through the co-operation of the Spirit of God, they be regenerate, may not undeservedly be accounted and called the parents of the regenerate. And so likewise, the masters of such servants as are Religious and fear the Lord, having been good proficience in the School of their families, cannot but greatly rejoice hereat, and look on, and account them as in the rank even of children: For a wise servant, saith Solomon, shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren. So dear will godliness make even servants to be to their godly Masters, whose hearts they do greatly cheer. Such a servant was Eleezer to Abraham; a servant born and bred in his house, and one of his Catechumens, of whose godliness, as the trust reposed in him by his Master, is an apparent argument, so is his carriage a clear evidence and demonstration thereof, when he was sent and employed about that weighty business of choosing a wife for his only son Isaac: for in likelihood this servant, saith Ainsworth, was his steward Eleezer: Haud dubie erat, inqui • Paraus; without doubt it was the same. This servant was so dear to, and beloved and respected by Abraham, that he had thoughts (before he received the promise of Isaac ) of making him, (or at least his son) his heir. Of such esteem was the Centurions servant unto him: Qui non aestimavit eum ex conditione, sed ex fide & sinceritate morum. He had respect unto his faith and uprightness of life, not to his condition: and therefore he sends the Elders of the Jews to Jesus, yea, after comes himself, earnestly beseeching him to cure him, being sick. Thus godly parents and Masters cannot but have great joy to see their children and servants, whom they have been careful to educate and train up in the knowledge and fear of the Lord, to be such; and so, that their labor hath not been in vain: Whereof in Coufirmation they have a solemn and ample testimony from the account which they give both of their faith, and manner of life for the satisfaction of the Church.
• 2. To see those who are so nearly related unto them, to be upon trial approved, owned, and admitted as complete Members into the Church, to the enjoyment of all the privileges of it, with themselves; an honorable condition and of greatest advantage, because so in respect of things of greatest concernment; viz. Such as makes most for the promoting of the spiritual and eternal welfare of their precious souls; in the preparing and fitting of them for this excellent state, they having been happy instruments through the blessing of the Lord upon their pious endeavors. And if (as saith the Apostle) when one member is honored, all the members rejoice with it: Surely their super-added relation to them, and instrumentality in the honor, must needs not a little augment the joy. It is the choice privilege of Christian parents, that not only themselves, but their children also with them, are comprehended within God's gracious Covenant, being owned of him for his, and having a right unto the initiatory Seal; the consideration whereof, administers greater matter of comfort unto them, then the intituling of them to the fairest outward patrimony and inheritance. How much greater joy then must it needs occasion in them, when they shall behold the Covenant so far made good, their children now owning the Lord for their, and personally and actually taking hold of his Covenant, giving up themselves unto him; and so ratifying by their own act, what their parents had done in their behalf, at the time when they dedicated them upto the Lord in their baptism. They were before as children in their minority, though an holy seed, and heirs of the same promise with their parents, yet little differing from the other sort of Catechumens, (among whom they were ranked) being fed with the milk of the principles of the Doctrine of Christ, and not admitted to the higher enjoyments of those of perfect age. But now the door is open for them, and free entrance is afforded them unto the participation of the daintiest provisions of God's house; They are now brought into the Wine-cellar, and Banquetting-house, to sit down at the Table, there to eat and drink abundantly of the wine upon the Lees, well refined, and of the fat things full of Marrow; wherewith the feast, to which, as guests they are invited, is plentifully furnished. In a word, the Churches store is now unlocked unto them, whereof they may freely take their fill, it belonging to them, as well as to the rest of her grown children: And is not here matter of great joy to such as have so near relation unto them?
• 3. To see themselves now discharged by the Church of that obligation which was laid upon them at the time of their children's baptism; when having given them up unto the Lord, they received them again under a serious and solemn engagement, to take care of them as his, to train them up in his knowledge and fear, and so to return them unto the Church as persons fitted and prepared for their masters service. What was the duty and work of the Susceptors or undertakers of old in reference to such as being adult, desired Baptism, and to give up their names to Christ; to whom they committed themselves as unto parents and masters, to take the care of, and engage for them unto the Church: the same was, and still is the duty incumbent upon Christian parents in reference to their children that were baptized in their infancy: Qui brobe intelligentes, ( inquit Hyperius; in Opusc. cap. de Cateches. Speaking of the Susceptors in the behalf of adult ones) quantopere sint Deo & Ecclesiae, pro fide alterius nomine datâ, obstricti, non abs re crebro instabunt, quo istud fiat; utpete qui animadvertunt, non priùs sponsione semel factâ se posse liberari, quàm hi quos ex sacro fonte snsceperunt, pro se ipsi abrenunciare diabelo & pompis ejus, fidem de Deo Patre, & filio Jesu Christo & Spiritu sancto confiteri; denique obedientiam fidei coram Deo & Ecclesiâ universâ promittere valeant. Who well understanding, how much they stand bound to God and the Church for their faith given in the name of another, will, not without cause, be often instant, that that ( viz. for which they stand engaged) may be done; as considering that they cannot be freed from their promise once made, till those for whom they did undertake in Baptism, can themselves in their own behalf renounce the devil and his pomps, confess their Faith in God the Father, Jesus Christ the Son, and the Holy Spirit; finally, till they promise the obedience of faith before God and the whole Church. A like course to this was taken by the Jews (as Buxtorfe tells us) in the behalf of their circumcised children, whom they begin to teach some select places of Scripture, as soon as they are able to speak; and so proceeding on by degrees: At thirteen years of age, he is called 〈 in non-Latin alphabet 〉 : filius praecepti, the son of the precept: (and then was he to receive the passover, as saith Mr. Weemes ) then also he ought to observe the six hundred & thirteen precepts, which comprehend in them the sum of the Mosaical Law and Jewish Religion; and then is he accounted guilty and liable to punishment, both divine and human, if he do transgress them; whereas before his faults were imputed to his father, of whom the punishment was exacted. But being thirteen complete, the father calls ten Jews to witness, saying, That his son is now of age, hath been instructed in the precepts, well learned their customs, and can recite readily the benedictions and daily prayers, &c. Proinde se liberum perro & immunem esse velle, filii{que} peccata a se excutere. Therefore that he is willing to be henceforth free, and to shake of the sins off his son; after which done, he concludes with prayer, wherein, Deo gratias agit singulares, quod filii sui poenà liberatus sit, & Deo supplex petit, ut filius suus in longos annos bona{que} opera adolescat. He renders special thanks to God, that he is freed from his sons punishment; & humbly beseecheth him that his son may grow up into many years and good works. As therefore the burden being great was taken on with holy fear, so (the work being accomplished) it will certainly be laid down with joy, and many thanksgivings returned unto the Lord, that through his graciousassistance hath enabled them comfortably to undergo it, and in some measure to discharge their duty herein; & withal hath by his blesing made their labors successful, whereof they have now an ample testimony in the public & solemn profession of their faith made by their children before the Church, to whom they stood engaged for them; and the satisfactory account given of their conversations. And thus the comfort to godly parents from hence cannot but be very great.

