Confirmation and restoration the necessary means of reformation, and reconciliation; for the healing of…

Nazianzen. Orat. 40 vol. 1. pag. 641. The force and faculty of Baptism, is nothing else, but a Covenant entered with God, for a second (or new) life, and a more pure course of living. And therefore that we should all exceedingly fear, and with all diligence keep our souls, lest we be found to have violated this Covenant. Basil's words, and many more to the like purpose, there recited I forbear.

Nazianzen. Orat. 40 vol. 1. pag. 641. The force and faculty of Baptism, is nothing else, but a Covenant entered with God, for a second (or new) life, and a more pure course of living. And therefore that we should all exceedingly feare, and with all diligence keep our soules, lest we be found to have violated this Covenant. Basil's words, and many more to the like purpose, there recited I forbeare.

And that a man baptized, is not so much as to be taken for a Christian, if by word or deed he nullify that Profession (much more when he never made a Personal Profession, when he is at Age) the Ancients commonly agree. Some I cited before: Tertullian again saith, Apol. cap. 44. Speaking of the Jailer▪ Nemo illic Christianus, nisi plane tantum Christianus; aut see & aliud, jam nox Christianus.

And that a man baptized, is not so much as to be taken for a Christian, if by word or deed he nullifie that Profession (much more when he never made a Personal Profession, when he is at Age) the Ancients commonmonly agree. Some I cited before: Tertullian again saith, Apol. cap. 44. Speaking of the Jaylor▪ Nemo illic Christianus, nisi plane tantum Christianus; aut se & aliud, jam nox Christianus.

Athenagoras, in Legate. pro Christ. pag. 3. Nullus Christianus malus est nisi haut professionem simulaverit.

Athenagoras, in Legat. pro Christ. pag. 3. Nullus Christianus malus est nisi haut professionem simulaverit.

Salvian. de Gubern. lib. 4. in the begining:Nam cum hoc sit hominis Christiani fides, fideliter Christi mandata servare, fit absque dubio ut nec fidem habeat qui infidelis est, nec Christum credat qui Christi mandata conculcat. Ac per hoc totum in id revolvitur, ut qui Christiani nominis opus non agit, Christianus non esse videa•ur. Nomen enim sine actu atque officio suo nihil est.

Cyprian, de dupl. Mart. Frustra miscetur caetui Sanctorum, in Templo manufacto, si submotus est ab universo Corpore Mystico Christi.

August. de Baptis. cont. Donatist. lib. 4.cap. 2. Ad Ecclesiam non pertinent omnes qui sunt intus, sed qui sunt in ea piè viventes. Etcap. 4. In corpore unica columbae, nec heretici, nec improbi nominantur.

See the like passages of the Ancient Schoolmen, cited by Davenant in Colos. 1. 18. pag. 118.

And thus I have showed you the Necessity ⟨p. 76⟩of a Profession, and of what sort of Profession, and that the Pastors of the Church are by Office appointed by Christ, to try, approve, and receive it.

And thus I have shewed you the Necessity ⟨p. 76⟩of a Profession, and of what sort of Profession, and that the Pastours of the Church are by Office appointed by Christ, to try, approve, and receive it.

Prop. 8. Though it belong to the Pastors Office to judge of the Profession of such expectants, yet are they bound up by the Laws of Christ, what Profession to accept, and what to refuse: and if by breaking these Laws they shall dangerously, or grossly wrong the Church: it belongeth to the Magistrate to correct them, and to the people to admonish them, and disown their sin.

Prop. 8. Though it belong to the Pastours Office to judge of the Profession of such expectants, yet are they bound up by the Laws of Christ, what Profession to accept, and what to refuse: and if by breaking these Laws they shall dangerously, or grosly wrong the Church: it belongeth to the Magistrate to correct them, and to the people to admonish them, and disown their sinne.

IN sum, as is aforesaid, It is a credible Profession of true Christianity, which they must accept. And as that which seemeth not to be Understanding, and serious, and voluntary, and deliberate, is not credible; nor that which is Nullified by Verbal, or Actual Contradiction; nor that which is made by one that hath forfeited the credit of his word; so on the other side, a Credible mans Profession is his Title-condition, in the Judgment of the Church, or that Evidence of the Condition that we must take up with: And if a man produce the Positive Evidence of ⟨p. 77⟩his Title, we must be able to disprove, and invalidate it, before we reject him: so that it is a Profession of true Christianity, which we cannot prove to be false, at least by a Violent Presumption, (as the Lawyers speak) which we must accept.

