Confirmation and Restoration Necessary Means, Table of contents
THE CONTENTS.
QUESTION. WHether thoſe that were Baptized in Infancy, ſhould be admitted to the Priviledges proper to Adult Church-members, without Confirmation, or Reſtauration, by an Approved Profeſſion of perſonal Faith and Repentance? Neg.
A general Rule to guide Reformers.
PROP. I. It is ſuppoſed, that the Infants of Believers ſhould be admitted by Baptiſm into the Church, and ſo be partakers of Infant-priviledges. A Breviate of Reaſons for this.
PROP. II. There are many Priviledges belonging to the Adult-members of the Church, which Infant-members are not capable of.
PROP. III. The Continuation of Priviledges received in Infancy, is part of the Priviledges of the Adult: or the Reſtoration of them, if they be loſt.
PROP. IV. The Title-Condition of Infant Church-memberſhip, and Priviledges is not the ſame with the Title-Condition of the Church-memberſhip and Priviledges of the Adult; ſo that if this new Condition be not performed, when men come to age, their former Title ceaſeth, and there is no other, that ariſeth in its ſtead: Proved.
PROP. V. As a Perſonal faith is the Condition, before God, of Title to the Priviledges of the Adult; ſo the Profeſsion of this Faith, is the Condition of his Title before the Church, and without this Profeſsion, he is not to be taken as an Adult-member, nor admitted to the Priviledges of ſuch. Proved, and Vindicated from their Objections, that plead againſt the neceſsity of an expreſs Profeſsion: with ſome Application urging to the practice.
PROP. VI. It is not every kind of Profeſsion that is the Condition, or neceſſary qualification of thoſe, that are to be admitted to the Priviledges of Adult-amembers, 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. It muſt be a Profeſsion of True Chriſtianity in all the Eſſentials. What are the Eſſentials, as to Objects and Acts: It muſt be a Credible Profeſſion. 1. It muſt ſeeme to be Underſtanding. 2. And ſerious. 3. And voluntary, upon deliberation. 4. Not nullified by a contradiction in word or deed. 5. It muſt be Practice firſt, that muſt make words Credible, when the perſon by perfidiouſneſs hath forfeited his credit.
PROP. VII. The Profeſsion of thoſe that expect the Church-ſtate and Priviledges of the Adult, is to be tryed, judged and approved, by the Paſtours of the Church, to whoſe Office it is that it belongeth. 1. An untryed Profeſsion muſt not ſerve: proved. 2. Paſtours by Office are the Tryers and Judges, of the Proſeſsion of ſuch, as to theſe Ends: proved by 14 undenyable Arguments; and Objections Anſwered. Conſent of the Ancients.
PROP. VIII. 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 ſin; yea and in deſperate caſes to diſown them. The Poſitive Title-condition to be produced, is The Profeſſion of true Chriſtianity. The Miniſter that refuſeth this Profeſsion, muſt prove it not credible. Of tolerable ignorance.
PROP. IX. It is evident that Magiſtrates, Miniſters and people, have each a power of Judging: but different, as they have different works. How far Miniſters are Judges. Proved by ten Reaſons, againſt the popular claim, &c. How far the people muſt Judge: How far the Magiſtrate muſt Judge Miniſters for theſe Matters, and Miniſters obey them?
PROP. X. To this Miniſterial Approbation of the Profeſsion and Qualifications of the Expectant, there is to be adjoyned a Miniſterial Inveſtiture or Delivery of the Benefit expected. How many Sacraments there are. 1. More than ſeaven in the largeſt ſenſe. 2. Five in a large ſenſe (not intollerable.) 3. Two only in the ſtricteſt ſenſe, as we define them.
PROP. XI. The ſolemn Miniſterial Inveſtiture of Profeſſours into the right of the Church-Priviledges of the Adult, is either 1. Of the Unbaptized, who are now firſt entred. 2. Or of the Baptized in Infancy, that never proved ungodly, nor violated that firſt Covenant. 3. Or of thoſe Baptized (whether in Infancy or at Age) that have ſince proved wicked and broke the Covenant. The firſt of theſe Inveſtitures is to be by Baptiſm; the ſecond by Confirmation, and the third by Abſolution. So that the ſolemn Inveſtiture that now I am pleading for, is by Confirmation to one ſort, (that never proved ungodly ſince their Baptiſm) and by Abſolution to the other ſort (that broke their Covenant) which yet hath a certain Confirmation in, or with it.
PROP. XII. This ſolemn Inveſtiture on perſonal Profeſsion, being thus proved the Ordinance of God, for the ſolemn renewing the Covenant of Grace, between God and the Adult-Covenanter, it muſt needs follow that it is a Corroborating Ordinance, and that Corroborating Grace is to be expepected in it from God, by all that come to it in ſincerity of heart: And ſo it hath the name of Confirmation upon that account alſo.
