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

2. And yet let me add, that frequent Professions of Faith, and renewing Covenant with God, have ever been used in the Church; both before Christs Incarnation and since, and indeed, the Lords Supper doth import it: And for my part, I think ⟨p. 251⟩it a very convenient, edifying course, to have the Articles of our Faith every day repeated, as the Belief of that Church, and the people to stand up at it, to signify their consent; so be it, you will not take up with this silent Profession alone, and exclude a more explicit one, when it is requisite. But this fitly signifieth our standing to the first.

2. And yet let me adde, that frequent Professions of Faith, and renewing Covenant with God, have ever been used in the Church; both before Christs Incarnation and since, and indeed, the Lords Supper doth import it: And for my part, I thinke ⟨p. 251⟩it a very convenient, edifying course, to have the Articles of our Faith every day repeated, as the Belief of that Church, and the people to stand up at it, to signifie their consent; so be it, you will not take up with this silent Profession alone, and exclude a more explicite one, when it is requisite. But this fitly signifieth our standing to the first.

Object. 10. But this will cast you upon the same difficulties which you Object to the Anabaptists; you will not know at what Age to take men for Adult-Christians.

Answ. 1. We shall not accept them for their Age, but for their Profession: And we can easily tell when they offer themselves to trial and Profession, and desire the Communion of the Church: As the Ancient Churches could tell when their Catechumens were to be baptized.

Answ. 1. We shall not accept them for their Age, but for their Profession: And we can easily tell when they offer themselves to tryal and Profession, and desire the Communion of the Church: As the Ancient Churches could tell when their Catechumens were to be baptized.

Object. 11. But if you admit them into the Church in Infancy, say the Anabaptists, you will be obliged to excommunicate them all, that prove ungodly when they come to age, and not to let them silently pass out of the Church again.

Answ. Excommunication is either an excluding them from all Relation of members to the Catholic Church, or from the actual Communion of the Church, or from both. The former we can do but Declaratively. In the latter we also adjoin the charge of God, for the execution of the sentence. But those that were never personal Professors of Faith, nor admitted into the Communion of Adult-Christians, are not fit to be cast out of it: And this is the common use of Excommunication, to remove those, as unfit, from the Communion of the Adult, that once were in it, and forfeit that Communion: which cannot belong to them that never were in it. And for our Declaring them Deserters or Apostates, we may do it upon just occasion, but we are not bound to do it publicly by all that are guilty; this being not the Excommunication, that is so enjoined in the Scriptures. Where do you find that the Church in Scripture-times or after, was wont ⟨p. 254⟩to Excommunicate Apostates? And yet Apostates were formerly of the Church. It is those that hang on, and pretend still to be of the Church, and intrude into the Actual Communion of it, that we must cast out, when they deserve it.

Answ. Excommunication is either an excluding them from all Relation of members to the Catholike Church, or from the actual Communion of the Church, or from both. The former we can do but Declaratively. In the latter we also adjoyne the charge of God, for the execution of the sentence. But those that were never personal Professours of Faith, nor admitted into the Communion of Adult-Christians, are not fit to be cast out of it: And this is the common use of Excommunication, to remove those, as unfit, from the Communion of the Adult, that once were in it, and forfeit that Communion: which cannot belong to them that never were in it. And for our Declaring them Desertours or Apostates, we may do it upon just occasion, but we are not bound to do it publikely by all that are guilty; this being not the Excommunication, that is so enjoyned in the Scriptures. Where do you find that the Church in Scripture-times or after, was wont ⟨p. 254⟩to Excommunicate Apostates? And yet Apostates were formerly of the Church. It is those that hang on, and pretend still to be of the Church, and intrude into the Actual Communion of it, that we must cast out, when they deserve it.

Object. 12. But if they cease to be Christians, you must Baptize them again, if you will receive them.

Object. 12. But if they cease to be Christians, you must Baptize them againe, if you will receive them.

