"The keys of the kingdom of heaven" are put into the church's hands; and they that are loosed on earth shall be loosed in heaven (if the key do not err); and therefore pastors of the church must absolve none, by baptism, that do not by profession seem to be absolvable in heaven. They must profess to have "the old man crucified with Christ, that the body of sin might be destroyed, that henceforth they might not serve sin." (Rom. vi. 5—8.)

"As many as have been baptized into Christ, have put on Christ, and are all one in Christ Jesus, and are Abraham's seed, and heirs, according to promise," (Gal. iii. 27—29,) Thus speaks the Apostle of the probability grounded on a credible profession; and therefore it is clear, that the profession was presupposed, that might support this charitable judgment. Our baptism is the solemnizing of our marriage with Christ; and it is a new and strange kind of marriage, where there is no profession of consent.

The baptized are in Scripture called men washed, sanctified, justified, &c. (1 Cor. vi. 11; 1 Cor. xiv. 33.) They are called saints, and churches of saints, (1 Cor. i. 2.) All Christians are called sanctified ones, or saints; therefore it is certain that they professed themselves such.

But why should I go any further in this, when the main substance of my "Dispute of Right to the Sacraments" proves it? I entreat the reader that would have more, to prove not only the necessity of a profession, but also of the profession of a saving faith, to peruse that book, or at least the second Disputation, where are twenty arguments for it; and the sense of all the ancient churches there cited out of Mr. Gataker's Collections. See also Dr. Hammond's many testimonies to prove the use of the Abrenunciation, Parænes. p. 18-20. I love not needlessly to recite what others have already cited; but he that knows not that the Universal Church from the days of the apostles, hath baptized the adult, upon a personal profession of faith, and repentance, and vow, or promise, or covenant for obedience, knows little of what the church hath practised. And I hope few sober men will be found that will be so singular and self-conceited, as to contradict the practice of the Universal Church in such a case as this, and set up their own private judgment against it, and go about to persuade us to a new way of church entrance, and admission, now in the end of the world. Blame

me not to be confident with you, where I have so good ground as Scripture, and so good company as the primitive Universal Church.

To this let me add, that most, or too many, that we are to receive to the privileges of adult members, have violated their baptismal covenant, and proved ungodly after baptism, and that by open, notorious scandals. Now Scripture, and the practice of the universal ancient church direct us, to require of these an open confession of sin; for they need an absolution, and not a mere confirmation. It is past all controversy, that such have both an open confession and profession to make. Yea, how scrupulous the ancient church was of receiving and absolving such violators of the baptismal covenant; and on how severe terms they did it, is known to all, that know any thing of those times. I pray amongst others see what Grotius (Discus. Apol. Rivet. pp. 221, 222,) cited from Irenæens, Tertullian, Pacianus, Jerom, &c. ad P. 235. n.

3. As to the last objection, that our churches were true churches, when we made no particular professions, I answer, (1.) Without some profession of true Christianity, our churches could not have been true churches. And therefore against those that would prove them no churches, we plead, and justly, that a profession was made by them. (2.) But I pray you mark, that that will prove a church to be a true church, which will not prove every person in the parish, to be a true member of that church. (3.) And he that thinks it enough, that our churches have a mere metaphysical verity, (such as Bishop Hall, and multitudes of learned Protestants allow the church of Rome itself) is as good a friend to it, as he is to his wife and child, that will let them go naked; yea, and be contented that they catch the plague, or leprosy; yea, and plead for it too; and all because they have still the truth of human nature.

I know that any thing that may truly be called a profession, will, in that point, seem to prove the being of the church. But as it will not seem to prove the well-being; so an obscure profession doth but obscurely prove the being of it, which an open, plain profession doth more clearly prove. Let us not befriend either the kingdom of darkness, or the Separatists so much, as to leave our churches so open to their exceptions, and so apt to cherish and befriend their

ignorance, and infidelity of the world. If coming to church, and sitting there, be somewhat a probable argument that men do implicitly believe as that church believes; yet it is a very dark proof, that they understand what the church believes; especially when experience hath acquainted us with the contrary of many of them.