PROP. XIII. Miniſterial Impoſition of hands, in Confirmation and the foredeſcribed ſort of Abſolution, is a Lawfull and Convenient action, or Ceremony, and ordinarily to be uſed, as it hath been of old by the Univerſal Church. But yet it is not of ſuch Neceſsity, but that we muſt diſpence in this Ceremony with ſcrupulous Conſciences, that cannot be ſatiſfied to ſubmit to it: Impoſition of hands is allowed in Scripture to be uſed Generally by Spiritual Superiours, to ſignifie their Deſire, that the Bleſsing, Guift or Power, may be conferred on the Inferiour, for which they have a call to mediate. Proved. Particllarly, 1. We find in Scripture a Bleſsing of Church-members, with laying on of hands. 2. And that the Holy Ghoſt is in a ſpecial manner promiſed to Believers, over and above that meaſure of the Spirit, which cauſed them to Believe. 3. And that Praier, with laying on of hands, was the outward means to be uſed by Chriſts Miniſters, for procuring this, or inveſting them of it. 4. And that this was not a temporary, but fixed Ordinance. All proved. How the Holy Ghoſt is given before Faith, and after Faith, and how ſealed in Baptiſm, and how not? What Hope of the ſucceſs of Impoſition, with Praier for the ſpirit. Scripture and Antiquity for it. Reaſons for the non-neceſsity of it to the the ſcrupulous.
PROP. XIV. Though in receiving Adult-perſons out of Infidelity by Baptiſm into the Church; a ſudden Profeſsion, without any ſtay to ſee their Reformation, may ſerve turne, yet in receiving theſe that were Baptized heretofore, into the number of Adult-members, or to the Priviledges of ſuch, their lives muſt be enquired after, which muſt be ſuch as do not confute their Profeſsion.
PROP. XV. It is not of flat Neceſsity, that the Profeſsion of the Expectant be made in the open Congregation, or before many, in order to his Confirmation or admittance.
PROP. XVI. When a perſon is admitted an Adult-member of a particular Church, as well as of the Univerſal, 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 joyne themſelves to ſome particu-Church, and it is in ſuch Churches, that Communion in publique Worſhip and order muſt be had, either ſtatedly, or tranſiently and temporarily. Reaſons to prove this Intereſt of the People. Caſes of difference between Paſtours and people reſolved.
PROP. XVII. It is convenient (though not of neceſsity) that every Church do keep a Regiſter of all that are thus Inveſted, or admitted into the number of Adult-members.
PROP. XVIII. Thoſe that were never thus Miniſterially and Explicitly Approved, Confirmed, or Abſolved (after an ungodly life) but have been permitted without it, to joyne uſually with the Church in prayer and praiſes, and the Lords Supper, are Approved and Confirmed, eminently, though not formally, though in ſo doing, both the Paſtours and themſelves might ſinne againſt God, by the violation of his holy order. Such therefore may be a true Church, and are not to be called back to ſolemn Confirmation, though in many caſes they may be called to Tryall by their Overſeers.
PROP. XIX. So exceeding great and many are the Miſchiefs that have befallen us by the neglect of a ſolemn meet Tranſition from an Infant into the Adult Church-ſtate, and which undoubtedly will continue till this be remedied, that all the Magiſtrates, Miniſters & people, that diſſemble not in profeſsing themſelves to be Chriſtians, ſhould with ſpeed and diligence attempt the cure. The ſtate of our Pariſhes anatomized. Twenty intollerable miſchiefs, that follow the taking all into our Church-communion, and neglecting this Confirmation: ſuch as all Chriſtians ſhould lay to heart.
PROP. XX. So many and great are the Benefits that would follow the generall practice of this duty of trying, approving and confirming (or Abſolving) all thoſe that enter into the number of Adult-Chriſtians, that it ſhould mightily provoke all Chriſtian Magiſtrates, Miniſters, and people to joyne in a ſpeedy and vigorous execution of it. Twelve excellent Benefits that will come by Confirmation. It's like to be an admirable increaſer of knowledg, and holineſs, and Church-Reformation. It's a ſingular means of Agreeing the Epiſcopal, Presbyterians, Congregational, Er…ſtians, and moderating the Anabaptiſts: proved and urged.
Twenty Objections againſt this Approved Profeſsion and Confirmation, anſwered. How little reaſon have Princes, and Parliaments to reſtraine moſt Miniſters here from overdoing.