3. No less benefit will hence redound unto the persons themselves that are confirmed. For,

• 1. It cannot but much affect their hearts with love, & thankfulness unto the Lord, that so much care hath been taken of them in their minority, that he hath been pleased to second with his blessing the pains of those under whose charge they have been in their pious education, & now vouchsafes to bestow upon them so great & such choice privileges. It is no small mercy to be born within the bosom of the Church, & to descend from such parents are as members of the same. The Question being propounded: What advantage hath the Jew? and what profit is there of Circumcision? 'It is answered, Much every way: to come of the stock of Israel, to be an Hebrew of the Hebrews, (when it is not made the matter of our glorying, nor proves an impediment, being refted in, to keep us from Christ) because to them pertaineth the Adoption, and the Glory, and the Covenant, and the Promises. Which are applicable to the children of Christian parents under the Gospel; who are therefore to look upon them as the Lord's, and enjoined to take care of them accordingly. Now for children, in that dangerous and unhappy age of their childhood and youth, wherein they were apt through their head strong lusts so many ways to miscarry; to be under such tutors and governors as had always a watchful eye over them, ready to check their folly and wanton humors as soon as they began to discover themselves, and to nip those shrewd weeds in the very bud; who were also ever and anon instilling wholesome principles and holy precepts into them, therewithal to season the vessel of their tender hearts; and were moreover patterns and examples to them in their conversations of the things they taught them, what abundant cause will they have, to bless the Lord for such parents, and for making their endeavors for their spiritual good so successful, as now in an especial manner appears, when they come to reap such excellent and blessed fruit of all. With how grateful acknowledgment doth Solomon make mention of the admirable industry of his religious parents in training him up in the way wherein he should go, and pressing him with so much earnestness to get Wisdom and Understanding, to know the God of his fathers, and to serve him with a perfect heart, and willing mind; The sweet and happy effect whereof did soon show itself in him, for having scarce attained to his ch ••• ng time, and being put to his choice to ask of the Lord what he would, he prefers Wisdom before Riches and Honor, making that the sum of his petition. The seemingly strange choice of Moses also, as soon as come to years of discretion, speaks out no less the religious culture of his preceding age; as doth also the faith of Timothy, which was derived to him as an inheritance, and as it were by way of succession from his eminently gracious Ancestors: both proclaiming, that descent from such Progenitors is no mean prerogative. How much, think we, were the Catechized servants of Abraham affected with the mercy, when they saw themselves included in the same Covenant, and partakers of the sacred Seal and blessings of it, with their believing Master? How did they bless the Lord, that ever they came under his Roof, and had so near relation unto such a one, by whose means they came to be owned of the Lord, and to enjoy the singular privileges of his people? And is not the case the same of those that come under Confirmation, having been prepared for it by the diligence of those, to whose care they have been committed? What cause have they to break forth into the praises of God, being now so far admitted into his family, as that they may make the nearest approaches unto him, and be satisfied with the fatness of his house, even of his holy Temple? Surely such have great cause to love and bless the Lord.
• 2. The serious proceeding made use of in Confirmation, their public personal in ••• meant then entered into, and the sole 〈◊〉 laid upon them before the Church, cannot •• at quicken and stir them up to utmost care and diligence, so to demean themselves, as that they may answer in their conversations the state they are brought into, and the expectations of God and his people; being a credit to the one, and a joy to the other. What a notable bridle may this prove to curb unruly lusts? what a strong bar to fence the soul against temptations? and what an effectual spur and incitement to duty, yea, to every good work? when they shall consider (as they frequently and upon all occasions should do, that they have openly and voluntarily professed and vouchsafed themselves to be the Lord's, owned his Covenant, and lifted up their hands to heaven, promising fidelity and obedience to him, and have been conjured by the Church to look unto it, that they carry themselves in all things as becometh such to do, lest otherwise they should bring dishonor to God, be a grief to his people and a blemish to religion. It would be a great aggravation of their sin, if being under so sacred abond, they should not withstanding it, recede from the faith which they have professed, or become profane and scandalous in their lives, casting off the yoke of obedience to Christ, which they have so solemnly promised. The force and efficacy of such a course to keep