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

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.

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,

1. That our Churches are lamentably corrupted and diseased, (though they are true Churches, and have Life in them) while they are made so like the unbelieving and ungodly world; and the Garden of Christ is ⟨p. 157⟩made too like the common wilderness For Heathens, and Impious persons, and all sorts of the unclean (almost) are the members of them, where Parishes, or Parish-meetings are made convertible with Churches. I would make the case neither worse nor better then it is. Till within these few years, I knew but very imperfectly how it is, and I thought the case had been better with some, and worse with others then I have found it upon trial. And had I not set upon the duty of Personal instruction, I should never have known the state of the people: But now we have dealt with them almost all in private personally, I shall truly tell you the state of this Parish, by which you may conjecture at the rest of the Nation. I know not a Congregation in England that hath in it Proportionably so many that fear God: and yet our whole Parish consisteth of all these sorts following. 1. Among eight hundred Families, there are about five hundred persons, such as the vulgar call precise, that are rated to be serious Professors of Religion, (or perhaps somewhat more) These live in Unity, and seem to me to seek first the Kingdom of God and his Righteousness; and are of as peaceable, harmless, humble Spirits, and as unanimous without inclination to Sects, or ⟨p. 158⟩Ostentation of their parts, as any people I know. 2. Besides these there are some of competent Knowledge and exterior performances, and lives so blameless, that we can gather from them no certain Proof, or violent Presumption that they are ungodly, or that their Profession is not sincere. So many of these joining with the rest, as make about six hundred, do own their Church-membership, and consent to live under so much of Church-Order and Government, as unquestionably belongeth to Presbyters to exercise, and to be my Pastoral charge.

1. That our Churches are lamentably corrupted and diseased, (though they are true Churches, and have Life in them) while they are made so like the unbelieving and ungodly world; and the Garden of Christ is ⟨p. 157⟩made too like the common wilderness For Heathens, and Impious persons, and all sorts of the unclean (almost) are the members of them, where Parishes, or Parish-meetings are made convertible with Churches. I would make the case neither worse nor better then it is. Till within these few years, I knew but very imperfectly how it is, and I thought the case had been better with some, and worse with others then I have found it upon tryall. And had I not set upon the duty of Personal instruction, I should never have known the state of the people: But now we have dealt with them almost all in private personally, I shall truly tell you the state of this Parish, by which you may conjecture at the rest of the Nation. I know not a Congregation in England that hath in it Proportionably so many that fear God: and yet our whole Parish consisteth of all these sorts following. 1. Among eight hundred Families, there are about five hundred persons, such as the vulgar call precise, that are rated to be serious Professours of Religion, (or perhaps somewhat more) These live in Unity, and seem to me to seek first the Kingdom of God and his Righteousness; and are of as peaceable, harmless, humble Spirits, and as unanimous without inclination to Sects, or

3. Besides these, there are some that are tractable and of willing minds, that by their expressions seem to be ignorant of the very Essentials of Christianity; which yet I find to have obscure conceptions of the truth, when I have condescendingly better searched them, and helped them by my enquiries. These also (as weak in the Faith) we receive.^* 4. Some there are that are of competent understandings, and of lives so blameless, that we durst not reject them; but they hold off themselves, because they are taught to question, if ⟨p. 159⟩not to disown our Administrations; for all that, we give liberty to all that in tolerable things do differ. 5. Some there are, that are secret Heathens, believing with Aristotle, that the world was from Eternity; making a scorn of Christ, and Moses, and Heaven, and Hell, and Scripture, and Ministers, and all Religion; thinking that there is no Devil, no Immortality of the Soul, or Everlasting Life: But this they reveal only in secret, to those that they find capable, by viciousness, unsettledness, or any malignity, or discontent against the Godly, or the Orders of the Church: And yet for the hiding of their minds, they will hear and urge us to baptize their children, and openly make the most Orthodox Confessions, and secretly deride it when they have done, as I can prove. And this is the only differing party among us, in Judgment and design, that is in danger of leavening many,² that God forsaketh. 6. many there are that have tolerable ⟨p. 160⟩knowledge, and live in some notorious, scandalous sins: some in gross Covetousness, and these will not be convinced: some in common drunkenness, and those will confess their faults, and promise amendment a hundred times over, and be drunk within a few days again; and thus have spent the most part of their lives: some in as constant •ipling, drinking as great a quantity, but bearing it better away: some in ordinary swearing, cursing, ribaldry, whoredoms sometimes. Many in neglect of all Family-duties, and the Lords Day: and some in hateful, bitter scorns at Prayer, holy Conference, Church-Order and holy living, and the people that use it; sometimes rising up in tumults against the Officers

