A76157:173
A76157:173
Confirmation and restoration the necessary means of reformation, and reconciliation; for the healing of the corruptions and divisions of the churches: submissively, but earnestly tendered to the consideration of the sovereign powers, magistrates, ministers, and people, that they may awake, and be up and doing in the execution of so much, as appeareth to be necessary as they are true to Christ, his Church and Gospel, and to their own and others souls, and to the peace and welfare of the nations; and as they will answer the neglect to Christ, at their peril. / By Richard Baxter, an unworthy minister of Christ, that longeth to see the healing of the churches.Confirmation and restauration the necessary means of reformation, and reconciliation; for the healing of the corruptions and divisions of the churches: submissively, but earnestly tendered to the consideration of the soveraigne powers, magistrates, ministers, and people, that they may awake, and be up and doing in the execution of so much, as appeareth to be necessary as they are true to Christ, his Church and Gospel, and to their own and others souls, and to the peace and wellfare of the nations; and as they will answer the neglect to Christ, at their peril. / By Richard Baxter, an unworthy minister of Christ, that longeth to see the healing of the churches.
London: printed by A.M. for Nevil Simmons book-seller, 1658
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Object. But this is not our Case, for we were Baptized in Infancy, and are in the Church already.
Answ. You entered 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 Infant Church-state, yet this is your own Case in regard of personal Profession, and Adult Church-state.
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 Privileges 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.—
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 ⟨p. 70⟩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, 1and 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, Son, 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 wilderness, Circumcision was separated from Profession, ⟨p. 71⟩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: and that they baptized none others, was never yet proved; but more said for the Affirmative.
And ever since the Apostles days, 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. ⟨p. 72⟩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 always entered under the trial, approbation, or hand of the Minister. 3. In Case of the Confirming of those at Age, that were Baptized in Infancy, it was always 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 always upon a Profession approved by the Minister. To prove these things is vain, it being the Subject of so many Canons, and so commonly known, both by Record and Practice.
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. ⟨p. 72⟩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 forecited 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 sins, 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 lawful presumption of admitting to, or excluding from Heaven, (N. B.) it is morally and legally the same act, that entitleth to Heaven, ⟨p. 73⟩and to the Church; that maketh an heir of Life Everlasting, and a Christian; 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 Pastors for the lawful Judges, and Approvers of that Confession, and Profession, which in such Cases was requisite.
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, ⟨p. 73⟩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 Pastors were to Judge of: I mentioned some plain testimonies of Antiquity. Apol. pag. 95. to which I shall add some more.
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 persuaded, 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 sins, our selves also ⟨p. 74⟩joining our prayer and fasting: then they are brought to the water, and born again, in the same way as we our selves were born again.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 Regeneration, for Remission of sin, and that so liveth as Christ hath taught.
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 ⟨p. 74⟩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 fear, and with all diligence keep our souls, lest we be found to have violated this Covenant. Basil's words, and many more to the like purpose, there recited I forbear.
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 nullify that Profession (much more when he never made a Personal Profession, when he is at Age) the Ancients commonly agree. Some I cited before: Tertullian again saith, Apol. cap. 44. Speaking of the Jailer▪ Nemo illic Christianus, nisi plane tantum Christianus; aut see & aliud, jam nox Christianus.
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 Legate. pro Christ. pag. 3. Nullus Christianus malus est nisi haut professionem simulaverit.
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.
The Reasons of the Consequence is, because ⟨p. 70⟩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, 1and 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, ⟨p. 71⟩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.