Confirmation and Restoration Necessary Means, Proposition 7
Prop. 7. The Profeſſion of thoſe that expect the Church-ſttate and Priviledges of the Adult is to be tried, judged, and Approved by the Paſtours of the Church, to whoſe Office it is that this belongeth.
THis Propoſition hath two parts: 1. That it is not a Profeſſion untryed, and unapproved, that muſt ſerve the turn. 2. That the trying and approving of it, belongeth to the Office of the Paſtours of the Church.
The firſt is grounded by almoſt all Chriſtians that I know of, and therefore need not may words.
1. If every man ſhould be the ſole Judge of the ſoundneſs, and validity of his own Profeſſion, then Hereticks, and Heathens, and Infidels may all croud into the Church: for when there is any outward advantage, or other common motive to induce them to it, they would all joyn with the Church: as if they were Chriſtians. And we ſee that it is the cuſtom of Hereticks to intrude: And who ſhall ſay to any of them, why do you ſo, if themſelves are the only Judges? We meet daily among our own neighbours, with abundance that know not whether Chriſt be God or man; nor who he is, nor what he hath done for us, nor why he came into the world, and are ignorant of almoſt all the Eſſentials of the Chriſtian Faith; and with abundance more that live in common drunkenneſs, ſcorning at holy duties, and at a Godly life, and hating thoſe that uſe it, and giving up themſelves wholly to the fleſh, and the world: And yet all theſe men are ſo confident of the ſoundneſs, and validity of their own Profeſſion, that they will hate that Miniſter, that ſhall make any queſtion of their Right to the Priviledges of the Church. I ſpeak not by hearſay, or conjecture, but by ſad experience. And if they be their own judges, all theſe will be approved, and admitted; and indeed, what man would not be admitted where Chriſtianity is in credit, or hath any worldly advantages? ſo that it's certain, that this would pluck up the hedg, and lay open the Vineyard of Chriſt unto the wilderneſs. For ſelf-love is ſuch a powerfull blinding thing, that it will make every man almoſt, eſpecially of the worſer ſort, approve of that which is their Own.
2. If every man ſhould be the ſole Judge of his own, Profeſſion, and fitneſs for Church Priviledges, then there could be no Communion of Saints: For all the moſt ignorant and impious perſons, would intrude into our Communion; and it would be a Communion not only of actual, but of profeſſed impious men. But the conſequent is intollerable, as being contrary to an Article of our Belief, and a principal part of Chriſtian practice.
3. If each man, were the only Judge of his own Profeſſion, then there could be no exerciſe of Church Diſcipline, nor keeping, or caſting out the wicked: But the conſequent is unſufferable: Therefore.
4. If each man be the only Judge of his own Profeſſion, then the Church is an unguided, ungoverned Society: but the Conſequent is falſe; therefore ſo is the Antecedent.
2. And now I prove that it belongeth to the Office of the Miniſters to judge of, and approve, the Profeſſion of ſuch as expect admiſſion, or the Priveledges of the Church.
1. If perſons are not the ſole Judges themſelves, then it muſt belong to the Miniſter to judge: But the Antecedent is before proved: The Conſequence is proved thus: It muſt belong either to the Paſtours, or the Magiſtrate only, or the people only; or to all, or ſome of theſe conjunctly. Not to the Magiſtrate only: for 1. No man that I know of affirmeth it. 2. It is another mans office. Not to the people only: for 1. None that I know of affirmeth this, They all include the Paſtours. 2. As I ſaid, it is made part of the Paſtours office. If you ſay that it belongs to Magiſtrates, People, and Paſtours jointly, then you include the Paſtours: And I grant that in ſome ſort it belongs to them, but in a different ſort, as I ſhall tell you under the next Propoſition.
2 It is to Miniſters as ſuch that the Keys of the Kingdom of Heaven are committed: but to approve of the Profeſſion of ſuch as are to be admitted into the Church, or to its Priviledges, is part of the exerciſe of the Key's of the Kingdom: therefore it is Miniſters, to whom it belongeth thus to judge and approve.