persons (if anything will do it) close to the Lord and their duty, doth plainly appear from hence, that it hath been practiced and made use of by godly 〈◊〉 nours from time to time, as the liklyest 〈◊〉 • fect what they have earnestly desired ••• emselves and their people; viz. This way of solemn engaging unto the Lord. This Moses brought the children of Israel to do, to prevent their departing from the law of the Lord, which he had given them: who freely make this profession, All the words, say they, which the Lord hath said, we will do; and be obedient. The like did his successor Joshua a little before his death; who having exhorted the people to their duty and provoked them thereunto by his holy resolution concerning himself and his family, drew from them this treble resolution, We will, say they, serve the Lord, for he is our God. Again, nay, but we will serve the Lord; yet once more, the Lord our God will we serve, and his voice will we obey: Whereof he took themselves to witness; who said unto him, We are witnesses; Quia libero consilio hane Religionem delegerunt, perfidia ipsorum posteà minus potuisset excusari. Because they freely made choice of this Religion, their profidiousness afte ward would be the less excusable. This same also was the practice of their pious Kings in after ages: as in Asa his days, the people with him entered into a Covenant to seek the Lord, which they seconded and backit with an Oath, whereat they greatly rejoiced. After him Josiah made a solemn Covenant with the Lord to walk after the Lord, and he caused all the people that were present to stand to it; And as thus before, so did they after the captivity of Babylon: In Nehemiah's time, they made a sure Covenant, and wrote it, and the Princes, Levites and Priests sealed unto it. Illis, hac obligatio frani vice erat, quo contineri in officis possent, &c. This obligation was instead of a bridle to them, to keep them close to their duty. They herein made good that Prophecy of Jeremy: At that time, saith he, they shall go weeping, and shall ask the way to Zion with their faces thitherward, saying, Come and let us join ourselves unto the Lord in a perpetual Covenant, that shall not be forgotten. Such engagements therefore are as strong cords that cannot easily be broken; which, being reflected upon have a notable virtue in them to over-awe the spirit, and so to prevent extravagancies; the continual influence whereof being duly improved, would so extend and diffuse itself through the whole Sphere of their lives, that a watchful eye would be over all their actions, and care taken that their conversations did correspond with their covenant, and were such as might suit with their condition, in which regard the benefit will be found to be exceeding great.
• 3. It must needs much indear the Lord's people to them, and interest them in their choicest affection, being now brought into the nearest relation unto them. They had been as it were in the womb and bowels of the Church before, as imperfect Embryo's, where they were fashioning from day today, and so respected and tendered as such, of whom there were ex ectations, that they might in due time come to perfection; but now having received their complete shape and form, and being born as it were and brought forth, they are equally ranked among the rest of her children, and owned and embraced by them as brethren, interested in all the rights and privileges of the family, to whom they willingly give the right-hand of fellowship, and admit them into the most intimate familiarity and communion; there being nothing which they do not freely impart unto them, and vouchsafe them the participation of. This arguing great love and respect to them, cannot but beget in them an answerable love toward those from whom they do receive it, which will exceedingly further them in the cheerful discharge of their duty, and put them upon the ready performance of all those offices of love which they owe them, upon all occasions, whereby the reality and truth of it may be demonstrated. For this they know the Scripture calls for, and requires at their hands; As they are to love all men, but especially the brother-hood: So they ought to do good unto all men, but especially to those that are of the household of Faith: these are to have the chief place in their affection, and accordingly to be preferred before others in the discovery of it. This fraternity hath, as it were, a magnetical virtue in it, whereby it draws and closely knits the hearts of each to other; so that they are of one heart and of one soul, they love entirely and cordially: tis 〈 in non-Latin alphabet 〉 , unfeigned and servant love; and where this is, no duty will be omitted, for it is the fulfilling of the Law: It will cause them to endeavor, and to rejoice in the Good of their brethren, as much as in their own; to distribute to their necessities, to bear with their infirmities, to sympathize with them in their calamities, and to condescend unto the meanest office, even the washing of their feet for their good; wherein they shall imitate their Lord and Master, and show themselves to be his Disciples indeed.
• 4. The Church also, even all the particular Members thereof, will share in the benefit, for great will be the joy which it will occasion unto them.