Answ. No such matter: The Anabaptists themselves will not Rebaptize an Apostate, when he returneth to the Church. He is to be received by Confession and Absolution, and not by Baptism. If a Christian turn Turk, and afterward Return, he is not to be Rebaptized.

Object. 13. But by this means you will unchristen the people, and then they will be exasperated, and turn Heathens, or hearken to any seducers that will mislead them

Answ. 1. No: we will unchristen no man: but do that honour to Christianity, and that right to the Church and the Souls of men, as to make a difference between Christians and Infidels, and that somewhat wider then the bare Names. He that is a Christian shall be more encouraged by this course, and he that is not, cannot be unchristened by us. If men will not unchristen ⟨p. 255⟩themselves, they need not fear lest the just trying and approving of their Christianity should unchristen them. 2. How little honour it is to Christ and the Church, to have the number made up, by such as we would disallow; I have showed you before, and also what a mischief that is to themselves, which some would give them as a benefit. 3. If Magistrates and Ministers do their duty, (yea or but Ministers alone) they will better be kept from Heathenism, or other evils in the state of Expectants and Catechumens, then in the state of Church-members, where Discipline will make them mad.

Answ. 1. No: we will unchristen no man: but do that honour to Christianity, and that right to the Church and the Soules of men, as to make a difference between Christians and Infidels, and that somewhat wider then the bare Names. He that is a Christian shall be more encouraged by this course, and he that is not, cannot be unchristened by us. If men will not unchristen ⟨p. 255⟩themselves, they need not fear lest the just trying and approving of their Christianity should unchristen them. 2. How little honour it is to Christ and the Church, to have the number made up, by such as we would disallow; I have shewed you before, and also what a mischief that is to themselves, which some would give them as a benefit. 3. If Magistrates and Ministers do their duty, (yea or but Ministers alone) they will better be kept from Heathenism, or other evils in the state of Expectants and Catechumens, then in the state of Church-members, where Discipline will make them mad.

Object. 14. But at least your design looks as if you would keep the Children of all such unchristened; and what work would that make?

Object. 14. But at least your designe lookes as if you would keep the Children of all such unchristened; and what work would that make?

Answ. I meddle not with that Question, but leave every man to his own Judgment. And if I did my self keep off such children, I think it would prove but very few. For 1. I would refuse none of the Parents that had aliquid Christi, that made but a Credible Profession of Christianity. 2. I am persuaded that this Practise would bring almost all the people to a tolerable Profession, when they know it is expected, and what lieth on it. 3. Upon experience now I find, that ⟨p. 256⟩both the Parents are seldom so bad as to be uncapable of offering their child to God, (in the Judgment of the Church) Nay commonly here the more one of the persons is in scandalous sin, the more the other hates it: And they are seldom both grossly ignorant. And those that were delayed on these terms, would receive no wrong by it. Gods way is the best. The Children of unbelievers must not be inchurched in ways of our devising, nor respected before the honour of Christ, and the common good of the Church of God. But of this I say again, I interpose not my Judgment, but leave each man to his own.

Answ. I medle not with that Question, but leave every man to his own Judgment. And if I did my self keep off such children, I think it would prove but very few. For 1. I would refuse none of the Parents that had aliquid Christi, that made but a Credible Profession of Christianity. 2. I am perswaded that this Practise would bring almost all the people to a tollerable Profession, when they know it is expected, and what lieth on it. 3. Upon experience now I find, that ⟨p. 256⟩both the Parents are seldom so bad as to be uncapable of offering their child to God, (in the Judgment of the Church) Nay commonly here the more one of the persons is in scandalous sinne, the more the other hates it: And they are seldom both grosly ignorant. And those that were delayed on these terms, would receive no wrong by it. Gods way is the best. The Children of unbelievers must not be inchurched in waies of our devising, nor respected before the honour of Christ, and the common good of the Church of God. But of this I say againe, I interpose not my Judgment, but leave each man to his own.