that hear us from day to day, yea and some few of them learn the words of the Catechism, and yet know not almost any more, then the veryest Heathen in America. They all confess, that we must mend our lives, and serve God: but they know not that God is Eternal, or that Christ is God, or that he is man, but say, he is a Spirit; some say neither God nor man; some say God and not man; some say man and not God: abundance say, He was man on earth, but now He is not: Abundance know not what He came to do in the world: nor that there is any satisfaction made for sin, but what we must make our selves; and they tell me, they trust to nothing for Pardon and Salvation, but Gods Mercy, and their good serving him (which is only saying every night and morning in bed, or as they undress them, the Lords Prayer▪ and the Creed for a Prayer, and coming to Church.) They say openly, they do not know of any surety that we have, or any that hath borne the punishment of our sin, or suffered for us: And when I ⟨p. 162⟩repeat the History of the Incarnation, life, death, and resurrection of Christ to them, they stand wondering, and say, they never heard it before: what the Holy Ghost is, they know not: nor what Sanctification, Faith, or Justification is: nor what Baptism is; nor the Lords Supper; nor to what use, but in general, for our Salvation. What a Church is, they know not; nor what is the Office of Pastor or People, save only to preach and hear, and give and receive the Sacraments. If I ask them what Christianity is, the best answer is, that it is a serving God as well as we can, or as God will give us leave. So that there is scarce an Article of the Creed, or very few that they tolerably understand. Nay one of about fourscore years of age (now dead) thought Christ was the Sun, that shineth in the Firmament; and the Holy Ghost was the Moon. 8. Many there be, that join this Heathenish ignorance, and wicked obstinacy together; hating to be instructed; scorning to come near me, to be taught, and to be told of their sin, when they come. They will rail at us bitterly behind our backs, if we will not let them have their own will and way about the Sacraments, and all Church-affairs: but they will not submit ⟨p. 163⟩to that Teaching, that should bring them to know what Christ or Christianity is. 9.

that heare us from day to day, yea and some few of them learn the words of the Catechism, and yet know not almost any more, then the veryest Heathen in America. They all confess, that we must mend our lives, and serve God: but they know not that God is Eternal, or that Christ is God, or that he is man, but say, he is a Spirit; some say neither God nor man; some say God and not man; some say man and not God: abundance say, He was man on earth, but now He is not: Abundance know not what He came to do in the world: nor that there is any satifaction made for sinne, but what we must make our selves; and they tell me, they trust to nothing for Pardon and Salvation, but Gods Mercy, and their good serving him (which is only saying every night and morning in bed, or as they undress them, the Lords Prayer and the Creed for a Prayer, and comming to Church.) They say openly, they do not know of any surety that we have, or any that hath borne the punishment of our sinne, or suffered for us: And when I

Some there be that are of tolerable knowledge, and no Drunkards, nor Whoremongers that the world knoweth of, but of more plausible lives, and have some forms of Prayer in their families: but yet live in idle or tippling company, or spend their lives in vanity, and hate more a diligent serving of God, and heavenly life, then the open Drunkards do: These make it their work to possess people with a hatred of strict Professors, and of our Churches and Administrations, and to that end get all the books that are written for admitting all to the Lords Table, that they can light of;¹ and contrary to the Authors meanings, they make them Engines to harden others in their Impiety, and hatred of Reformation: The like use they make of the Writings of man•y Dissenting Divines, about Church-government; or any from whence they may fetch matter of reproach against the Pastors and Ordinances among us.² 10. Another sort there are, that are ⟨p. 164⟩deeply possest with a conceit, that God having determined before we are borne, whether we shall be saved or not, it is in vain to strive; for if we be predestinated, we shall be saved what ever we do; and if we be not, we shall not, what ever we do; and that we can do nothing of our selves, nor have a good thought, but by the Grace of God, and if God will give it us, we shall have it; and the Devil cannot prevail against him; but if he will not give it us, it's in vain to seek it; for it is not in him that willeth, nor in him that runneth, but in God that showeth Mercy; and therefore they give up themselves to security and ungodliness, because they cannot do nothing of themselves. And thus by misunderstanding some Texts of Scripture, and abusing some Truths of God, they are hardened in ungodliness, thinking that all is long of God: and they will not so much as promise Reformation, nor promise to use the means, because they say, they cannot tell whether God will put it into their hearts: and ⟨p. 165⟩it is all as he will. 11. Besides these, there is one or two honest, ignorant Professors, that are turned Anabaptists, and join with the Church of them in the next Parish.