1. To see the children whom she hath travelled with, to come to the birth, and brought forth lively and perfect, having Christ formed in them: Another living stone squared and polsted, added to the building, increasing not the bulk only, but the beauty of it also. Will they not be ready at the sight hereof, to break forth into acclamations, as 'tis prophesied the people of the Jews should do at the building of the second Temple, when Zerubbabel after all opposition should bring forth the Head or Top-Stone thereof, with shouting, crying, Grace, grace unto it? Phrasis usitatissima in familiar thus Judaeorum scriptis, quando summas alicui gratias agere volunt. The prosperity of Zion in her enlargement, and the multiplication of her children, is matter of great joy unto all those that love her. Every child of the Church being in this regard an Isaac, causing laug ter and rejoicing; of whom she may be apprehended to say as did Sarah, (by whom was figured out Jerusalem which is above, who is the mother of us all; i. e. Christiana Ecclesia, (inquit Pareus) sic dicta ab origin, unde est: The Christian Church, so called, because her original is from thence) God hath made, saith she, to laugh, so that everyone that beareth, will laugh or rejoice with me. And as it adds to the beauty of the Church, so also doth it make much for the honor of Christ the King of Zion, as being the manifestation of the day of his power, wherein persons are made willing to submit to his Scepter, to kiss the Son, acknowledging him for their Lord, and cheerfully coming in, and joining with the rest of his people to worship him in the beauty of Holiness; whose exaltation is a chief ground of exultation unto all those who love his name, and to whom his glory is dear: Who delight to be speaking of the glory of his Kingdom, and to talk of his power: to make known to the sons of men his mighty acts, and the glorious majesty of his Kingdom. As the number of his subjects increaseth, so doth his glory spread; for in the multitude of people is the Kings honor. Yea, this he accounteth a satisfaction for all his sufferings, when he seeth his seed and the travel of his soul: Who for the joy that was set before him (viz that arising from the consideration of our salvation, and that being lifted up he should draw all men unto him: Gaudium vocat animarum salutem) endured the Cross, and despised the shame. Now what is a joy to Christ, will surely be so to all that are his; to behold any soul voluntarily giving and offering up himself unto him and his service; hereby that prophecy being made good, One shall say, I am the Lord's, 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: Whereof with David, they will triumphingly make mention concerning Zion, saying, this and that man was born in her.

