A76157:380
Confirmation and restoration the necessary means of reformation, and reconciliation; for the healing of…Confirmation and restauration the necessary means of reformation, and reconciliation; for the healing of…
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.
But yet, as to all the intemperate, dividing, unpeaceable Anabaptists, that will but reproach us for our drawing so near them, at least we shall have this advantage against their reasonings, that we shall be far better able to manifest the variety of them, then otherwise we could do. For whereas their common Argument against Infant Baptism is, that it defileth the Church, by letting in all the Children in the Nation, which must be cast out again, or the most will be openly vile; and that it defraudeth the Adult of the benefits of solemn Engagement to Christ; all this will be taken off by Confirmation, and will lie no more on us, then on themselves, seeing by this means, we can as faithfully hold the Church door against the Adult, that are unfit to enter into the number, as they can.
But yet, as to all the intemperate, dividing, unpeaceable Anabaptists, that will but reproach us for our drawing so neer them, at least we shall have this advantage against their reasonings, that we shall be far better able to manifest the variety of them, then otherwise we could do. For whereas their common Argument against Infant Baptism is, that it defileth the Church, by letting in all the Children in the Nation, which must be cast out againe, or the most will be openly vile; and that it defraudeth the Adult of the benefits of solemn Engagement to Christ; all this will be taken off by Confirmation, and will lie no more on us, then on themselves, seeing by this means, we can as faithfully hold the Church door against the Adult, that are unfit to enter into the number, as they can.
And here I shall entreat the moderate, godly persons among us, that are of the Episcopal, Presbyterian, Congregational, or Erastian Judgment, yea and the first and second sort of Anabaptists, to consider how nearly we are all Agreed, or how near to an Agreement, when we are not aware of it, or live at such a distance, as if we were not ⟨p. 217⟩aware of it: And whether it be not our duty to close upon this Practice, at least much nearer then we are? It is a sad and fearful case, when men Professing Godliness, and all pretending to a Love of Unity, Peace and Holiness, shall hate or oppose each other, and separate from each other, upon a pretence that we differ in things that we are agreed in; and when such shall persuade the common Enemies, and the ignorant people, that we differ where we do not: as if the Enemy had not already matter enough of reproach against us, nor the ignorant matter enough of temptation and offence, but we must falsely give them more, by seeming to differ when there is no such thing. And if this be caused, by any mens hating their own Principles, when they see them in another's hand, or yet by hating the Practice of their own Principles, I leave it to the consideration of sober men, whether such are liker to the Ministers of Christ, or Satan.