I have proved in another place, (and ſo have many others, more at large) that the Key's were not given to Peter, or to the Apoſtles, as to private men, for ſo they were not; nor as to a Church of private Chriſtians; for ſo they were not, nor the repreſentatives of any ſuch: nor yet as to Apoſtles only; for then they ſhould have belonged to none but themſelves; the contrary whereof is certain: nor as to fixed Dioceſan Biſhops; for ſuch they were not: and it's generally granted that the Key's belong alſo to Presbyters, either wholly, or the chief of them, and particularly, that in queſtion: Nor yet were the Key's given them only as a Synod, or Presbyterie; for Peter was not ſuch: and this in queſtion hath ever been exerciſed by ſuch Miniſters.
Arg. 3. The Rulers of the Church are the lawful Judges, or Approvers of the Profeſſion of thoſe that come into the Church, or demand the Priviledges of it: But it is the Miniſters of Chriſt, that are the Rulers of the Church, as is expreſt, 1 Theſ. 12. Acts 2. 28. Heb. 13. 7. & 17. 24. 1 Tim. 5. 17. Therefore.
Arg. 4. Thoſe that are by Office the Stewards of the Myſteries of God, and Rulers over his houſhould, to give them meat in due ſeaſon, which they muſt do as faithfull and wiſe ſervants, till their Lord cometh; are the men that muſt judge of, and approve the qualifications of thoſe that come under their Stewardſhip, Government, and Adminiſtration, of theſe Myſteries. But ſuch are the Miniſters of Chriſt, 1 Cor. 4. 1. Matth. 24. 45, 46, 47. Therefore.
Arg. 5. To whom it belongeth, to receive men at age into the Church; to reſtore by Abſolution, them that fell off, and to Adminiſter Chriſt's Ordinances to thoſe that are within; to them doth it belong to try, judge, and approve of them, that are to be thus received, abſolved, or that expect the Priviledges of the Church: But it belongeth to Chriſt's Miniſters to receive men, abſolve them, and adminiſter the Ordinances to them: Therefore. The Antecedent is commonly granted, and plain in Scripture. The Conſequence hath Reaſon ſo evident, as needs no confirmation.
Arg. 6. If all that enter into the Church, or that are reſtored by Aſolution, or are ſtated in a Right to Church Priviledges of the Adult, are therewithall engaged into a mutual, voluntary Relation to Chriſts Miniſters, then muſt their Profeſſion be judged of & approved by Chriſts Miniſters: but the Antecedent is certain: Therefore ſo is the Conſequent. The Antecedent is cleare, becauſe 1. All that enter into the Univerſal Church, do enter under the hand of the Miniſterie, and thereby acknowledg their Relation to them, and Authority to admit them. 2. Becauſe all ſuch do engage themſelves to be Chriſts Diſciples, and learn of him as their Maſter, not as coming down from Heaven, to teach them perſonally, but as teaching them by his Word, Spirit, and Miniſters conjunctly, ſaying (Luke 10 16) He that heareth you, heareth me, and he that deſpiſeth you, deſpiſeth me. 3. Becauſe they all engage themſelves to take Chriſt for their King, who ruleth them by his Laws and Officers; and his Miniſters are his Ruling Officers, 1 Tim. 5. 17. Heb. 12. 7. & 17. 24. 1 Theſ. 5. 12. 4. Becauſe they are all engaged to take Chriſt for the great High Prieſt of the Church, who hath appointed his Miniſters, to officiate under him, in leading them in publike Worſhip of the Church; and in offering up the Praiſes of God, and bleſſing the people, and praying for them and celeberating the Commemoration, and Repreſentation of Chriſts Sacrifice on the Croſs. 5. Becauſe they that enter into a particular Church, where only the conſtant ſtated uſe of holy Ordinances, and Priviledges, are to be had, (though occaſionally elſwhere) do enter into a Relation to the Paſtours of that particular Church; as members of their flock and Church; whom they muſt overſee, and watch over: all this is paſt controverſie.