2. To have their scruples removed concerning those that are to join with them in communion, and the use of Ordinances, especially that of the Lord's Supper: Whereof they that partake together, do thereby profess the union and communion which they have and hold, not only with Christ as their head, but also one with another as members of the same body; as is evident from that of the Apostle Paul, The cup of bl • ssing which we bless, is it not, saith he, the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread: Which is effected on their part by faith as to their union with Christ, by which they eat his flesh and drink his blood, and so dwell in him and he in them. And by love as to the union they have one with another, this being that sacred bond of perfection, that knits up the members of the body together. This love is not that common love, which they owe to all as men, in which regard everyone is our neighbor) flowing from the participation of the same reasonable nature, and being upon that ground due: but more special to some particular persons, as Christians, relating to the same mystical body, whereof Christ is the head, and the Lord's Supper the symbol of that their union; which therefore must have somewhat for the foundation of it as such; viz. that appearing in them, and manifested by them, from whence it may be rationally concluded, that they are members of that body: Which in adult persons is none other, then a solemn and serious profession of faith in, and obedience unto Christ, the only badge and character whereby all that are his may be known. Where therefore this is wanting, or (which is equivalent as to the case in hand; for de occultis non judicat Ecclesia; the Church judgeth not of things secret and hidden) not discovered and to be discerned; there cannot be such a closing in affection, as is requisite to be found in those that partake together in that special Ordinance of Communion: For there will be disaffection and distance between such as do not convenire in all • quo tertio, visibly meet in the judgment of charity in Christ their head: Whereof we have had frequent experience, persons not only scrupling, but even forbearing to communicate, because of the admission and presence of such, as have given no testimony (but rather the contrary) of their qualification and meetness for that Ordinance in the fore-named particulars. And indeed, satisfaction herein seems to be requisite, not only in reference to the officers, but also to all the particular members of the Church, who are to have fellowship with them as well as they, being equally concerned in the Apostolical injunction of withdrawing from, and casting out from among them (and consequently not admitting and jo • ning with) the unworthy and unmeet for communion. And that this is sufficiently done at Confirmation, when persons, as complete members are admitted to full communion, evidently appears from what hath been said before; which therefore cannot but occasion joy to the Church, as conducing so much to the removal of those jealousies which would necessarily arise in their hearts, and as certainly disquiet them, concerning the persons which they are to join in communion withal.

3. To behold the comely order of God's house, and due care taken to prevent the polluting of it, and the defiling the holy things thereof, by the hands of those that ought not to touch or meddle with them. Purity in the administration of the Ordinances, is no small part of the Churches beauty, which makes the Holy God delight to dwell there: For Holiness become • th his house for evermore. His gracious presence in it, is the glory of it; and that which makes the assemblies of the Saints so transcendently excellent and amiable above all other Societies whatsoever, is this. That God is in an especial manner in the midst of them: and when they may truly be called Jehovah Shammah. As the glory of the Lord filling the Temple did add more worth and splendor thereunto, then all the costly and curious workmanship bestowed upon it by Solomon; so is it here. Moreover, all the virtue and efficacy of the Ordinances depends hereupon, which are weak and worthless things, if God be not enjoy'd in the use of them. If the Lord be gone, and have withdrawn his presence from it, alas! what can the Ark contribute to the safety of Israel? and what stead can it stand them in? 'It is a vain thing, and will be found of no advantage at all, to cry, The Temple of the Lord, and the Ordinances of God are with us, if we cannot say withal, The Lord of the Temple, and the God of the Ordinances is with us also. To see therefore due care taken that the house of the Holy God, may be indeed the beauty of Holiness, nothing being suffered to enter thereinto, that might defile it, and provoke him to withdraw his presence from it; but things so ordered that it may be in some sort a meet habitation for the Lord. This must needs greatly rejoice the hearts of his people, who desire nothing more, then to dwell in the house of the Lord all the days of their life; so, as to behold the beauty of the Lord, and to enjoy communion with him: Whereof they have a gracious promise, if they shall diligently discharge their duty herein; for so speaks the Apostle Paul: Ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people: Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you. Again this would make much for the honor of the Churches, and the preservation of the dignity of the Ordinances, which else are apt to be vilified, and come into dis-esteem; for nothing more exposeth them to contempt, then their prostitution unto all without distinction, and the making of them common, which God hath sanctified: which thing therefore the people of God have ever been very solicitous to prevent; insomuch, as persons unworthy, and not qualified to partake of it, were not admitted, no not so much as to be present at, nor to behold the Lord's Supper administered; but by the Deacon were dismissed after this manner: Nullus Catechumenorum, nullus eorum, qui nobiscum orare non possunt, ingrediatur: Item, videte ne quis Catechumenorum, &c. See that no Catechumen, nor any one that may not pray with us, do enter: Omnes Catechumen, foras discedite, omnes 〈 in non-Latin alphabet 〉 , possessi, omnes 〈 in non-Latin alphabet 〉 non initiati. The like course was taken even by the very heathens, in the celebration of their idolatrous worship:

Yea, the very Doctrine of the Sacraments (not the thing signified, nor the effects of them: Sed Symbola, & eorum tractatio, & • mysticae singulorum causae ) were concealed from them; Cum Catechesis recitatur (inquit Cyrillus Hierosolymitanus) si Catechumenus ex te quaesierit, quid dicebant Doctors; ne dicas extra: Mysteria enim tibi & spem futuri seculi tradidimus. —Jam ergo tu (fidelis) in finibus nostris constitutus, cave, n • quid effutias. Non quod digna non sint narratione, sed quod indignus est ill audire, cui refers. So also among the Heathen: Non modo aditu sacrorum prohibebantur profani, verum etiam mysteria & arcana iis aperire & enunciare nefas habebatur. This they did to maintain the honor of those mysteries; Quoniam ea quae statim nobis obvia sunt, vilescere soleant: Because men use to think meanly of those things that are obvious to everyone. Well then may this course rejoice the hearts of the Saints, seeing that by this means men will be occasioned to entertain more awful thoughts of the Church and Ordinances of Christ, then otherwise they would do. Haec fidei confessio, haec participatio mensae Domini, mirifice induceret omnium animos ad considerandam Christianismi dignitatem & excellentiam, simulque incredibilem amorem & venerationem eorum, quae in sacris nostris fiunt, excitaret. This confession of Faith, this participation of the Table of the Lord, would wonderfully induce the minds of all to consider the excellency and dignity of Christianity, and stir up in them an incredible love and reverence of those things which are practiced in our sacred duties.

