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

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 public, before the whole Church, that they may know whom to avoid, and know the Reason of it; then Admission must usually be done in public (the Person or the Pastor, 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 days, Apolog. cap. 39. There also (in the Christian meeting for ⟨p. 146⟩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.

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 ⟨p. 146⟩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-affairs: Yea in the choice of their Pastors, yea and in rejecting unworthy Pastors, 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 natural to every body, where it is not by evil means, and to the hurt of the Public State. It's hard if a Natural body may not lawfully refuse, or cast up Poison, if a Governor 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 ⟨p. 147⟩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. adjoined to that excellent piece of Grotius de Imperio summarum Pot•statum circa Sacra.¹

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 ⟨p. 147⟩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.¹

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 ⟨p. 148⟩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 vain, as to demand a Scripture proof of this; let him first bring me a Scripture-proof, 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 proof of this: In the mean time, if this do not satisfy him, he shall have liberty to disuse it.

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 ⟨p. 148⟩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 join 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 Pastors 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.

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 add for two Reasons: 1. To confute them that say our Churches are no true Churches, for want of an explicit Profession. 2. And to acquaint you who it is among us, that are, or are not to be called to Confirmation.

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, ⟨p. 150⟩by their ordinary hearing the Word, and standing up at the Recital of the Creed; and joining 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 Ceremonious 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.

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, ⟨p. 150⟩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.

2.¹ 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 Knowledge, Faith, or lives, they may by the Posture 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 ⟨p. 151⟩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 again and made a Deacon. If you make a man free of your Trade, before he was ever bound prentice; you cannot call him back again, 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 Bachelor of Divinity, or of Arts, they cannot afterwards call him back to take his Bachelor's Degree. If you have irregularly admitted the untried, unapproved, unconfirmed to the Lord Supper, you have Eminenter, though not Formaliter Confirmed and Approved him though irregularly. Of this more anon.

2.¹ 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 ⟨p. 151⟩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.

Prop. 19. 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 Magistrates, Ministers, and People, that dissemble not, in professing themselves to be Christians, should with speed and diligence attempt the Cure.

Prop. 19. 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 remedyed, that all Magistrates, Ministers, and People, that dissemble not, in professing themselves to be Christians, should with speed and diligence attempt the Cure.

Let us here take a view of the case of our Nation, and Congregations, and then consider of the effects and consequents.

LEt us here take a view of the case of our Nation, and Congregations, and then consider of the effects and consequents.

All the people of our Parishes, (except Anabaptists) do bring their Children to be Baptized; which if it were faithfully done, were a happy means of an early engagement unto Christ, and a happy entrance upon further mercy.) Multitudes of those know not what Baptism is, nor to what use and end it is appointed, nor what benefit their Children may receive by it: (I speak upon too sure and large experience) nor do they know what Christianity is, nor who Jesus Christ is, nor what it is, that they are to do in Baptism: But there they make a promise customarily, as they are bid, in words not ⟨p. 153⟩understood, that they will acquaint their children at age with the Covenant there made (which they never understood themselves) and that they will educate them in Godliness, when they hate Godliness at the heart. And when they come home, they perform their promise accordingly: They teach them nothing of the Doctrine of Christianity, and the life to come, but they give them up to the flesh and the world, which there in words they did renounce; and they teach them by their daily examples to curse, and swear, and rail, and to be proud and covetous, and voluptuous, serving their bellies in stead of God; and hateful reproaching a godly life, instead of teaching it their Children. These Children are customarily brought to the Assemblies, where they hear the plainest teaching, without understanding, or regarding it, and grow hardened under daily reproofs and exhortations; living as their Parents taught them, some in gross ignorance and worldliness, without any signs of Godliness, further then to come to Church; some in Drunkenness, some in Whoredom, abundance in a malignant hatred of a holy life, making them that use it the common scorn, and taking them for the hatefullest persons in the Parish, or Country ⟨p. 154⟩where they live: For custom sake, and to quiet their Conscience in their sin, they will come to the Lords Table, if they be admitted by the Pastor, and may have it in their mode and way: And if a Minister shall desire them to come to him first, that he may understand their knowledge and Profession, they scorn it; and ask him by what Authority he would examine them, and what proof he hath that men must be examined, before they be admitted to the Lords Supper?