And then for the Conſequent of the major Propoſition (that therefore Miniſters muſt approve of their Profeſſion) I prove it thus. Miniſters are naturally free-men, as well as others: and therefore no man can become a member of their charge, and put them upon ſo great duty as the Relation doth require, againſt their wils, without their conſent, and contrary to their Judgment, and Conſciences. It is an exceeding great burden that lieth on us, and a great deal of work that is required of us, to each particular Soul: in our charge we muſt exhort, inſtruct, admoniſh, in ſeaſon, and out of ſeaſon, publikly, and privately, and watch over, and govern them, viſit them in ſickneſs, comfort, ſtrengthen them, &c. O what a mountain lieth on me, and how ſhould I bear it, if God did not ſupport me? And if every man that will, ſhall make me more work, and put himſelf under my Care, without my Conſent, then I am ſo far from being a free-man, as all other are, that I am enſlaved, and undone in ſlavery For 1. They may oppreſs me when they will with Number; and ſo many may flock in to my charge, in deſpight of me, as ſhall nullifie the particular Church, and by the magnitude make it another thing, by making it uncapable of its ends, 2. And hereby they may force me to leave undone my duty, both to them and others, by oppreſſing me with work: For when I have ten times more then I can teach and overſee, I muſt needs neglect them▪ all or moſt. 3. And they may abuſe the Church, and me with the evil qualities, as well as the exceſſive quantity of members; and we ſhall be obliged to give that which is holy to dogs, and to uſe thoſe as Church members, that are enemies to the Church; and to adminiſtrate Sacraments to any, that will have them, how unfit ſoever; and to prophane all Gods Ordinances, and turn them to a lie. 4. And by this means, the Church will be utterly ruined, and made a den of thieves, and a ſtie of ſwine: For beſides that all the worſt may at pleaſure be members of it, all men that are faithfull, (or moſt at leaſt) will runne away from the Miniſtry, and ſooner turn Chimny ſweepers then Paſtours. For what man dare venture his Soul on ſo great a charge, for which he knows he muſt give an account, when he is certain to leave undone the work of his Office, in ſo great a meaſure, and when he knows he may be thus oppreſt in ſoul and body, and ſo undone by wicked men, when ever they pleaſe: yea, if they purpoſely do it to deſpight him.
Arg. 7. That which belongeth to all other Superiors, in voluntary Relations, is, not to be denied to Miniſters in theirs: but a free conſent, and Approbation of them, that they are related to, belongs to all other Superior, voluntary Relations: Therefore to us.
A Schoolmaſter, is to Approve the capacity of his Schollars; and a Phyſician is to judge of the fitneſs of a perſon to be his patient, and his fitneſs for this or that medicine in particular. Not only a Maſter would take it ill, if he may not have the approbation of his own ſervants, but have as many, and as bad thruſt on him, as ſhall pleaſe; but a husband would think it hard, if he might not have the approbation, and choice of his own wife, but that any might force him to take them that they pleaſe. And are the Paſtour of Chriſts Church, the only ſlaves on earth? How improbable a thing is this?
Arg. 8. That Relation which muſt be rationally, regularly, and faithfully managed, muſt be rationally, regularly, and freely entered (for otherwiſe we cannot ſo manage it) But the Relation of a Miniſter to each member of his charge muſt be thus managed: Therefore.
Arg. 9. It is plainly expreſt in the Miniſters Commiſſion, that he is to approve of the Profeſſion of Diſciples: therefore it belongeth to his Office, Matth. 28. 19. Go Diſciple all Nations, baptizing them—teaching them to obſerve all things— Which plainly manifeſteth, that it's they that muſt judge, when a man is made a Diſciple, and when not, or elſe how can they either Baptize them as ſuch, or teach them the Precepts of Chriſt as ſuch? So when he giveth to his ſervants the Key's of the Kingdom, Matth. 18, &c. it ſheweth that they are to judge who is to be admitted, and who not, as is aforeſaid: or elſe he would never have ſet them at the door, and made them the Porters, and Key-bearers of his Church, to let men in.
Arg. 10. No man in the Adminiſtration of holy Ordinances, is ordinarily to renounce his own Reaſon and Conſcience, and to act againſt them. But thus it would be if we have not the approving of the Profeſſion, or Qualification of thoſe that we muſt adminiſter them to: Therefore—He that is to Execute here is to judge: For 1. Elſe you will force Miniſters to go againſt their Reaſon, and Conſcience in all adminiſtrations. 2. You will deny them ſo much as Judicium Diſcretionis, which you allow to every Chriſtian, much more Judicium Directionis, which belongeth to their Office. Every man muſt judge and underſtand what he doth, and why he doth it: you will not force the people to participate of Sacraments, againſt their Conſciences. Why then ſhould Miniſters be forced to Give them againſt their Conſciences? Adminiſtring is their work: and therefore they muſt know why they do it, and on what grounds: Elſe you will make them but like hangmen, or worſe, if they muſt do Execution againſt their judgments, becauſe it is anothers judgment. And whoſe judgment is it, that we muſt follow, when we go againſt our own?