Lastly, This would to the joy of God's people much silence the adversaries, taking off that occasion and advantage they have too long had by the neglect of this duty, of cavilling at the Churches of Christ about the administration of Baptism to Infants. I do verily believe (saith the same author) that for the neglect of the duty of Catechising so many ages, the Church, through the just judgment of God hath hitherto been vexed and afflicted with many evils; and not long since with the upstart Sect of the Anabaptists, who inveigh against the Baptism of Infants, chiefly upon this occasion, because they observe that such, when they were Baptized did by themselves make no confession of their Faith: Moreover, when they are grown up, no care is taken for the doing hereof. Quod si eo, quo diximus, modo, adolescentes capita doctrinae Catecheticae perdiscerent, post vero fidei confessio coram universâ Ecclesià serio & graviter ab iis exigeretur, haberemus procul dubio quo Anabaptistarum ora possent obturari. If in that manner that we have said youths did learn the heads of Catechetical Doctrine, and afterward a serious and sober confession of faith before the whole Church, were required of them questionless we should have that wherewithal the mouths of the Anabaptists might be stopped.

5. It may prove advantageous even to those that are ignorant and profane, unqualified for, and uncapable of Confirmation; and who have been altogether regardless of their duty, blessing and contenting themselves in the condition that they are in. By this course,

• 1. Such may be awakened from their security, seriously to consider of their sad condition, when they shall see themselves excluded from the society of the Lord's people, and communion with them in the choicest privileges of the Church. Every man, as he is apt (through inordinate self-love) to conceive well, and cherish a good opinion of himself, so is he greatly desirous that others should harbor the like thoughts and esteem of him, espicially in the matter of Religion; which when they suppose they have it much confirms them in the thoughts which they have of themselves, that they are right. Then which, there is nothing that more exposeth poor souls to extreme hazard, the way by this means being barred up against that which might be made use of for their recovery. Persons that think they have knowledge sufficient, are hardly brought out of their ignorant condition; the sense of the want of it, being a good step to the obtaining of Wisdom. So the Apostle James, If any lack Wisdom, let him ask it of God. There are none but are destitute of it naturally, yet few are petitioners for it, because but few are convinced and persuaded of their need of it: Multi pervenissent ad Sapientiam, nisi se jam putassent pervenisse. The way to become Wise, is to be fools in our own eyes. And the difficulty of reclaiming such as are pre-possessed with thoughts of the goodness of their estate, Solomon fully declares: Seest thou, saith he, a man wise in his own conceit, there is more hope of a fool then of him. Now one mean time to bring such persons out of the Fools Paradise that they fancy themselves to be in, is to behave ourselves so toward them, and deal so with them, as that they may sensibly perceive there is a wide difference between their own, and the judgment of others concerning them; which may well (if anything will do it) make them begin to grow jealous of, and to question the truth of what their own deceiving hearts have suggested unto them. Many there are who will little regard, or be moved with the strongest and most demonstrative arguments, whereby the unsoundness of their condition is plainly discovered, so long as they may be owned and pass for others in the enjoyment of the same privileges with the most pious and approved; which being denied to, and withheld from them, they may in all probability, be the sooner brought to see and pass a right censure upon themselves and their present estate, which is the next step to Reformation: for Real convictions are of far greater efficacy then Verbal.
• 2. It may possibly make them ashamed of their barrenness under the Gospel, when they shall behold others of less standing, and far short of them in years, and, it may be, no less inferior to them (at least in their apprehensions) for parts and natural endowments, to outstrip and go beyond them in the knowledge of the mysteries of the Gospel, and an answerable conversation; whereof the Churches approbation is an evident demonstration. And how this may prevail with, and provoke them to labor after knowledge (which before perhaps they neglected and looked not after) and to leave off their loose walking is easy to imagine. The Apostle Paul makes this one special end of Excommunication (for of that do some understand the place) and why he would have the disobedient noted, and their society shunned; viz. that they might be ashamed, and so come to amendment: If any man, saith he, obey not our word by this Epistle, note that man, and have no company with him: Ut scil. videns se ab omnibus vit • ri & negligi, in seipsum descendat, & turpitudine suâ conspectâ, pudore victus resipiscat. That seeing himself to be avoided and neglected of all, descending into himself and there having a view of his deformity, being overcome with sh • me, he may repent. Optimum hocremedium est, quism pudor incutitur peccatori, ut sibi disphcere incipiat. This is the best remedy, to make the sinner ashamed. that he may begin to be displeased with himself. Est enim pudor, sicuti tristatia, utilis ad p • ccati odium praeparatio: quare hoc froeno coercendi sunt, quicunque lasciviunt: For shame as well as sorrow, is a profitable preparation to the hatred of sin, wherefore persons that are wanton, are with this bridle to be restrained. As honor and approbation is a notable incitement to Virtue: so shame and disallowance will surely no less lay a restraint upon vice, and put men upon endeavors to remove that which brings disgrace up. on them; every man naturally coveting credit and applause, and fearing and declining the contrary. Est enim, est, inquam, & impudertibus vel modicus aliquis pudor. Pudorem enim Deus naturae nostrae indidit: Nam quoniam ad componendum nos non satis valet timor; visum est ill & alias quasdam instituere vias, ad hoc, ut non peccemus: Nempe ut homo leges positas revereatur, gloriam amet, amicitias appetat.— Nam saepenumero quae Dei gratiâ facta non sunt, pudore facta sunt. For there is, there is, I say, even in impudent ones, at least some small measure of shamefastness; for God hath put it into our nature: Because fear is not of force sufficient to compose us; it seemed good to him to appoint certain other ways for this purpose, that we might not sin; viz. to reverence established Laws, to love Glory, to desire Friendship— for often times, what is not done by the grace of God, is done through shame.

