Confirmation and Restoration Necessary Means, Proposition 16 – Proposition 18
Prop. 16. When a Perſon is admitted among the Adult-members af a Particular Church; as well as the Ʋniverſal, his Profeſſion and Admiſſion muſt be either before the Church, or Satisfactorily made Known to the Church at leaſt, who muſt Approve of it by a Judgment of Diſcretion, in order to their Communion with him: and this among us is the ordinary caſe; becauſe it is the duty of all that have opportunity, to joyn themſelves to ſome particular Church; and it is in ſuch Churches, that Communion in publique Worſhip and Order muſt be had, either ſtatedly, or tranſiently and temporarily.
1. THe ſolemnity it ſelf of our Tranſition into the number of Adult-members, and their Communion, is of very great advantage, as I ſhall manifeſt more anon.
2.Read Dr Hammond's Pract. Catech. l. 5. §. 4. pag. 298, 299. Of the Communion of Saints. We that are commonly againſt the private Admiſſion of Infants (at leaſt except in ſome urgent caſe) have leſs reaſon to be for the privateAlbaſpinaeus in Tērtul. de Paenitent. cap. 8, 9. pag. 291. Cum pro foribus Templi ſtarent paenitentes, pretereuntibus ſacerdotibus, caeteriſque fidelibus omnibus, omnino dolentis animi ſignis paenitentiam ſuam teſtabantur, lacrymis non parcebant, precibus inſtitebant, volvebantur, & ſi quae alia habet paenitentia, quae miſerecordiam movere poſſint; non omittebant, ut pacem recupearent. Primum ante ſacerdotes procumbebant, martyribus deinde adgeniculabantur, caeteris denique fratribus & viduis, ut ait Paciamis, enixè ſupplicabant, ut à Deo & ab Eccleſiâ veniam pro ſe impetrarent. Tranſition and Admiſſion of men among the Adult, and that into a particular Governed Church.
3. The whole Society among whom ſuch a perſon is entered, do owe him much duty and brotherly aſſiſtance: They muſt Love him with a ſpecial Love: They muſt live, though not in a Levelling, yet in a Charitable Community with him, not ſhutting up the bowels of Compaſſion from him, when they ſee him in want, but relieving him, as if they ſufferd with him: They are not only to Love him, and Relieve him as a man; but as one of Chriſt's little ones, or friends; yea as his brethren, yea as loving and relieving Chriſt in them, Matth. 25. 35. to the end. They muſt receive and relieve a Diſciple in the name of a Diſciple. Beſides this, they muſt have Church-Union and Communion with him, as one Body; and muſt pray for him, and rejoice with him in Gods Praiſes, and the Lords Supper, and watch over him, and admoniſh and reprove him in ſinne, for his recovery; and avoid him if he walk diſorderly, and be impenitent in ſcandalous ſinne, &c.
Now 1. No man can perform all this duty, to a man that he knoweth not to be thus related to him: If he know not that he owes him this duty, any more then to any one elſe in the world, how ſhall he pay it him? To ſay that we are bound to take all men, that converſe with us, to be ſuch; is to ſay, that Chriſtians muſt renounce their witts, and turn the Church into Bedlam.