All the people of our Parishes, (except Anabaptists) do bring their Children to be Baptized; which if it were faithfully done, were a happy means of an early engagement unto Christ, and a happy enterance upon further mercy.) Multitudes of those know not what Baptism is, nor to what use and end it is appointed, nor what benefit their Children may receive by it: (I speak upon too sure and large experience) nor do they know what Christianity is, nor who Jesus Christ is, nor what it is, that they are to do in Baptism: But there they make a promise customarily, as they are bid, in words not

And some self-conceited, half-witted Writers have taught them this lesson, and made Ministerial trial and Approbation•odious to them. But because they were once Baptized, and have since come to hear and join with us in the Assembly, therefore they think that they have right to all Ordinances, and are true Christians and Adult members of the Church; and also exempt from the Government of the Pastors, that require them to submit to the means of their own good. In the Bishops days, some few of them were Confirmed: (in the Country where I lived, about one of ten or twenty) and what that was, and how it was done I can tell you, but what I once made trial of. When I was a School-boy, about 15 years of age, the Bishop coming into the Country, many ⟨p. 155⟩went in to him to be Confirmed: we that were boys, run out to see the Bishop among the rest, not knowing any thing of the meaning of the business: when we came thither, we met about thirty or forty in all, of our own stature and temper, that had come for to be Bishopt, as then it was called: The Bishop examined us not at all in one Article of the Faith; but in a Church-yard, in hast, we were set in a rank, and he past hastily over us, laying his hands on our head, and saying a few words, which neither I nor any that I spoke with, understood; so hastily were they uttered, and a very short prayer recited, and there was an end. But whether we were Christians or Infidels, or knew so much as that there was a God, the Bishop little knew, nor enquired. And yet he was one of the best Bishops esteemed in England. And though the Canons require, that the Curate or Minister send a Certificate that children have learnt the Catechism; yet there was no such thing done, but we run of our own accord to see the Bishop only; and almost all the rest of the County, had not this much: This was the old careless practice of this Excellent Duty of Confirmation. Some few (perhaps half a Parish in the best places) will send their children to Church, to be ⟨p. 156⟩catechized yet; but even those few that learn the words for the most part understand not what they say▪ and are as ignorant of the matters, as if they never learnt the words. This is the common way, by which our Parishes come to be Churches, and our people to be Christians;

And some self-conceited, half-witted Writers have taught them this lesson, and made Ministerial tryal and Approbationodious to them. But because they were once Baptized, and have since come to hear and joyne with us in the Assembly, therefore they think that they have right to all Ordinances, and are true Christians and Adult members of the Church; and also exempt from the Government of the Pastours, that require them to submit to the means of their own good. In the Bishops daies, some few of them were Confirmed: (in the Country where I lived, about one of ten or twenty) and what that was, and how it was done I can tell you, but what I once made tryall of. When I was a Schoole-boy, about 15 years of age, the Bishop coming into the Country, many

supposing some to be mixed among them, that are more Faithfully devoted to God in Baptism, and better educated, in the fear of God.

supposing some to be mixt among them, that are more Faithfully devoted to God in Baptism, and better educated, in the feare of God.

2. Now let us see what are the real, visible, undeniable fruits of this defective sinful course. Because men build upon this Fundamental falsehood, that infant Baptism upon the Parents Profession, doth give them right to the Church-state and Privileges of the Adult, without any personal Profession and Covenanting with God, when they come to the use of reason, which the Church must have cognisance of; and so they that entered somewhat more Regularly into an Infant Church state, do become Adult-members secretly, unobservedly, and no body well knows how: Hereupon it followeth,

2. Now let us see what are the real, visible, undenyable fruits of this defective sinful course. Because men build upon this Fundamental falshood, that infant Baptism upon the Parents Profession, doth give them right to the Church-state and Priviledges of the Adult, without any personal Profession and Covenanting with God, when they come to the use of reason, which the Church must have cognisance of; and so they that entred somewhat more Regularly into an Infant Church state, do become Adult-members secretly, unobservedly, and no body well knows how: Hereupon it followeth,