6. Lastly, By this means God may have much glory. Especially these two ways,

• 1. From the Confirmed, by their personal and public confession of his Name and Truth, and by their free and solemn dedication and giving up of themselves unto him and his service: Which is the thing performed by them at their Confirmation; at what time they own him for their God, and resign up themselves to him to be his, make profession of his Truth, and promise obedience to his Will. And that this is one special way whereby God hath his glory from his people is clear from the Scriptures: wherein to confess unto the Lord to confess his Name, and to Celebrate his Praise, or give thanks unto him, are equivalent expressions, and of the same signitication. For the word 〈 in non-Latin alphabet 〉 signifying properly to Confess, is in he LXX Translation renderd, sometime by 〈 in non-Latin alphabet 〉 , Laud • , to praise. Sometimes by 〈 in non-Latin alphabet 〉 , to Celebrate: And mostly in our Translation, to give Thanks, or to praise. Thus often in the Psalms, e. g. In the grave who shall give thee thanks? or confess to thee: and O give thanks unto the Lord, for he is good: Laudate Dominum; quia idipsum est laudare Dominum, & ore illi honerem defer. Because it is the same thing to Praise him, and to give him Honor with the mouth. And in the New Testamant, the word 〈 in non-Latin alphabet 〉 , to Confess, is used in the same sense; as, I thank thee (faith our Lord Christ) O father, Lord of heaven and earth; i. e. Celebro te,, I Celebrate thy praise; gloriam tibi tribue, I give thee Glory. And this we find to be one branch of the great glory that God hath conferred upon the Lord Jesus, who humbled himself, and became obedieat to the death, cven the death of the Cross; therefore, saith the Apostle Paul, God exalted him, and gave him a Name above every name, that at the Name of Jesus every knee should bow, &c. And that every tongue should confess, That Jesus Ckrist is the Lord; i. e. Quod proxime & maxim participet Dei Patris gloriam, ut vere in eâdem cum Deo Patre gloriâ esse dici possit. That he doth nearest, and more then any other, partake of the glory of God the Father, so that he may truly be said to be in the same glory with God the Father. And therefore are there such great and gracious promises made unto it, as that whereby the Lord is in an especial manner glorified by his people. He (saith Christ) that shall confess me before men, him shall the son of man also confess before the Angels of God. Equivalent to that of God to Eli, Them that honor me, I will honor. The like hereunto is that of Paul; If, saith he, thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto Salvation. Hence the Apostle Peter exhorts unto it, as a duty incumbent upon all Christians, being one principal way whereby they give glory to God. Sanctify, saith he, the Lord God in your hearts; i. e. Give glory to him truly and heartily. How? be ready always to give an answer to everyone that asketh you a reason (or an account) of the hope that is in you: i. e. Fidei in Deum & in Christum Jesum, quae fundamentum est sp • i de futurâ & coelesti haereditate: Of your Faith in God, and Jesus Christ, which is the foundation of our hope of the future and celestial inheritance. An answer, not to all curious questions that may be demanded, but such as do appertain unto the fundamentals of Religion, which both the learned and the unlearned ought to know. And this, not to everyone that out of curiosity or a captious humor to ensnare you, do demand it; but unto those who by their office may require it, or out of a will and readiness to learn and be informed, do desire it of you. So that that which the Apostle here intends, is this, That Christians should he always ready to make confession of their faith, as often as there is occasion for it, that God may have his glory from them. And there are two cases especially wherein this is necessary to be done by all without exception.