The Duties that lie upon us all, for the Execution of this Work: and 1. on Miniſters. 1. We ſhould Agree upon an unanimous performance. 2. In thoſe Agreements, we muſt leave men to their Liberty in all unneceſſary modes, and circumſtances. 3. In taking mens profeſsion, we muſt avoid both extreams, viz. Looſe formality, and overmuch 4. What courſe muſt be taken with all our Pariſhe, where ſome have without a Perſonal Approved Profeſsion already been admitted to the Lords Supper and ſome not particularly opened? 5. We muſt require of all the notoriouſly ungodly, a Penitent Confeſsion in order to Abſolution, as well as a Profeſsion of Faith, and future obedience. 6. Delegates to be choſen by particular Churches, to meet with the Paſtours for thoſe and other Church-affaires. 7. The Paſtours and Churches ſhould be all Aſſociated, and the Churches that we hold Communion with, differenced from the reſt: that thoſe that are Confirmed and Received by them, may be capable of Communion with all. 8. We muſt be diligent in publike and private Teaching the Catechumens, and walk inoffenſively, condeſcendingly and vigilantly among them.
2. The Duty of the People, eſpecially the Godly, in order to this Work.
3. The Magiſtrates Duty hereto. 1. To cauſe thoſe People that are unfit for Church-Communion, to live quietly in the ſtate of Expectants, and to ſubmit to publique and perſonal Inſtruction, and Catechizing, to prepare them. 2. To compel Miniſters thus to Teach and Catechize them, and ſee that great Pariſhes have ſo many Teachers as may be able to do it. Reaſons for compelling us. 3. To lay ſome penalty on all Paſtors, that will not guide the Church by Diſcipline, as well as preach: Not forbidding them to be Preachers, but to be Paſtours and adminiſter Sacraments, that will not do it, as Chriſt hath appointed. To theſe ends it may do well, for the Magiſtrate to have his Agent or Church-Juſtice to joyne in the Church-meetings, and to inform the Commiſsioners for Ejection, who may be impowred hereunto. 4. To promote and command the Aſsociations and correſpondencies of Paſtours and Churches. With what limitations, and to what ends. 5. It would much further this Work, if Viſitours were appointed in all parts to ſee it done, or put on Miniſters: Not that any Miniſters ſhould have a Power of ſilencing, ſuſpending, &c. But to let a Civil Viſitor, and a Viſitor of the Miniſtry be ſtill joyned together, and let the Miniſter have only a power to perſwade, and the other as a Magigiſtrate to compell, or to bring the cauſes, which are exempt from his power, to the Superiour Commiſsioners. 6. It's the unqueſtionable Duty of Magiſtrates (not to drive men to Church-Communion that are unmeet, but) to reſtraine Seducers, from taking advantage of their diſcontents and drawing them away, while they remaine Expectants: Ten Reaſons, that deſerve the ſerious conſideration of the Magiſtrate, that ſhew the great Neceſsity of this his Moderate aſsiſtance, for keeping of deceivers, eſpecially Papists, and containing the prophane and ignorant people in quietneſs and ſubmiſsion to inſtruction in an expectant ſtate till they are fit for Church-Communion. 7. To ſatisfie the Magiſtrate that is afraid of perſecution, certain Regulations of Toleration are propounded. 1. Let all that pretend ſcruple of ſubmitting to the perſonal or publique Inſtruction of the Teacher of the Pariſh where he lives, be compelled to ſubmit to ſome one elſe, who may give it under his hand that he takes that care of him. 2. Let Commiſsioners be appointed (according to the Laws given them) to guard the door of Toleration, as now they are to guard the door of publique Allowance and Maintenance: and let none be Tolerated to preach or openly perſwade (though for nothing) that have not an Inſtrument of Licence ſealed by theſe Commiſsioners: Or elſe Blaſphemers and Heathens may preach for all your Laws againſt them. 3. Let thoſe that have a ſealed Toleration be as reſponſible to the Commiſsioners, for their violating the Laws of their Toleration, as we are for breaking the Laws that bind us: and let their Toleration be forfeitable, as well as our Maintenance. Reaſons for this. To conclude, if as before the daies of William the Conquerour, Magiſtrates and Miniſters might ſit together, the Miniſters having no power but to perſwade, and the Magiſtrate the ſole power of Compulſion, and ſo 1. Approvers keep the door of Toleration. 2. A Church Juſtice, or Agent of the Magiſtrates keep the peace of every Church, or Pariſh. 3. And the Civil and Miniſterial Viſiters aforeſaid ſhall be appointed to take Cogniſance of the ſtate of Pariſhes. 4. And the Commiſsioners for Ejection of ſcandalous Miniſters, be equally enabled to eject the ſcandalous and blaſphemous from their Toleration; the Magiſtrate might aſsiſt us without danger of perſecution.