Arg. 11. If it belong to Chriſt, to paſs an open Approbation, of the Qualification of ſuch as are to be admitted into his Church, or to his ſpecial Ordinances, or Church Priviledges, then doth it belong to the Miniſters of Chriſt, as his inſtruments: But it doth belong to Chriſt. 1. For all that enter either into an Infant, or Adult Church-ſtate, do joyn themſelves into a neer Relation to Chriſt: And will Chriſt have men married to him, and made his children, and members, and ſervants, without his Approbation of them, or againſt his particular will? 2. All that thus come into the Church, or are reſtored, and claim Church-priviledges, do expect, and claime the Benefits of Chriſt, and the greateſt benifits in the world. And ſhall any man have Chriſts great, and precious Benefits againſt his will, and without his Approbation? It may be you'l ſay, that he hath already expreſſed his conſent in the free Promiſe of the Goſpel, to all believers. I Anſwer: He hath ſo to Believers: but he hath done it only to Believers, and he hath not ſaid in the Goſpel that you are a Believer.
Object. But it's ſufficient, that my own Conſcience beare me witnes.
Its before proved, that men are not here their own judges.I Anſwer, It is ſo, as to all matters of Conſcience, that are to be tranſacted only between God and you, as about your Juſtification, and Glorification, &c. (And yet in this caſe, Miniſterial Abſolution is a great means to help the Peace of your Conſciences.) But where the Miniſter hath to do with you, by Adminiſtrations, and the Church hath to do with you in the way of Communion, there they muſt know what they do, and why, and muſt have ſome expreſſion, of what you ſay your Conſcience teſtifieth to you.
And the Conſequence of the Major is plain, (that if it belongs thus to Chriſt to approve, then it belongs to his Miniſters,) 1. Becauſe he appointeth not perſonally on earth, nor uſeth, or approveth any other way, to ſignifie his own Approbation of you in particular, for a Church-ſtate, and Priviledges. 2. Becauſe he hath expreſly intruſted his Miniſters with this Power, as to ſpeak to men in Chriſts ſtead, 2 Cor. 5. 19. So to eſpouſe them to Chriſt their husband, that we may preſent them a chaſt Virgin to Chriſt, 2 Cor. 11. 2. Yea, and hereupon they are to give up themſelves to the Lord firſt, and to us by the Will of God, 2 Cor. 8. 5. Chriſts Miniſters are his Agents, or Embaſſadours, as to ſolicite men in his Name to be Reconciled to him, ſo to Approve them in his Name, and tell them that he is Reconciled to them. And therefore they are to deliver Himſelf, his Body, and Blood, in his Name to them in the Lords Supper; and to bind, and looſe in his Name; and whatſoever they looſe on earth, (according to his Promiſe) ſhall be looſed in Heaven: So much of his work doth Chriſt by his Officers.
And even mens firſt Faith is a Believing the Preacher, and Chriſt by them, Acts 8. 12. They believed Philip preaching, &c.
Arg. 12. To whomſoever the Labour belongeth, to them the Power of doing it belongeth: But it is to Miniſters that the Labour of trying and judging of ſuch Profeſſions, and Qualifications, belongeth; Therefore it is to Miniſters, that the power belongeth.
The Major is undoubted: for elſe we muſt be bound by God, to do that which we have no Power (or Authority) to do, and others muſt have Power to do it, and not be bound to it, which are both ſenſeleſs. The Minor I prove.
1. From the frequent Commands of Scripture, that lay this burden on the Miniſters, but not Magiſtrates or People. (in the way that's now in Queſtion) All the directions, and Canons which Paul giveth to Timothy, Titus▪ to the Elders of Epheſus, Acts 20. and other Paſtours, together with the Exhortations to performance, and terrible charges given them to be faithfull, do ſhew that it's they that muſt do the work.