  1. In time of persecution, if by those in authority thority they be called thereunto: In this case ought they to do it freely and boldly, not fearing the faces of men, nor anything that they can do unto them: but (as the Prophet Esau speaks, from whom the Apostle Peter borrowed that passage) fear not their fear, nor be afraid; but sanctify the Lord of hosts, and let him be your fear: remembering well those words of Christ; Whosoever shall deny me before men, him will I also deny before my father which is in heaven.

  2. When the Church shall require it for their satisfaction, concerning their knowledge in the mysteries of Christianity; and let not any say, They are ashamed so to do, least Christ be ashamed of, and refuse to own them when he shall come in his glory. They ought rather to account it an honor that an opportunity is afforded unto them of glorifying God in so eminent a way; which consideration should make all persons ready so to do willingly and cheerfully.

  And as thus by the confession of their faith they glorified God, so do they also no less by the dedication of themselves to him and his service, wherein disclaiming all right in themselves, they freely profess that they are and will be the Lord's, offering up both soul and body to be an holy Temple and habitation for him to dwell in, and to be wholly at his dispose, and employed in his work, and doing his Will. According to those exhortations of the Apostle Paul, I beseech you brethren, saith he, by the mercies of God, that you • ffer up, or present your bodies (i. e. your whole man, by a Synecdoche) a living sacrifice, holy, acceptable unto God. Again, You are not your own, but ye are bought with a price, therefore glorify God in your body, and in your spirit, which are God's. And this he did greatly commend in these Corinthians, as that whereby God had more glory, then from their liberal alms and contributions: And this you did, saith he, not as we hoped, but first gave yourselves to the Lord, and unto us by the will of God. As David and other of the Lord's people did give glory to him, by the dedicate things; viz. the silver and gold, &c. which they consecrated to the building and service of the Temple; which was to honor the Lord with their substance: So do persons much more honor the Lord by giving up themselves to him, having no greater nor better gift to bestow, nor more especial acceptable sacrifice that they can bring to God; which being Solemnly done at Confirmation, it's that whereby God is especially glorified

• 2. From them and the rest of his people also, by the praises which this will occasion them to render unto him; which is another special way, whereby the Lord hath his glory from them, as those words of God himself by the Prophet David do fully declare: He, saith he, that offereth me praise, he glorifieth me; Summo me honors afficit, yieldeth me the highest and most excellent honor. As for the Confirmed themselves, well may the high praises of God be in their mouths, being advanced to the enjoyment of the highest privileges that the Church can confer upon them. If David saw cause why he should prefer the lowest room, even a door-keepers place in the house of the Lord, before the most pleasant dwelling any other where: Well may these then, being now admitted into the innermost rooms thereof, cry out, blessing the Lord for so great a favor, and say in the words of the same Prophet, The lines are fallen to me in pleasant places, yea I have a goodly heritage. It is a blessed condition in David's account, and therefore deserves the best of their praises: For so he, Blessed are they that dwell in thine house, they will still be praising thee; having still cause so do. And again, Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy Courts: We shall be satisfied with the goodness of thy house, even of thy holy Temple.

And for the rest of the Lord's people, it cannot but much quicken them to this duty, to give the Lord the glory that is due unto his name, and to bless him greatly for his truth and faithfulness in building up and enlarging the borders of his Zion; when they shall behold the goings of God in and toward poor souls, his wonderful power and various wisdom shown and seen in bringing them in and making them willing to submit unto the Scepter of Christ; hiding the glorious mysteries of the Gospel from the wise and prudent, the rich and honorable of the world, and revealing them to babes, obscure and simple ones, making them wise unto salvation. Surely it must needs give them great cause of saying as Christ did, We thank thee, O Father, Lord of heaven and earth, who hast done this of thy good pleasure. And with the Apostle Paul, to break forth into admiration, saying. O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his Judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his Counceller? Or who hath given unto him, and it shall be recompensed unto him again? For of him, and through him, and to him are all things; to whom be glory forever AMEN.

Gloria tota Deo nostri conaminis hujus, Pax{que} inter fratres firma, sequela siet.

Quisquis haec legit, ubi pariter certus est, pergat mecum; ubi pariter haesitat, quaerat mecum; ubi errorem suum cognoscit, redeat ad me; ubi meum, revocet me. August. de Trin. lib. 1. cap. 3.