2. And as this proves, that the Church-members muſt be made known to one another, ſo it proves that they muſt have a Judgment of Diſcretion in receiving them: (though the Paſtours have the Judgment of Governing Direction.) For 1. God hath not left the Paſtours at liberty, to take in whom they Pleaſe; but hath deſcribed what Profeſſion they ſhall accept, or what perſons they ſhall admit, and whom they ſhall reject. If therefore the Paſtours go againſt the Word of God, then this following is the peoples duty: 1. If they know not the errour, or the caſe be doubtfull, they are to reſt in Obedience to their Paſtours, (for that's undoubtedly their duty) the work being the Paſtours and not theirs. 2. But if the caſe be plainly contrary to the Scripture, (as if he would admit an Impenitent Drunkard, Fornicatour, &c.) they muſt diſown his ſinne, that it lie not upon them, and refuſe private familiarity with that perſon; but not withdraw from publick Ordinances, becauſe of his preſence. For when they have done their duty, and rid themſelves of the guilt by a diſſent, the perſon is to them as Morrally abſent, though Locally and Phyſically preſent; and the Ordinance is not defiled to them by his Corporal preſence; but the guilt will lie on the Rulers of the Church: otherwiſe, all Churches ſhould be broken in pieces, if the people muſt ſeperate, when every one that they are confident is unworthy is Introduced: and the Governed will become the Governours. 3. But if it be not a few that the Paſtours thus introduce againſt the certain Word of God; but ſo many and ſuch as will corrupt the ſubſtance of the Church,☞ and make it an uncapable matter for the form, and ſo to become another thing, and deſtroy the very Ends of Church-aſſociation, ſo that it is no longer a Communion of Saints; then the people fearing God, are bound to ſtop this before it have quite corrupted the Church, by admoniſhing the Paſtours, and adviſing with neighbour Churches to admoniſh them; and if that prevail not, by rejecting them: and if they cannot do ſo, by reaſon of a Major Vote of uncapable perſons, they ought to withdraw themſelves, and worſhip God in ſuch a Church as is truly capable of the Name and Ends:Albaſpin. ubi ſup. Animadvertendum eſt, paenitentes non ſolum haec & ſimilia egiſſe, ut cum Deo in grati… redirent, verum etiam ut ſacerdotes, & caeteros fratres aequiores haberent, in quorum arbitrio & judicio non-nunquam erat, eos in Eccleſia revocare. And this is a Lawfull and Neceſſary ſeparation; of which as it is a duty, God is the Cauſe; and as it is a forſaking of the reſt, the culpable cauſe is only in themſelves. I can eaſily prove all this, but that I think it needleſs tediouſneſs.I cit… this to ſhew what Coniſance the people were to have of ſuch affairs.
4. And indeed it would be very hard meaſure, if at the corrupt adminiſtration of a carnal, or carleſs, or erroneous Paſtour, all the Church muſt be under an Obligation to give their eſtates by way of relief to every one, that he will put the name of a Chriſtian and Church member upon unworthily: Then may he force them to maintaine all the beggars and rogues about them, though they were Infidels and impious men. I ſpeak not of the common relief of the needy; for that I know they owe to an Infidel: but of the ſpecial Community, which Charity muſt make among the Diſciples of Chriſt. It's againſt all Reaſon, that an erring or careleſs Paſtour, ſhall thus Command all the Peoples eſtates, by introducing ſuch without their conſent, whom they are bound thus to maintaine.
5. Yea indeed, the Spirit of God, is in the Saints, a Spirit of diſcerning; ſo that it is not Poſſible that all the Church ſhould in their Affections obey ſuch a corrupt Adminiſtratour, by Loving all the notorious, ungodly men, as Saints, with the ſpecial Love of brethren, whom he will careleſly, or erroneouſly put in the place of Saints. I cannot poſſibly Love that man as a Saint, or Diſciple of Chriſt, that I am certain is his enemy, and none ſuch.
I conclude therefore, that though the people be not Church-governours by a Vote (that's a great errour) yet they have a Judgment of Diſcerning, according to which, they muſt obey, or reject their Paſtours adminiſtrations. And he that denyeth this, and would have them yield an Abſolute obedience, without trying, chooſing and refuſing, would not only make the Paſtours to be of a Papal ſtreine, but would give them a Jeſuitical Obedience, above what the moderate Papiſts give the Pope. And therefore ſeeing that ad finem there is a Neceſſity that the People conſent, (or elſe they cannot Obey, nor hold communion with the perſon) therefore there is alſo the ſame Neceſity ad finem that they have ſatisfaction offered them, and have either the cogniſance of the Profeſſion, and admiſſion of the perſon, or that they be ſatisfied in the fidelity of their Paſtours in Adminiſtration, and that he ſeek their conſent; or (which is beſt) that ſome choſen perſons do Repreſent them, and be preſent at ſuch Profeſſions with the Paſtours; and the Paſtours, and their own Delegates together, do acquaint the Congregation of all that are Admitted, and of their Satisfactory Prfeſſion, that they may hold Communion with them. This I ſpeak of thoſe (which are very many) that are fit for Church-communion, and yet through baſhfullneſs, or want of utterance, are unable to make a Publike Profeſſion before all (The choiſeſt Chriſtians that I have known, have been ſuch:) But thoſe that are able, ſhould rather in Publike make their own Profeſſion.
Object. But what if one part of the Congregation approve of the Perſon and Profeſſion, and the other diſallow it?
Anſw. 1. They are to be governed by the Paſtours. 2. And conſult with the Paſtours of Neighbour Church…, in rules of great weight aed danger. 3. And the leſſer part of the Church, in doubtfull caſes, and tollerable differences, is to yield to the greater part: Not as if a Major Vote had the Government of the reſt (much leſs of their Governours;) but in Order to Ʋnity the fewer muſt ſubmit.