2. From common conſent: all would have the honour and Power: but who beſides the Paſtours would have the work, and care, and ſevere Obligations to perform it? Will Magiſtrates, or all the people undertake it, to try, and judge of the Profeſſions of every man that enters upon Adult Church-memberſhip, or Priviledges, of ſuch as are to be reſtored? They that will undertake this work muſt attend it, and give themſelves wholly to it, and conferre with the perſons, and do ſo much work as our people would be hardly brought to do (if they were able) It's unexperienced Raſhneſs, and perverſneſs, that makes them ſo jealous of the Miniſters Power in ſuch caſes, and ſome of them to reproach us for it. Ah blind unthankful Souls! Do you know what the Miniſtry and this Power is? It is a power to be the ſervants of all; a power to ſpend and be ſpent, even for the unthankfull. It's a Power to do the moſt toylſome, and diſpleaſing work to fleſh and blood, one of them in the world; ſuch as fleſh calls a very drudgery. I profeſs unfeignedly that i… God had left it to my choice, and I ſhould conſult with fleſh and blood, I had rather preach twice or thrice a week for nothing, and do no more, then to have this Power (a duty of judging and governing this one Pariſh, though I had for it many hundred pounds a year. Nothing doth bring ſo much trouble upon us, as that Power which unthankfull perſons ſcorn at. I had rather, if I might conſult with fleſh and blood, be advanced to the Power, of holding or driving plow for you, if not of ſweeping your ſtreets. (Though yet becauſe of Gods intereſt, and the ends of the work, I count it the happieſt life in the world.) And do you grudg us ſuch a Power as this? Would you grudg me the Power of threſhing your corn? Or will you grudg a Phyſician the Power of judging of your diſeaſe, and the Remedy, to ſave your life? Or a School maſter the Power of examining, and teaching your children? Do the work, and take the Power, if you are able, and can go through with it, and ſpare not.
Arg. 13. It is only the Miniſters of Chriſt, that are Able and Capable to receive the Power, and do the work: and therefore it is they only that have Authority thereto.
Nothing but the Antecedent needs proofe. And that I prove by three ſeveral Enablements, which Miniſters have, and others wa…t. 1. Miniſters only have ability of Mind, for the work of this tryal, and Approbation. Here I ſpeak of them Ordinarily, and I have theſe grounds for it. 1. God hath commanded that the moſt knowing, able, faithfull, holy men, ſhall be deſtinated to this work, 1 Tim. 3. Tit. 1. &c. And therefore it is ſuppoſed that uſually they are ſuch, or elſe it's the ſhame of the Magiſtrate that ſhould ſee to it. 2. It's they only that ſet themſelves a part to the work and ſtudy from their youth, for the accompliſhments that are requiſite, (unleſs here and there one of other ſorts) And men are likelieſt to be underſtanding in that, which they have all their daies ſet themſelves to ſtudy. 3. We ſee by experience that they are the moſt able, unleſs it be (alas how few) here and there a godly ſtudious Gentleman, or other perſon: who are moſt of them too blame, that they become not Miniſters, I think.
2. It is only the Miniſters, who being ſeparated to the Goſpel and Work of God, do lay by all other buſineſs, and give themſelves wholly to theſe things. Gentlemen, (much leſs all the people of the Church,) cannot lay by their callings to attend this buſineſs of trying, and judging of mens Profeſſions as Miniſters muſt do, if they will be faithfull. Should private members have ſo mu…h Church governing work as ſome cut out for them, and ſhould they bear ſuch a burden, as ſome would lay upon them, under the name of Power and Priviledges, it would undo them ſoul or body, or both: they would find time little enough for it in ſome places, if they all caſt off their outward callings.
And 3. The Paſtours only are capable, becauſe of Unity. For ſhould the People have this work, as ſome would have it, the multitude would hinder execution, and they would turn all to wrangling. 1. Such bodies move ſlowly. 2. Multitude with that diveſity of parts and minds that is among them, would ſet them by the eares; and the Church would be almoſt alway in a flame. If every man that is to make Profeſſion of his Faith, on this or the like occaſion, muſt be tryed and judged by all; ſome would approve, and others would diſapprove and reject, in moſt or very many caſes. Whereas the Paſtours being ſingle, or not many, and more experienced, and able, and vacant for a full enquiry, have leſs reaſon to be partiall injurious, or diſagreed.