IN summe, as is aforesaid, It is a credible Profession of true Christianity, which they must accept. And as that which seemeth not to be Understanding, and serious, and voluntary, and deliberate, is not credible; nor that which is Nullified by Verbal, or Actual Contradiction; nor that which is made by one that hath forfeited the credit of his word; so on the other side, a Credible mans Profession is his Title-condition, in the Judgment of the Church, or that Evidence of the Condition that we must take up with: And if a man produce the Positive Evidence of ⟨p. 77⟩his Title, we must be able to disprove, and invalidate it, before we reject him: so that it is a Profession of true Christanity, which we cannot prove to be false, at least by a Violent Presumption, (as the Lawyers speak) which we must accept.

By this it appears, 1. That a grossly ignorant person, that knoweth not the Essentials of Christianity, is not to be taken for a Professed Christian. For trial of such, the Ordinance of Parliament, of October 20. 1645. doth give us satisfaction (recited in the form of Church Government, of March 29. 1648.) 2. Nor one that denieth any of the said Essentials Heretically. 3. Nor one that speaketh Ludicrously, and jestingly. 4. Nor one that speaks in a Passion, not deliberately. 5. Nor one that is manifestly forced and unwilling. 6. Nor one that saith and unsaith. 7. Nor one whose life doth prove his Profession to be incredible. 8. Nor one that hath perfidiously been a breaker of Covenant with God already, till his reformed life shall recover the credit of his word. So that with a Credible person, his bare Profession is Evidence fefore the Church of his Right; and we must prove him a Liar, or false in his Profession, before we can reject him. But a man that hath been wicked, after open ⟨p. 78⟩Covenanting with God, or Profession of Christianity, hath forfeited his credit, and therefore must show us a new life, as well as a verbal Profession, before he is to be restored to his Privileges. In the first case (with a Credible person) we must prove his Profession false, before we reject him: but in the second Case (with an incredible person) he must Evidence his Profession to be true, by probable Evidences, that shall make it credible. If I thought that the very light and law of Nature, joined with the known General Rules of Scripture, did not put this past Controversy, with most judicious Christians, I should stand to prove all this by parts.

By this it appears, 1. That a grosly ignorant person, that knoweth not the Essentials of Christianity, is not to be taken for a Professed Christian. For tryal of such, the Ordinance of Parliament, of October 20. 1645. doth give us satisfaction (recited in the form of Church Government, of March 29. 1648.) 2. Nor one that denieth any of the said Essentials Heretically. 3. Nor one that speaketh Ludicrously, and jestingly. 4. Nor one that speaks in a Passion, not deliberatly. 5. Nor one that is manifestly forced and unwilling. 6. Nor one that saith and unsaith. 7. Nor one whose life doth prove his Profession to be incredible. 8. Nor one that hath perfidiously been a breaker of Covenant with God already, till his reformed life shall recover the credit of his word. So that with a Credible person, his bare Profession is Evidence fefore the Church of his Right; and we must prove him a Lyar, or false in his Profession, before we can reject him. But a man that hath been wicked, after open

But on the other side, it is hence manifest, 1. That the Pastors of the Church, must refuse no man that hath the least degree of Grace, or makes a credible Profession of the least. 2. And that we must nor require as a matter of Necessity, such •ipe, or clear, and judicious expressions, from the ignorant, bashful, or such, as for want of use and good breeding, are unable to express their minds, as we may from others. If a man, or woman be unable in good sense to express their Faith, in the very Essentials, or to reveal the Grace of God within them: yet if upon ⟨p. 79⟩our Interrogations, and helping them, they can do it in any intelligible manner, so that we do but perceive that it is a sound Profession in the Essentials, which they Mean, though they cannot handsomely utter it, we may not reject any such as these. 3. Note also, that defects in Knowledge must be indeed exceeding gross., where the person is willing to be taught, and Ruled by Christ, and use his means, and thus seems to Love God, and Holiness, before they will warrant us to reject them. Should the Judgments of such persons seem unacquainted with some fundamentals, about the Trinity, and the like mysteries, I should search them better, and I should plainly tell them presently of the truth, and if they received Information, I should not reject a willing Soul. The very Apostles of Christ had the Sacrament administered to them by himself, when they did not understand and believe, the Death and Resurrection of Christ. I know that this will not warrant us to give such persons the Eucharist now; because that those great Truths were not then of such great Necessity, as after Christs Death and Resurrection they did become; as being not so fully revealed, nor the Actual belief of them so peremptorily imposed. But yet it shows us this much, ⟨p. 80⟩that even in persons admitted to the Lords Supper, if there be but a Belief in God the Father, Son, and Holy Ghost, and the Points of Absolute Necessity, (though in rude and unperfect conception) and a Love to Christ, and a willingness to Learn of him, and obey him, a great deal of lamentable ignorance may be born with, in those that have wanted either Means of knowledge, and clear discoveries of the Truth, or natural ripeness of understanding to receive it. You see then that Pastors are not Arbitrary, nor merely left to their own wills.