Object. 15. But though Confirmation be a duty, yet none but Bishops have power to do it: and therefore it is not a lawful thing for Presbyters to attempt it.

Object. 15. But though Confirmation be a duty, yet none but Bishops have power to do it: and therefore it is not a lawfull thing for Presbyters to attempt it.

Answ. ¹1. What mean you by Bishops? It is a word that hath, by mens application, got so many significations, that we may well expect that you give us the Definition of a Bishop, before you make him the matter of your Dispute. And yet I have read so many Books that Dispute for Episcopy, and so few that tells us what they ⟨p. 257⟩mean by it; that I must needs say, that most of them lose their labour, with such as I. If by a Bishop you mean, such as our English Bishops were, or any fixed Pastor of many particular Churches, I deny that such were ever Instituted by Christ, much less have they the sole Power of such administrations.

Answ. ¹1. What mean you by Bishops? It is a word that hath, by mens application, got so many significations, that we may well expect that you give us the Definition of a Bishop, before you make him the matter of your Dispute. And yet I have read so many Bookes that Dispute for Episcopy, and so few that tels us what they ⟨p. 257⟩mean by it; that I must needs say, that most of them lose their labour, with such as I. If by a Bishop you mean, such as our English Bishops were, or any fixed Pastour of many particular Churches, I deny that such were ever Instituted by Christ, much less have they the sole Power of such administrations.

1. 1Leg. Grotii, Epist. 162. ad Bignon: p. 397. Clem. Roman. against a lower Episcopacy, then ours.

2. Do you mean that it is by Gods Law, or the Laws of men, that Diocesan Bishops only may Confirm?¹ If by Gods Laws, prove it, and we shall quickly yield. But that it's very unlikely you should do. If you say that only the Apostles had this Power, I Answer, 1. That then fixed Diocesan Bishops had none of it: For the Apostles were none such. 2. Then Timothy, Titus, •paphroditus, &c. when they pretend to have been Bishops, had it not. 3. Ananias was no Apostle, that laid hands on Paul, that he might receive the Holy Ghost: of this more anon. But if you say, that this Power is ⟨p. 258⟩given to the Bishops merely by the Laws of men; then either by the Laws of Magistrates, or of Bishops. For the former, we know of none in force with us, to that purpose; and if they were, it is a work without their line, which Christ hath done before them, and not left to them, to describe the Offices of his Church. And for Bishops Canons, we know no Power that any Bishops ever had, to make standing Laws for the Universal Church; nor of any such Laws that are obligatory to us: And the Opponents themselves do violate the Canons of General Councils without scruple (as the 20th of 1. Con. Nic. and abundance more) and how can they oblige us more then them?

2. Do you meane that it is by Gods Law, or the Laws of men, that Diocesan Bishops only may Confirm?¹ If by Gods Laws, prove it, and we shall quickly yield. But that it's very unlikely you should do. If you say that only the Apostles had this Power, I Answer, 1. That then fixed Diocesan Bishops had none of it: For the Apostles were none such. 2. Then Timothy, Titus, •paphroditus, &c. when they pretend to have been Bishops, had it not. 3. Ananias was no Apostle, that laid hands on Paul, that he might receive the Holy Ghost: of this more anon. But if you say, that this Power is ⟨p. 258⟩given to the Bishops meerly by the Laws of men; then either by the Laws of Magistrates, or of Bishops. For the former, we know of none in force with us, to that purpose; and if they were, it is a work without their line, which Christ hath done before them, and not left to them, to describe the Offices of his Church. And for Bishops Canons, we know no Power that any Bishops ever had, to make standing Laws for the Universal Church; nor of any such Laws that are obligatory to us: And the Opponents themselves do violate the Canons of General Councils without scruple (as the 20th of 1. Con. Nic. and abundance more) and how can they oblige us more then them?

3. Presbyters have the Keys of the Kingdom: Therefore they may take in, and Confirm thereby.

3. Presbyters have the Keys of the Kingdom: Therefore they may takein, and Confirm thereby.