Arg. 14. The Practice of the Apoſtles, Evangeliſts, and the Paſtours of Chriſt's Church in all Ages, doth put us quite out of doubt, that it is not only belonging to the Miniſterill Office, to judge and approve of ſuch Profeſſions, but that it is a very great part of that Office.
John Baptiſt received, and judged of the Profeſſion of his Penitents, before he did baptize them. The twelve Apoſtles, Mat. 10. 13, 14. Were to judge of the worthineſs, or unworthineſs, of thoſe that they were to abide with, Mark 6. 11. Who were the Judges or Approvers of the Profeſſion of the 3000 Converts, Acts. 2. 41. but the Apoſtles that Baptized them, or judged them to be Baptized? Who elſe approved of all the believers that were added, Acts 5. 14. even multitudes both of men and women? They that Continued in the Apoſtles Doctrine and fellowſhip, (Acts 2. 42.) and under their Government, no doubt entered at firſt under their cond…ct. Philip was the Judge of the Eunuch's Profeſſion, Acts 8. 37, 38. Ananias was ſcrupulous of admitting Paul, but as God himſelfe Approved of him to Ananias (Acts 9. 13, 14, 15.) So A…anias alſo muſt miniſterially approve him (verſ. 17.) Who judged of Lidia's Profeſſion, and the Jaylours, (Acts 16) but the Apoſtles, or other Miniſters of Chriſt? What need we inſtance any more, when we all know, that no Convert entered at Age into the Church, but under the hand of ſome Miniſter of Chriſt, that did Baptize him, or appoint him to be Baptized.
Object. But this is not our Caſe, for we were Baptized in Infancy, and are in the Church already.
Anſw. You entred not into the number of Adult and more perfect Members in your Infancy; nor did you make any perſonal Profeſſion in your Infancy: That's yet to be done. Your Parents Profeſſion will ſerve you no longer then your Infant ſtate. Theſe being not in the Goſpel Church before, were at once Baptized, and entered thereby into the Number of the Adult members. So would we do if we converted thoſe that were the ſeed of Heathens or Infidels. But though this be not your Caſe in reſpect of Baptiſm, and an Inſant Church-ſtate, yet this is your own Caſe in regard of perſonal Profeſſion, and Adult Church-ſtate.
If the Miniſters of Chriſt in Scripture time, admitted none into an Adult Church-ſtate, and to the Priviledges of ſuch, but upon a Perſonal Profeſſion, approved by the ſaid Miniſters, then neither muſt we do ſo now. But the Antecedent is paſt doubt: Therefore.—
The Reaſons of the Conſequence is, becauſe the Scripture is our Rule, and the Reaſons of the Caſes are the ſame. If you ſay with the Anabaptiſts, that I may as well argue from the Apoſtles example, for the Baptizing of the Aged: I Anſwer ſo I will, when the Caſe is the ſame: when they are converted from Infidelity, or are not born and baptized into the Goſpel-Church before: The Apoſtles did not Baptize at Age, any perſon that was born of believing Parents in the Goſpel-Church, after Baptiſm was inſtituted. As to them that ſay, that Mary was a Chriſtian, Anabap. Object. Anſw.and yet Chriſt was not Baptized till full Age. I Anſwer, 1. That Mary was not a Baptized perſon: 2. That Baptiſm into the Name of Father, Sonne, and Holy Ghoſt, was not Inſtituted in Chriſts Infancy: How ſhould he be Baptized in Infancy, when there was no ſuch Ordinance of God in the world, as Goſpel-Baptiſm, or Johns Baptiſm? If you think Baptiſm, and Profeſſion, or Church-memberſhip ſo inſeparable, that we muſt not require ſuch a Profeſſion, but in order to Baptiſm. 1. You ſpeak without proof. 2. You ſpeak even contrary to the experience of the Jewiſh Church: where in the wilderniſs, Circumciſion was ſeparated from Profeſſion, and Church-memberſhip, both of Infants, and Adult, the later being without the former. 3. If we may be Baptized in Infancy, without a Perſonal Profeſſion, then they are ſeparable: but the Antecedent is proved in due place. 4. No man denieth that I know of, but that Perſonal Profeſſion approved by the Miniſters, is neceſſary in ſeveral Caſes, after Baptiſm. But all the examples of the Baptized Adult in the New Teſtament, will fully prove, that all men ſhould enter into the ſtate and number of Adult Church-members, upon a Perſonal Profeſſion approved by the Miniſters of Chriſt: for ſo did all in the Scripture terms, on Reaſons common to them and us: and no man can put by the obligation of the example, by any pretence of an imparity of Reaſon, but what will be as ſtrong to evacuate almoſt all Scripture example, and much of the commands. But as to the Baptizing perſons at Age, we will do the ſame, when the perſons are ſuch, as the Apoſtles baptized: aud that they baptized none others, was never yet proved; but more ſaid for the Affirmative.