Prop. 9. It is most evident that Ministers, People, and Magistrates, have each a Power of Judging; but different, as they have different works.

2. When the Question is, To whom the Sacraments, and other Ordinances, and Church-Relations, and Privileges are to be Ministerially delivered as from Christ, and to whom not? Here the Ministers of Christ are the Judges. And so are they, when the Question is, Whom must we teach, direct, and persuade, and in Christs Name command the people to avoid, or to hold Communion ⟨p. 81⟩with? For those two are our own work in the Execution. And if either Magistrate, people, or any other must be Judge, where Ministers must Execute and work; Then 1. We have not that common Judicium Discretionis to guide our own actions, which is allowed, and Necessary to every Christian. 2. Then the Rulers of the Church, are not only degraded, and made no Rulers, but are put into that slavery, and subjection to them, that are commanded to obey them, which no Pastor must desire the People, or any one of them to be in. For we must not deny them a Judgment of Discretion, about their own actions. 3. And by this course, Ministers that are the Eyes of the Body, must not only be guided by other parts, but they must execute against their own Knowledge, and Conscience, when other men miss-judge. 4. And if so, either God commandeth us to sin, when ever people, or Magistrates bid us, (which none dare say) or else it is no sin, when it doth but get their Vote: and so we may warrantably do what the Magistrate bids us, (as Hobbs thinks) or what the people bids us, (as others as unreasonably think) As if it would be a sufficient excuse for me, to say, Lord I did what the Magistrate, or the Major Vote of the people ⟨p. 82⟩bid me, though it was that which thou forbidest. 5. If the people have no such Power over one another, then they have none over their Rulers or Guides: But they have none such over one another. Indeed in order to Unity, a Major Vote may (not effectually oblige) but occasion an obligation: But as to Government, let them show us if they can from Scripture, where the Major Vote of a Church hath the Government of the Lesser part, or that the Lesser may go against their own Judgment, and Conscience, merely because the greater part requireth it. This Governing Vote, is as strange a thing to the Scripture as a Pope is. 6. Pastors, or General unfixed Ministers, may receive persons into the Universal Church sometime, without receiving them into any particular Church:

2. VVHen the Question is, To whom the Sacraments, and other Ordinances, and Church-Relations, and Priviledges are to be Ministerially deliverd as from Christ, and to whom not? Here the Ministers of Christ are the Judges. And so are they, when the Question is, Whom must we teach, direct, and perswade, and in Christs Name command the people to avoid, or to hold Communion

And what have any people there to do with the trial, or Approbation of their Profession or Qualifications? One can lay no more claim to it then another. And sure all the world must not have the trial of them. 7. What people did Philip advise with before he Baptized the Eunuch? Or who but Philip alone was judge of his Profession? What Vote approved of the 3000 Converts, Acts 2 or of Paul, Acts 9. or of Lydia, or the Gaoler, Acts 16. or any ⟨p. 83⟩other that ever were admitted by the Ministers of Christ in Scripture times. And what Magistrates were the Approvers for 300 years after Christ? No nor after. 8. If in this part of our Office we must obey men, against God (whether Magistrate or People) then in other parts: And so if the Vote of the Church, or Magistrate, forbid me to pray or preach against Pride, Covetousness or Drunkenness, I must obey them, that is, I must obey men before God, and please men, and be no longer the Minister of Christ. 9. What can be more plainly contrary to Scripture, then for the people by a Major Vote, to Rule those whom God commandeth to obey, as their Rulers? Heb. 13. 7. & 17. 24. 1. Tim. 5. 17. 1 Thes. 5. 12. Acts 20, &c.

And what have any people there to do with the tryal, or Approbation of their Profession or Qualifications? One can lay no more claim to it then another. And sure all the world must not have the tryal of them. 7. What people did Philip advise with before he Baptized the Eunuch? Or who but Philip alone was judge of his Profession? What Vote approved of the 3000 Converts, Acts 2 or of Paul, Acts 9. or of Lydia, or the Gaoler,