Queſt. But what if the people would have the Paſtour Baptize, Confirm, or introduce an open hereticke, or wicked perſon in his impenitency?
Anſw. The Paſtour muſt obey God, and refuſe to obey them.
Queſt. And what if the People think a man unfit, whom the Paſtour would Approve and Introduce?
Anſw. 1. He may admit him into the Univerſal Church: notwithſtanding their unjuſt refuſall. 2. He hath power to Admit him into that particular Church, againſt their unjuſt diſſent, as he is the Ruler of the Church, and the Adminiſtratour of the Ordinances. 3. He hath Authority to perſwade and command them from Chriſt, to hold communion with the perſon, and do their duty to him: which if they do not they commit a double ſinne: one of unjuſtice and uncharitableneſs, in a cauſleſs rejecting of a member of Chriſt; and another of diſobedience, againſt the fifth Commandement. 4. But yet the Paſtours cannot force the people to obey their advice, and command, nor effectually procure it perhaps. 5. And therefore their forementioned Power is not alwaies to be exerciſed. For it is in vaine to uſe a means, that will rather hinder the End then attain to it; and ſo is at that time, no means. Sometimes the Paſtour may ſee juſt cauſe to exerciſe all this Power, and execute his part of Church communion with the perſon, in adminiſtring the Ordinances to him, and leave the people anſwerable to God, for refuſing their part: But this is not an uſual caſe: Uſually, if he ſee the People reſolve againſt Communion, with that perſon (how fit ſoever,) he is publickly to cleare himſelf by diſallowing them in their ſinne, and reproving them for it, and leaving the blame on them; and then in Prudence to forbear the Intruding of the perſon; becauſe no duty is at all times a duty to be performed; and eſpecially when the hurt that will follow upon it, in the diviſions of the Church, is like to be far greater then the good, if it be done. 6. But if the Church ſhould be ſo corrupted, as that the Major Vote doth ſet againſt Faith and Godlines as ſuch, and ſo will not admit a ſound member to be added to them, the Paſtour with the Minor part, may after due Admonition and Patience, as juſtly reject the guilty and obſtinate, as if they were but one man, and not a Major part.
What is ſaid of this caſe of Admiſſion, holds alſo of Rejection by Excommunication, and of other Antecedent acts of Diſcipline.
4. Laſtly, If Excommunication muſt uſually be done in publique, before the whole Church, that they may know whom to avoid, and know the Reaſon of it; then Admiſſion muſt uſually be done in publique (the Perſon or the Paſtour, opening the caſe to the people) that they may know whom to have Communion with; and know the Reaſon of of it: but the Antecedent is confeſſed by almoſt all. And its proved plainly by Paul's practice and direction, 1 Cor 5. throughout: And it was the cuſtom of the Chriſtian Churches in Tertullians daies, Apolog. cap. 39. There alſo (in the Chriſtian meeting for Worſhip) are exerciſed exhortations, caſtigations and the Divine Cenſure: for Judgment is paſſed with great deliberation, or weight, as with men that are aſſured of the preſence, or ſight of God: and it is the higheſt Repreſentation of the Judgment to come, if any one ſo offend, as that he be diſcharged, or baniſhed from Communion of Prayer, and of the Aſſembly, and of all holy Commerce, or fellowſhip.
Abundance more out of Cyprian, and others might be eaſily produced, to prove that this which I have ſpoken, was the ancient intereſt of the people in theſe Church-affaires: Yea in the choiſe of their Paſtours, yea and in rejecting unworthy Paſtours, Cyprian ſaith, they had a chief Intereſt: Not by Ruling Power, but by a prudent exerciſe of obedience, chooſing the good, and refuſing the evil. Self-preſervation is naturall to every body, where it is not by evil means, and to the hurt of the Publike State. It's hard if a Natural body may not lawfully refuſe, or caſt up Poiſon, if a Governour ſhould give it them. God bindeth none to the perdition of their Souls; nor any holy Society to deſtroy it ſelf, or ſuffer it ſelf to be deſtroyed, or corrupted by others, without the uſe of all juſt means, to reſiſt the bane. But of this I ſhall deſire the Reader, that would know the Judgment and Practice of the Ancient Church, to peruſe Dr Blondel de Jure plebis in Regimine Eccleſiaſt. adjoyned to that excellent piece of Grotius de Imperio ſummarum Pot…ſtatum circa Sacra.To recite more after all thoſe of Blondel, is but to do a needleſs work. There's enough to ſatisfie all that are moderate for Popular Intereſt.