And ever ſince the Apoſtles daies, it hath been the conſtant Practice of the Church, that the Profeſſion, and claim of the Adult ſhould be tried by the Miniſters of Chriſt. 1. In Caſe of Infant Baptiſm, the Miniſter was to receive and approve the Parents Profeſſion. 2. In Caſe of the Baptiſm of the Aged, they alwaies entred under the tryal, approbation, or hand of the Miniſter. 3. In Caſe of the Confirming of thoſe at Age, that were Baptized in Infancy, it was alwaies done under the hand and judgment of the Miniſter. 4. In Caſe of Abſolution of thoſe that fell after either Infant, or Adult Baptiſm, it was alwaies upon a Profeſſion approved by the Miniſter. To prove theſe things is vaine, it being the Subject of ſo many Canons, and ſo commonly known, both by Record and Practice.
Mr Herbert Thorndike, in his forcited Diſcourſe of the Right of the Church, is full upon it, pag. 32. he ſaith, As the Power of Judging who is, and who is not thus Qualified, preſuppoſes a Profeſſion, ſo that an Inſtruction, obliging the obedience of them; which ſeek Remiſſion of ſinnes, by the Goſpel, and therefore confidently aſſuring it to them, which conform themſelves. In a word, becauſe admitting to, and excluding from the Church, is, or ought to be, a juſt and lawfull preſumption of admitting to, or excluding from Heaven, (N. B.) it is morally and legally the ſame act, that entitleth to Heaven, and to the Church; that maketh an heir of Life Everlaſting, and a C…riſtian; becauſe he that obeyeth the Church, in ſubmitting to the Goſpel, is as certainly a member of the Inviſible, as of the Viſible Church. You ſee here in his Judgment, both what kind of Profeſſion it muſt be, and who is the Judge of it (of which he is more large.) And ſurely they that ſee Confirmation, and Penance, or Abſolution, grown up to the reputation of proper Sacraments, and underſtandeth how they came to it, will never queſtion whether the Univerſal Church, hath ſtill taken the Paſtours for the lawfull Judges, and Approvers of that Confeſſion, and Profeſſion, which in ſuch Caſes was requiſite.
And that it was a Profeſſion, both of ſaving Faith, and Repentance, that was expected by the Church; which the Paſtours were to Judge of: I mentioned ſome plain teſtimonies of Antiquity. Apol. pag. 95. to which I ſhall adde ſome more.
Juſtin Martyr, Apolog. 2. Expreſſing how Baptiſm was then admitted to the Adult, ſaith, As many as being perſwaded, do believe theſe things to be true which we teach, and do promiſe to live according to them, they firſt learn, by prayer and faſting, to beg pardon of God, for their former ſinnes, our ſelves alſo joyning our prayer and faſting: then they are brought to the water, and born againe, in the ſame way as we our ſelves were born againe.And of the Lords Supper he ſaith, This food we call the Euchariſt, to which no man is admitted, but he that believeth the truth of our Doctrine, being waſhed in the Laver of Regegeneration, for Remiſſion of ſinne, and that ſo liveth as Chriſt hath taught.
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 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 Legat. pro Chriſt. pag. 3. Nullus Chriſtianus malus eſt niſi haut profeſſionem ſimulaverit.
Damaſcene Orthodox. fid. lib. 4. cap. 11. pag. 303. Qui enim ſecundum traditionem Catholicae Eccleſiae credit, ſed communicat operibus Diabolo, infidelis eſt.
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 ſhewed you the Neceſſity 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.