But now I have said this much for a personal and plain profession, I would fain know what any man hath against it. The church, through the great mercy of God, hath yet liberty to use it; and we see how many thousands make a blind kind of show of Christianity, going from one public duty to another, and knowing not what they do. And is there not need that they should be brought out into the open light, and see their way? If covenanting with God the Father, Son, and Holy Ghost, be the essence of our Christianity; in the name of God, I desire you to consider whether it be a thing to be huddled up in the dark? Unless it be men's design to hide the nature of Christianity, and keep people in destructive ignorance, and delude their souls with a name and show of a religion, which they understand not; they will surely be willing that men should know the covenant that they make, and understand what they do, before they enter into a marriage-bond with Christ, if at age, or own it, if they have been entered in infancy. Why should we choose darkness rather than light? Why should an implicit covenant and profession be pleaded for, when the being of a profession is 'palam fateri,' openly to make known; and when we know by sad experience, that when we have all done the best we can, to make our ignorant people understand, we shall find enough to do to accomplish it? Ignorance hath no need of friendship; and from ministers it deserveth none; especially in so great a point as the covenant that men make with Christ. We have wares that deserve the light, and need not a dark shop. We have a Master that we need not be afraid, or ashamed, explicitly and publicly to confess. It beseems not so It beseems not so high and honourable a profession as that of a Christian, to be wrapped up in obscu

c Albaspin. in Tertul. de Præscript. c. 43. p. 308. Non nisi magna cum deliberatione quenquam in societatum et communionem Ecclesiarum venire patiebantur --Ait igitur diu multumque Orthodoxos deliberare, quorum Sententiis subscribere, quosve in societatem ejusdem Ecclesiæ et corporis recipere debeant contra vero hæreticos ullo discrimine cum omnibus hæreticis pacem miscere.

rity. Such a glorious state as sonship to God, to be an heir of heaven &c. should be entered into with great solemnity, and owned accordingly at our first rational acceptance and acknowledgment. Kings are crowned more solemnly, than poor men take possession of their cottages. Christ will be ashamed of them before the angels, that are ashamed of him before men and will confess them before his Father. that confess him before men. Christianity is not a game to be played under-board. Why then should any be against an open professing, and covenanting with Christ? If it be needful that we covenant, certainly the plainest and most explicit covenanting is the best. And what will be his portion that hath a male in his flock, and offereth the worst, yea, the halt and blind to God?

Let us therefore deal as openly, plainly, and understandingly in the covenant of God as we can, and not contrive it in the greatest darkness, that is, consistent with the essence of a church. Nay, let us not tempt men to unchurch us, or separate from us, by leaving our cause to such arguments as this: such a man sitteth among other hearers, in the congregation, therefore he maketh a profession of the Christian faith;' lest they think it followeth not 'therefore he seemeth to understand the Christian faith,' much less he professeth it ;' especially when it is known that so many understand it not; and that the Papists in their writings, maintain it lawful for them to be present at our assemblies; and infidels tell us, that they can hear any man, and do come thitherd.

Nehemiah caused the Jews" to subscribe the covenant, and seal it." (ix. 38.) Even under the law it was the character of visible " saints, to make a covenant with God by sacrifice," (Psal. 1. 5,) at least now God "hath caused us to pass under the rod." Let us yield to be "brought under the bond of the covenant," (Ezek. xx. 37,) and let us as weeping Israel and Judah, "seek the Lord our God, and ask the way to Zion, with our faces thitherward, saying; come and let us join ourselves to the Lord, in a perpetual covenant, that shall not be forgotten." (Jer. 1. 4, 5.) Let us "take hold of his covenant, and choose the things that please him, that he may bring us into his holy mountain, and make us joyful in his house of prayer, and our sacrifices may be accepted on his altar." (Isa. lvi. 4. 6, 7.) Are not these the d Vid. Thom. a Jesu de Convers. Omn. Gentium de hac quæst.

days of which it is said, "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring; and they shall spring up as among the grass, as willows by the water courses. 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." (Isa. xliv. 3-5.) I would have as little covenanting for doubtful, needless, or mutable things, in church or state, as is possible; but in the great things of our salvation, even the essence of Christianity, we cannot be bound too fast, nor deal too understandingly, and openly with God.

PROP. 6. It is not every kind of Profession, that is the Condition, or necessary qualification of those that are to be admitted to the Privileges of Adult Members; but such a Profession as God hath made necessary, by his express Word, and by the Nature of the Object, and the Uses, and Ends, to which he doth require it.

THE negative is not controverted among us. If any were so quarrelsome or ignorant, it is easily proved. And I shall do it briefly, but satisfactorily in the opening of the affirmative.

I have proved in my first "Disputation of Right to Sacraments," (which I desire the reader, that would have further satisfaction, to peruse,) the necessity of these following qualifications of this profession.

1. In general, as to the object of our faith, it must be a profession of true Christianity, and no less. It must be a profession of our entertainment, both of the truth of the Gospel, and of the good therein revealed and offered. More particularly, it must be a profession that we believe in God the Father, Son, and Holy Ghost, as to the nature, persons, and works, which they have done or undertaken for us. Yet more particularly, and explicitly; it must be a profession, (1.) That we believe in God the Father, and so the pure Deity, as our Creator, Sovereign, and chief Good, who gave us the law of nature, by breaking of which, we have lost ourselves, and all our part in everlasting life. (2.) That we believe in Jesus Christ, God and Man, that taking our nature, fulfilled the law, overcame the devil, died as a sacri