This much may ſatisfie you, that it ſhould not be uſually a ſecret but a ſolemn Tranſition from an Infant-ſtate of memberſhip, into an Adult-ſtate; and that by a publike Profeſſion or Notification of it, the particular Church ſhould have ſatisfaction herein.
Prop 17. It is convenient, though not of Neceſſity, that every Church do keep a Regiſter, of all that are admitted thus into the Number of the Adult-members.
AS we were wont to keep a Regiſter of the Infants Baptized, ſo have we as much Reaſon, of the Adult, Approved and Confirmed or Reſtored. Corporations of old, were wont to keep a book of the names of their Burgeſſes or Citizens: in reſpect to which, God is ſaid to have a Book of Life, wherein he writes mens names, and out of which he blots them, ſpeaking after the manner of men. The Church hath great reaſon for this practice, the buſineſs being of ſo great weight; that we forget not who are of our Communion: which without a Regiſter, in great Congregations, muſt needs be done. If any be ſo vaine, as to demand a Scripture proofe of this; let him firſt bring me a Scripture-proofe, that he may read with ſpectacles, or write a Sermon from the Preachers mouth, or uſe Notes in the Pulpit, or print, &c. and then I will give him proofe of this: In the mean time, if this do not ſatisfie him, he ſhall have liberty to diſuſe it.
Prop. 18. Thoſe that were never thus Miniſterially and Explicitly Approved, Confirmed or Abſolved (after an ungodly life,) but have been permitted without it, to joyne ordinarily with the Church in Prayer and Praiſes, and have been admitted to the Communion of the Church, in the Lords Supper, are approved and confirmed, Eminently though not Formally: though in ſo doing, both the Paſtours and themſelves did ſin againſt God, by the violation of his holy Order. So that ſuch may be a true Church, though much corrupted or diſordered.
THis I adde for two Reaſons: 1. To confute them that ſay our Churches are no true Churches, for want of an explicite Profeſſion. 2. And to acquaint you who it is among us, that are, or are not to be called to Confirmation.
1. It is not the degree of clearneſs and openneſs in our Profeſſion, or in the Miniſterial Approbation or Admiſſion, that is Eſſential to a Church-member. An obſcure Profeſſion may be truly a Profeſſion. Some obſcure Profeſſion, hath been ordinarily made by our people in this Land heretofore, by their ordinary hearing the Word, and ſtanding up at the Recital of the Creed; and joyning with the Church in Prayer and Praiſe, and confeſſing the Scriptures to be the Word of God, and acknowledging the Miniſtry: And a further Profeſſion they made, by actual receiving the Lords Supper, which is a ſilent Profeſſion of their Faith in Chriſt. And though they were not ſolemnly Approved and Confirmed, (except that one of many, had a Cerimonious Confirmation from the Biſhop in their Childhood) yet were they Actually admitted to daily Communion with the Church, and the ſpecial part of Communion in the Lords Supper. And though this Profeſſion and admiſſion was lamentably defective, (of which more anon) yet it is ſuch as may prove our ordinary Aſſemblies to have been true Churches.
2.☞ And I do not think it fit, that any that have been already admitted to Church-communion in the Lords Supper, ſhould be now called out to Confirmation, by Impoſition of hands; though where there is juſt cauſe to queſtion their Knowledg, Faith, or lives, they may by the Poſtour be called to give an account of them; and put upon a clearer Profeſſion then they have yet made: But ſure when they have been admitted to the Lords Supper, by any regular Miniſtry and Church, they are to be taken for Adult-members, till they are juſtly caſt out, or do caſt out themſelves. For the more Perfect doth include the leſs Perfect in it: If a man be ordained a Presbyter, that was never ordained Deacon, he is not to be called back againe and made a Deacon. If you make a man free of your Trade, before he was ever bound prentice; you cannot call him back againe, and bind him prentice after this. If the Univerſity give a man the Degree of Doctor of Divinity, or Maſter of Arts, that never took Degree of Batchelour of Divinity, or of Arts, they cannot afterwards call him back to take his Batchelours Degree. If you have irregularly admitted the untryed, unapproved, unconfirmed to the Lord Supper, you have Eminenter, though not Formaliter Confirmed and Approved him though irregularly. Of this more anon.